The Republic of Plato (Volume 2)

THE REPUBLIC OF PLATO THE REPUBLIC OF PLATO EDITED WITH CRITICAL NOTES, COMMENTARY AND APPENDICES BY JAMES ADAM S...

Author: J. Adam

218 downloads 2412 Views 25MB Size Report

This content was uploaded by our users and we assume good faith they have the permission to share this book. If you own the copyright to this book and it is wrongfully on our website, we offer a simple DMCA procedure to remove your content from our site. Start by pressing the button below!

Report copyright / DMCA form

DOWNLOAD PDF

THE

REPUBLIC OF PLATO

THE

REPUBLIC OF PLATO EDITED

WITH CRITICAL NOTES, COMMENTARY AND APPENDICES BY

JAMES ADAM SOMETIME FELLOW AND SENIOR TUTOR OF EMMANUEL COLLEGE, CAMBRIDGE

SECOND EDITION WITH AN INTRODUCTION BY

D. A. REES FELLOW AND TUTOR OF JESUS COLLEGE, OXFORD

VOLUME II BOOKS VI-X AND INDEXES

CAMBRIDGE UNIVERSITY PRESS CAMBRIDGE LONDON

NEW YORK MELBOURNE

NEW ROCHELLE SYDNEY

CAMBRIDGE UNIVERSITY PRESS Cambridge, New York, Melbourne, Madrid, Cape Town, Singapore, Sao Paulo, Delhi Cambridge University Press The Edinburgh Building, Cambridge CB2 8RU, UK Published in the United States of America by Cambridge University Press, New York www. Cambridge. org Information on this title: www.cambridge.org/9780521118743 © Cambridge University Press 1902, 1963 This publication is in copyright. Subject to statutory exception and to the provisions of relevant collective licensing agreements, no reproduction of any part may take place without the written permission of Cambridge University Press. First published 1902 Second edition 1963 Reprinted 1965, 1969, 1975, 1980 This digitally printed version 2009 A catalogue record for this publication is available from the British Library ISBN 978-0-521-05964-0 hardback ISBN 978-0-521-11874-3 paperback

CONTENTS OF VOLUME II. PAGE BOOK

VI

i

A P P E N D I C E S T O B O O K VI

74

BOOK VII

88

A P P E N D I C E S TO B O O K VII

156

BOOK V I I I

195

APPENDICES TO BOOK VIII

264

B O O K IX

319

A P P E N D I C E S T O B O O K IX

372

BOOK X

384

APPENDICES TO BOOK X INDEXES

.

.

.

.

.

.

.

464 481

484

I.

Oi fiev Sr) iXooty fjv 8' iyooy c3 rXav/cav,

/xatcpov TWO? hie^ekOovros \6yov

fioyis

teal oi firj Sea

7TG>9 ave^avrjaav

oi

elav

e/cdrepoc. vI9 yap, €y, Sta y8/>a%eo? oi pahiov. Ov aiveTcu, elirov9 ifiol yovv en hoKel av ftekTiovcw avrjvcu, el irepl TOVTOV fiovov eSet pr)0f}vaiy KCU firj TTOWCI ra \oiira 8ie\0elv fieWovrc 5 4.

iftol yovv II: t/xoiy odv A.

4 8 4 A — 4 8 5 A We have now to an alternative also by Herwerden, as if shew that Philosophers, as defined by us, 8LCL fxcucpou rtvbs could mean 'at some should be entrusted with the government. length.' The first hand in S omits did, It is they alone who, by virtue of the Ideal but it occurs in all the other MSS. None in their souls, are able to guard the laws of these expedients is nearly so good as and institutions of a city. We shall the reading of the best MSS, if Schneider's therefore make them our Guardians, if explanation be adopted. fjutKpov has they possess the necessary practical quali- also caused difficulty, since the infications. A study of their nature will vestigation extends over only six pages shew that it is possible for them to unite of Stephanus: see Krohn PI. St. pp. both hifids of requisites. 105 ff. By Pfleiderer {Zur Lb'sung etc. P- 54)» w n o maintains (in partial agree4 8 4 A 1 Sid paicpov — \6yov : * through the conclusion of a somewhat ment with Spengel) that v 471c—vn lengthy argument.' die^eXSduros is in- (inclusive) embodies the dialogue 4»iX6transitive, as Schneider saw: cf. Laws o-oos announced in the beginning of the 805 B aXXd 7&/> elvov rbv fxiv \6yov iaerat. Politicus and Sophist, naicpou is hailed as UteJ-eXdeTv, e$ dieXOdvros d£ otirc* rb a significant lapsus calami, and referred 6OKOVV aipeiadai deJp. (The reference in to the investigations of the Sophist, Euthyelwov is to 799E Kay T\ Sii^odos aih-q o\rfdemus and Polilicus. But fxaKpoO is qualiffxovaa T£\O$ Uavus du ix-qvvacie KT\.) fied by TIV6$, and surely 474C—480A may Cf. also Dem. in Mid. 84. The word be described as 'a somewhat lengthy 8UI-€\$6VTOS is not otiose, because it is enquiry.' There is no allusion to the not till the very end of the argument that proverbial fiaicpds X6705 of which Aristhe 4>i\6 , which would weaken which their nature is revealed" (J. and the emphasis on iroAXd. For the omission C). rod \6yov (found in a few MSS) is of rjv see Schanz Nov. Comm. PI. p. 33. favoured by Stallbaum, and suggested as From the standpoint of Books vi and v n

TTAATQNOZ ri

[484 A

Biaipei ' /3LO<; Bitecuos a&i/cov.

TOVTO rjfuv;

Tt

8' dXXo, fjv 8' €yd,

Ti

ovv, 6^17, TO B

fj TO eljfjs;

iireiBr}

oL fiev oi TOV del KCLTO. TavTa a>cravT
ol

Be fiy,

aXX* iv

7roXXot9 teal irdvToa^ Xa\ovo^iv

10 wXavcofjuevot, ov iX6cooir iroTepovs Brj Bel 7roXeo)? rjyefiovas IIG>9 ovv XeyovTes dv CLVTO, efyr), fierpioo*; XeyoL/tev;

'OiroTepoi

elvcu; dv,

fjv 8' eyoiy BvvaTol <\>alv(ovTai (fyvXdgat, VOJJLOVS TC teal eTnTTjBevfuiTa TroXeo)!/, TOVTOVS ' tcaQiGTavai v\a/ca<;. 'Opd&Sy erj. ToSe rjv 8' iy
SrjXov, ecT€ Tv$kbv K.al

7TW9, er)f ov SrjXov;

*H

TV\WV hia<\>epeiv ol TW OVTI TOV 01/T09 etcdarov yvwaew,

zeal firjBev ivapye?

Se, C

ecTe o^v opwvTa XPV vXatca

iv TTJ ^v^r)

ovv

ZOKOVCL TC

iaTeprffievoc 7779

e^ovTe^ 7rapdBeiyfia firjBe

Bvvdfievoi ooaTrep ypaf}$ et9 TO dXrjdia'TaTov dirofSXeTrovTes /edtcelae del dvaipovT€\xevoi (J9 olov TC dfcpc^io'TaTay OVTCO BTJ 20 /ecu ' Ta evOdBe vo/xifjua KCLK&V re irkpi real SLKCLLOOV teal dyaOcov D TidecOai T€, eav Berj TideaOai, teal TCL Keifxeva v\aTT0VTes aw^etv; Ov fid TOV Ata, fj K 09, ov 7roXv TL Bia<\>epei. TOVTOVS OVV /JL&XXOV 9.

TT&VTUS A 1 !! 1 : travroim in mg. A2II2.

it is impossible to say what 'just life' means unless we know the t5^a TOV dyadov etc. (see 506 A) : hence TroXXd rd Xonrd dieXdeiv. 4 8 4 B 9 irdvTws KT\. iravToiios was conjectured by Ast and is read by Stallbaum. It occurs as a late correction in II as well as in A (see cr. «.), and has some insignificant MS authority besides. The difference is like that between 5s and otos: see 484 A n. With irXavw/tcvot cf. T\avrfr6v in v 479 D. It is the fluctuation of the Object which makes the Subject fluctuate. 4 8 4 c 13 Ka0urT<£vai: "sa \4yovres h.e. K€\€6OVT€S" Schneider. 16 ru^Xwv. They who cannot see the Ideas are blind : cf. Plato's retort to Antisthenes quoted on v 476 D. 17 teal |iT\Siv KTX. A transcendental vapddeiy/ia of which he knew nothing would be useless to the philosopherking. It does not however follow that the Ideas are not atfrA icad' aird, but merely that we are concerned with them in so far as they are known by the 0t\6ff<xf>os. S e e o n V 4 7 6 A.

u>* ol6v re 6.Kpt-

ptaraTa admits that he may not see them in all their fulness and purity.

18 els r& akr\teo-T*Tov KTX. Cf. 500 c, 500 E—501 c (where the same figure is employed). The political value of the philosopher's knowledge of the Idea is here for the first time explicitly affirmed and explained : see v 479 D n. iiccurc : because truth is * yonder '— in the Heaven of the Ideas. The philosopher must call it from Heaven to Earth, by assimilating to it ' the earthly canons' (rd ivddde v6/ju/xa). 19 oiJrw &n = ' then and not till then* suggests that it is otherwise in existing States. 4 8 4 D 21 lav 8^-Q TWWGCU. If he has

the happiness to be born 'in his own country' (ix 592 A), whose institutions are already modelled on the Ideas, he need only guard (dpyKdrrovres suggests the 0tfXa/ces) and preserve what is already established. Otherwise he must himself become a legislator. Cobet's excision of ridecrdat is wholly gratuitous: his omission of rd in rh. KeLfieva is even worse, for the laws need not be of the philosopher's own making. 22 Sicuj^fxt. It would be easy to write 5ia4p€tv (with q etc.), but biaipipei. may be impersonal, or Glauco may be

nOAITEIAC S"

485 B]

vXa/ca<; €TTr\ady^0a, rj TOU? iyvafcoras Be firjBev eKelv&v ehXelirovra^ varepovvras;

"ATOTTOV fievr

fiev e/catrrov rb OV, ifnrecpla

firjb^ iv aXXco firjBevl fie pec aperrj^ dpy e elrj aXXovs alpelaOai,

el ye 25

raXXa firj iWeiTTOLVTO* TOVTCO yap avra> a^eBov n r

KaKelva teal ravra

apyofievoi

e^evv;

TOVTOV TOV \6yov

Bel Karafiadelv.

JJLCV ovv.

eaovrai A

O

eXeyofjuev, TTJV vcrcv avrcov

zeal olfiai,

eav

Ofiokoyrjceiv teal on olol re ravra

ifceivrjv

i/cavws

rolvvv irp&rov

ofioXoyfjacofj^v,

e^ecv ol avrol, on re ovtc aWovs

iroXecov rjyefxova^ Bel elvai rj TOVTOVS. II.

Udvv

5

Uax;;

TOVTO fJLev BTJ TCOV i\oa6(f)cov (fyuaecov irepi cofMoXoyrjaOa)

B rffilv, on /JLaOtjfjLaros ye ael ' epcoaiv o av avrols

BrjXol e/celvrjs TTJ<;

overlap T?)9 ael over)? teal fifj irXav
Set q: ScTv AIIS.

substituting the singular for the plural: see on I 347 A and v 465 E. Cf. also infra 496 A. 26 iWctiroivro. Cf. Xen. Mem. 11

There is little or no indication to shew that even the apxovres of 1—iv knew or aspired to the Ideas (see 497 c n.) and the iirUovpoi certainly did not. Krohn 6. 5 M iWetiretrdaL ev TTOLCJV TOVS is, in a certain sense, right when he maintains that in VI—vn we have *'einen €$€py€TovvTas iavrSv and Soph. 258 B. 4 8 5 A 2 KaKdva: viz. rctXXa, as de- neuen Archontenstand und eine neue Archontendisciplin" (PI. St. p. 107), but the fined in ifirreipLq.—vaTepovvras. distinction of the * golden ' and ' silver' raOra: i.e. ' the special attributes of races in ill 415 A ff. prepares us for a the philosopher' (J. and C ) . more thorough-going discrimination be3 4X*yojuv. V474B. tween the two higher classes than was 4 8ft. See cr. n. and Introd. § 5. 4 8 5 A—487 A The philosophic nature attempted in the earlier sketch, and we loves eternal and changeless Being in its must of course remember that the new discipline is not intended to supersede, entirety. It follows that the philosopher naturally loves Truth, despises the but to supervene upon the old. See also Hirzel Der Dialog I p. 236. pleasures of the body, is temperate, free from avarice, high-minded, courageous, 4 8 5 B 8 C*KC£VT|S rrjs ovs ical <^0opas have not yet to extravagance in conduct, but modest and been employed in this half-technical sense well-bred. To such men, when years and (Krohn PI. St. p. 112). The substance education have perfected their natural of the Ideas always * i s ' : that of phenoqualities, we may fairly entrust our city. mena ' is driven to and fro by generation 4 8 5 A ff. This section should be comand destruction'—by generation when pared on the one hand with 11 375 A— it becomes determined in one particular 376 c, 377 B—in 391 E, and on the other direction (e.g. K*\i>v, tiriros, avdpuiros), with VII 535 A, B nn. In Book 11 the by destruction when it loses that parnatural qualities insisted on were priticular determination and puts on anmarily moral; here and in v n they are other. Cf. v 479 A, B. Plato's form of primarily intellectual. This is in harexpression seems to imply that there is a mony with the difference between the sort of ouaia or substratum in phenoearlier and later schemes of education: mena. At a later stage he seems to have for the basis of the first was 6p8^ d6£a, identified this with space—the i whereas that of the second is i ^

TTAATQNOI

4 10 'Q/jLoXoyrfcrOco.

Kal JJLTJV, fjv S* eydo, teal OTL Trclarj^ avrrj^y Kal OVTC

(TfJLLKpOV OVT€

fiei^OVO?

OVT€ TL/JLLCOT€pOV OVT€ aTLfjLOT€pOV

eteovres aUvrai, wairep Kal

[485 B

ivs TOLS irpoadev

€p(»)TLKO)V <]X6ofjL€V.

fl€p0V$

irepl re royv <\>LXOTLJI
'O/9#G>9, €V, Xiy€L$,

T o 8 e TOlVVV fjL€TCL

TOVTO cfcoTrei el avayicT) e^eLv TT/>O? TOVTCO iv rfj va€i oc dv fjueX!

i$\a)aiv

eaecrdai oiovs

TO e/covTas elvai TTJV 8* aKrjdeiav €t/fO9, dWa TO ^vyyevks

iXeyo/juev.

To TTOLOV; Trjv dyfrev&eiav Kal C

fi7)hafifj TrpoaBex^o-daL TO i/reOSo?, aXXa
/cat irdaa

Et/co? y\

ecprj.

Ov JJLOVOV ye, do

dvdyKrj TOV ip
re Kal OLKCIOV T&V TTCLISIKCJV dyairdv.

20 *H ovv OLKecoTepov aoia TO dXrjOelas av evpots; 09. 1

T

H

ovv

Kal 7r<w9; rj S*

BvvaTOv elvac TTJV avTrjv vo~iv <\>CXOGO<$>6V Te Kal

(f>iXoyfrevSrj; OvSafio)?

dXrjOeias

irdv

'O/o^w*?, erf.

Sec ev0v$

ye.

Tov dpa TC5 ovn

faXo/iadi]

CK veov o TL fjudXicrTa opeyeadai.

irdcrt]^ D

IlavTeXoos

ye.

'AXXa fxrjv OT(p ye els ev TL ai eircOvfJiiaL aoSpa peirovcLv, L
OTL 669 TaXXa

aTrco^eTev/jLevov.

TOVT(p dadevio~T€paL} r

T t fufjv;

TO TOLOVTOV eppvr)Ka
avTTfv

elev

av,

&o~irep pevfia

I2i Srj Trpb? TCL fAaOij/juaTa Kal TTJV T779 ^u%^9, ol/xat, rjSovrjv

eKelae irdv avTrj?

TCL<; Se Scd TOV ado/juaTos eKXeiiroLeVy el /JLT)

aXX' dXrjOcos 6s

!

T^9 ec7).

MeydXr) dvdyKrj. E

18 T6V €pa>rtK«s KTX. Love me, love my friend. The Philosopher loves Wisthere is no hint here. Cf. Zeller II 1. dom, and Truth is Wisdom's kinswoman p. 725. and familiar friend. 4 8 5 D 25 a>
TTOAITEIAC S"

4 8 6 B]

S

fjurjv 6 ye TOLOVTO? teal ovBa/jbfj (friXoxprjfiaTOS* cov yap 30 fjuera TTOXXT)*; hairdvq^

evetca ^prj/iara fiaXXoV

fj TOVTG) TrpO(T7]K€L
OvTCO.

486 roSe Bel o-Koirelv, orap icplveiv \ fxeXXr)^ vaiv <\>LX66V re Kal fir). To 7rolov;

M r) (T€ XdOy fiereypvaa

dveXevdepia?'

ivavrKOTarov

yap TTOV crfjLLicpoXoyla 'tyvXV f^cXXovcrtf TOV OXOV real Travros eirope^eaOau 6eiov re Kal dvOpcoirivov. oiv vtrdpyet Traces

'' AXrjOecTaTa,

del

€<j>r). *Ht,

BiavoLa /neyaXoTrpeireca /cal decopta iravro^ fiev xpovov, 5

8e overlap, olov

B dvOpdoTTivov

fiiov;

re oiei TOVTG) fiiya

'ASvvarov, 17 S* 09.

oh heivov re riytjaeTac 6 TOIOVTOS ;

TC hoicelv elvat TOV

Ovtcovv ' teal

"H/ciard

ye,

Qdvarov

AecXfj S77 ical

dveXevOepa) <j>vo~ei la<$ dXrjdwr)*;, &>9 eoucev, OVK av fieTetrj. Ov fioc Bofcel.

Ti

OVV ;

6 leoa/Mo? teal fir) (^LXoy^prffiaTO^ fii)8* 10

aveXevdepos firjS* dXa^wv fjbrjSe SeiXos eaff rj aSi/cos yevoLTo;

OVK eanv.

Kal

OTTT) av 8vo~!;vfA/3oXos

TOVTO &r) yfrv)(f)v

4 8 5 E 30 <j>pa>v KTX. Cf. Ill 389 D Plato himself. See the eloquent words —390 E. of Longinus rrepl Vxfous 35, and compare <5v 7ap ¥v€Ka: i.e. such bodily and them with Goethe's noble characterisation other delights as money can buy. of Plato : " Er dringt in die Tiefen, mehr urn sie mit seinem Wesen auszufullen, 31 x.PTilJkaTa—8&ira.VT]$: 'wealth with als urn sie zu erforschen. Er bewegt its accompaniment of lavish outlay.' fiera iroWrjs dajravris should not, I think, be sich nach der Hohe, mit Sehnsucht taken with (nrovda^erat (Schneider, D. seines Urspruugs wieder theilhaft zu wcrden. Allcs, was er iiussert, bezieht sich and V., J. and C , although Jowett's transauf eiu cwig Gauzes, Gutes, Wahres, lation takes the correct view), but rather Schones, dessen Forderung er in jedeni with -xfi^fiara. Herwerden formerly exBusen aufzuregen strebt." plained ba.w6.vvis as = T?7$ rod hairauav iiriBvfxLas, but afterwards (Mnem. N. S. XIX 4 ^j—SiavoCq.. <}—5ia.voi.as (the reading of q and some other MSS, followed p. 333) took it to mean "pecunia cuius by Ast and Stallbaum) is an obvious ope sumptus fieret" comparing inter alia * emendation,' to suit ro(m^ below. It VIII 550 D and Laws 718 A. This view is much less elegant, notwithstanding the agrees closely with mine, but it is not necessary to suppose that dairavrj means irregularity involved in Tot/Tcp, for which Schneider compares Gorg. 523 B, a precise more than simply 'outlay.' parallel, in spite of Stallbaum's assertion 4 8 6 A 1 dvcXevOcpfas. aveXevdepia to the contrary. Cf. also X 606 B n. orfffxiKpoXoylais in Plato the antithesis •j ofiv is moreover found in the quotation of vtrep7)<pavLa : cf. II 391 C and Critias of this passage by Marcus Aurelius, ac112 C. The virtuous mean is fieyaXocording to the text of Vaticanus A : see Tp^7r«a, which is a sort of high mindedStich's edition p. 87 n. ness (cf. 503 c ) : hence fieyaXoirptireia 6 p£ya TI SOKCIV. Cf. Arist. Eth. just below and fieyaXoTrpcirrfs in the Nic. IV 7. 112 3b 32 rivos ya,p tveica irp&i-ei summary at 487 A. Plato does not, like alaxP** V ovdev fiiya (of the /xeyaAristotle {Eth. Nic. iv cc. 4—6), restrict lieyaXoirptireia and its opposing vices to X6\j/vxos). 4 8 6 B 7 OdvaTOVK-rX. Cf. ill 386 A ff. pecuniary dealings, although <j>iXoxpV 11 d\a£(ov is a special case of
6

TTAATfiNOI

[486 B

zeal /JLTJ evOvs veov 0W09 eiriaKe^eiy el apa Sucata re teal rffiepos, fj BvaKoivcbvTjTOs teal aypia. Tldvv fiev ovv. Oi5 firjv 15 ovBe roBe irapaXetyeis, ' &>9 iywfiac. To irolov; EvfiaOrjs t; C Bva/juadj]^. fj irpoaBoKa^ ^rore nvd ri l/cavw? &v crrepf;ait b vpdrrayv av dXywv re TTparrot /cal fioyi? cr/ii/cpbv dvvrwv; OVK av yevocro. ILL B*; el firjBev wv fidOoc o-q)£eiv Bvvairo, XTJOTJS dbv TrXea)?, ap av 0I09 r ecrj iiriarrifjuq^ fMrj /cevo? elvai; Kal 7TG>?; 20 'AvovTjra S/) irovwv ovKy oleif dvayKaaOrjaerai reXevrcov avrov re ficaelv Kal rfjv rotavrrjv irpa^tv; IIa)9 ' S' ov; ^TrcXrjcrfiova apa D iv rats ljeava><; iXoo-6<j)oi<; firj irore iytcplvcofiev, dXXa avrrfv frrto/jLev Beiv eivai. Uavrdiraac fiev ovv. ' A W ov jxrjv ro ye T179 dfxovaov re Kal da^rjfiovo^ vaeco^ aXXoae iroi 25 av alfiev eXKew fj els dperplav. Ti /ntjv; 'AXrfOeiav Be dfierpia rjyel l-vyyevf) elvai fj i/xfjuerpla; 'JLfifierpLa. "E/jLfAerpov apa Kal evyapw frrcofjuev TT/OO9 rol$ dXXocs Bidvoiav vv€<; evdycoyov irape^ei. 11(39 8' ov; E Tt ovv; fjii] irrj BoKovfjuev aoi OVK dvayKala eKaara BieXrjXvffevac 30 Kal eirofieva dXXijXois rfj fieXXovarj rov ovros Uavtos re Kal reXecos 20.

&p6vrfTa IT et yp in mg. A a : avb-qra A1.

14 rjpepos—aypia. Cf. II 375 B ff. assertion and bad manners. 4 8 6 c 15 cv|ia0i}s KTX. J. and C. 27 v0aei (* by nature/ omitted in such sentences: cf. Phaedr. 'naturally') should be taken with the 270 D and other examples in Ast's Lexicon adjectives twierpov and «0xaPa'* It might s.v. Trhrcpov. seem possible to translate: 'Let us insist, 4 8 6 D 23 avri\v—ctvai. The text is then, on a modest and agreeable habit of successfully defended by Vahlen {Hermes mind for a nature whose innate disposition 1877 p. 196) who compares II 375 E ov is to make it easy to lead to the Form of irctpA (pvcnv ^-qrovfiev TOLOVTOV elvai TOV each essential Being,' making 4>v
487 c]

TTOAITEIAC ' Avay/cacoraTa

fiev \ ovv, €
ovv iirrj fiifiyfrec TOLOVTOV iiriTijSevfjLa, o p,rj iror fieyakoTrpeiTT]?, eu^a/ot?, /Xo9 re /ecu f-vyyevrj?
po
TOLOVTOV /jL€fi\jraiTO. 'AW', ffv 8* iyd, TraiSeca TC /ecu rfki/cla apa B

III.

Kal

av TI$ 0I09 T€

el fir) v
ykvoLTo Iteavoos iTnTrjSevaai,

oi fiovois

OvS* av

€Vfiad^t

dXrjOelas, Sitcaio6 Ma>/AO9, €
TeXevcoOelaL TOIS TOLOVTOLS av TTJV ITOXLV

iiriTpeiro^;

6 'ASet/xai/To?, * ! ! Sco/tpare?, e^rj, vpb<; fiev ' Taxna

aoi ovBel? av 0I09 T etr) avTenrelv • aKKa yap Toiovhe TC trdaxovGW oi a/covovT€<; €/cdaTOT€ a vvv ipoDTav Kal diroKpivea'dai cfii/cpbv

irapayofievoiy

T&V Xoycov fieya

Xeyew

rjyovvTai

Bt direipvav

TOV 10

vtro TOV Xoyov Trap e/eaaTOV TO ipcoTrj/Aa

dBpotadevTrnv

T&V GfiL/cp&v iiri

TO adXfjLa Kal ivavTiov

TeXevrf)?

TOI$ irpdaTOi? dvafyai-

veaOai, Kal &crrep VTTO T£V TT€TT€V€CV Sew&v oi fit) T€\euTG)i>T€9 C' diroKXeiovTac

Kal

OVK e^ovaw

o TV €pcocnvf OVTOD Kal a€l$ 15

TeXeuTwi/re? diroKXeUaOai Kal OVK e^ecv o TL Xeycocriv biro 7T€TT€ta9 12.

irapay6fi€voi H et in mg. A 2 : Trapaycvdfji.evoi A1.

13. fiiya II: /xcrd A.

looseness lies chiefly in the use of a, where Justice and Kindness accompany the other moral virtues (486 B). Aptness to learn, ota—Steinhart's conjecture — would be expected; but a need not be taken too memory, and the virtue of a modest and strictly. Ficinus omits vvv, agreeable disposition also fit one for the study of the Ideas: cf. 486 D n. It will ij-yovvTai KTX. Cf. Euthyph, 11 B—D, be noticed that all the Virtues receive an Men. 80 A, B and the description of the intellectual colouring from their connexion elenchus quoted by J. and C. from Soph. —direct or indirect—with ' amor intellec230 B ff. tualis': see above on 485 A ff. 13 \Uya — dva^aCvco-Oai. For the anacoluthon cf. Ap. 21 C KOX dta\cy6fi€vos 4 8 7 A 3 |Lvij|M>v KTX. The summary is complete, fieyahoirpeiri)* being a&r$, l£o£l fiot, Laws 686 D and Xen. the opposite of aveXevdepot and 4p
8

T7AATQN0Z

[487 c

ai ravTrjs TWOS erepas, OVK iv yfri]
TC fidXXov \TavTjj

ej^eiv.

iirel

TO ye

\€7G> 8' eis TO irapov

vvv yap (pair) dv Tt? aoi Xoyw fiev OVK eyeiv Kaff*

20 eKdGTOV TO €pcoT(i)fi€vov ivavTiovaOait i\o
epy

fir) TOV ireiraihevaOai

' evexa

iirl

dyjrdfievoi D

veoi OVTCS aTraWdTTcovTcUy dXXd fiaKpoTepov ivhiaTpiyfrcoaiv, TOU9 nev irXeia'Tov^ Kal irdvv aXkoKOTQV9 ycyvofiivov?,

iva fir) irajjuirovrj'

pOU9 €L7TC0fl€Vy T0U9 $* €7T£€IKeGTaTOVS SoKOVVTO,? 0/X0)9 TOVTO y€ V7T0 25 TOV imTTjSevfiaTos,

ov av

iroXeci yiyvofjbivov?. XiyovTas

€7raivei$y irdat)(pvTa$i

ylrevBeadai;

OVK olhay r) 8* 09* dWa

17860)9 &v dfCOVOi/jLt. ' 'AKOVOI? Xeyecv.

IIc39 oiv,

30 iravcrovTai

dyjpr)crTOv<; Tafc

Kal iya> ateovaas, Olei ovv} CLTTOV, TOVS TavTa

€<}>rfy ev €%€/, Xeyeiv,

ai 7rd\et9, irplv

TO
dvy OTL €fjbocy€ <j>aivovTat TaKrfOrj E

av iv avTals

OTL OV irpoTepov /ca/ccov ol i\6aoov dpgcocriv,

0U9 dxprjo'TOVS 6/JLoXoyovfiev avTaZs elvai;

'Epa)ra9, fjv & iya>y

ipcorrj/xa heofjuevov airOKpLcearn hi CIKOVOS XeyofjLevrjs. 2 u Si yey e<j>r), OIJJLCLL, OVK €t(o8a^ hi €LK6V(OV IV.

JLi€v> elirov

35 hvaairoheiKTov;

\iyeiv.

crKaairTei^ ififteftXrjKGbs fie e/9 Xoyov OVTCO

dtcove 8* ovv T779 e//coi/o9, Iv \ CTI fidXXov 18.

18779, 488

rai/rfl I I : ra&rrjv A.

18 Tttv $4 opdv KTX. expresses a Degustandum ex ea, non in earn ingurgiwidely prevalent view in ancient as well tandum censeo " (ap. Gell. Noct. A it. v as in modern times. It is enunciated with 15. 9, 16. 5 : cf. Cic. Tusc. Disp. 11 1. 1 ff. admirable force and vigour by the Platonic Callicles in Gorg. 484 C—486 c : cf. also al.) is probably translated from Euripides, but it admirably expresses the ordiTheaet. 173 C ff. and Phaed. 64 B. Although Isocrates called himself a i\6o$, he was in general agreement with the popular verdict on Philosophy in the Pla- as we should say, ' a twist.' 4 8 7 K 32 crvhi -yc is of course ironical, tonic sense of the term {TT\V re yewfierpiau Kal rT)v aarpoXoylav icai rods 8ia\6yovs as J £pi ^ v 4TI TOUTOIS KT\. 268) and Panath. 26— taught at all. They overpcnuer the ?naster 32 (Spengel Isokr. u. Plato pp. 15 ff., of the 7>esscl by opiates or strong drink, Diimmler Chron. Beitr. pp. 43ff.and and sail merrily away to shipwreck. It Teichmiiller Lit. Fehd. 1 p. 103. Teich- never occurs to them that in order to steer miiller supposes that n s in vvv yap (pairj a ship, it is necessary to learn how. The true pilot is to them a star-gazer, an idle av rts KT\. above is a specific reference to

TTOAITEIAC

4 8 8 B] 009 y\lo"xpa>s

eltcd^co.

OVT(O yap

^aXeirbv

TO irdOos roi)v eiriei-

tceorTdrow, b irp6<; ra$ iroXeis ireirovdaaiVy &are ovB* ecTiv aXXo TOLOVTOV ireirov66<;y dXXa eltcdfrvTa teal diroXoyovfievov <j>ovs teal ra roiavra yevofievov

eire

ircoirore

teal ytyvdaateovra

TOU? 8e vavra<; araaLa^ovra^

tcvfttpvtjaecos, rrjv

e yjpovov

eicaarov re^vrjv

olofievov fjbrjre eyovra

Selv

rpayeXd-

5

vavteXrjpov /xeyeOei ' VTT6KCO(J>OV Be teal

irepl vavrc/ccov

erepa

Trph? dXkrjXov? irepl tcv/Sepvav,

airohel^au

p^-qre

hihdatcaXov

rrj^ io

fiadovra eavrov

Be TOVTOIS dcrtcovTa$ firjBe

ev cS i/judvOavev, irpos 2.

ev ovBev

£vvayayelv

ypdovo~iv. vorjaov yap TOCOVTOVI

TOL>9 ev rfj vrft iravras,

opoivra G)cravT(o^ fipa'xy n

avro

virep avrcov, olov oi ypanels

niyvvvre?

iroXXcov vecov irepu eXre / w a r

B jiev teal fxofir) virep rocavra,

Bel itc iroXXwv

r6 I I : om. A : yp rb irXrjflos in mg. A 2 .

babbler, altogether useless. Our simile explains itself. What wonder that the philosopher is useless in a city ? But the fault lies with those who niake no use of him. Jt is not his part to sue for employment : those who need his services ought to appeal to him.

7

vavKXrjpov KTX..

The PCUJKXJJPOS is

the Demos, as Aristotle observed \Rhet. in 4. I4o6 b 35): cf. also Olympiodorus Prolcg. 27 ed. Hermann. Cope on Arist. I.e. erroneously asserts that the vavKht\po% is the 'governor or governors of the unruly mob of citizens'; and Windelband's 4 8 8 A 2 «s y\lcrxpo>$ CIKCL^O) : 'how identification of the vauicXripos with the greedy I am of parables' (lit. 'how younger Dionysius is a strange freak of greedily I make parables), not (as J. and fancy: see Hirmer Entsteh. u. Komp. C.)''what a poor hand I am' at similes, etc. p. 620. As the vatf/fXijpos owned his an interpretation which deprives 2 n own ship (n 371 B «.), it is right that the 0 /xaWov of all its force. y\icxP * {conDemos should be voujK\y)pos in a demonected with y\la *glue' and 7X1x0^1) is cracy. For the frequent comparison of used as in Ar. Ach. 452 y\iv re. 'Niggardly,' 'stingy' is Smyth's Gk. Melic Poets p. 215. With a secondary meaning, as for example in vwdnuxpos cf. Ar. Knights 42, 43 A^uos Vlll 553 c and Crat. 414 c. The idea is TTVKPIT7JS, 8lKTK0\0P yepbvTLOV ' V TT 6 K U> tvvayayeiv). avrd should be taken Though unwieldy, sluggish, and dullwith eiVd^oj/ra, by an easy hyperbaton. witted (cf. Ap. 30 E VK6 fieyiOovs 5e vwdeffre'pit) icai deofx^Pif) iyeLpecrdai inrb 5 Tpav€\<x4>ous and similar fantastic /JLVWTTUS TIPOS). he is placid, and not decreations were of frequent occurrence in liberately vicious. It is the 5rjixaywyoi Oriental art. The word is fully illustra(in the widest sense of the term, inted by Blaydes on Ar. Frogs 937. cluding demagogues, sophists etc.), and 6 pi'yvvvTcs should be taken with not the dij^os who are here attacked. ypd(povffi: ' as painters paint goat-stags With /xeytdei KCLI f>6firi cf. fieydXov icai and the like by fusing creatures together.' iffxvpov 493 A. TOUOVTOVI KTX. There is no occasion to read roiovrbv r t : see ill 388 D n. For 4 8 8 B 11 HL1iTC Hia^VTa—£pav6av€v. yevSfxepov Richards would write yiyvdSee v 473 c n. and Xen. Mem. iv 2. 4—7. ixevov, because of optSvra etc. in B ft. and Politics, according to both Socrates and yiyvo/jitviov in 488 E. But Plato rightly Plato, is a science: see especially A fern. asks us to conceive of the completed i n 9. 11. The heaviest count in their indictment of Athenian democracy was its scene, although the scene itself must of practical denial of this fact. course be described by present parti13 4>d
IO

TTAATQNOZ

[488 B

BiBa/cTov elvat, aXXa /cat rov XeyovTa a>9 BcBa/cTov irolfiovs

' Kara- C

15 refiveiVy avTOvs he avr& del TCJ) vavtcXijpa) irepitceyyodai Beofjuevovs /ecu iravra

iroiovvraSj O7ra)9 av i
8* av firj ireidaxTLVy aXXa aXXoi fiaXXov, TOU9 fiev aXXovs rf diroKTeivvvTas rj etcfidXXovTas i/c T779 vecos, TOV Be yevvalov fiavBpayopa 20 xpwfievovs

vav/cXrjpov

rj fieOrj r) TCVL aXX
9

dpyeiv

TOIS ivovaCy KaX irlvovTa^ TC zeal evoj^ovfjuevov^ irXelv

a>9 TO el/cos TOV<% TOIOVTOVS, 7T/9O9 Be TOVTOIS eiraivovvTa^y

vavTucbv

fiev KaXovvTas ' /cai tcvftepvrjTi/cbv tcai eTnaTafxevov TCL tcaTa vavv D

* Politics cannot be taught' was (in Plato's view) the theoretical basis of Athenian political life: see Prot. 319 A—320 D. We are here invited to suppose that it was actually maintained in so many words by sophists, demagogues, and others. Something of the sort is asserted by Isocrates adv. Soph. 14, 21; but it is unlikely that Plato is alluding to Isocrates in particular, as Teichmiiller supposes (Lit. Fehd. 1 p. 104). 14 T£V X^YOVTO. KTX. as Socrates and

Plato constantly did. eroifiovs Kararifiyetv admirably expresses the vindictive fury of the insulted demagogues, but should not be taken as an allusion to Socrates' fate. Plato felt his master's death too deeply to exaggerate on such a subject. See v n £ 17 A n. 4 8 8 c 15 avTw is ejected by Herwerden4 * quod omni vi caret." By water {J. Ph. X p. 73) proposes aC. The translators for the most part ignore the word, except Schneider, who translates 'him, the master of the ship.' Perhaps aim? is * by himself,' ip$i in the sense of soft, as in avrol ydp iafiep, and we should translate 'while they themselves constantly swarm around the solitary master of the ship.' Failing this explanation we must follow Schneider; unless we venture to take aury in the sense of 'the Master' (cf. 1 327 B n.) and regard r<£ vavKXrjpy as an explanatory gloss. On the whole I am inclined to think that Schneider is right. ircpiKcxvo-Ocu: an anacoluthon, like ApXttv and irXeiv below: we should expect trepiKexv^vovs. For a parallel see Laws 686 A. Here, doubtless, the change of construction is in order to avoid too many participles. 17 diroKTCivvvTas. On the orthography of this word see Introd. § 5. &ITOKT€I-

vvvras (sic) in v and Vind. F may also be a trace of the spelling with ei. The reference in diroKTeiPupras fj

iKpaWovras

is of course to the slaying or banishment of rival candidates for office: cf. Gorg. 466 B. 19 nav8p
iaridropas evdal/iovas of IV 421 B, where see note. For ws rb eU6s Cobet writes ws cU6sf and so also Herwerden, who suggests as an alternative that we should bracket TOUS TOIOUTOVS. The expression

WJ eUds would refer to wivovr&s re icai evwxovfitvovs ("and pass their time at sea in drinking and feasting, as you might expect with such a crew" D. and V.); but with cos TO €t/c6s (sc. ir\etv) the meaning is " make just such a voyage as might be expected of men like them" (J. and C. with Schneider, comparing Pol. 302 A and Laws 906 D), i.e. make shipwreck. 21 4ir
vavruebv.

But pavriKOv /xkv

Kakovvras etc. is only an explanatory reduplication of iiratvovvras: hence iLkv is placed where it would have been if CTCUVOVVTO.% had been omitted. In any other position it would have failed to mark the antithesis between VO.VTLK6V (with its companion epithets) and &xPVffTOt/' For the rhetorical asyndeton cf. 11 362 Bn. An alternative (less good) is to take eVcupovvras as logically subordinate to *aXoQpras ('in awarding praise they call' etc.).

488 D]

T70AITEIAC S"

09 OLV £vWa/jLJ3dp€W Bewo? j), O7ro>9 apgovaiv

II rf irelOovre*; rj /3ia£6-

fievoi TOV vav/cXrjpov, TOV Be fir) TOIOVTOV yfriyovras

o>9 &XPf1a'T0P*

TOV Be aXrjOivov Kvfiepvryrov irepc fvqB* eiratovre^y ort avdr/tcr) air
OVTC 2/60)9 apyjucos eaecrdcu, OTTCO? Be* /cvftepvrja'ei, idv

23 6s civ (vWappayfiv KTX. Jackson suggests that Isocrates is intended (Proceedings of the Camb. Phil. Soc. XI 1882, p. 13). Possibly: but for my own part 1 do not think the description is •sufficiently apposite to justify the identification. 4 8 8 D 25 tirdtovTcs. I should adopt the accusative with Stallbaum and others were it not for olofievoi. Schneider is fully justified in saying "si Plato eiraiovres scripserat et oldfjLevoi,fierivix poterat, quin prius vitiosum quibusdam et in accusativum mutandum videretur: alterum ipsa distantia tutum erat." This is precisely what has happened, for while q (with some other MSS, but not II or £) has iiratovras.all the MSS, without exception, have oldfxevoi. The anacoluthon is not harsher than other instances in which the best MSS have the nominative of the participle instead of the accusative, e.g. Phaedr. 241 D, Soph. 219 E, Laws 885 D,

Phaed. 81 A. See also Classen on Thuc. 11 53* 4» where many parallel instances are quoted from Thucydides. A long and unperiodic sentence like the present is peculiarly liable to anacolutha: and one has occurred already in 488 C. For these reasons 1 now agree with Schneider and others that the text is sound. The nominatives wcldovres and piafd/xevoi may have suggested the change to Plato: "\l/4yovTas propter eiraivouvra^ tenuit, mox velut impatiens tenoris diu servati paullisper de via deflexit" (Schneider). Similar ungrammatical anacolutha are found occasionally also in Inscriptions, when the sentence runs to a considerable length : see Meisterhans5* pp. 203, 205. 28 giro* 8l...icvpcpvT|TOCi]V. The sailors, Plato has already told us, have not the smallest idea that the true pilot must study the year and the seasons etc., if he is to be truly qualified to rule a ship (that is to say, from Plato's point of view, if he is to know how to steer), but as for how he shall steer—let people wish him to or no—of that they think it impossible

to acquire either art or study and therewith (lit. • at-once-and') the art ofsteersmanship. We may translate the sentence thus: 'but art or system of how to steer, let alorte whether people wish him to steer or no—that they think it impossible to acquire, and therewithal the art of steering." The true pilot, according to Plato, is one who knows how to steer. Whether others wish him to steer or no, is wholly irrelevant; see Pol. 293 A ff., where this principle is declared to be of universal application, and illustrated as follows from the case of doctors: larpovs Si ovx rJKKxra vcvofxlKapcv, idv r e iicbvro.% 4&v re AKOVTCLS i)iAat IQvrai— irdvTws oCt&ev T\TTQV larpovs anev, ttixrirep dv iiri
TWC KT\. The expressions idv T€ irivras idv re ajcopras, and KOI iKbvruv Kal &K6V-

TUV in these two passages, the general drift of which is the same as Plato's argument throughout this part of the Republic, exactly correspond to idv ri rives pouXiovraL idv re fj.ii, and enable us

to interpret that clause, as Schneider has already pointed out. Cf. also 296 E— 297 B. Plato, indeed, is ready to go farther still, and would maintain that he who knows how to steer is a true pilot, even although he does not touch the helm (cf. ibid. 292 E). If others wish for his services, it is their business to apply to him, not his to sue for the opportunity of doing them a service (infra 489 B, c). A like principle holds good in the government of cities, and the Platonic Socrates, though abstaining from political life, may fairly claim imx^petv ry ut aXijOus iroXtTt*77 rixvrj Kal Trpdrreiv rd iroXtrt/cA fiovot TQV VVV (Gorg. 521 D ) . The foolish sailors, on the other hand, desire only to get the

TTAATCiNOI

12

[488 D

T€ Ttve? ' ftovXcovrat, idv T€ fir), firjre re^vqv

TOVTOV ixrjre fieXirrfv E

30 olofxevoi hvvarbv elvac Xaftelv a/xa Kal TTJV Kv^epvrjTiKTjv. TOCOVTCOV STJ irepl Ta9 vavs r/yel av TG> ovn

ytyvofievcov

fieretopoaKoirov

,a(j>c(TL tca\\€iaOcu irXcorripayv; olfiai

rbv

Kal

o>9 dXrjOa)? /cvfiepvTjTitcbv ov%

re teal dBoXea")(rjv teal

VTTO T&V iv rals

fidXa,

er) 6 * ASecfiiavTO*;. Ov

SelaOat
TTJV eltcova IBelv, on

7rpo? TOVS dXrjOivovs tXocr6(j)ov^ TTJV Siddeaiv 5 veiv

b Xeyco.

Kal

fidX\

d^prjarov

OVTO) fcaT€
€rj. Upcorov

8rj, r)V 8' iy
iroXeau

eoucev, dXXd

fiev roivvv

eicelvov

fiavOdrbv

Oavfid^ovra, ore ol cX6aooc ov TifjucjVTai iv ral<; iroXeac, StSacr/ce T€ T7)V elKova Kal ireipci) ireideiv, el ' infjL&vTo.

helm into their hands (488 c): how to handle it, they know not, and deny that it is possible to learn (nitre rixvVv— \a(3€iu).

on

iroXv av Oav/jbaarorepov

'AXXd SiSal-co, €r]. K a l ore roivvv

What of cifAa xal rr\v Kv^epui}-

riK-fiv ? These words should be taken closely with what goes before. The literal translation is (to acquire) *at once and the art of steering': cf. Phil. 11 D 6 /3fos ovros ytyovev aiperos a/xa Kal ay ad 6s 'this life is at once choiceworthy and good.' Now 'to acquire at once the art of how to steer (OTTUS Kuj3epiJ
rjv,

rdXTjOrj Xeyeis, B

sense of the word), rather than actual exercise or practice: cf. 111 402 B tart

avrrjs Tixvris T€ KCLl fuktrrif. \apeiv cf. Pol. HOO E.

With ^

The above explanation agrees in the main with that of Schneider, and is in my opinion what Plato meant to say. For other views see A pp. I. 30 ol6|icvoi. olofitvovt is read by Stallbaum and others, but see note on line 35. 4 8 8 E 32 iMTcapocrtcoirov KTX. A frequent taunt: cf. e.g. Pol. 299 B fieTtwpo-

and the art of steering' is .merely a way of saying *to acquire the art of how to \6yov, ddoXiaxw ^tva
489

nOAITEIAC S'

489 D]

<&9 ayjpr)GToi OIS 7ro\\oi9 oi iirLeLKeararoL TCOV iv (j>iXoaoia' T779 TOI>9 firj xpajiivov? TOL'9 €7TC€i/c€L<;. apyeaOai dvpas

ov yap

v<\> avTov,

ovhe

iceXeve alridadaiy

dXXa /xrj 10

€%€(, vcrcv Kv$epvr)TY)v vavT&v TOVS &oov
rcov

Beta Oat,

irXovaicov

livcu, dXX' 6 TOVTO tco/uyfrevadfievos iyfreva-aTo, TO Se dXrjdes

Tr€
Uvai tca\ irdvra

apyeiv Swa/ievou,

0I9 cipTi iXejofiev pWTovs ov paSiov

dXXa TOt>9 vvv TTOXLTLKOV? apyovTas

vavTaLs ovx dfjuapTtfaeiy teal TOV$ VTTO

Xeyofievov? ical fMeTewpoXeaxa^ TOU cJ>9 dXrjOa)?

'QpffoTaTa, J) TavavTia

iirl

ov TOV upyovTa BelaOai TO)V dp^ofiivcov ap^eo-Oat,,

ov av TT) dXriOeia TL oeXo<; r). d i £

elvat

TOP ap%ecrOai Seoficvov iirl ras TOV 15

€cf>rj. "E/c TC TOLVVV TOVTCOV teal

iv 20

evSoKc^ielv TO fteXTicrTOv iTTiTrjSev/jia viro TOiv

€7rcTrjB€v6vTcov' ' 7roXv Se /jueyiaTT) KOX laxypOTUTT] Sca-

/3OXTJ ylyveTai

(f>cXocro(j>ia Bta rou9 Ta TOcavTa do-tcovTa<; ITTLTT)-

01)9 Sfj av

TT) iXoa-oLa Xeyecv o>9

and C , that the infinitive depends on 10 TOVS |xii XPWH^VOVS* Those who irivK€Vi is impossible. will not use them are to blame for their uselcssness. The etymological figure is of 20 kv TOVTOIS. rotfrois is neuter, like course intentional. ToijTw: otherwise wro—^inT7)5€v6pTu)v is 11 ov Y<JLp ?\€i 4>vcrtv KTX. See hardly necessary. The balance of clauses —l in consequence of these circumstances, 488 Bft. and amid these circumstances'—is also in 12 TOVS o-ocfrovs KT\. **The learned favour of this—Schneider's—view. pate Ducks to the golden fool" (Timon of 4 8 9 c—491 A *S"o much for the 'useAthens IV 3). See also v m 568 A n. less ness' of the philosopher. But the most The author of the saying was, according to Aristotle (Rhet. 11 16. 1391s 8 ff.), serious prejudice from which Philosophy suffers is owing to those who pretend to be Simonides. Being asked on one occasion by Hiero's queen whether it was philosophers when they are not. It is they who are meant, when people assert that better to be a man of genius (6s) or the majority of philosophers are depraved. rich, he replied "Rich; for men of genius Let us endeavour to shew that Philosophy are found at the court of the rich"—a is not responsible for the corruption of the characteristic reply, by which the courtliest of ancient poets contrived to flatter philosophic nature. The true philosopher\ in spite of popular misconceptions•, is, as the queen without forgetting himself. (It should be remembered that
[489 D

fTAATfiNOI

25 TrafxirovTjpoc 01 ifkelaroL T&P IOPTWP eir avrrjv, 01 he einei/ceo-TaToi &xpr)GTOt,, teal iya>
7) yap;

Nat.

OVKOVV T779 fiev T(2P iiriei/ccDP atyjp/r)
V.

Kat fidXa.

SieKtj-

Tf}$ he TC5I/ 7roW
TO /Merct TOVTO hie\0a>fiep, /cat ore ovSe TOVTOV t\oo-ola ap hvpcofieda, weipaOoofiep hel%ai;

Tldvv fiep ofrp.

'Atcovco- £

fiep hrj teal \eya>fiep etcecdep dpafiprjo-ffepres, o6ep hirjfiev TTJP vcrip, olop apdytct) vpai TOP tcaXop re

KcuyaBop €
S' 490

avT<£, el i/a) €^et9, wpdiTOP JJLCP aXrjOeia, rjp Sicotceip avTOP irdpTi\ocro
*Hi/ yap

OVTO) Xeyofiepop.

5 OVT(O Trap a Sogap rols €<j>r). *Ap* OVP Sff ov

OVKOVP ep fiep TOVTO 68pa

PVP &ofcov/j,evoi<; irepl avTov; fL€TpLO)<; awoXoyriaofLeda,

Kal

fid\a>

OTI Trpos TO OP

3 V| = • alioquin.' Cf. v 463 D n. 25 USVTWV M almost = 4 woo her': 5 ofrrw KTX. otirca " ex Adimanti cf. 495 cff., Symp. 210 A. ir\ri i.e. the philosopher, whom 569 A and Thuc. v m 48. 6). It is therepopular opinion regards as an &\a£wvt if fore probable that Socrates' habitual use of not as a liar. KaXbs K&yaOfc fostered the not unwar- 6 dp* ofcv ^ KTX. 'Shall we not ranted suspicion that he and his friends then fairly plead that the true lover of were out of sympathy with democracy, learning was disposed by nature to strive and so contributed in some measure to towards Being and tarried not at the his condemnation and death. many particulars which are opined to be' etc. ? Socrates has just said that Truth 4 9 O A 2 vy tx
TTOAITEIAC S"

49OB]

7T€vfca><; etrj a/jLtWaaOai B irri

o ye OVTCOS t\o/JLaOi)<; teal OVK

T
afjif3\vvoiTO 0&8* afroXr/yoc TOV e^>a>T09, irplv airov

iirifiivoi

tot Kal OVK

o eartv

eKaarov

9

T7/9 <£ucr€G>9 asfraa-dai a> 7rpoa"i]K€i V^X*? i<\>dirrea'0aL rov TOIOVTOV 10 irpoarjKeu 8e %vyyevel'

w Trkrjo'ido'as KCLI fiiyels

TG3 ovn

OI>TG>9,

yevvr\vas vovv Kal akrjOeiav, yvolij re Kal akrjd&s £a>r) real Tp4otTO Kal OUTO) \rjyot oahlvo*;, irplv 8' ov; f fl9 olov T', er), fieTpLdirara. Ti oiv; TOVTtp TL fieTea-Tai tyevhos asyaTrai/, fj irav rovvavrlov

he had asserted before (485 A—c) that the philosopher is a lover of rb ov. ctrj (• was,' i.e. * is, as we saw ') would be the * philosophic imperfect' in direct speech. For the rare change from f\v to etrj after a primary tense cf. Xen. Mem. 1 2. 34 difkop (sc. iffrlv)

on

d€Kriov efiy TOV

dpduK \4yctv, where efy stands for v\v (the usual * erat' for * esset' with words denoting obligation or necessity) of the direct, and Plato Charm. 156 B \4yovcrt

TOV o n ovx otbv re afrrovs fxbvovs iirix^P^v rovs 6$a\fiovs laa\r)v depatreveiv. (Mad*

vig's insertion of b\v after bvayicaiov in this passage is without authority.) Cf. also 11 361 C n. The sequence is all the more easy with the philosophic imperfect because its very nature involves a reference to the past. Ast's conjecture Aire\oy7i
The imagery should be compared with Theaet. 156 Aflf.where the phenomena of Perception are thus analysed. The Subject unites with the Object, and from this union are born two children, one the ahOyo-is e.g. Sight, the other the aladrrrbv e.g. rb ixi\av. The former belongs more peculiarly to %the Subject, the latter to the Object. Similarly with the phenomena of Knowledge. The Subject unites with the Idea, and the children of this union are vovs (or rather, strictly speaking, ^6770-15 i.e. the action of POVS), on the side of the Subject, and the vorrrdp, i.e. Truth, on the side of the Object. We miss an essential point if we take POVV as the object of Knowledge; it is the faculty of Reason, no longer dormant, but suddenly called into actuality. Plato means that Reason does not really live until it lays hold on the Idea, ypoiij corresponds to POVP ; it is by the begetting 01 POVS that we come to know. The aorist denotes the instantaneous act; cf. Symp, 210 E irpbs riXoi ijdtf ICtv—££aLrjs Kar6\//€Tal TL Oavfiacrbp TJ\P foip KCL\6V JCTX. See also on 508 D and cf. v n 517 c.

In like manner dXiy0w« jtfji balances dX^Oeiay: there is no true life without knowledge of the Truth. d\rj6ws goes also with Tpi<potro: cf. Phaedr. 247 D and 248 B, c. With ihStpos cf. Phaedr. 251 E (U)8LPU)P tXrji-cp) and Symp.

206 E.

It is

tempting to suppose that in U>6IPOS Plato is thinking not merely of the lover's pangs, but also of the pangs of birth. The knowledge of the Idea is indeed in Plato's view an intellectual and moral regeneration. But djroXifroi TOV {purr01 shews that MIPOS means the throes of love; and the further view introduces a confusion of ideas which is alien to the peculiar character of Plato's 'mysticism.' 14 |&cr^o*roi. With turiffrax cf. X 606 B XoylfcvSai

ykp—6X^701$ rial putr-

[490 B

TTAATQNOZ

16 15 fiicrelv;

' M^reti/, €(j>rj, * Hyovfiivr)*;

Brj aKrjOeia^ ovtc av

olfjuii, aifi€v ai)Trj jfopov tcaicdov a/coXovdfjccu. vyie?

7roT€, C

IIa>? yap;

re zeal BIKCUOV rj6o^y cS teal crcocfypocrvvTjv erreadai.

AW 'O/9#(W9,

€(jyrj. Kal Brj TOV aWov

Tr}<; <\>L\OGO<\>OV ucrea>? X°P0V ™ Bel irakiv

*f> upXy** avajKa^ovra

raTreiv;

fie/jLinjcai yap

irov, on

j-vvefirj

20 irpoarJKOv TOVTOCS avBpela, /jL€ya\oirpeir€ca, evfjudOeia, ^vr)fir]' KOX aov

€7n\a(3o/jL€vov, on

Xiyofiev,

idaas

iras fiev avayKaaBrjaerai

Be TOVS \6yov$,

X0709, <\>airi opav

avrwv

rovs

el? avrovs

iiriCKoirovvTe^

n iroB* ol iroXKol KCLKOI, teal rovrov 23.

and Theaet. 186 E. n is adverbial and does not go with ^evdos. There is no occasion for Madvig's conjecture iirt-

ol? D

fiev axpr)
/ea/coix; iracrav fca/clav, TT)<; BiafioXfjs rrjv airiav 25 Tovrtp vvv yeyovafiev,

' ofioXoyelv

aTro/3\iyjra<; irepi wv 6 iirl

Brj eveica

II: om. A.

Cobet wrongly brackets dvayicdfa). Much the same view is taken by Jackson (y. of Ph. x m p. 218), who compares 486 s /iij

jieX&s i
t-Kaara

dieXrjXvdtyai. J. and C.'s translation as I formerly proposed. 49O c 15 i^yoviUvi)S KTX. ' N O W "compelling your assent" is scarcely accurate here. where Truth was leader' (as we saw it was with the alri av rts, and Richards would add &v think, allow that a quire of evils joined her train.' ijyovfxiyrjs is not the present, here. But the hypothetical critic (with but the imperfect participle (cf. ryyetro whom Socrates himself agrees 487 E) is 5' atir
nOAITEIAC S"

B] iraXiv

avei\rj<\>afX€V rrjv

TCOV dXr)6a><; tXoa6(f>(ov vaiv teal e£

E avdyte7)<; 7jy ' VI.

Tavrrjs

Srj, rfv S* eyd,

ravra.

T779 v
<j>0opd<;, to? SLOWVTCU iv TroWofc,
Kal fiera

| Kal et9 TO eirnrfievixa

TOVTO aft TCL? 30

Ka0i
(frvcrets y(rvx<*)v W avd%iov teal fielfyv

ra
o&9 Srj airr}?,

iavT&v ditcpov-

fxevai iiriTrfSev/jia TroWaxr} TrXrjfi/jLeXovcrac Travra^fj teal iwl nrdvra^ Sogav

oiav

\iyeis

hia<\>dopa<; Xiyev;; 8i€\0€iv.

oXlyas.

Trpoarjyfrav.

olfiac,

e^ovaav,

Be, €^17,

ra$

7ra
oaa

(f>ck6ao(f>o<; ' yeviaOat, ff ovtc olei;

Tlvas

'Eyco aoc, elwov, av olo? re yivoo/jLai, ireipdaoficu 5

roSe fxkv ovv,

<j>v
(^iXoco^la

Trpoaerd^afiev

X
a>9 7roXXol oXeOpoc teal fieydXot. 8.

vvv 8*7, el

oXcydtets iv dvOpwirots

v€
Tovrcov Srj T
Tives Sij;

*O fjuev 7rdvTcov 0av- 10

^XXot A2II: fitMei A1.

49O E 31 T<XS fxt^ovjA^vas KTX. Plato distinguishes between two kinds oiirovyjpia, that which results from the corruption of the truly philosophic nature, and the irovrjpla of pretenders to philosophy. It is the latter—so we are told—which is responsible for the prejudice under which Philosophy labours (cf. 489 D) : but the former is by far the more serious evil (491 E, 495 B), though engendered, not by Philosophy, but by the seductive influence of public opinion. 4 0 1 A—4 05 B The ph ilosophic nature is a rare grcnvth^ whose very irirtues rentier it peculiarly liable to corruption, when it is placed in unfavourable surroundings. The clamorous voice of public opinion, expressed in assemblies and other gatherings of the people, inevitably corrupts the youth by moulding them into conformity with itself. Where necessary, force is employed, under the name of punishment. Against these influences, no teacher can possibly contend, although the providence of God may save some. As for the Sophists, they do but make into a system and teach the opinions of the Multitude, which they are wholly unable to justify, but accept without reserve, as their profession requires them to do. Remember too that the Ideas are foolishness to the Many, so that they will never love Wisdom or her followers. Socrates concludes with

a vivid and lifelike picture of a philosophic nature in process of corruption. 4 9 1 A 1 dvd£iov = * too good for': cf. Prot. 355 D and Soph. Phil. 1009. &VT
8—8TI.

Cf. I 330 B «.

[491 B

TTAATQNOI

18 fiaarorarov

d/covcrac, on

€p etcaarov

&v €7rrjp€(rafjL€P 7779 vaea)9

diroWvat,

rrjv eypwap

avSpelav,

a(o<\>poavvr)v, Kal

ateovcrcu.

"E™ roivvv, ' rjp & iyco, 7T/DO9 TOVTOIS TCL Xeyofieva dyaOa C

15 irdvra

^fvyr^v Kal dirowKa iravra

a

(f)i\ocro(f>La^. Xeyco Se

hirjkdofiev.

(pdeipei Kal diroo-ira^ KaKkos Kal ifKovro? Kal

Kal t*vyy€V€t,a ippcofiiprj iv iroKeu Kal irdvra €%€(,$ yap ftiarepov

TOP TVTTOV <Sv Xiyco. a

Xeyei?

irvBoifirfv.

ra

"ATOTTOI/, €rj, la^ys rovrmv

w

E^a>, €r)' tcai ^Seo)? 7' tip dfept-

AaySou TOIVVV, fjv S' cyci,

o\ov

avrov 6pdu)<;, Kal aoi evhrfXov re fyaveirai, Kal OVK aroira Sogei 2O 7TpO€ipT)/JL€Pa 7T€pl aVTWP.

lift)? OVP, €r)y K€\€V€(,$ ,*

ra

HaPTOS, '

^

8* iyoi), cirepfJuiTos irkpi fj vrov, elre iyyeCcop etre TWP £Q»Q>P, Ia pep, on TO firj TV%6P Tporj<; 179 irpoarfKei €KdaTpa? firjSe TOirovy oc(p ap eppcofiepearepop 77, TOGOVT

Tcurdf A 2 I I : irdifTws A.

but atirQv is certainly neuter and not 'the philosophic natures,' as J. and C. suppose. 4 9 1 D 21 tyyiCuv—lytav. These are possessive genitives. Richards says that "TW should probably be omitted before $ifruv or added before iyyelwv." Cf. however iv 438 c n. In this instance I think Plato wrote rQ>v $$6etp€i Kal arroavf, though But the philosophic nature is remarkable for sensibility as well as strength, and in themselves advantages or even virtues. the sensitive plant needs careful fostering. Adimantus assents, but would like to The general sentiment of this passage is have them specified more precisely. In Socratic, as Hermann (Gesch. u. System reply, Socrates bids him grasp the notion P- 330 n. 33) and Krohn {PI. St. p. 365) of them correctly as a whole (avrov is neuter and 6\ov aOrov is practically equi- have pointed out: cf. Mem. IV 1. 3, 4 TG>V valent to rOtrov), and it will become dv6p&TTUV Tods €0
12 diroXXwo-i KTX. Krohn (PL St. p. 114) asks how courage and temperance can tend to corrupt the character. The answer is given by Plato in 494 B ff. They bring their possessor to the front, and therefore expose him to the solicitations of selfish and unscrupulous men. It should be carefully borne in mind that dvdpela and the other virtues are here regarded, not as the result of education, but as natural qualities, derived from the philosopher's native love of truth. We are in fact dealing with the potentiality of

clear to him, and ra irpoeiptj/Meva irepl zfrruv (viz. that they dir6\\v
V€
492 A]

T70AITEIAC

aya0q> yap irov KCLKQV evavrtdarepov fj TC5 fir) dyadtp. Has S* ov; E^et Brj, olfiaCy \6yov rrjv dpiaTTjv vacv ev dWoTpKorepa ovaav 25 Tporj KCLKLOV diraXkaTTeiv rfjs av\r)$. "E%€t. OVKOVV, r)v 8* E iya>y w 'ABeifiavre, ' teal ras i/rir^a? ovrw (fxZfiev Tav\rj<;f a \ \ ' OVK €K veavi/cfjs (jyuaeco? rpo<\>fj BioXofievrjs ylyveaOai, daOeinj 30 Se (frvo-iv fjueydXcov ovre dyad&v ovre /catccov alriav TTOTC eaeadai ;> 492 Ovte, dXKdj r) S* 09, OVTCOS, fNHi/ roivvv edefjuev \ rov (friXoaofov (fyvaiv, av fiivy olfiaiy fAadrjo-ecos Trpocrr)tcovo"r]<; Tvxy, eh iraaav dperrjv dvdytcrj av^avo/ii€vt)V dLKV€la0aLy iav Be JJLTJ ev Trpoarj/covarrj airapelad re teal VT€v6ela'a Tp€rjTaiy e/9 irdvra rdvavria av, iav firj Ti$ airf) /3o7)diio~a<; Oecov TI>XV' V Kai <™ ^77€^ wenrep oi 7ro\Xot, 5 8iataTcov veovs, BcaOe[povTa<; Be v

jU7j irpo6^intentionally selects a vague expression, intending iv irpoo-qKotiari to be taken with is more alien to its nature than to that of the others: cf. roaovry irXeibvwv ivdet rQ>v , afterwards adopted much doglienza." Van Heusde's kv dXXorp^ Tpacpeicrav misses the point. Even more the same view as this: see Schneider unhappy is Boeckh's KUKIOV' airaXXdrrcii', Addit. p. 46. which Stallbaum adopts, KOLKLOV cwraX- 5 8€«v. See on deov fiotpav 493 A. Xdrrciv is simply the comparative of i\ Kal
nAATQNOZ

2O

Go<\>L
Xeyovra?

reXewrara

teal direpyd^eadai

[492 A

teal agiov Xoyov, a \ \ ' ov/c avT0t>9

fieyi&Tov? fiev ' elvai ao(f>c
10 irp€
IIore Srj; rj 8' 09.

elirov, f*uy/ca0€%6fi€voi ddpoot iroXXol els itcrcXrjaias rj eh rj Oearpa rj arparoireBa

8e B

oiovs fiovXovTcu elvai /ecu veov<; icaX "OraVy

StKaarrjpia

r) riva aXXov KOIVOV TTXTJOOV? gvXXoyov gi/v

7roXX
v Xeyofjuevcov rj irpaTTOfievcov, rd he iirawcoaiv,

vTrepftaXXovrcos i/caTepa, teal i/c/3oa)VT€<; teal /cporovv-

15 T€V, ' 7T/0O9 $ aVTOLS at T€ TTCTpai KaX 6 TO7TO9 €V

T€9 ScirXdaiov Oopvftov trapk^aifTL rod yfroyov KaX eiraLvov. TO5 ToiovTtp rbv

vioVy TO Xeyofievov,

nroiav av avro) ira&elav virb rod

riva

ISicoTi/crjv dvde&iv,

TOLOVTOV tjroyov rj eiraivov

otet leaphlav Xcye.iv; fjv ov

olyijaeadai

20 povv, rj av ot»TO9 (frepy, fcai (fyrj&ecv T€ rd avrd

4 9 2 B 11 {vyicaOc&oiicvot. KTX. The Athenians sat at an Ecclesia: see Ar. Ach. 24 f. with Blaydes* note. For 9TOXXO£ I formerly read ol iroWoL with Hermann; but d0/>6oi iroWoL is sound, and means 'in large numbers together,7 like iroWol aOpdoi in Gorg. 490 B. T h e

subject is of course oi ravra \iyovrts, i.e. ot iroWot (492 A). The mention of numbers is to the point: how can one man stand against so many ? Cobet is wrong in deleting iroXkoL 12 £vv. See on iv 424 D. 14 vTT€ppaXX6vTws. Cf. VIII 561 cflf. Exaggeration and excess are characteristic marks of democracy. 4 9 2 c 15 trpos 8' avrots KT\. Plato is doubtless thinking of the Acropolis and the Dionysiac theatre. Cobet does ill to bracket roO \f/6yov KCLI iiraLvov: for

Plato characteristically makes the rocks themselves applaud. Cf. v m 563 c. Translate 'Yea, and besides themselves, the rocks and the place wherein they are resound and give forth a reduplicated uproar of censure and applause.' Cf.

C

iv Sr) rj

KarateXvadeio-av cfrepofiivrjv Kara TOVTOIS /caXd KaX

Reg. et imp. apophthegviata 185 E rovs *i '-n ~. *x (io-Trep revOLSas /idXp

j

x

p

MV X

q

has riva av otei, and Bywater and Herwerden propose riv* av otei, but the MS reading is better and more picturesque. 18 noiav av. I agree with Goodwin (MT. pp. 66, 68, 71) and others that &v with the future was occasionally used by the best Attic prose writers. In Plato it occurs Ap. 29 C, 30 B, Symp. 222 A, Rep. x 615 D, Crito 53 D, Euthyd. 287 D, Phaedr. 227 B, and probably also elsewhere. All these instances have been 'emended,' and it is possible enough that some of them are corrupt. Here av is in all the MSS, and is therefore better retained, although it may of course be an erroneous repetition of the last syllable of xoiav (as Cobet and others suppose). We may regard the idiom as one of Plato's numerous half-poetical efforts : see x 615 D n. Richards proposes 5iJ: but see v 450 c n. 20 Kal <^»]
Euthyd. 303 it ivravda 5£ 6\iyov KOLL oi av ai>T(fi xatSeta ISHOTLKT] avO4%€iy rj oO Kloves ol iv T<$ AvKeiifj i6optifiTi*fl Kapdla as the

he will say' etc. (The metaphor is from seat of courage is colloquial and rare: cf. Archil. Fr. 58. 4 KapSlrjs TT\4OS and Plut. a mole or breakwater swept away by a

TTOAITEIAC S'

492 E]

21

D alay^pa elvat,, Kal iTnTrjBevaeiv ' airep av OVTOI, Kal earea-Oai TOIOVTOV ;

IToW?;, rj 8 09, c5 2ft)fl:paT€9, dvdyKrj.

VII.

Kal firfVy fjv K iycoy OVTTO) TTJV fieyicrTrjv dvdyKrjv €
fjLev. Uolav;

OVTOI 01 iraihevTai

T€ Kal aocfytaTai.

r) OVK o\cQay OTC TOV fMtj 25

7T€i66/A€vov aTiyilai^ T€ Kal xprjiJLaGL Kal OavaTot,? tcoXa £ovai;

Kal

fjudXa, €rj, o~iaTrjv olei rj TTOLOVS t8i&>E TiKovs Xoyovs oi&eva, 7] 8* 09. avoid.

ivavTia

TOVTOIS ' TelvovTas KpaTtjaetv;

OVT€ yap

yiyveTac

OVTC yeyovev

dXXotov 7/009 7rpo9 dp€TT}v irapa fiivov,

dv0pu>7T€iov} ft) eTalpe* 25.

fiev

ovv

firj yivrjTai 30 Trjv

iren-aihevirapoifdav

rbv II: T6 A.

is the Arch-Sophist: cf. 492 A n. OVTOI

is the contemptuous isti: 'these teachers and sophists of yours.' 26 0av<£rois. The fate of Socrates was the most conspicuous example of this in Plato's time, but it is hardly likely that Plato is specifically alluding to it here (as Steinhart and Susemihl suppose). The description is quite general. Contrast v n 517 A n. OVT€ -ydp KTX.

oiSe

Trjv TOVTOOV iravhelav

Oelov jjuevToi, Kara

flood.) In this there is nothing but the common passage of a relative into a main sentence (see 11 357 B n. and cf. Ap. 40 A with my note ad loc), coupled with an easy change of subject, as in Crito 46 A. The sentence assumes the form which it has in the text, because both subordinate and main clauses can take the accusative with infinitive in Greek oratio obliqua : see Kiihner Gr. Gr. 11 p. 1056. Stallbaum (followed by J. and C.) understands oitic otet to account for tpJiaeiv, but the negative cannot be supplied, and if it could, it would give a wrong sense. Schneider's translation is correct, but not his note in the text. With the sentiment cf. Gorg. 510 D ff. 4 9 2 D 25 crcxfucTTcU. The Demos

4 9 2 E 30

Olfiai

Ob ydp, rjv 8 iy(*>, dXXa Kal TO iirc^ecpelv iroXXrj

Plato has

just declared that it would be the height of folly in a teacher even to attempt to make a young man run counter to public opinion. The present sentence explains why. There is not, never has been, and never will be produced a character different (from the Many) in respect of virtue, by having been educated on principles op-

posed to the education which the Many provide (the force of public sentiment, expressed in assemblies etc.). Consequently every attempt to produce such a character by means of education in the teeth of public opinion is foredoomed to failure. The statement appears at first sight extraordinary; but from Plato's point of view it is, with the limitations which he makes, strictly correct. Cities are either actual or ideal. In the ideal city, education does not produce a type of character which conflicts with public opinion, because public opinion is itself formed by education. In actual cities, education must conform to the same standard if it is to exist at all: for rbv /XTJ xeiOdfievov arifiLais re Kal xphnw- K&1

Bcw&Tots KoX&povai (492 D ) .

HOW then

are we to explain the presence of great and good men in existing cities? They are Oetot avSpes, saved from corruption by grace of God : see on 493 A. In these circumstances, what is the political reformer to do? He must break with all existing cities (497 B), and found—as Plato now wishes to do—a new commonwealth in which sound education and public opinion no longer differ, but agree. In other words, his policy must be to make the Philosopher King. For other views of this passage see App. I I . 32 dv6p<6ir€iov: sc. 77^05: ' a merely human character.' Plato makes an exception in favour of a detov rflos, playing on {he proverb rb delov (faipGi \byov, for which cf. Symp. 176 c Zciucpdri? 5 ^

\6yov. yevrjrac

ev yap %pr) elSevai,

olov Bel iv

aoxrat Xeycov ov tea tews ipeis.

"En

roivvv

itolov ;

o ri irep av acoOrj re teal

TOiavrrj tearaardaec

avro

TroA^lreKwi/, Oeov fiolpav 493

OvS* ifiol a\\ct>9, €r), Soteel.

croc, rjv K iydo, nrpos TOVTOK; teal roSe SogdrG).

r

'E/caaTo? rcov fuaOapvovvroov ISLOJT&V, 0&9 Sr) ovrot

5 ra? KaXovai /cal avrire-xyov? ra

[492 E

TTAATQNOZ

22

TCOV 7ro\\a>v

lav Tavrrjv

Boy/iara,

qyovvrai,

fMrj dWa

a So^d^ovaiv

tedkeZv, olowirep

av

el

orav

iraiheveiv rj ddpoiaOcoaiv,

OpifM/JLaro^

To

GO^Gravra teal

fieydXov

teal

la")(ypov Tp€(j>o/jL€vov Ta? 6pyd<; TI$ teal kiriQvyuia^ teare^idvdaveVy ' 07rrj re Trpocrekdeiv yjpv) teal o7rrj ayfraaOai airov, 10 irayrarov rj irpaorarov itcdo-Tas rjfiepovrai

teal etc TLVQ)V yiyverai,

€cco0€v c^deyyeadac, re teal dypialvec,

teal

oia$

a3

teal oirore ^aXe- B

teal 0I9 dWov

tearafiaOcov he ravra

(frdeyyo/jbivov

iravra

%vvovo~iq

33. €^aipQ}fi€v M : i^alpoj/xev A l l : il-aipu) S : 4%aipovfX€v q, 1 r. iicdo-Tas v. Prinsterer : ^/fa' €K&* oh e/edtrras q.

\6yov,

Phaedr.

242 B

ff

ifi

i^aipu \6yov (a delicate way of hinting that Socrates and Simmias are OeToi &v8pes), and Theaet. 162 D. Any ^^oj which in existing cities conspicuously transcends the public standard of morality (and is thus dWoiov irpds ApeHiv) is 6tio¥9

and for that very reason sporadic and exceptional (see next note). 4 9 3 A 1 0cov potpav is best explained by Men. 94 B ff. and 99 c, D. Distinguished statesmen like Pericles, Themistocles etc. are deioi, just as much

as t h e xprl?>oi'i /adv-reis, a n d irotr)TiKol : t h e y are itrlirvoi—KCLI Karex^fiepoi 4K TOV 0€OVI &TCLV KdTOpO&ai \4yOVT€S 7T0X\d KOI

fieydXa irpdy/iara (99 D). Education did not produce them, nor have they any scientific knowledge of statesmanship; for which reason also they cannot teach their sons to be statesmen (A/en. 94 B, Prot. 320 A). It was by this theory that Plato accounted for the fact that good men appear from time to time even in corrupt States: eicri yap iv rot? iroWots dvdputroi del 6€ioL rives, 06 iro\\oi —
ri icai /miff (Laws 951 B). There is more than a touch of irony in the epithet Oeios when Plato applies it to Themistocles, Pericles and other successful politicians with whom he had little sympathy, but $€ov ixotpav is not ironical here (cf. 492 A), nor is Plato ever otherwise than grateful

for the birth of statesmen who are truly OCIOL. But they do not solve the difficulty, for the scientific knowledge of 7TO\<TIK^ is not only better and more stable in itself, but guarantees the permanent prosperity of a State, because it can be transmitted to posterity. Nor can we be sure that our statesmen 'by grace of God' will appear when they are most wanted. For a full discussion of Beta fioipa in Plato see Zeller4 11 1, p. 594 n. 4. 4 ?KaoTOS: sc. 5o£dru>. Cf. I 334 B n. and Phaed. 80 A, B, where ^^17, the reading of the best MSS, should be retained. Baiter is certainly wrong in reading ZKCLGTOV (with Stephanus and v): for with personal subjects SOKCT is used personally. Diimmler (Chr. Beitr. p. 12) and Teichmiiller (Lit. Fehd. I p. 104) suppose that Plato means Isocrates in particular. It is possible enough that he had Isocrates in his mind, but the description applies to many besides him: cf. iv 426 c «. 6 8o(d£ov
nOAITEIAC S"

493

T€ Kal xpovov rpifif) crocptav re KaXeaetev teal ci>? reyy^v avcrrrfa-d/JL€VO<; irrl BiBaaKaXlav rpeironoy firfBev elBcbs rfj dXrjBeia TOVTODV T&V Boyfidroov re Kal eTridvfiicoVj 0 n KOXOV fj aio"%pov fj dyadov fj 15 C KCLKOV fj Sc/calov fj aSiteov, ' 6vo/j,d£ot, Be iravra ravra €7rl rals rov fieydXov ^a>ov Bogats, oh fiev yalpoi €K€ivoy dyada /caX&v, oh Be a'xjdoiTOy /ccucd, aXXov Be firjBeva e^oc \oyov irepl ai)T&v> dXXa rdvaytcala Blicaia icakol Kal icdXd, rfjv Be rov dvaytcaiov teal dyadov (frvatv, oaov Biatyepet ro> OVTI, fxrjTe eoypaKcoq etr) firjre aXXq> 20 Bvvarbs Becgat. TOIOVTOS Brj cov irpo? Ato? OVK aTO7ro? av croi Botcel elvai TraiBevrrj?; "E/jboiy*, erj. *H oZv re rovrov Boteel D Biaep€iv 6 TT)V rtov iroXXayv Kal iravToBairwv ' %VVI6VTO>V opyrjv Kal ffBovas KaravevorjKevaL ao<\>iav riyovfjuevos, elr ev ypaiK7J etr ev fwvaiKr} etre Bi) ev 7ro\iTiKr); ore JJLCV ydp, edv TI<; TOVTOCS ofiikj) 2$ €7nBeiKvviJL€Vos i) TTOirjacv rj rwa aXkijv Brj/xiovpyiav fj trokei Vy Kvpiovs avrov irotoyv TOU9 iroXkov? irepa r&v dvayKalwv, 25.

etre dr)—o/JLtX-fi U et in m g . A 2 : om. A 1 .

13 KaXitrtitv (though Karefidvdavev) is written because of KaTajxadiov 54, after which itc&Xei would be less suitable. The situation is now treated as a possible one, after the picture has once been allowed. m WxyT|v 0TxrTTicr<£|i€vo$. Cf. the Stoic definition of rixvrl a s a in KaraX^ewv KT\. (Zeno Fr. 12 Pearson). 4 0 3 c 16 ovojut^oi KTX. : * employs all these terms in accordance with' (literally *in dependence on') 'the opinions of the mighty Beast.' This interpretation is better than to suppose with Stallbaum that Plato means 'applies all these names to the opinions ' etc., though dvofi&fav n iirl run is idiomatically used in that way. 19 T&vcryKcua—KaXot. T&vayKala does not mean "the physical necessities and exigencies of the great beast's nature" (J. and C.)» but simply 'the inevitable.' Whatever happens, a public teacher or Sophist must conform to the opinions of the Beast (492 D). In what follows there is a hint of the profound philosophical view that the Works of Necessity are evil (cf. Tim. 29 E, 47 E ff.), and that Moral Freedom consists in following what is good. See on x 617 E. 22 SOKCI. Ast would read 5OKOI, but Av of course goes with elvai: cf. IV 422 B. See for this idiom my note on Prot. 351 B and Blaydes on Ar. Wasps 1405.

23 6 rr\v TWV iroXXoiv KTX. Jackson thinks of Isocrates again {Proceedings of the Camb. Philol. Soc. II 1882 p. 13).

See above on 493 A. 4 0 3 D 25 o n jiiv ^dp KTX. An anacoluthon. The apodosis which requires to be supplied is 'that much is certain' or the like: cf. v 465 An. I formerly thought the anacoluthon too

harsh, and proposed to read 6 TI /ih ybp dv—4iri5€iKPij/jL€voiy fj KT\., taking 5 n as the object of imdeiKvOfMCvos, and 17 Toirjaiv ('either poetry' etc.) as in apposition to o r t : but the text is better as it stands. Richards' proposal to read (an for -8TI is very unpl easing. 26 rrolr\a%v. Compare a striking passage in Laws 659 B, c, where Poetry is said to have deteriorated after she accepted ol voWol as her judge. See also Laws 700 E, 797 B, Gorg. 502 B ff. and infra X 605 A. 27 Kvplovs avroti. We should certainly (with Schneider and the majority of editors) read CLVTOV and not avrou (which Stallbaum and others adopt, referring it to Tcolriaiv etc.). The MSS (except q) mostly read avrov, but their authority in this matter is of no account. Cobet would read atfrotfs and eject roto iroWofo—on what ground, it is difficult even to conjecture. irlpa TWV AvayicaCav. By coming forward in a public capacity as a poet or

rTAATQNOZ rj AtofiijBeia

Xeyofievrj

dvdyKTj irotelv

iircuvGHTiv • a>9 Se teal dyadd 30 7rc»7roT6 rov Olfiai

rjKovaa*; avrtov

[493 D avTto

ravra

Kal teaXri ravra \6yov

hihovros

a dv OVTOL

TTJ akr)6elay rjBrj

ov

KarayeKaarov;

iicelvo

dvafivrjadrfTL'

Se 76, rj S* o?, ' ovS* d/covcrofjicu.

VIII.

Tavra

TOLVVV irdvra

£

ivvorjera?

avro TO tcaXov, dXXa firj rd iroXXd fcaXd, rj avro TL eKaarov Kal fit) rd 7ro\\d

eicaara, eaff* 07TG)9 | 7r\i]do<; dve^erac r/ rjyrjaerac

r/

H/ct<7Tfl 7', €i\6
elvaL.

'ASvvarov.

vir* avToov.

elvai; 494 dhvvarov

Kal TOVS <\>Ckocro(f)ovvTa<; dpa dvdyict) -\jriy€
'Avdy/cr).

Kal

VTTO TOVTCOV STJ rtov

5 TrpoaofiCKovvre^ o%K(p dpiatceiv

avrtp

i7rt0v/j,ov<Ti,

ISICOTWV, oaoi AfjXov.

'E/c

&rj TOVTCOP Tiva 6pa<; acoTrjpiav LXoa6v iirtTr)fjbeivaaav 7r/)O9 TeA.09 i\0e?v; yap

Srj rjfuv ev^dOeia

evvoet 8' £tc roou ey^irpoadev. Kal fAvrffir) Kal dvBpeia

fi€ya\o7rpe7T€La ravrrj<; elvai rfjs (fyvaeox;.

statesman or the like, he * makes the Many his masters more than is necessary.' In a private station, he is, comparatively speaking, independent; but even then the Many are (in a certain sense) of necessity his masters: see 496 D. Ast and Stallbaum take the phrase with TJ AIO/i^feta dvdyKrf. " Iungenda sunt verba sic: dvdyKrj (£
Nat.

OVKOVV evdvs

Kal B iv

originated in the treatment meted out by Diomede to Odysseus, when they were returning from Ilium to the Greek camp after stealing the Palladium. Odysseus attempted to kill Diomede, but failed, and Diomede paid him out by tying his arms together and driving him home with blows from the flat of his sword. The Scholiast on Ar. I.e. explains differently. A d o n Aiofi^drfs 6 0p^£, vbpuas ro aurcus avvetvat. £«s ov nbpov X Kal avaXwduxnv ol AvSpes. as Kal 6 fiudos iVwous av9pu)iroiX6ov—ctvat. The theory of Ideas is not a democratic philosophy. With Plato's attitude here to oi iroWoi cf. Gorg. 474 A TOIS 6£ TTOWOU OC5C

btaXiyo/xat. 4 Kal—8tj. Cf. 490 C n. 4 9 4 » 8 «|Ao\6-yt|Tai.. See 486 c, 486 A, B : and cf. also 490 c.

nOAITEIAC S"

494

iraicrlv 6 TOIOVTOS irpS)TO^ earac

iv airacnv,

vtofia vrj 7rpo
avra)

xprjadai,

a\\&)? re teal iav

TV 8* ov fiiXkei;

iireihav

irpeo-fivrepos

iirl ra avreov Trpdy/juara oX re oltceloi teal oi TroXirai. C TTTOKeiaovTai ' dpa

Seofievot, teal rificovTes,

teal TrpotcoXatcevovres TTJV /jueWovaav €7), OVT(M) ylyveaOai.

TO IO

€rj. BouX^ylyvrjTcu,

Hcos S' ov;

TrpotcaTaXa/xftdvovTes

avrov

Bvvapav.

4>^Xet yovvt 15

Tt ovv ot€i, rjv 8' iyco, TOP TOLOVTOV iv TOI<%

TOIOVTOIS 7T0t7]a€cv, aWo)? re /ecu icuv TV^TJ fxeyoKr}^ 7r6Xea)9 <*>v ical iv ravrrj

TT\OV
oi) 7r\r)p€o0ij
teal ra

€\TTLBO<;} fjyovfjievov

TWV /3ap/3dpcov iicavov eaeaOai

iiri TovTois vyfrrjXbv i^apelv 10. iroualv de Geer: ira
avrov,

zeal

vyy) par La /JLOV teal 2

ra TCOV

irpdrreiVy ' /cat 20 §povr\1

21. ii-apeiv A v: 4£atp€ii> A : ii-alpeiv

10 TraiorCv. See cr. n. travjj. Herwerden proposes (pvcry 19 r\you\uvov KTX. Plutarch (Ale. 17. wpo€p&, comparing Soph. Ajax 1077 2, 3) declares that Alcibiades intended KOLV but no change is the Sicilian expedition to be a step necessary, as Herwerden himself allows. towards an almost universal empire: For vpo68ia rod icpoepte, an easier, but less elegant and iroX^fiov. Alcibiades says nearly as much idiomatic reading. Schneider also points himself in Thuc. VI 90. 2, with which out that if Plato had written irpoffipepts, compare 15. 2. Grote (vn p. 79) is he ought to have added avrov with T6 inclined to deny that even Alcibiades ffCifxa. dreamt of anything beyond the conquest 14 viroKcbrovrcu = * they will lie pro- of Sicily, but the ancient historians strate at his feet' is the future perfect of thought differently: cf. also Ale. II viroTrixTU). vrroTreaovvTCLi, which Herwer141 B ff. Many of the Athenians, den conjectures, would be less expressive, probably not without reason (though and denote an act, or series of acts, inPlutarch I.e. 35. 1 leaves the point stead of a never-wearying attitude of unsettled), suspected him of aiming at supplication and adoration. They so to a TvpawLs (Thuc. VI 15. 4 and Isocr. speak besiege his soul with flatteries and ircpl fcijyovs 38). prayers. 4 9 4 D 21 c(apc?v KTX. See cr. n. 4 9 4 c 17 cdv TV\Q KTX. It has ££apeip appears also in several MSS long been admitted that this picture is besides v. The present, though retained drawn chiefly from Alcibiades. In anby Schneider, is very difficult after ir\r)pu>tiquity Plutarch seems to have suspected 6r)<X€p6vrnxa was Alcibiades' degeneration in language notorious: see for example Ale. I 104 A, adapted from the present passage (Ale. Thuc. v 43. 2, vi 16 ff., Plut. Ale. 34. 6 4. 1). But the personal touches must and the highly characteristic anecdote in not blind us to the fact that Plato is 23. 8. Plato's words appear to embody A. P. II.

TTAATQNOZ

26 fxaro<; tcevov

avev vov ifiinfnrXdfievov;

[494 D Kal

fid\\

ecprj. Ta> Sfj

OVTOD SiariOejiivq) idv TI$ rjpifia irpoaeXdayv raXrjdrj \eyrj, ore

vovs

OVK €V€
ap

€U7reT69 otei

TloXkov ye See, f) S' 09.

ireVKevae Kal TO ^vyyevh KdfnrrrjTat itceivov? 30 eratpeiav;

elvat,

eiaaicovcrai

r&v \6ycov

eh ala6dvt)rai

Kal eXKTjrae Trpbs i\ocroLav, ri

row

Sea TOV

'Eai/ 8' ovv, fjv 8' iya>, Sea TO ev

rjyovfi€vov<; airoXkvvai

avrov

rrjv

XP€lCLV

ov irav fjuev epyov, irav S' 67TO9 Xkyovrds

T€

re Kal

Tovras, xal irepl avrov^ 07Tft>? hv yJq ireia-Ofj, Kal irepl rov an extract from some tragic poet (probably Euripides), as may be inferred both from the rhythm (: not u while he is in this frame of mind" (D. and V.), but 4 when he is sinking into this condition.' Idv Tit KTX. A S Socrates often did to Alcibiades: see v m 560 D n. and Symp. 115 D ff. "The two conversations with Alcibiades are an example of this" (Thomas Gray). 24 r6 hi is not here the idiomatic rb $4 (as in IV 443 c), but 'hoc autcm' i.e. vovt (Stallbaum). %7 TO {vyyci4« KTX. : i.e. the affinity of what is said with his nature, "weil die Reden mit ihm verwandt sind" (Schneider). D. and V.'s translation "an inborn taste for philosophic inquiry " is wrong. cts has often been doubted; but Schneider's explanation is certainly right,

re ' try Kal E

olojieOa

Spdaeuv KaL

irpdr-

ir€iOovray

permanent reform in the midst of so many temptations (ib. 216 B). Perhaps Socrates once hoped that Alcibiades would be his * scientific ruler,' and bring back true prosperity to Athens. A tone of sorrow for the 'lost leader' seems to make itself felt in Plato's words. 404 E

29 TOVS ^Yovplvtovs: i.q. ot

Tfyovvraif whence the article, which Herwerden wrongly rejects. The voice should pause a little between eicelvovs (which refers to 494 C) and rods rryovfiivovi. 30 XfyovTcts TC KTX. We should expect the future indicative, and on this ground the insertion of 5iaTe\eti> has been proposed by Richards (Stephanus had previously. desiderated dtareAltreor). So serious an alteration lacks every element of probability. Ast must be wrong in making Xiyovras etc. depend on olofxeOa. If the text is sound, we should supply Tdvra dp&aetp or the like after ovy and regard the participles as agreeing with the subject of 6pd, TO* typifying a class, and that eU denotes one fiiv ipyoy KTX.? Cf. IX 575 E and WSM Toteiv in Ap. 39 A and Gorg. 479 C. I of the class. The idiom is analogous to prefer the anacoluthon. the plural after a typical or generic singular: see on 1 374A. The emenda31 T6V irtCOovra. Such was Socrates, tions proposed {diaiaddPTfrcu for elt al or clcraKoijaai Richards) he wrote Sij/xoaL^ els ay&vas Ka0t
495 c]

TTOAITEIAC S"

07TG>9 &v fit} olos r

27

rjt Kal IBla eTTifiovXevovra? Kal Brj/Aoala eU

495 ay&va? KaBccravras; \ YioKKrjy fj 8' 09, avdy/erj. "E<mv ovv O7ra>9 0 roiovro? c\oaoi]a€C; Ov irdvv, IX. 'Opas ovpy ffv 8* iy(oy ore ov /ca/ea><; iXeyojiev, a>9 dpa teal avra ra rfjs. <j>cXoaoov vaeay{) yevrjra^ atria rpoirov rcva TOV itareaeiv etc TOV iirirrfBevfjiaTO^ /cal ra 5 Xeyo/ieva ay add, irKovroi re KCLI irdaa rj roiavrt)

irapatTKevq;

Ou

yap, a \ \ ' opO&s, €0opa roa-avrrj re ' Kal rocavrrj rrjs f3e\rlv? ycyvofiiinf^ a»9 rjfiel? ajj,iv. teal etc rovrcop Brj r&v dvBp&v Kal oi ra fieyurra 10 teatea epya^ofievoi ra$ 7ro\et9 yiyvovrat Kal rovs IBiwras, Kal ol a-fiLKpa Be v
Ovrot,

' AXydearara,

fiev BTJ O{5T(»9 eKirlirrovre
!

rf S'

7rpo
eprj/Jiov Kal areXrj iXolav Xelirovre? avroi re fiiov ov irpoar)- 15 Kovra otiS* dXrjdrj £&civ, rrjv Be &airep opepavrjv ^^776^0)1/ aWot, iireiaeXdovres dvdgioi rjaxwdv re Kal oveLBrj 7repLrjyfravf ola Kal ait ^179 6vet,BL£ew rovs oveiBlfrvras, a>9 ol fvvovres airy oi jiev ovBevos, 01 Be TTOXXOI TTOXX&V KaK&v agioi elatv. 3.

Kal yap oivy etyqy rd

ye

6p$t II: &pa A.

4 0 5 A 3 4\fyo|uv. 491 B ff. 4 9 6 B 9 els should be taken with 6\edpos and 8ia0op&, as Schneider points out. They are spoiled 'with reference to* or 'for' the best of all vocations. Jowett wrongly connects els with /ScXWanps. io ^aplv. 491 A, B. 4K TotfTwv KTX. Corruptio optimi pessima. ol—4pyal6|MVOi was true of Alcibiades: see Grote v m p. 116 and Lysias In Ale. 1 *6> 3°» 35 ff» Isocrates' attempt in his wept froyovs to make out that Alcibiades was a benefactor to his city is a futile and fantastic performance. 12 fwvTcs KTX. With the metaphor cf. 485 D. For o-fxitcpa—$/>£ see 419 E «. 4 9 6 B—496 A Abandoned by her rightful lovers. Philosophy^ alone and desolate, is forced into a shameful alliance with base pretenders. The offspring of this unhallowed union is a bastard brood of sophisms. 4 9 6 c 14 irpooT]K€i 1 sc.
"nam philosophia cum virgine i j f ? comparatur, qualem in matrimonium ducere proximis cognatis aut permissum aut iniunctum fuit" (Stallbaum). See Meier u. Schomann Alt. Proc. pp. 614—617. 15 ATCXTJ KTA. dreXij is said with reference to the rites of marriage: cf. Philostrat. Vit. Apoll. IV 45 cir' drcXet y&pup and Soph. Ant. 1240?. rd vvfufnica] ri\ri Xax^v ^Xatos iv y'"Atdov 56jxott. With re followed by 5^ cf. x 611 D and other examples quoted by Hoefer depart, PL p. 16. 16 dkrfli] is like dXrjdws &rj in 490 B, a passage where the same kind of imagery is employed, 17 fioyyv&v re KTX. IS the aorist gnomic or past? It is usually taken as gnomic, but Plato may be thinking of his own times, in which Philosophy had come to shame, because the unworthy had defiled her. ^S. Cf* 489 D and 487 C, D.

TTAATfiNOI

28 20 X&yo/ieva ravTa.

[495

EtltcoTcos 76, r)v 8* iya>, Xeyo/ieva. tca0op
yap aXXoi avOpwrriaicoL icevrjv TTJV ^cbpav TCLVTTJV yiyvofievrjVj /caXcov Se ovofidrcov Kal 7rpoaxVri^'TQ>v ' pecTijv, &v elpyfxwv D €6? ra

lepa dirohiBpaGicovTeSy aafievot,

teal OVTOI etc TCOV reyy&v

ifC7rr)Ba>aiv els TTJV iXoaoiav, oc av tcofiy^oraroi OVTCS 25 7T€pl TO avTcov Teyylov. Kaiirep

Ofjicos yap STJ irpos ye TCLS aXXas

OVTCO TrpaTTOvaTjs <\>CkoGo
fieyaXoTrpeirea'-

T€pOV \€l7T€Tai, OV Sf) €
coenrep TCL aco/JUiTa XeXa)-

firjvTat,, OVTCO teal TCL? ' yjrvxas gvytce/cXaafievoi 30 fievot

Sea Ta$

fiavavo-La?

Tvy)(avowiv%

4 9 5 D 23 IK TWV rcxvwv KTX. It has been supposed that Plato has in view Antisthenes and the Cynic Diogenes, the latter of whom apparently started life as a moneychanger (D. L. vi 20). But the description which follows applies to sophists and sophistical rhetoricians rather than to the Cynic philosophers. The poet Gray says " this seems to be aimed at Protagoras, who was an ordinary countryman and a woodcutter" (see Gellius Noct. Alt. v 3 and other authorities cited by Frei Quaest. Prot. pp. 6 ff.). Hermann {Gesch. u. Syst. p. 628) cites Euthydemus and Dionysodorus as cases in point (cf. 496 A //.). Each of these sophists had formerly taught the art of fighting in full armour (Euthyd. 271C— 272 B, 273 E). AS speech-writing and rhetoric generally were counted among the arts, we may think also of Isocrates, who loved above everything to call him-

T€ /cat a7TOT€0pv/j,~ E

rj OVK dvdyfcr);

Kal

resuming, Plato interposes a comparison, and to this the general idea which forms the logical predicate to TTOWOL is accommodated in trot' Arra—<pav\a. The sentence was thus understood by the editor of q\ for rvyxdvovaiv, which seems a difficulty on this theory, is in q rvyxdvovres. But rvyxdvovres would be extremely inelegant ; and Plato writes Tvyxdvovtrtv to correspond to XeXuprjprai. Even in other cases a finite verb sometimes replaces a participle in the second of two contrasted clauses, e.g. Ap. 21 E. J. and C. explain the passage in nearly the same way, as well as (apparently) Schneider and Stallbaum. It is impossible for many reasons to connect rvyx&vovaiv with {(pUfxevoi. and so escape the anacoluthon. I formerly suspected the text, and proposed Tvyx&VOVi\6os {Antid. 271 ff.). Butdistinction which they covet). Another although these and other examples may solution might be to place the troublesome be quoted in illustration of what Plato Tvyxdpov6fx€vou which is intended to obtain Adeimantus' Kal Kaixtrrbfievov evduvownv aireikah /cat assent to rds \pv\as—rvyxavovaiv. On

nOAITEIAC S"

4 9 6 A]

29

€r). Aotcels ovv TI> TJV 8* iydo, &ia$ (f>a\a/cpov KOX crfjutcpov, vecoarl fiev i/c heafJL&v \e\vfievov, iv fiaXaveia) Se \€\ovfj,ivov> veovpybv ifidnov e^oi/ro?, a>? vvfjLLov Trapeo-tcevaa/jLevov, Sea irevlav teal iprjfitav rov 496 $€
dvyaripa

8iaep€i. Tlof arra

avka;

/juiWovTos

ya/xelv;

ovv ei/cb? yevvav

TloXkr) dvdy/crj.

Ov

\ iravv,

€rjy 35

TOVS TOLOVTOVS; OV voda /cat

Tt Se; TOW dva^iov<;

ir\riyais makes it not unlikely that the metaphor is as Schneider supposes. On the vox nihili diroredpuiofx^oi (in the margin of Flor. A) see Ruhnken on Timaeus Lex. s.v. Timaeus seems to have found it in his text of the Republic.

* unmanly': cf. SrjXvpo/j^piap in the extract quoted from Xenophon. In any case, however, the ancient etymology can hardly be right. 31 80Kcts o$v TV KTX. In the * little bald tinker' several critics have recognised Isocrates: see for example Teichmiiller 30 Sid TOLS pavavo-Cas. Cf. Xen. Oec. 4. 1 at y€ fiavavaiKai KoCkovnevai. (sc. Lit. Fehd. 1 p. 105 and Jackson's article 4K T4XV
4£

/

f

/

j

y fr era 1 Kadrjtrdai teal /jL&T(tjy drjXvpofiiyuv Kal al rf/vxal tricks of style for which Isocrates was TO\V ibppauaLa was "primarily a rhetoricians of the school of Gorgias

military conception, dependent for its origin on the obvious fact that certain modes of life and the exercise of certain trades disqualify from prowess in the field"(Greenidge Gk. Const. History^p. 22, quoting in support Hdt. II 165—167). "Sedentary and within-door arts," says Bacon (quoted by Newman Politics of Aristotle I p. 105), "have in their nature a contrariety to a military disposition." In practice the term is freely applied by the writers of the best period to every kind of mechanical or illiberal labour or pursuit. Aristotle defines pavavala in these words: {H&vavcov d' tpyov efrcu 5c?

affected meretricious ornaments of this kind (see Hug on Symp. 194 E ff. and especially Cope's Rhetoric of Aristotle i n pp. 105, 106), and Plato's shafts are not levelled at Isocrates alone. As usual, he individualises the type, and if the resultant picture resembles Isocrates, so much the worse for him. Plato would not be sorry (cf. EuthyH. 305 ff., with Spengel's Jsokr. u. PL pp. 36—40), and doubtless intended his readers to think of Isocrates, as they certainly would. See also on 498 £. 32 dp-yvpioy KTX. Cf. Cratin. Seriph. 2 Meineke avhpdv X r f | TOVTO vo/xifav Kal Tk*xyt\v ra&rrjv Kal i xp fiddricnv, oaai 717x39 rds xpM€^ Ka-i r&$ 4>aXaKpoC Kal arpiicpoO. Was Isoirpdl-€is TCLS TT)S dp€TTjs ax/w?' a7r€/>7<£- crates bald and short ? The bust of him fovTat rb aQfia TU>V i\ev$4pwp TJ rrjv in the Villa Albani is not bald, and t^Xty V TT)* 5tdvoiap (Pol. 0 2. I337 b it would be pressing the personality to 8flf.). See also Whibley Gk. Olig. pp. the verge of absurdity to take these 42 ff. and Newman I.e. pp. 104—115. words so seriously. The poverty {irevlav The ancients mostly derived the word etc.) and loneliness is of course the ( from jiavvos a furnace* and atfw, "quasi daughter's (cf. 495 C tprjfiop Kal dreXij pdpaueos qui caminum accendit" (Steiap \€liroPT€s)t not her father's, phanus-Hase Thes. s.v.). In view of the as D. and V. suppose. In other words Boeotian papder-yvvf) and (3api)Kat' yvpaiKas rod 5€
nAATQNOZ

[496 A

orav avrfj ir\r)cofJL€v 5 yevvav hiavorjfjLara re fcal So£a9; ap ov% d>? a\rjd&$ irpoarjKovra d/covcrac LcrfiaTa KCLI ovBev yvrjatov ovBe povi?o'€(o$ dXrjOivf)? i^ofievov; TIaPT€\£><; fiev oitv, €
Haver JACKpop BTJ n, €rjv iyd>, c5 'ASelfiavre,

Xeiirerai

r&v

/car* ' d£iav ofuXovvrcov t,\ovyf)$ tearaXrj^dev B 10 yevvalov tcai ev redpafifjuevov rjOos, diropia r&v Sia0€povvTG>v Kara vfj Qpovfyrtw Ast: (pporjo-ewsft-iovAZg: fpovfcews Al-iov Cn II.

8. tyyv n: tf \6yous KHI /xeyaXo- scholars) is less expressive and picturesque, xpeirett rUrji Kod Siavo^fxara iv tf>i\olq. though it gives a fair sense if interpreted as dfOdiHp. TIKT€IP or icvvw iv is the usual Kara\ctHiv ry povfie right in retaining the word. Xenophon and Plato (De simultate quant Stephanus' conjecture ovfe &£toy ovdt PI. c. Xen. exercuissefertur 1811), whether 4>povfyr€VTT]S -KaTaXtj^v: 'arrested by exile,' so as not iKwcaeiv ix 11 Jhriv KTX. There is no reason to rod iiriTrjdcOfiaTos (495 A) : cf. Karaffxelv suppose (with e.g. Steinhart Einleitung below. Stallbaum's explanation Overp. 208) that Plato means Euclides of taken by exile,'which D. and V. apparently Megara. Heraclitus is a good instance, accept, is in my judgment wrong. The read- although Ephesus was hardly a d ing KaTa\€i
T70AITEIAC S"

496 D] teal artfxdcraaa

ra rrj^ 7ro\€a>9 V7r?pi8y

aXXrj*; ri)(vr)<; Si/cauio? arifiaaav 8' hv teal 6 rod rjfjLerepov kraipov C teal yap irecelv avrbv

Qedyet, ra fih

Se trov n airrjv

teal air

&v eXdoi.

Qedryov? %aXiv6$ oto$

aXXa iravra

ikoLa
fipaxy

evve^ iir

irapeaKevaarai

etrj

Karacr^lv

irpb? TO ' e/e- 15

ad>fiaTo^ poaorpoia

TO 8' TjfiiTepov ovte a^iov

aireipyovaa Xiyeiv,

TO Bacfioviov
teal TOVTCOV STJ TWV oXtycov oi yevofxevoi, teal yevcrdfievoc

a>9 rjSv feat fiatedptov TO KTrjfui, Kal T&V TTOXX&V av itcav&s 186VT€<; 20 TTJV fiaviaVy teal OTI ov&eU ovSev V7iev a>9 ITTOV ^iir^lv trepX Ta T&V vS* €GTl

, fJL€0* OTOV

€7rl ' TTJV

SitcacG) ftoijOeiav a
hv t\6oi n : iviXOoi A.

12 ppa-X^ ^
different writers have answered differently, according to their different points of view: see Zeller4 11 1 pp. 75—91. The subject is treated with great fulness in Ribbing's Socrat. Stud, II pp. 1 ff. and in Riddell's edition of the Apology pp. 109—117. TQ>V ifixpwrdey yiyove does not deny that such a sign may be vouchsafed to others in the future. Schneider conjectures that Plato added this limitation with a view to himself—an unlikely supposition, although no doubt the present passage is in some measure intended as a defence of Plato's abstention from political life: cf. 496 D n. -f\ yap irov KTX. Cobet and Herwerden reject d\\
itself there cannot possibly be any objection. 19 TOVTWV—ycv6tuvoi: 'those who have become members of this small band.' J. and C. quote an exact parallel remarks /cat yap V TpidKovra ytvb* fxevov) and Laws 754 D. ytvbfxtvoi is found 4 9 6 c 18 rd Sai|iovu>v V diKoliav, on menon really was, is a question which the sole authority of Vind. F. It has

[496 D

17AATQN0I i/jLTrecrcbv ovre gvvaSirceiv iOeXcov ovre i/cavbs wv eh iraaiv 25 dvreyeiVy

irplv

TL rrjv

dyploi?

TTOKLV fj iXov<; ovrjacu, TrpoairoXo/jLevo?

dvaxf>eXrj<; avr(p re Kal Tofc aXXois av yevoiro, ravra 7rdvTaXoyt Xaftcov rov

favyiav

e%a>v teal ra avrov irpdrTcov, olov iv "xeip&vi /covtop-

icaX £d\ri<; \rrro irvevyuaro^ epofievov virb

opcov TOU9 oXXot/9 KaTaTTifiTrXafievov*; dvofda^

reiylov dyaira

aTroard<;y el TTTJ ai/ros

30 /caOapbs dBiKia? re ' icai dvocrlcov epycov rov re evddBe ftlov ^cooaerai E Kal rrjv diraWayrjv diraXkaZeTcu.

avrov

fjuera icakr)*; eXirlhos t/\eco9 re teal eifievT)?

' A X \ a TOI> rj 8' 09, ov ra iXd^iara

fievo<s diraXkaTTOLTO.

OvSe

ye,

eliroPy ra

av \ Siairpagd-

fieycaTay

firj

497

^

since been found that T<£ SIKCUV is actu- In this way Schneider also took the ally the reading of A. ^ TU>V ducaltov passage. fdXij is * tempestuous rain * poiiOcia would mean something quite fiera dfifipov tcvoi), as Hesychius explains. different, as Schneider shews; viz. "aux- XaXdfijs was once conjectured by Ast, ilium vel a iustis vel rebus in iustis, vel but he afterwards rightly withdrew the contra iustos seu iusta latum vel ferensuggestion. Herwerden proposes olov iv dum." With the general sentiment cf. fd\|7 KovLoprov vird KT\., and Richards iv Ap. 31 E—32 A, a passage which proves X^t/uDvt Kal Kovioprov £d\r) (or {aXy Koviop—if proof were needed—that Liebhold's TOV). Neither proposal is supported by extraordinary proposal to read r6s dyplois the emphasis is on xacrtv: we re fiaWov a^-fyrerat icrX.). We seem to should translate 'to hold out alone where all are savages.' C f. virb T&VTW troXefilwy catch in Plato's words a certain tone of sorrow, as if he had not himself attained IX 579 B. Herwerden weakens the the highest of which he was capable, effect by adding QZCLV after &yplots. because he could not find a philosophic 27 Xapwv: singular, in spite of ya>6city in which to dwell: see Morgenstern fxevoi in 496 C. Cf. I 347 A n. De Plat. rep. p. 161, where reference is olov iv \€t|A«vt KTX. Jowett construes x«M&)" with Kovioprov; but xctM-^ made to Ap. 31 E and to the Platonic Kovioprov for 'a storm of dust* is scarcely Epistles v 322 A, B, VII 324 B—326 B, 330 c—331 D: cf. also Gorg. 515 A— a Greek idiom. Kovioprov—epofxivov is 522 E, and Susemihl Gen. Entw. 11 p. 190. of course a descriptive genitive absolute.

nOAITEIAC S"

497 iroXLTeia? irpoarj/cover)?' av^rjaerat XL

iv

yap

33

irpoarfKovarj

avTo?

re

jiaXXov

teal fiera T&V Ihicov TCL KOLVCL acocrec. To fi€v oiv TTJ? (f>LXoaoia? dov eveiea $ia/3o\rjv

elXyfyev, 5

KOI OTL ov £t*ata>?, ifiol fjuev ho/eel fierpicos elprjo-dai, el fit) er XeyeL? TL
avrfj

riva

i^irrfkov

el? (iWoTpiov

&
el? TO einr)(i>piov i\ei tcparovfievov

OUTO) Kal TOVTO TO yivo? dk\'

OvK

firjSe/JLiav a%Lav elvcu

TroXeco? c\ocr6(f>ov ve- 10

uOai re /ecu dXkoiovarOcu avrrjv aireipofievov

aXXo aXXa

T&V VVV XeyeL? iroKirei&v;

B I TJVTIVOVVJ eXirov, aXXa TOVTO /cat iirairi&fjuii, r&v vvv teardaTaaw

irepl TOVTOV*

vvv fjuev ov/c io"%€iv TTJV avTov

aWrj

levcu, Svva/xcv,

fjdo? eKiriiTTeiv* el he Xijyfrerai, rr)V dpio'Trjv

C iroXireiaV) ' ibairep teal CLVTO apiaTOv icTiv, rore BrjXcoa-eiy OTL TOVTO 15 fiev TO5 OVTI delov rjv, TCL he aWa

dvOp^iriva,

TCL TC T&V vaea)V

xal r&v iiTLTrjhevfidTcov, hrjXo? hrj ovv el OTL fxeTa TOVTO eprjaec TL? avTf) rj iroXiTela.

Ov/e eyvco?, er]' ov yap

TOVTO epeXXov, dXXy

el avTT), fjv rffiei? hLeXrjXvdafiev OIKL^OVTC? TTJV TTOXLV, fj aXXrj.

Ta

fiev aXXa, fjv 8* iya), avrrj • TOOTO he ai>To ippijdrj fiev teal TOTC, OTL 20

12 f Is T6 fa-ixwpiov : as though ' a 4 9 7 A 3 irf>o$ is 17 T($—iroXtTfCa: i.e. what the l>est treated as a single noun: cf. w6\e€
nAATQNOI

34 TL del evelvai

[497C

iv ry iroXet, Xoyov ' exov

T

*?* iroXiT€/a? rov D

avrov, ovirep ical avf 6 vofAodeTys, ex<*>v TOV
€
dvTi\a/jb/3av6fi€voc

SeSrjXwfcare fiatcpav

25 diroBec^cv' eVel zeal TO Xonrbv ov irdvTcos paarov TTOIOV ; XeiTai.

Tlva

BieXdelv,

rrjv To

Tpoirov fMeTa^eipc^ofievrj 7ro\i9 cXoao(f>Lav ov Bio-

TCL yap

Brj fieydXa

tcaXa TO) OVTL yaXeird.

trdyTa iTna-^aXrj, teal TO Xeyofievov TO,

' A W ' o/x&>9, ' e?7, XafteTco TeXo? rj diroSet- E

^t9 TOUTOV avtpov yevofiivov. 30 aXX' etirep, TO firj Bvvaadai irpoOvfiiav

cov vfiel?

KCLI %aXe7r^i/ avrov

etaec.

Ov TO /JLTJ ftovXeadaL, rjv S' iy ScaKcoXvaec

irapwv

he TYJV y

GKotrei Se teal vvv, a>? 7rpodv/j,€O^ teal

irapaKiv-

8vv€VTi/c
11W9;

tivv

apTi \ i/c iraiBcw

[lev, fjp S' €70;, oi ical TO fiCTagv OIKOVO/JLLO,? 498

ivetpai Zqi iv tlvai A: iv eh at (sic) II.

certain factor possessed of a reasoned 473 E. J. and C. take wv as <( theory of the constitution, identical with (cognate accusative)," understanding avnthat possessed by you, the legislator, \afxf5av6fxevoi as 'objecting to' or 'attackwhen you made the laws.' The rulers ing,' but no objections were made by Glauco must understand the constitution and not and Adimantus. They merely asked for merely accept it on the legislator's authofurther explanation, and were in fact rity, if the spirit of the original legislator favourably disposed rather than otheris to survive his death. 6pO*i 56£a is not wise (v 450 D, 451 B). Herwerden's enough; in order to fill the place of the conjecture ws for £>v refutes itself. founder of the city they require iimrr^fifi. 24 avroO (like the subject of idrfXtidrj) Plato confesses that he did not make this refers to the position of the Rulers in clear enough before (ov\ iKavm idrfX&Orj), Plato's city—with everything that it inand his confession is most true. In one volves, including the Community of wives passage (iv 429 C«.), indeed, he seems and children, the Philosopher-king and expressly to imply that the Rulers do not all the leading topics discussed in v—vn; fill the legislator's shoes. But there are and rb \oucbv is what remains of this topic also some hints or'traces of the later view: —the rest of vi and vn in fact. see on i n 414 A, IV 423 E (to which, 25 irdvTws. Bekker's W&PTWV (cf. perhaps, ipptyy is intended to refer, Laws 779 E ov ir&vTW euKoXuirarov) is although the reference is hardly justified), a neat emendation, which Baiter and and 442 c. Cf. 502 D, 503 A, 504 D nn. others have accepted. But ov ir&mas 4 9 7 D 23 ov KTX. : i.e. iKclvwv uv j>q.
TTOAITEIAC S'

498 B]

35

teal xprjfidTto'fiov TfXr)aidaavT€$ avrov TC5 XaTTOvrcUj oi tXoao(OTaToc iroiovfievof TO 7T€pl TOV$ \6yovv

Xeyco Bk %a\€7ra>TaT0i/

iv Se Ttp eireiTa, iav teal aWcov

TOVT(OV irapa/cakovfievoi

iOeXaxriv

aKpoaral

rjyovvrai,, irdpepyov olofievoc avrb Selv irpdrreiv

rovvavTLov

fjLecpdtcia fiev

ovra

T€ /ecu dvSpovrac,

ev fidXa

'Hpa/cXeiiraiheiav

rtov re acofxarcov^ iv cS ftXaardvei, 10

iirttfieXelo'dai,,

7rpoiov
rov

Act &€ 7TO>9 ,* €T). Udv

real iralBa*; /jieipatctoo&r)

teal iXoLav fi€rat)(/€cpi^€a'0ac)

fieydka 5

7r/>o? Bk TO yfjpa?

6/CTO9 hrf TLV(DV oXlycov cuTroafi&vvvvTai iroXv fidWov B T€LOV fjXlOV, O
TOVTO irpar-

yiyveaOai,

vTrrjpeaiav

i\ola

iv r} rj yfrvj(r)

reXeiovo'dcu

old age all but very few neglect philosophy entirely. The proper study of philosophy reverses all this (irav ro&yay~ rlov) as is shewn in u and C. 7 TOV 'HpaicXciTcCov ^XCov. Heraclitus Fr. 32 Bywater

v4os 4* y/J^py

TJXIOS. Heraclitus meant the saying to be taken literally, and not merely as an expression of the universal law of change: see the authorities cited by Bywater ad loc. and Zeller8 1 p. 684 n. 2. 4 9 8 B 10 4>iX<xro<}>Cav KTX. iXo{qi KTO»|UVOVS sums pLcvot. for iroi.ovfxevoi) are unsatisfactory inup in a single phrase the Platonic theory each of the four cases. See notes ad 11. of athletics: see on ill 410 A ff. and cf. ix 591 c, D. 4 &tv KO£ goes with Id4\wiv (Schneider) : 'if they do consent' (cf. KOX airrb^voi 12 cv fl. Richards would write iv y above). It is implied that many, or most as in iv $ ^Xao-rdvei above, asserting that li of them, do not. if ijXiKla is their years, not any particular time of life "; but ij ijXtKla is often so used, 5 pryoXa KTX. Plato distinguishes e.g. Symp. 209 B and Men. 89 B. Nor is three stages. In the first, rb repl \6yovs iv <£, 'while,' appropriate here. Translate is a man's tpyov after boyhood until he 'when the years advance, in which the begins practical life; it then becomes his v&pepyov, and he * thinks it great things' soul begins to reach its maturity.' to go to an occasional lecture: towards

riAATfiNOI iy errnreiveiv ra eiceiVT)*; yvfivdata' ' Be teal aTpareicjp

[498 B orav Be X77777 fiev 77 pcofirj,

i/cro? yiyvrfTai,

15 vejiecrdai ical firjBev aXXo ^pdrrew,

TOTC TJBTJ dirov^ C

6 TI fifj irdpepyov,

TOU9 fieXXov-

ra9 evBatfiovto^ficcoo-eo-Oacteal T€\evTr)
f

irpeirovaav.

H9 a\r)0eo<; fioc So/cels, 6^)77, Xeyeiv

ye

TrpoOvficos, c3

^(Ofcpare^* olfiac /xevTOL TOV$ TTOXXOV? TCOV aKovovrtDV irpoOvfiorepov 20 en

dvTLTeivetv

ovK

OTrcocrTtovv TreiaofAevovs, diro

ap!;afj,€vov<;. Mrj SidfiaWe,

%pa
fjv S* eyeo, i/j,€ Kal Spaavfiaxov

<j>i\ov<; yeyovoTa*;, ovBe irpo rov ixffpovs

ovras.

• apri D

Trelpas yap ovBev

avr)9 av r\ TT€L
yov

TI iroLrjarcofiev et9 ifcecvov TOV ftlov, OTav avdis

25 TOLOVTOL*; ivTvxooaL Et9 ovBev fiev

\070t9.

Et'9 ficfcpov y\

ovv, €7jvy w<; ye irpos

yevofievoc

€<j>rjy yjp®vov

TOV ciiravTa.

irpovp-

TOLS

€ipVfca<>*

TO fiievToi fiij

14. ffrpa.TH,Q)v q : GTpariGiv AIIS-

14 -yLyvi\T*\. KTX. The he be called upon to enter public life. 498 c subject is still i) />UJ/ZT;, 'their physical Point this out to the Many, and reason strength,' not m (as J. and C. assert). with them, and they will agree. Our In &tTovs v^fxecrdai the metaphor (as proposals, though difficult, are not imobserved by Heindorf on Prot. 320 A) possible. is taken de grege numini alicni consecrato: 20 dvriTcCvciv KTX. I formerly read c(. Critias 119 D &4>4TW bvruv ratipw iv ai>TiT€V€iv with Stephanus and others; T(j5 TOV lloaeiS&vos iep$. pifieadai is pro- but the present, which is in all the MSS, perly 'to graze.' The effect of the Greek gives a good sense and makes a better may be conveyed by rendering 'they roam balance with \iyav trpodv/xus. Translate the sacred fields at will,' although &
nOAITEIAC S"

499 B] trelQeaOai

TOU Xeyofievot,?

irdairore elBov yevofievov E ' roiavr airb

arra

rod

prj^ara

TOV? 7roXXoit<; Oav/xa oiBev

TO VVV XeyofievoVy aXXa

efem'Ti/Se? aXXtjXois

avrofidrov

Traptaco/jbivov Kal

(Hxrirep vvv

re Kal Xoyq>, Bwaarevovra XoycoVy c5 fiaKdpte,

yeyovaaiv, Tpoirov

rod

rov

iv iroXet erepa

KOXCOV re Kal

ov

yap

7roXii fjbdXXov

a>/jLoieo/j,evay aXX' ov/c

avfiireaovTa*

O»/JLOL(D/JL€VOV peyjpi

499 ecopd/cacriv ovre eva ovre TrXeiov*;. rj olei; av

37

dvBpa Bvvarov

rotavrrjy

Be apery 30 reXeco? epytp

ov iroatrore \

OvBajicos ye.

OvBe ye

iXevdepcjv iKava><;

oXwv ^rjrelv fiev TO aXrjOes ^vvreraixevco^ €K yvcovat

ydpiVy

firjBa/JLoae dXXo&e reivovra iv IBLais avvovaiaLS

ra

Be KOfiyfrd re

Kal

ipiartKa

iroppcodev aonral^ofievcov.

B Tovrcov ' TOL yjdpivy TJV S' iyd>, Kal ravra

OvBe TOVTCOV, etyq.

Trpoopdofievoi rjjxel^ Tore

Kal BeBiores 0/10)9 iXeyo/jL€V} virb TaXrjdovs rjvayKaafiivoc, ovre iroXireia

ovBe y

Kal

i) Trpbs Bo^av Kal epiv Kal iv BiKais Kal 5

ore

avrjp 6fiocco<; /JLT] irore yevrjrai

ovre reXeos,

28. iroXi) A 1 !!: troWol corr. A2. 29. roiavr ATTCL A 1 !!: yp rotavri in mg. A2. 32. fripq. I I : eripa A. 3. |uvrcra/^i'W5 A 2 II: £vvT€Tay/j.£p(as A 1 . 4. rpbirov II et yp in mg. A 2 : Trpoaunrov A1. at Glauco's incredulity and wonder in x are said with a reference to irapLcru)<ns 608 D. For o ^ y * a mere nothing' (the equality of clauses, as for example in * nought,' the much less expressive ovdtva Isocr. Paneg. 76: see Cope I.e. p. 106) was conjectured by Hirschig and others. and irapofioiw<ns. The Many have had An exact parallel may be found in x quite enough of irap/
[499 B

FTAATfiNOI 10 irplv

av

Tol?
axprjCTTOu; Be vvv etre

ftovkovrat,

elre

firj, 7ro\€G>9

€7nfJL€\rj0rjvatt fcal

/carrjKocp yeviaOaiy fj T&V vvv iv Swao-relat? view

fj avTol^; e/c TWOS

15 dXrjdcvo? epcos ifnreaq. <&9 apa iariv yap

aSvvarov,

deias

iirnrvoiai

irapapd\y

&qi irepi^dXy A l l . ^

ari^Koi (sic) IT.

17.

KarayeX^fieda

like manner/ 'likewise,' and should not be construed with TACOS in the sense of * equally perfect/ as J. and C. translate. 11 dvayKT)—irapaPcCX^j. See cr. n. irapapaKkeiv means accedere (not, as has been asserted, accidere): cf. v m 556 c and Lys. 203 B. The word is not however quite appropriate here: and I should much prefer a convincing emendation of the text of A,

13.

irovrfpoi?, irapaftdXy,

rfj

iroKet

fj ftaaiXelais OVTOOV

' aXrjOivfj? (f)c\oaoia<; C

TOVTCOV Se irorepa iyo) fikv ovBiva

&v rjfiecs Sitcalcos KarayekcpfAeda, 11.

zeal ov

/cekXryjUvois, avcuy/cr) n ? i/c rvxv^

yeviaOac

fj a/jL0T€pa

(fyrjfil e^etv \6yov. (09 aWcos

OVTCO

ev^al^ o/JLOia

Karriicd^ Schleiermacher: KCLT7)KOOI

I I : KarayeXibfie&a A .

101, 3, when the elder Dionysius was just dead" (Thomas Gray Works ed. Gosse iv p. 251). In the parallel passage v 473 D Plato speaks of kings and dvvd
500A]

TTOAITEIAC S" fj ov% OVTQK; ;

OI/TG>9.

39

Et roivvv a/cpois ei9 <j>iXolav

IS avdy/cr} iirtfieXrjdfjvat, r) yeyovev iv TCS arreiptp T^> TrapeXrfXvdorc yjpovtp, fj teal vvv iarlv ev reve /3ap/3api/cq> roinp 20 D TTOppO) 7T0V itCTOS

OVTL TTj$ ' r)/JL€T€pa<; 6 ^ 0 ^ 6 6 ) 9 , fj

yevrja-erac, irepl TOVTOV eroifioi

KOL €7T€CTa

TG> Xoyqy Bca/xaxecOai, a>9 yeyovev

r) elprffiivrj TroXcrela Kal earcv teal yevrjaeraC ye, orav avrr) 17 Wlovaa 7ro\€a)9 eyKpart)^ yevqrai. ov yap aSvvaros yeviaOai, ovS* rffieis ahvvara Xeyofiev 'xakeira he KCLI irap rjfitov ofioXoyeZrai. 25 Kal ifioL, €t), ovrct) So/cel. Tot9 Be 7ro\Xot9, rjv K eyd>y on OVK E at hoKely epels; vI<7co9, ecfrrj. *I2 yjiKapie^ fjv 8* iyeb,' yJq irdvv ovreo r&v TTOXXWV tcarrjyopei. aKXoiav roc Bo^av e^ovaiv, eav avToi? firj (ov aXXa TrapafivOovfievo*; Kal atroXv6fievot\o-

BiafioXrjv evBeLKVvr) 0&9 Xeyet? roi/<; <^>tXo(ro^>ov9, fcal Biopsy 30 500 &vaw avr&v Kal rtfv | iiriTijBevaiv, Xva fir) fjycbvrai
aXXoiav r ov <\>r)aet<; adroit? Bo^av XrjyJreaOac Kal aXXa airoKpiveladai; fj olet TLVCL yaXeiraivew TCS fjurj ^aXeira) rj 0ovecv T
0ovep
0daa^ 5 Xeyco, ore iv oXiyow Tialv r)yovfiaiy cMC OVK ev rS irXrjOeL l)(aXeTrr)v 1

2

23. avTrj A I I : avrij A . &iroKpii>c
3.

T'ov Baiter: TOL ATI'S,q.

20 ffappapuc$. Cf. Phaed. 78 A. Touches of this kind are rare in Plato and generally full of pathos, as if the hope of mankind no longer lay in Hellas. The present sentence is a confession of the fact that the foundations of Plato's city are not laid in Hellenism, but in Humanity, understood as Plato himself understands the word in 501 B. See on v 470 E. 4 0 9 D 22 &roi|&oi. The ellipse of the first person of the copula is rare, except when iyd) or ijfieU is expressed, but iroinot is a privileged word: cf. Farm. 137 B and other examples in SchanzAto/. Comm. PL p. 35. 23 avrrj ^ MoOo-a. Philosophy. 4 0 9 E 27 }ii\ irdvv KTX. Plato's attitude to ol iroWoL (as Krohn remarks PL St. p. 118) has somewhat altered since 492 B ff., partly, perhaps, because his wrath has been diverted against the false philosophers. But this attempt to soothe the many-headed Beast should not be taken too seriously: see 501 E—

diroKpivetadai I I :

502 A n. 28 dXXoCav TOI KTX. See App. IV. 6OO A 2 r\ Kal KTX. • Or even if they view them in this light, will you deny that they will change their opinion?' Baiter's correction—see cr. n.—is, as I now think, the simplest, and best explains the corruption. I can see no ground for writing ^d? oflrw aladuvrai or OLV TOVT atadwvrai with Richards. With od tp^creis cf. v n 534 B. For other views on this passage see App. IV. 5 irpaov is an allusion to the universally admitted Tpadrns of the Athenian drjfios; see Arist. Ath. Pol. 22. 4 r j eiwdviq rov S^fiov TrpadrrfTi (where Sandys quotes Dem. Timocr. 51) with Isocr. Antid. 20, 300. Hence (as Schneider points out) drjtAOTuc6v TI KOX irpaov in Euthyd. 303 D. Cf. also Soph, O. C. 1126 f. 6 4v 6\Cyoi$ rvariv. Dttmmler (Chr. Beit. p. 45) thinks of Isocrates, but there is nothing to suggest a specific reference here.

TTAATQNOI

4O OVTCO v
[500 A

Kal iya> d^eXei, e(f)7), %vvolopcu. ' OVKOVV B

/cat avTO TOVTO gvvoUi, vov %a\e7Tft>9 717)09
elvai

TOVS ZgcoOev ov irpoarfKov

10 iTT€i Xoi&opovfiivovs re avroi<; teal €X0VTa$

K(

M <*€t> irepl avdpayTrcov TOU? Xoyov?

la irpeirov iroiovvra^; XIII. 7T/)O9 roh

Uo\v

overt, TT)V hidvoiav

15 ' TrpayiiaTela?

eypvn

teal fxaxofievov

i/jLTTLfjLTrXaarOai, dX)C e/9 eypvra iiif

y\ €<j>rj.

Oi&e yap 7rovt to 'KheLfiavre, 9 dXr)0cb$

6paivra<; Kal

dWrjXcov,

KCLTCO fiXeireiv el? dv0pco7rcov

avrols

66pov re

rerayfiiva

decofievov? ovr

Koafiw he iravra

drra

dSiKovvra

Kal Kara

Xoyov

fii/jLelaOai re Kal o TC fjbdXuTTa do/jLOcover0at.

Kal

hva-^eveLa^ C

zeal Kara

ravra

del

OVT dBiKOv/neva eyovra^

ravra

r) oXei TLVCL fjLTj^avrjp

20 elvai,, ortp TIS ofitXel dydfievo<sy fit) fxcfjuelaOat eKelvo;

'ABvvarov,

erj, ®ei(p STJ Kal Koafiltp o ye (f>iX6o"o
ddiKOVfxeva S 1 ^ : abtKOVixevov

: ddtKoOfxevos I I 2 .

minded pursuit of Truth leaves him neither time nor inclination to talk about people. 12 iroXv yt: s c TJKKTTCL. Adimantus irepi TOVS iroXirucovs \6yovs ijfMeis 6VT€S, OVS accommodates his answer to the last clause of Socrates' question. See on v enelvol <paaiP elvai i\aw€xQ'Hpovas (cf. i\air€xOi)lt-bv<j)s txovTas here), iro\u 465 E. irpadrepoL rvyxo-^o/xev avrCSv 6VT€S * of ixlv 13 axoXij. Cf. Theaet. 172 D ff. Y&p dci TI irepi r)/xu)v \avpov Xtyovaiv, 6OOc 16 d s TCTcry^va &TTCI KTX. iyuj 5' ovdiv ov ehroi/xi TOIOUTOV, a \ \ d With the general sense cf. Theaet. 174 D ff., ir€ rats aXrideiats XP^0^1 P^ a-vr&v KT\. Phaed. 79 c, D, Tim. 47 B, c and EuriSee the interesting discussion in Diimmler p i d e s Fr. 9 0 2 6Xptos offris TTJS iaroplas \ I.e. pp. 8 ff. tax* f^cLdria-iv | ix-^re TTOXITUV ixi irruxoiTiJ10 avrois and not avroU is certainly vrfv I fAT}T els ddUous irpd^ets 6p/xu>y j d \ \ ' what Plato wrote. False philosophers, ddavdrov KaOoptop (puaeojs \ K6U/JLOV dyripcw, like bad scholars, are always abusing ir-fl re
5OO B 9 TOVS K(o»6€V KTX. I socrates seems to have taken this as a personal attack, as perhaps it was intended to be. His reply may be found in Antid. 260 ff.

TTOAITEIAC S"

SOI A] delos el? TO Svvarbv TiavrdiraaL

dv0p(O7T(p yvyverai*

fiev ovv.

etcec opa iieXerrjaai

*Av ovv TIS, elirov, avrq)

dvdyter/ yiwjrcu

a

els dvOpwTrcov rjOrj teal Ihla teal Srjfiocria rcdevat

teal fir/ fiovov eavrbv yevrjaeaOac

BcafioXr) 8* ev Trace TroXXrj.

irXdrTeiv,

dpa

teatehv Srjficovpybv avrbv

ocei 25

po
Brj/jLOTtterj? dperrjs;

"HtCKTrd ye, r) 8* 09.

E oi TTOXXOL, OTi dXrjdr) irepl avrov

' A \ \ ' idv Brj ata-dcovrat

Xeyo/juev, ' yaKeiravoxxri Brj

oioc; 501 aio~0o)VTai* dWa

Brj riva

co? ovtc dv

Biaypd-^reiav oi TC3 delay irapa- 3°

Ov yjoLKeTravovGiv, 77 S' 09,

\ \eyei?

rpoirov

idvirep

rf}<; 8iaypa
Aa-

9, r)v 8* iydi), coairep TrLvatea TTOXLV re teal rjdrj dvOpcoircov teaOapav iroir^aeiav dv, o oi irdvv olad' OTL TOVTW dv evdvs

pahiov

aU'

ovv

rebv aXXcov hieveyteoiev, rS /jbrjre IBLCOTOV

fxtjre 7ro\e&>9 iOeXrjo-at, dv a-^raordac firjBe ypd(f>etv VO/JLOVS, irplv rj 5 irapaXaftelv

teaOapdv r) avrol Trocrjaac. 4.

Kal 6p0
8i.€p4yK0iev q: SteveyKeiu A l l : dieveyiceiev (sic) A .

S O O D 11 8taPoXi^ KT\. kv Tract, is jtTjT€ ISUOTOV KTX. The individual neuter, 'albeit misrepresentation is rife is cleansed by the Socratic elenchus, everywhere,' ''there is always detraction which purges him of his false persuasion going o n " (J. and C ) . of knowledge: cf. Soph. 230 B—E, where this kind of Kd6apeiv v6fiovs, or is capable of bearing, like avdrastic. He would rusticate the entire population above ten years of age, and dpeUeXo^ below, a meaning of its own as well as an application in the simile, and bring up the remainder in the principles it is a narrow conception of art which of his KaMtVoXts (vn 540 Kff.n.). pronounces the idiom inartistic. Cf. 4 8i€v£yKoi€v. See cr. n. Schneider retains dieveyKetv, comparing other pas- 507 A 71. and Euthyph. 3 A with my note ad loc, and see also on v 451 B. Cobet's sages in which on is followed by an 4yypd€iv v6/xovs, which Baiter adopts, is infinitive. Instances of this irregularity another unsuccessful attempt to obliterate occasionally occur (Kiihner Gr. Gr. II this characteristic feature of Plato's style. p. 877), but it is unusually awkward here, and the majority of editors are probably 6 irapaXapttv tcaOapdv. Plato would right in following
TTAATQNOZ ovv fiera ravra Ti

fifjv;

oiet viroypctyaadau

civ TO cyr^ia

v

E7T€*Ta, ' 61/JUU, direpya^o^evoL

airoflXiTroiev, irpos re TO (pvcrec SUaiov 10 irdvra

[SOI A

ret rocavra

/cal wpbs i/ceivo ai,

TT;S 7roX,tT€ia?;

TTVKVCL hv

efcaripaxre B

teal /cakbv teal pov fcal h iv

TOI? dvdpwiro^

wotolev, £vfificyvvvT€
ifi~ TO

dvSpei/ceXov, dir itcdvov T€Kfiat,p6fJL€VQi, o 8rj Kal "Ofirjpo? i/cdXeaev iv Tot? dp0p(o7roc<; iyyiyvofjLevov OeoeiSi? T€ /cal 0€O€i/ce\ov. 'O/>0a>9, €rj. Kal

TO fiev dvt ol/xac, igaXefyoiev,

15 ' &)9 o TC fidXiara

dvOpwirua

TO Se irdXtv iyypdoi,ev,

f)Qr\ eU oaov

ivSixercu

Oeo(f>iXrj C

8. iKartpwe q\ iKartpuis ATI'S,. 10. 6 % et corr. q\ rb All. In A tamen cum non post ivdpuroLS (quod affirmant Turicenses), sed post ifiirotoiev interpunctum sit, videtur scriba neglegentius exarasse T6 pro 5. part of the compound: it is not the mere 6O1 B 9 TO 4>v6crei) v 476 B. See alsoof avdpa in 498 E. avdpeUeXov might be on x 598 A. Bosanquet ignores the most translated by * the human form divine,' essential and characteristic feature of except that 'form' suggests a wrong Plato's teaching when he remarks that notion. For other views on this passage " t h e 'natural' principles of justice and see App. V. other moral qualities are no doubt those 13 OfocfcfXov. / / . 1 131 et al. It is which Plato believes himself to have found pleasing to meet with so cordial and sponpresent, in various degrees, throughout intaneous an acknowledgment of Homer as organic and organic nature and the animal a kindred spirit in a passage so full of world, and culminating in the life of man." Plato's characteristic idealism. There is It is better to let Plato soar where we canmore than a grain of truth in Longinus' not follow him than thus to clip his wings. observation: ixbvo* 'Hpbdoros 'OfiriptKiinaSee the Appendix to Book VII On Plato's rot iyivero; jZrqalxopos in rrpbrepov 5 re Dialectic. 'Apx^°X 0S » trdvToicv), till he is satisfied with the result. and (as Tennyson says) *4 then most godHe combines and mixes various tTrirqbev- like being most a man." Cf. ix 589 D /*. fmra or institutions, till he produces the This sure and abiding conviction of the true ajf^pelKcKop or * colour and like- presence of a divine element within us, ness of true Manhood'; just as the rendering our nature essentially and truly painter mixes various colours to produce human, makes itself felt in nearly all the his dvdpeUcXop or flesh-tint. dvdpeUeXov dialogues of Plato. It is the ultimate in painting was a sort of flesh-colour, source of all his idealism, religious and made by mixing various colours together: metaphysical, no less than moral and see Crat. 424 E, Xen. Oec. 10. 5, Arist. political, and may well be considered the degen. an. I 18. 725* 26 and Ruhnken on most precious and enduring inheritance Timaeus Lex. s.v. To this Plato of which he has bequeathed to posterity. course alludes, but he intends us also 6O1 c 15 0 TV |&aXurra should be to take the word in its etymological taken with Toifaeuw, and eh o
TTOAITEIAC S"

5O2A]

43

ironjareiav. KaXXiaTrj yovv av, €r) yevocTo. *Ap' oiv, rjv 8' eyet>, irelOofiiv irrj itcelvovs, ov$ SiaTCTafievovs i r)fia<; €
a>9 TOIOVTO? icrn

7roXiT€ca>v £q>ypd
717)09 avTovs, oV ov i/celvoi i^aXeiraLvoVi OTL Ta9 7ro\e*9 auT&J irapehihofiev, teal TL fiaXXov CLVTO VVV atcovovTes irpavvovTat,:

K a l 20

D TTOXV yet r) &' 09, el a-axfyppvovacv. Ufj ' yap Bff e^ovaiv dfjufaa-fir)TYiaat; iroTepov fiij TOV QVTOS T€ zeal aXrjdeua^ ipaaTa<; elvat TOU9 cXo(r6ov<;;

"KTOTTOV pivT

av, €r)t el'17.

*AX.\a JJLT) TTJV (pvacv

avrcov ol/ceiav elvac TOV apiaTovy fjv rj/jLeis hirjXOofMev; OiBe TOVTO, Tt Si; Ttjv TotavTrfv Tvyvvcrav

TCOV TrpocqieovTwv i7nTT)SevfidT(ov 25

OVK ayadrjv Te\€0)9 eaeo-Oat, teal cX6a-oov €C7T€p TLVCL aXXrjv; rj E itceivov? ija€i fiaXXov, 0^9 f)ii*l<% a
oiv aypiavovcn XeyovTcov r)/J>&v, OTL irplv av 7roX€Q)9 TO tX6croov yivo? eyicpaTes yevrjTat,, otfre 7ro\€t OVTC iroXiTa^ /ca/e&v iravXa eaTai, ov$€ 17 troXiTeia, fjv fivdoXoyovfiev \6y
IO-G>9, €ri, fjTTOv.

BovXei oivy ffv b\ iyoby fir) T)TTOV
502 aXXa iravTairaaL irpaov<; yeyovkvai teal 7reirela'daiy Xva \ el fir] TL lcxyvQkvTes ofioXoyijacoa-cv; Tidvv fiev oiv, €<\yq. 20. teal TI Vind. E Flor. ACTV: KOX TL A : KO.1 in IIS q. (T€Lv A I I S : ^
27.
n i n g t o e s c a p e from t h e s w a y of p ^ ) characters can b e / For the i)<jtiv is right, we must jectured 0€O€t8rj—^a most arbitrary change, others. either (1) refer it to ££oi/TJ
44

nAATQNOZ XIV.

[502 A

QVTOL fiev TOLVVV, rjv S* iya>, TOVTO ireireLafievot

eareav'

rovBe Be trepi 7*49 dfitom/3/r)Tr)O'€ij o>9 ov/c av Tvyoiev yevofievoc 5 ftaaiXecov etcyovot r) Bvvaar&v ra<% vt\6oi; OvB' av el9, e(j>rf. TOIOVTOVS Be yevofievovs

C09 TroXXrj avdyKT) SiacpOapr/vac,

eyei Tt9 Xeyeiv; a>9 fiev yap ^aXenrbv arcoOrjvat,, teal r)fiei9 Be iv iravrx TW ' yjpovtp ra>v Trdvrcov ovBeirore ovB* av B eh a-coOelrjy eaO* OGTIS dfi<\>ia^7)Trj(reL; Kal 7r<5)9; ' A U a nrfv, rjv 10 8' eycb, eh iicavo*; yevo/Jievos, TTO\LV €%COV TreidofievrjVy irdvr eirne-

Xeaac ra vvv aTrcarovfieva. TTOV, rjv $

iyooy Tidevros

Bt,e\7)\v0afj,ev,

'I/eavbs ydpy e7). "Ap^oi/To? yap

TOU? vofjiovs Kal

ov BTJTTOV dBvvarov

eBekew

ra

eTriTrjBevfiaTa, a

irotelv

TOU9

OuS' OTTQMTTLOVV. ' A \ \ a Brj aiTCp rjfuv Botcel, Bogai Kal

15 davfjuaarov TL Kal aBvvarov; OVK olfiat e^arye, ' r) S' 09. Kal C firjv ore ye ftekTiara, elirep Buvard, iKavw iv rol<; eyjirpoaQev, a>9 i, BtrfKdofiev. *I^ai/&>9 yap. Nvv S77, a>9 eoiKev, gvfiftaivei Trepl Tfjs vofioOeo-la? aptara fiev elvac a Xeyojiev, el yevotro, a Be yevetjdai% ov ixevroi dBvvard ye. av/jufiaivei ydpy €(f>rj. 20

XV.

OVKOVV iireiBr) TOVTO fioyis reXo9 eayevy TCL eirlXoLira Brj

cu TOVTO XeKTeov, Tiva ' Tpinrov rj/niv Kal €K TLVQDV /juaOrjfjidTayv re D 9.

afJLi
a(jii
6O2 A 3 ireircur|iivoi Icrrwv. See on 499 E. Plato's attempt to conciliate the Many is obviously half-hearted. The Multitude can never be philosophers (494 A), and are not likely to believe in the Philosopher-king. But it was necessary to prove or postulate some degree of assent or at least quiescence on their part in order to demonstrate the possibility of the perfect city. Cf. 502 c n. 4 Ti«. rts is read by A, but Adimantus's reply makes it probable that the indefinite pronoun is correct. 5 fkuriXiuv Ktcyovoi. See on 499 B. 5O2 B 10 fts iKavos KTX. Krohn (PL St. p. 125) justly sees in this sentence " an expression of the convictions which led Plato to Sicily" in 367 B.C. Cf. Grote Plato I p. 126 and supra 499 B n. Richards would read "<(rcD$> yepbfievos or yev6/JL€V6s < r e nal s yevb/Lt«'o$> or something similar." ycvbixevos would give the same sense, and be better Greek. But yev6fi€vos = cl ytvoiro, 'should he arise,' is sufficient. He

could not be said to be LKtwbs if he were corrupted. 14 aircp x[p.iv SOKCI: i.e. the arrangements of Plato's /caXXiTroXts, as J. and C. point out. A ruler may arise who will approve of these, and frame laws accordingly. Plato is trying to prove that his ideal city is not impossible, 5O2 c 19 ov |iivroi cLSuvaTd -yf. * Not impossible' is the final verdict which Plato's readers, like Plato himself, will pass upon his city. His tone is far less hopeful than in Books 11 — iv, and even in v 473 B ff. he is, I think, more optimistic. It is impossible not to feel that 501 c—502 c is written, in some measure, invita Minerva. Plato is glad to escape from so difficult and uncongenial a topic into his native element again. He is beginning to see that the Perfect City is in truth a trapddeiyfia iv ovpavi} (ix 592 B). See on v 470 E, VI 499 C, 499 E, 502 A and v n 54OD— 541 B, and cf. Hirmer Entst. u. Komp. etc. p. 638. 6O2 C—6O4 A Our next duty is to

TTOAITEIAC S"

502 E]

45

Kal iTnTrfBevfjidrcov oi
TT}? iroXiTeias, teal

Trolas rfkiKias eKaaroc €/cdv airrofievoi; OvBiv, fjv 8' eyd), TO ao6v fiov eyevero KTrjaeax; Bv
ap^pvrav

j^aXeirij ylyveaOai E ffXdev TO Belv ' avra

Aeteriov

rrjv re TCJV yvvaiK&v TT}?

T(

P trpoo-dev irapaknrovTL

Karda-raaiVy

7] TravreXw BteXdclv.

Kara

fievrot^ e
Kal iraiBoyoviav

€LB6TL O>9 iirl&ov6<; re

aKrjOrjs*

vvv

yap

25 Kal

ovBkv TJTTOV

Kal ra fxev Brj TO)V yvvaiKcov re Kal

iraiBcov treirkpavTai, TO Be rpXV*> 27.

T)

S:

T)

A l l : e^ Kal q.

describe the Rulers and their position in our city. We have already seen that they must be patriotic ; let us now add that they must be philosophers. Those who combine the peculiar features of the philosophic temperament are necessarily few, and they must be submitted to stringent intellectual as well as moral tests, to see whether they will be able to endure the greatest of all studies. 6O2 D 22 4WcrovT
is * Yes, if Philosophers are Kings'; and thus is re-opened the whole subject of the KaT&araais rdv dpx^vTiav.

Plato is

therefore justified in connecting, as he does, the two topics here mentioned. But he overstates the case when he asserts that the /card has been omitted in Books in and IV (see i n 412 B ff.), or slurred over in the same way as the Community of Wives and Children, in spite of various hints of a fuller treatment still to come (m 414 A : cf. iv 442 c «.). See also pares 521 C and VIII 552 E, 557 c. The on 503 A and Krohn PL St. p. 127, proposal is attractive, but involves too Pfleiderer Zur Lbsung etc. p. 28, with great a departure from the MSS. ivteovTcu moreover is better suited to teal the replies of Grimmelt de reip. PL comp. Kara voids—awr6fA€i>ot than iyycvyvovTai et unit. p. 49 and Westerwick de rep. PL comm. pp. 54 ff. would be. rlva. rpbtcov eviaovrat. means, I think, not how they will be produced 26 TX[V—Kard), but how they will be in the city, title or heading of a chapter, to T6 trepl i.e. the whole subject of their position TYJS—/caraordaew*. Of this subject the and standing in the State. It is this, as Rulers' education naturally forms the well as their education, which is demost important part; but we ought not scribed in the sequel. The present sento explain rdv apxbvrwv as brachylogical tence is intended as a full and accurate for rrjs TWC &PX6VTU>I/ ircuSdas (with Krohn forecast of the rest of vi and v n . S PL St. p. 126). has tvovrai, which was read till Bekker 27 iravTcXc»s CLXT)OTJ$. The adjective restored iviaovrat.. should be translated literally, so as to 24 ovSiv KTX. Cf. 497 c, D nn. suggest that the best Kard
46

30 $€t.

TTAATHNOI eXeyofiev

B\ el fivrjfioveveis,

[502 E

Belv avTOv? <\>iXoTroXi\hd<; TC 503

fadvecrOai /3ao-avt,£o/A€Vov$ iv rjSovai*; re teal Xuirai? teal TO hoy pa TOVTO fJufjT iv wovois IITJT iv 6/3ot<; fjLTjT* iv dXXrj firjBefica fierafioXr) <\>aiv€crdaL itcfidXXovTas, rj rov dSvvarovvra 5 Be travra'xpv

d/tijparov

tf^ievov arariov cavTi

itcfialvovTa

&
rotavr

drra

rbv

fiacravc-

Boreov KOX £&VTI KOX TeXevTrj-

apr^pvra teal yepa

zeal a0Xa.

diroKpweov, iv irvpl

tfv

ra Xeyofieva

irapefyovTO? real

7rapaKa\v7TTOfjL€vov rod Xoyov, ' iretyofirjfxevov KiveZv TO VVV irapov. B %

A\ri6earaTay

€<jyrjf \eyew

10 t\e, iyoiy eiirelv

rd

vvv

/JL€JJ,VT)/JLCU yap. diroT€To\fir)iAeva*

vvv

"OKVO<$ ydpt

€
Be TOVTO fiev

TeTokfirjada) elirelv, OTL TOU9 d,Kpif3eGTdTov<; <j>v\a/ca<; i\ocr6
^Iprjardo) ydpt

€<jyrf. Norjo-ov 877, C09 el/coTco?

fjv ydp Bitf\0ofiev <j>va-cv Belv virapr^eiv avTOis,

€4? TavTo ^vfivea-0at airf}? TCL fi€prj dXiydfcv; iOiXet, TA iroXXd Be 15 Bieairaafievr) (frveTai. ' II a>?, e
2

T* Sdyiui TOVTO.

The

YjVfxadel^ KCLI fiviyfiovei; C

case is somewhat overstated; and see on 497 c, 502 D. But there is nothing in all this to justify any chorizontic inference, if only we have regard to the laws of the Dialogue as a form of literary art. Ste fntrod. §4. 6O3 B

9

6KVOS KTX.

Examples

of the omission of rjv will be found in Schanz Nov. Comm. PL p. 33. q% has ivtcvovy : but cf. v 450 D. 11 on— KaOuTTdvai: lit. ' that we must appoint philosophers in the persons of our most perfect guardians/ i.e. that the rulers we appoint must be philosophers. The a*/M/3l
patriot's creed: see in 412 E, 413 c. 4 4[ — 'alioquin.' Cf. v 463 D n. 7 Kal a0Xa is ejected by Cobet. The precise words do not occur in i n 414 A, but they are unobjectionable, and end the sentence well. Cf. v 460 B KOX yipa Sortov xal a0\a, and see also on v 465 D. 8 irapaKaXvtrTO|Uvov: 'putting on her veil.' The \6yos is personified, as valent to 5TI (pCKoabipovs dct etvat TOVS often. &KpLp€i\oovs. For the sense of passage would detect that the X670J d/cpi/Sccrrdrouj cf. (with Jackson) I 341 B, 'leaves the high road' in 414B because 342 D. she is afraid to raise the question of the Philosopher-king. The words WJ iv 15 Siftnrcuriilvf). Cobet proposes r&w(fi, fir) 8t dicpipeLat, elprjeOat would dt€(nrii itself which is in paries account of the Rulers leaves on us is disiuncta. Bywater's dieairapfifra avoids that it was intended by Plato himself to this difficulty; but dieaTacrjxtvT) is much be complete in outline, though not in better, because it suggests that the disdetail. From the standpoint of Book vi junction is 'unnatural (in the Platonic it is certainly even in outline incomplete. sense of irapd
TTOAITEIAC S"

5O 4 A] Kal dyyivoi

47

zeal o£e?9 Kal ocra aXka TOVTOIS errerat Kal veaviKol

Kal fieyaXotr petrels

ras

Bcavoias

olaff

on

ov/e

idekovaw

re a/ia

vecr0at OIOL Koo-fuco? fiera 7)
aZ ravra

i^oi)^€Tat,

*A\t)0i)f e
r)6t\ Kal OVK ev/xerdfioXa,

Ov/covv ra 20

oh av T^? fiaXKov <»9

D *m iroXefjup 7rpo9 TOU? <j>6/3ov$ Bva-Kivrfra 6vra

7r/>09 Ta? iLadrjo-eis ai

8v
clxnrep

ifnri/jLirXavTai, orav f

TTOLCI ravrov

a7rov€vaptcG>fi€vaf Kal

Zv
TL Birj TOIOVTOV Bcairovelv.

re Kal %d
v

E
e
H/xet9 Be ye €afi€v dfjbOT€p(ov Belv ev re Kal /ca\<&9 fiere^ecv, rj

fiijT€ TracBeia^ Trj<; aKpcffeaTdrr}^ Belv avTw fxeraBiBovac fi^re rcpf}? yJ)Te dpyr\s. £ IIGK 8' ov;

'OpO&i;, fj S' 09.

OVKOVV crrdvLOV avro ocei

eaeaOat;

T$a
o/9ot9 Kal r)Boval<;% Kal en Brj b Tore irapelfiev

vvv Xeyoftev, on Kal 30

iv fiadrjfjLaai TTOWOCS yvfivd^ecv Bel VKOirovvTas el Kal ra

fxeyiara

504 fjLaOrjfiara Bvvarrj earac iveyKelv, ecre Kal aTrofieCKidaei, wenrep ol 16.

teal veaviKoi re—dtavoias

post twerax n o s : post
The philosophic nature ought to be born whole. * O 3 c 15 ripaOcts KTX. * The faculty of learning easily, memory, sagacity, quickness, and so on, together with spirit and high-mindedness, are, as you know, not often naturally combined with the disposition to live soberly in quiet and stedfast ways' etc. Plato means that natural intelligence and vivacity, with their accompaniments of spirit and highmindedness, rarely go with moral A good illustration is stedfastness. afforded by the contrast between " t h e Athenian and the Spartan, the former * neither resting themselves nor letting anyone else rest, the latter so slow that aggression can hardly rouse them to repel i t " ' (Bosanquet). Cf. Thucyd. 1 70. For other views on the text and interpretation of this difficult passage see App. VI. 19 vird OJWTHTOS KTX. Theaet. 144 A

rw
6O3 D 26 tyapev. 484 D—487 A. d|^oripa>v is explained in 503 C n. 27 avT<j> is probably masculine (Schneider), in spite of aj)r6 (the philosophic rjdos) immediately following. We can hardly speak of assigning concrete rifiri or apxh to an fjdos. The pronoun refers to the philosophic guardian that is to be. See on bwarij forai 503 E. 6O3 £ 29 iXtyo|UV. Ill 413 A ff. 32 8vvaTt) <(Tis was last employed in 503 B, since when it has been represented both by the individual and by the ydo* {axmf and avrb in 503 D). We must bear in mind that the Greek inflexions of gender made it easier for them than it is for us to tolerate such irregularities. No Greek could possibly misunderstand the reference, as soon as he heard the -ti of SwaH). A tolerably close parallel will be found in Phaedr. 254 B (not D, as 0? re 6l-€is—Kai dyx^oi Kal fxvfjfxovts—$TTovres (ptpovrai uxnrep TA &v€pjj.&Ti
rTAATQNOZ

48

iv

roU

ddXoi?

diroBetXi&vTes.

HpeTrei ye

[5O4 A TOI 8q,

€ri, OVTO>

(TKOTrelv * dXXa irola hrj Xeyec? fiadrj/xara fieyca-ra; X V I . Mvr)fiovevei,*; fjuiv irov, fjv 8' iycb, on rpirra eihr) yfrv)(fiia<; o etcaarrov etr). M77 yap fjLvrjfiovevoyv, €r), ra Xonra av ecrjv Sltcaco? firj dtcoveiv. H teal TO irpopprjdev avr&v; 1 To irolov hr); 'EXeyofjuiv 7rou, on, a>9 fiev hvvarov f)v xaXXcara avra fcarcBelv, aXXr) patcporepa etrj 7T€/3to8o?, fjv irepieXdovri icara2.

&$\ois Orelli: AWois codd.

6O4 A 2 ct0Xous. See cr. n. Orelli's 5O4 A 5 8iacrn]$ nh < OJS on v 465 D. That ad\oi in this sense is or 8 Svvarbv /cdXXicrra /crX., half-poetic, "occurringonly in the Timaeus taking u>s with Kandeiv. But we ought and the Laws" (J. and C)» is scarcely an not to multiply instances of ws for ware objection in Plato. ddXois also suits well in Plato (11 365 D n.). The infinitive with yvfjw&frur. In [Axioch.] 365 A occur means simply 'for descrying,' ' i n order the words d>s y&p dytavKTTTjs 5eiX6s, iv rohto descry them in the best possible way': yv/xvcurlois yevvaios (paivdfievos, &iro\£- see Goodwin MT. p. 308 and Kuhner \ourai iv rots adXots. The author of Gr. Gr. II p. 586. the Axiochus may have been thinking of 9 avrd is of course the four cardinal the present passage, and if so, he certainly virtues, like ravra in 504 D. The 'longer read AdXois. See also the fine anecdote circuit' is the educational training necesin Plut. Them. 11. 3. sary in order to enable the guardians to 6O4 A—6O6 B Glauco enquires what obtain scientific knowledge of the virtues these ''greatest studies' are. You will by discerning their relation with the Idea remembery says Socrates, that we described of Good: cf. 506 A. In Book iv Justice, our earlier or psychological method of Temperance etc. were regarded as psyarriving at the Virtues as inadequate and chological qualities or relations; but the incomplete. Our guardians must travel philosophic Guardians must learn their by a longer road, if they would reach their metaphysical import. Throughout the proper goaly i.e. the highest of all studies, rest of vi and v n Plato, in short, which is something above and beyond even discards Psychology for Metaphysics. the virtues. And these very virtues must Thus much is clear; but many difficult no longer be seen merely in outline; they and interesting questions arise in conmust be studied in all their fulness and nexion with this passage, as Krohn and perfection. The highest study is the Idea others have pointed out. The fiaxporipa of the Good, as Glauco has often heard treplodos mentioned in iv 435 D appears before. It is the knowledge of this Idea to be a longer way of determining, not which alone renders all other knowledge the essential nature of the virtues, but whether Soul has 'parts' or not. (A useful and profitable.

T70AITEIAC S"

504 D] (f>avrj yiyvovro,

T&V fievrot,

diroBei^e^ olov r iWnrf),

el Be vfilv tyrj,

Tore TT/9 fjuev aKpifiela?, apeateovrtos,

fierpicos'

Kal

€rj, av)(yol

'AW

• 'AW', cS

teal OTCOVV rod 15

are\€9 yap ovSev ovSevbs

TKTLV iteavcos r/Sr) eyeiv fi,a\\

av TOVTO €LTTOLT€.

r
OVTOS oi) irdvv per pious ylyverai9 £r}T€iv.

vpels

€a,T€, teal

a>9 ifiol iaiv€Toy

e<\>alvero firjv teal rot? aWois.

i\€, rjv 8' iyd), fierpov Sotcei 8' eviore

7rpoeipr)/j,evcov eirofieva? 10

elrj Trpoo-dyfrcu. teal vfiel*; igapfeeiv

OVTCO Brj ipptjOrf ra C efioiye,

efiirpoadev

49

fierpov.

teal ovSev Beiv irepacTepa)

irdcrypvaiv

avrb

Bia paOujjulav.

TOVTOV Bi ye, fjv S' e^yoi, rov iraOr)ybaro^ r^Kiara irpoaBel v\atu 7ro\e6t)9 re teal VOJJLCOV. D eraipe,

fyrjv,

irepivreov

EtVo9, V 8' 09.

Trjv /JLatcporepav TOIVVV, cS 20

' rcZ TOLOVTW, Kal o&x TJTTOV

fiavddvovn

TTOvrjreov fj yvfjLva£ojjLev
TrpoarjKovro^ fiadrffiaro^; iirl Te\o9 ovirore €r), fieyio-ra,

a\V

en

TI fielfrv

r)1*ei. Ov

yap

BtKaioavvr)*; re Kal a>v

13. €\\iicr) II: AXetir^ (sic) A. 15. diroXetiroi/ v et in mg. A2 (yp dirokeiirov Kal on 6vv TOIOVTOS oi> rrdvv fUrptos): &iro\elT
the etymological sense of ficrplws. In effect he says " Don't say 'ncrplws': short measure in such cases is no measure at all: for—if 'Measure' be rightly understood—there can be no imperfect measure of anything." Etymologically,for example, dreXh utrpov Vdaros is a misnomer, for the measure must be exactly commensurate with the water. Hence the utrpov rwv dKpificffTdrttiv must itself be dxpipterarov (cf. 504 E). The essential perfection of fiirpov, TO fUrpioy and the like is expounded in Pol. 284 Aff.,Phil. 64 D ff. and 6 6 A: cf. also Laws 716 cff., where we read that God, not Man, is the Measure of all things. The translation * Nothing 6,KpifteLa: cf. IV 435 D TG>V 7c irpoeiprf- imperfect is the measure of anything' (Jowett and others) suggests, I think, a fiivutv re xal Tcpoecnceiifxivuv d£twy, where see note. For the genitive with iirdfxevos wrong idea, and is not so well adapted to yjkrpov—yiyverai. cf. (with Stallbaum) Pol. 271 E and Laws 899 C (6ir6aa rofrrw £vv€ir6fX€Pa, according 17 TUTIV : with reference, perhaps, to to the best MS). Bywater would read ix°~ Adimantus and the others (J. and C , fUvas here and iybficva in the Politicus^ comparing 11 372 E. Cf. also v 465 E). but it is safer to make no change, alAdimantus betrays no consciousness of though the reverse corruption of t^b^va the allusion in his reply. for eirdfieva apparently occurs in Gorg. 6O4 D 22 T| = alioquin. Cf. v 463 494 E, if Bekker's restoration is correct. D n. 6O4 C 14 dXX' <3 4><Xc KTX. Socrates v$v 8^. The reference (somewhat
solution of this difficulty is suggested on 435 D)* Socrates' shorter road, again, is not a way by which the Guardians are to go, but a method employed by himself in studying primarily the Soul, and secondarily the virtues. Finally, what is the relation between the psychological conception of Virtue and the metaphysical ? And does the metaphysical conception involve a revised psychology or not? The last question is touched on in the notes to x 611 8, where Plato himself appears to raise it. For the last but one see on 504 D. 10 ctroiUvas : 'corresponding with' *on a level with' (Jowett) viz. in point of

nAATQNOI 25 SirjXdo/iev;

Kal

/j,el£ov, r)v 8' eyca, /ecu avr&v

[504 D TOVTCOV OV% VTTO-

ypar)v Set &
rj ov yekoiov

iroielv ' cvvTeivofiivovs,

iirl

O7ra)9 o TL aKpi^earara

e^et, r&v Be fieyiarcov fir) fiey'iaras 30 Kal fid\a,

fiev SLKKOIS afiiKpov

Kal KaOapwrara

fidOrjfia Kal irepl o n

av o*€, €
vy r)v 8' iyco*

irav E

a\*iovv elvac Kal T<X9 a/cpifiela?;

€(j>r). b fievrov fieyiarov

s, otec nv

airepyaaiav

al-lots

aXXa teal
irdvTW? airo

TL ianv;

avro Ov

OVK okiyaicis

a,Kr)Koa$} vvv Se rj OVK ivvoeZs rj av hiavoel ifiol 7Tpdy\jiaTa vrapeyeiv 505 avTt\a/i/3av6fi€vo$. 30.

olfiav Ast:

Se TOVTO fiaWov,

eirel

on

ye r) rov

(iprfj &£iov rb Stavdrffxa codd.

15 Kal JK^OV KTX. KOI—/ca/ = *not 8 (UvTot KTX. : lit. * but that which only—but also.' ai>rG)v TO&TUJV is ' h a r u m you call the greatest study, and that ipsarum virtutum.' which you call its subject whatever it

be—do you suppose any one would let ovx viroypa^v—&J) or 'adum- For clvai omitted see Schanz Nov. Comm, PI- P* 33* T h e fiAyurrov fidBrffia is Diabratio' of the Ideas, being, we may lectic ; and its subject the Idea of Good, suppose, simply the psychological relations which result from the wapovaLa of though of course the latter can itself be called the fidyiarov fiddrifia, as in 505 A. the Ideas in certain particulars, viz. in For ipurrqi Richards neatly conjectures human souls, during their union with ipunfa but the text ('You may ask it human bodies, wvxep vvv admits moreyourself if you like') is better. See next over that the Rulers of in and iv note. (apart from a few suggestions to the opposite effect: see on 497 c) had only 6O6 A 2 avTiX.a|fcf3av6|ifvos: ' by * correct opinion' and not 'knowledge' holding on fast to me,' 'refusing to let (in the strict Platonic sense): it was their me go,' is the opposite of cupctvat: cf. duty to accept and carry out the precepts VIII 544 B n. 'By raising objections' of Plato, the founder of the city (iv (D. and V.) is incorrect: see on 497 D. 429 en.). Socrates means 'you intend to bother me 27 iropUvai.. The present is better as before'—av refers to v 449 B ff.—'by than irapeivai, which Herwerden connot letting me off, but on this occasion jectures. you won't succeed, for I have the answer 6O4 E 30 Kal pa\a. See cr. n. ready, so ask away!' Cf. iptira in Gorg. The words &i-u>v rb diavdy/Jia are not 448 B. strictly suitable to J) ov ycXoiov, and tj rov ayaOov ISla KTX. It is clear although 8iav6rjfjLa is of course a Platonic from VOW&KIS an^Koas that the supremacy word, it is questionable whether Plato of the Idea of Good was already a recogcould have used it in this way. Perhaps nised tenet of the Platonic school. No we owe the comment to a gratified monk, proof of the doctrine is here attempted who may have applied the observation to by Plato (cf. v 475 En.): it is merely systematic theology. The comment is at expounded and explained, rb HXaruvos all events a just one. Cf. 406 A n. Plato's aya$6v was in antiquity a proverb for any remark is best illustrated by the case of dark or obscure saying: see Amphis ap. the exact sciences; and in a certain sense D. L . Ill 27 rfTTov olda TOVT* 4y
TTOAITEIAC S"

5<>5B] ayaOov

IBea fieycarov

jidOrjfia, TroWa/a? d/ajfcoas, fj Bl/caia /cat

T&XXa 7rpoe\i/jLa ylyverai. Sov olaff i/cavw raSXa

on

fieXKco TOVTO \eyeivy

tcfiev

iTnaralfieOa,

B ' K€fcrr/fi€0d n

avev

ical 777009 rovrtp

on

el Be firj lapev, avev Be ravTrj? el o n olaO' on rov

ical vvv avrr)V 5 fiakiara

ovBev rj/uv 6<j>e\o$f &airep ovB* el

ayaBov.

KTrjaiv i/crfjaOai, firj fievroc ayaBr/v; rod ayaOoijj /caXov Be ical ayadbv

fj otei n fj irdvra

irkeov

elvai

irdaav

raKKa <\>povelv avev

firjBev povelv;

Ma

At

OVK 10

670)7', er). 8.

elvai *£
6 cl 8i |it) fo*|fccv KTX.: 'and if we know it not, and should know all else excepting it never so well' etc. Cobet does ill to expunge cl Si fxrj ta/xev. The repetition of el before iTiaral/xcda is necessary because, while tapcp expresses a fact, £iripov€iv &ycv rod dyaOod. term, including vdfufxa we pi ducaLov: see The last three words were suspected by on v 476 A, 476 c, 479 D. Baiter's &i Morgenstern and bracketed by Stallbaum KCLL for dl/caia Kai occurs in one or two and others. If we take these words inferior MSS, but is certainly wrong: see (like Aveu TatJriys above) with rdXXa, on 506 A. they are not superfluous; *eo enim quod 5 frrv—(
354 D). Some account of the enormous literature of the subject will be found in Zeller4 11 1. pp. 709ff.,718 n. 1. In addition to Stumpf's treatise to be presently named, I have found the monograph by Biehl Die Idee des Guten bet Plaion Graz 1870 particularly good and useful. Other special treatises are also referred to in the course of the notes. The majority of interpreters are now agreed in identifying Plato's Idea of the Good with his philosophical conception of the Deity. The best and fullest proof of the identity is still, I think, Stumpf's exhaustive dissertation Das Verhiiltniss des Platonischen Gottes zur Idee des Guten Halle 1869. There is only one passage in his works where Plato himself appears expressly to identify the two, viz. Phil. 22 c, but on the principle that things which are equal to the same thing are equal to one another, the identification is complete, and I have therefore thought myself at liberty throughout the notes occasionally to illustrate Plato's metaphysics by his theology. 3 Sbcaut ical T&Wa. It is only by Kowuvla with the Idea of Good that dUata, Ka\d etc. become good i.e. useful and beneficial (synonyms of 'good': see v 457 B n.). Otherwise they are altogether useless. Slxa-ia does not of course mean the Idea of Justice, but rd TOXXA dlKaia in the widest sense of the

TTAATQNOS XVII.

[5O5

' A \ \ a fifjv KCL\ roBe ye olcrOa, OTL rot9 fiev TTOXXOLS

r/Bovrj BOKCL elvai TO dyaOov, Tofc Be KO/xy^oTepoL^ p6vr)
Kal

on

1

S r)Tt<; (f>p6vijai<;, dXX* avaytcd^ovrai Kal /jbdXay e(f>7j, yeXolcos.

H <W9

ye, GO [Xe, oi TOVTO rjyovfievoc OVK eypwL BelgaL, TeXevT(bvT€<; rrjv

TOV dyaOov

IIW9
dveL&i^ovres ye, OTL OVK lafiev TO dyaOdv, \eyovai

TTCLKLV a>9 elhoaiv;

povr)o~Lv yap avTO 9 av ^VVL6VTCOV r)fxo)v o TL Xeyovaiv,

eTrecSav TO TOV ayaOov 6ey^covTaL ovo/ma. 'AXvOicTaTa,

20 e7). TL Be ; oi TTJV rjBovrjv ayaOov opi^ojxevoL ficov fjurj TL eXaTTovo? TrXdvrjs €fM7rXeoL TCOV eTepwv; Xoyelv

rjBovas elvaL KaKa?;

ol/j,ai, ofjLoXoyelv ' dyaOa

rj oi

fcal OVTOL dvayKa^ovTai 6/JLO-

^6Bpa ye,

^.viiftalvei

elvaL Kal KaKa TavTa.

Brj avTols,

TJ yap;

OVKOVV OTL fiev fxeyaXai Kal iroXXal dfK^La^TrjaeL^ irepl 25 avepov; Uw

yap ov;

TL /JLTJV ; D avTovt

Tl Be; ToBe ov <\>avepovy C09 BUaia

impressive utterance cf. v n 527 A, VIII phrase is no ground for interfering with Plato's characteristic fulness of expres568 A, Prot. 342 E, Phaedr. 238 D, Ar. sion. Clouds 315. Plato's criticism applies to himself, in common with the other pupils 5O5 B—5O6 A What then is the of Socrates, and was doubtless intended Good? The majority answer * Pleasure^ others, who are more refined, ''Knoiuledge? to do so. He constantly declares that ' knowledge of the good' is the all-imNeither of these views is tenable. Men portant possession for man: see on el di are constantly disputing about the Good, /xrj taixev 505 A. The present discussion but its existence is practically admitted by removes the petitioprincipii by explaining all, for it is the ultimate object of all what the ihia. TOV dyaffou really means. endeavour. The Idea of the Good must be known by our Guardians; for unless 21 T| ov Kal ovVoi KTX. This is exthey know the connexion between the Good, actly what happens to Callicles in Gorg. and particular instances of the just, the 495 A—499 C. If Plato is referring to honourable etc., they cannot guard the any dialogue at all, the Gorgias I.e. illuslatter^ or even indeed be said to knoiv them trates his point much better than the in any adequate measure. Philebus (13 A—c), to which Zeller4 11 1. p. 548, Susemihl Gen. Entw. II p. 192, 12 rots \&v iroXXots KT\. We need and others of the older generation of not (with Tietzel Die Id. d. Guten u. d. Gottesbegriff \>. 9) find in this an allusion scholars suppose that Plato is alluding. But there is nothing to suggest any crossto Aristippus and the Cyrenaics. Plato reference at all. On the question whether means what he says and no more. the Philebus is or is not prior to the Pleasure is always the summum bonum Republic see Jackson in J. Ph. xxv pp. of the Many: cf. Arist. Eth. Nic. I b 3. iO95 16. In rois KofJLrf/oT^pots Dummler65—82. (Antisth. p. 43) and others have recog6O5 D 25 roSc ov <|>avcpov KTX. The nised Antisthenes: cf. RP 7 § 218 B n. b. contrast is between &*
nOAITEIAC ST

5O6B] real /caXa iroWol

av e\oivTO

S3

ra SOKOVVTCL, KCLV firj fjy ofico?

Trpdrrecv Kal /ce/cTrjcrdai Kal Bo/ceiv, dyaOa BoKovvra KTaaOai, dXka ra ovra E yBrj 7ra? drcfid^ec;

Kal

fiaXa,

tyv)(r) Kal TOVTOV eveica iravra diropovcra

Be teal ovtc eyovaa

xprjaaaOai

ravra ra

^TOVCTLV, rrjv Be B6%av evravOa e7j.

irpdrrec, Xaftelv

fiovifitpy ota

Be ovBevl ert dpKel

A

O Br) Bcco/cei ' [lev

dirofiavrevofievq

Ifcava)*; TL ITOT iarlv

teal irepl

raXXa,

airaaa

TI elvac, 30 ovBe

Bca TOVTO Be

dvci Kal TMV aXXcov el TI oe\o$ rfv^ irepl Brj TO TOLOVTOV 506 Kal roaovrov ^e\riarov<;

\ ovrco o)fi€V Betv iaKOTcoadai

ev rf) irokeL, ol? irdvTa iy^eipcovfiev;

01 fiat yovv, elwov, BiKaid re Kal /caXa ayvoovfieva iarcVy ov 7roWov TOVTO dyvoovvTa, ifcavcos.

Kal

eKeivovs TOV?

"Y^KLard y\ e7j. OTTJ) irore ay add

TWOS a^tov v\aKa K€Krrja0ac av eaurwv fiavrevo/iac

KaXcos ydp,

rbv

Be firjBeva aifTa irpoTepov yvdoaeadat 5

6^)77, /uavTevei.

B Te\e&)9 ' K€KOO"/jL7]a€Tai, eav 6 TOLOVTOS

OVKOVV avTrjv

TJ/JLIV r)

iro\neia

eTriaKOTrrj <

TOVTOOV 26.

J 9r: etrf AIISJ q.

and prepares the way for d6!-av 'seeming' them good (505 A ».). And no one who (cf. 499 A) below. So also Schneider and is ignorant Siry wort dyadd kaTiv can Stallbaum understand the passage. For possibly defend hUaia (such as for ex£rt and ij8r) see on ill 412 B. ample the diicaia iTriTrjdetj/jLaTa of Plato's 29 S 81) SiMKci KTX. With 6 followed city), because he is at the mercy of anyby TOVTOV cf. 11 357 B n. Cobet's OTOV one who attempts to shew that they are bad. Nor, until we know how far parforroi/rouis an unlucky venture. Stumpf ticular dtKata are good (irpdTepov), can we justly observes that the Idea of Good is adequately know these dUaia themselves, here regarded as the final cause: cf. Phaed. 98 B ff. and Phil. 20 D, 54 c. For i.e. know which of these really is SiKaiov and which not, for we do not know how a striking theological presentation of the they stand in relation to the ultimate same view see Laius 715 E ff. and 903 source of all justice, viz. the Idea of the B—D. Plato's iUa. TOV dyaBov laid " the Good. It is this which, in the last resort, foundations of the teleological view of is the true * measure of all things' (Laws the world" (Krohn PL St. p. 131). 716 c ff., where Plato employs the lan6 0 5 K 30 dirofJiavTcvo^vi). Cf. s rav\ois iari n vepi diicalov: see V Good, not as it is in itself but through its 479 D .;/.) are good, because it is the image, analogue, or offspring. irapowrla TOV dyadov in them which makes Let me remind you (he proceeds) of our

54

nAATQNOZ XVIII.

10 iiriaTrjfirjv

'Avdy/cr),

e
[506'B

ai> Brj, cS 1o)Kpares,

worepov

TO ayaOov <j>rjs elvai, fj f)Bovr}Vy fj aXXo n irapa

OUTO?, Tjv S' iyco, avrjp, tcaXoos f)
ravra;

tcaraavr)<; ore a:o\ avr&v,

OiBe

yap

Bl/caiov poly €r)y do ^co/cpares, (fyatverat ra r&v aXXcov fiev elirelv

Boyfiara,

TO 8* avrov

JJLIJ, TOGOVTOV yjpovov irepi

TV Be; ffv S' ey
15 Trpayfiarevofievov.

<Sv Tt9 fir) ol&ev Xeyeiv o>9 elBora; {09 fievTOi olofievov ravd* a oterai

ObBaficbs y\ idiXetv

tyi?,

\iyeiv.

OVK TjaOrjcai Ta9 avev eTnarrj/1779 B6%a<;t o>9 iraaai fUekTLGTai rv(f>\ai' 20 iropevofieveov

oi

e^etv ravra

w

eiBora,

Ti Be; alvyjiaL;

elirov &v al

fj BOKOVGI ri croc rvfyXwv Biafyepew oBov 6pO&<;

dvev

vov aXrjOe? n

Bo^d^ovre^;

OiBev, €T).

oiv alo")(pa OedcracrOai,, rvXa re KO\ vicoXid, e%bv ' Trap D 11.

&PTjp KCL\U>S I I :

avijp

KCL\U>$ A 1 :

dvijp

KCL\6S

A2.

usual distinction between Particulars and Plato frequently feigns ignorance and Ideas, the former apprehended by Sight, self-distrust before expounding some great the latter by Keason. In the case of most principle of whose truth he is himself of the senses, nothing is required except profoundly convinced: cf. v 450D. The the faculty and its object in order that a notion that he really lays claim only to sensation may take place. But in order S6£a or even 6pd^ £6£a of the Good is that we may see, a third requisite is hardly to be entertained, although he does necessary, viz. Light. Now the author of not claim to have perfect knowledge: to Light is the Sun, and we may therefore that we may, perchance, attain hereafter. say that the Sun is the cause of Sight. See 505 A n. We must not identify either Sight or the 19 Tj SOKOVO-C ri. \&— OKO\I&. Socrates' mock humility will not see cr. n.—more and better MS support pretend to more than 56£a, let alone 6p0ij than /ca\6f, which Schneider retained in the belief that A read KOL\6S. Used in 56£a. If you wish for ' science,* go to this way, ncaXws is colloquial (Jebb on your sophistical rhetoricians, forsooth, Soph. 0. T. 1008 KCLXQS et drjXos OVKand 'hear things bright and beautiful.' el5u)s ri 8pis). ava re Kal Ka\a may be an allusion to 6O6 c 15 SOKCI croi SCKCUOV KTX. the 'lumina orationis* of Isocrates and The sentence is ironical, as is clear from his friends: see 498 E n. CKbria, which rapy a\\u>i> (the Sophists forsooth) Hermann conjectures, is apparently not v <paud re Kai tcaXd in D below. used by Plato.

TTOAITEIAC S'

507A]

aXXcov CLKOVUV avd re Kal tcaXa; 'ECOKpares,

55

M?/ irpbs

Ato9, v B* 09, «5

0 rx,ai//cft)i/, &v d7ro
yap

v, KCLV wcirep BiKaiopot
StiXOys.

Kal

yap ifMOL, rjv B* 25

a X \ ' OTT6>9 fit) ov% 0I09 r eaofjiai,

irpoOv/AOVfievos Be daxrjfiovcov yeXcora oXrfaro. dXX\ <w fiatcdpioi, E avrb fiev ri iror

ecrrl rayadov,

idcayfiev

fioc <j>aiv€rac fj /cara TTJV trapovaav TO$ ifiol ra vvv

TO ' vvv elvai* irXeov

opfirjv ii/ce
09 Be e/cyovo? re TOV ayadov

<\>aiverai ical ofioco- 30

raT09 ifceivq), Xiyeiv iBeXta, el Kal V/JLIV l\ov, el Be fjLijf eav. !$*),

Xeye*

elaavdcs

yap

rov

trarpb^

507 BovXoifirjv av, elirovy ijAe re Bvvaadai

yap

aTrorelaei*; rrjv avrrjv

'AW',

Buriyqaiv.

\ diroBovvai Kal vfia?

iy dXXa fxrj wairep vvv rov? TOKOV? JJLOVOV. TOVTOV Be Btf

6O6 D 23 &o*ircp Itrl WXfi <5v: not os we know nothing. I am inclined to 'just as you are reaching the goal' think—in view especially of ^ovXol^v h.v (Jowett), but ' as if you were at the end.' KT\. below—that, although Plato may Jowett practically omits uxrirep in his have cherished the idea of describing the translation. Good without the aid of a simile—etSeo-w 6O6 E 29 6p|&ijv. The idea is as of afoot* dt avrQv—, he never, at all events a start or impulse which enables one to in any of his dialogues, did so. In a certain sense, perhaps, the Timacus declear the obstacles in the way: cf. v 451 c scribes the Good (see Archer-Hind's 30 Td vvv should be taken with ifiKiadai. If we take it with 5OKOVVTOS, edition p. 27), but even there, we study the * Father of all' not in himself so much we must suppose that Socrates intends to as in his works. I agree with Stumpf's suggest that his view of the matter may conclusion (I.e. p. 75) that Plato could change (so D. and V.). He is hardly hardly have depicted the Idea of Good at likely to have made such a suggestion, even ironically, iaxnatuv rb vvv efrcu is all except by means of a comparison. also in favour of connecting rA VVV with Certainly nothing else could have made ifucfoecu. Cf. Tim. 48 C f. r^v ftiv yip it equally clear; and, in point of fact, 'es wird nirgends Mehr gegeben' (Stumpf, Tepl axavTOJV drc dpxw €^T€ &PX&*—TO VVV I.e. p. 50 n.). See also next note. ob fariov, Si} dXXo fiiv Mtv, &A te rb XaXeir^p etvau /card rbv wapdvra rpbtrov 5s Si fc-yovos KTX. The ticyovos rrjs dte£6$ou 5r)\u> 8t toiicev, avOpunrlnis described as in the Republic^ and it is not re Kal 4\aTTovos. The Idea of GCKXJ, like without reason that every historian of the Soul, is best described by one man to Philosophy regards this passage as the locus another in a figure. On elffavBts see last classicus on the subject. O. Schneider note and IV 430 c n. (Versuch einergenet. Entw. d. PL &ya06v 6O7 A i Toys T4KOVS. The comp. 15) thinks of the PhiUbus\ Susemihl parison, which is already suggested in (Gen. Entw. 11 p. 193) of the $i\6ao<pos, &WOT€L(TCIS, awoSovvai ('pay' as well as which was perhaps planned, but probably ' render'), and KOfjdacurdat, culminates in never executed (see on 484 A). The the word T6KOS ('interest' and 'offspring'). PhiUbus is unsuitable; and of the See on ypaciv vbfxovs 501 A and (for a

nAATfiNOI

[5O7 A

ovv TOV TOKOV T€ Kal eKyovov aifTOV TOV dyaOov KOfiiaaade* ftelaOe JJL6VTOI, fir/ irr/ i^airaTijaco 5 TOV \6yov

TOV TOKOV.

fiovov Xiye.

evXa-

vfuis CLKCOV, KL/38T)XOV d7ro8i8ov$

JLvXa/3r)cr6jA€0a, €cf>r)y KaTa Bvvafiiv

At,Ofio\oyr/crdfjL€v6<; 7', ecfir/v iyco, Kal dvafivr/aa?

dXXa vfias

Ta T iv TOI<; e^irpoorBev pr/devTa Kal aXXoTe fj8r) 7roXXdKi$ elprjfiiva. Ta ' irola;

y 8' 09.

IloXXa tcaXa, r)v K eycw, Kal TroXXa dyada

eKacFTa O{5T&)9 elvai afi€v re Kal 8topi^Ofiev TC5 Xoy
avTo

8r/ KaXov Kal avTo ayaOov

Kal B

Qafiev

yap.

Kal OVTCO irepl wdvT
TOT€ o>9 TroXXa iTiOefiev* TTOKIV av Kal I8iav fiiav €KaorTOvy cE>? /ua$ OVGT}<;> TidivTes, Kai

TCL fiev

voelaOac

fiev,

b eaTiv €KaaTov irpoaayopevofiev.

8rj opaadat, ' 6pda6ac

v

E<7Tt

TavTa.

a/j,€V, voelcrOai 8' ov, Ta? 8' av 8* ov.

YiavTarrraaL fiev

15 op&fiev r/fia>v avT&v TCL 6p(ofieva;

ovv.

I8ia$

Ta> ovv C

Tfj oyfrei, €7). OVKOVV, rjv 8*

iydoy Kal aKofi TCL aKOVofieva Kal Ta2$ aXXais alaOrjaecri irdvTa TCL aladr/Ta; 3.

Tt fif]v; 2

*Ap' ovvy

f/v 8* iyco, 1

KOfxicraade A I I : KOfxlcracrScu A .

ivvevor/Kas

TOV TCOV

11. Kal n o s : /car' codd.

similar play on T6KOS) cf. v i n 555 E and dUaia and also tv dUaiov, viz. the I5ta fxla SLKCUOV, and we call the latter 6 tan.* Ar. Thesm. 842—845. Ki^rfKov, below dUaiov: cf. Phaed. 75 B TOV t ianv foov, is a metaphor from counterfeit coinage. Symp. 211 c and elsewhere. We postu6 8to|ioXoyqo-d|i€v6s 7c. 7c ('yes,' late only one 151a SIKCLLOV, because we 'not until': cf. with Schneider Phaedr. 228 D 5el£as ye irpCtrov KT\.) was restored believe that there is but one: see X 597 c, D, where Plato shews why there by Bekker from the best MSS. Stephanus cannot be more. For avrb used of the (with £ etc.) read d£. Ideas, see on iv 438 B, 438 c and v 7 iv TOIS <^irpoo-8€v. Cf. v 475 E n. 476 A n. Instead of Kal I54av, the MSS— 6O7 R 9 ctvai is not of course used seecr.n.—read icar' ibtav (icart&aj' Vind. in its technical sense, otherwise it would F.). For the interchange of Kal and /card be inconsistent with the end of Book v. see Schaefer's Greg. Cor. p. 234 n. 26. An Socrates means only that the Platonist unduly sloping accent is enough to account distinguishes between two categories—ro for the corruption of KAIIAEAN ToXXd, and the Ideas. into KATIAEAN (as in uncial MSS it 10 Kal avr& 8tj KTX. The literal meanwould be written: see Thompson Gk. ing of the text above printed is as follows: Palaeogr. p. 127). See also my article in ' So likewise a Beautiful itself, and a Cl. Rev. XIII p. 100. Other views on Good itself and similarly about all which the text and interpretation of this difficult we formerly took* (or 'postulated') ' a s many : reversing our procedure (w&\iv at), passage are discussed in App. VII. we postulate also one Idea of each, be5O7 c 17 dp* o*v KTX. On the lieving that there is but one, and call it unique position of Sight among the senses the essential so-and-so.' Kal—irlSe/jiev is see Phaedr. 250 D and Bonitz on Arist. best explained as still under the influence Met. A 1. 980 s 23: cf. also Phaed. 65 B, of a.fxiv—\6y 2 ff.

nOAITEIAC S"

SO8A]

57

al&Orjorecov Brjfjuiovpybv baa) TroXvTeXecrrdrTjv rrjv TOV opdv re /cal opacrdai

Bvva/Mv ehrjfuovpyrjaev;

aKOTrei. eanv

6 n

Ov

TTUVV, e<prj.

irpoaBel dicofj ical (fxovfj yevovs

'AXV ooBe

aXXov et9 TO 20

D TTJV fM€v cbKoveiVy T7jv Be cbKoveaOaiy o eav fir) irapayevqrai r) /JL€V ovtc d/covcreraCy r) Be ovtc dtcovadrjo-eTai; OL/JLCU Be ye, r)v 8' eyd>> ovS* dXXais ovSe/Aia, TOLOVTOV TrpocSel ovBevos. eycoye, rj 8' 09. TrpoaBelrac;

7roXXal<;f iva fir) ecTro) ore

rj av TIVCL e^ec^ elirelv;

Ilco*?;

E eav fir) irapayevrjTai

ev

yevos TpiTov IBia ' e V avTO TOVTO ir

TtVo? Br) Xeyecs, ecf)rjy TOVTOV ; 'AXrjdi), €(f)rj, Xeyecs.

25

'Evovo-r)<; TTOV ev O/JL/XCLCTLV 6'yfrecos ical €7

olo~8a> OTL 77 T€ o-v/rt? ovBev oyfreTai TU TC xpaifiaTa

30.

OVK

Trjv Be rf)$ oS/reo)? teal TOV oparov ov/c evvoels on

povvros TOV eff)(pvTO$ xprfcrdai avTjjy Trapovcrr)*; Be xpoas

508 r) TOV opdaOai

' Tpirovy

OvBevoSy €(j>rj.

eaTac

dopaTa.

N

' O Brj crv KaXels, fjv 8' eya), a>9. 30

Ov a/u,iKpa a pa IBea r) TOV opdv acadrjo-i<; ical

Bvva\/j,is TCOV aXXcov ^v^ev^ecov TifjucoTepw %vya) opJjfjieva (515 D) om. II, duobus excisis foliis.

20 Jfo-Ttv o TI KTX. Steinhart (p. 689 n. ject. Grammatically, however, avrois can 213) and others remark on Plato's error scarcely mean anything except rotj 6fifjLao-iuy and in my edition of 1897 I acin denying that a medium is necessary in Hearing etc. Aristotle was well aware of cordingly proposed to read ev avrois < rois this fact (see his dc An. 11 7. 419* 25 ff.), 6pw/j.^ois >. Ficinus translates praesente and there are several indications that it item colore, omitting ev avrois altogether. was not altogether unknown to Plato. In For other views see App. VIII. Tim. 67 B, for example, air is regarded as 6O7 E 30 rivos—TOVTOV ; The geniin a certain sense the medium of sound. tive has been variously explained as (1) Here, however, where a scientific analysis dependent on 7^0* (Schneider), (2) in of perception is not proposed, Plato takes agreement with 7rapayevofxevov understood his stand upon the broad fact of experience, (Stallbaum, Campbell), (3) like 'ivircov in that whereas we can hear, touch, etc. rt 5£ Xirirwv otei; V 459 B (Jowett). (2) is either in light or in darkness, we can see in my opinion grammatically impossible. only where there is light. For (3) cf. v 470 A //. Jowett's view is perhaps possible, but we should have 6O7 I) 23 ovS' dXXais iroWcus. expected simply ri Sij \tyeis—TOVTO; *Non ai dp rds tro\vre\eardrT}v in 507 C). Cf. II 373 E Xpoas rb i)fi€ptvdv
nAATQNOZ elirep /JLTJ arifiov Set arifiov XIX.

TO <£G>9.

[508 A ' A \ X a /A171/, €^17, iroWov

ye

elvai. Tiva ovv e)(€i$ alrcdaaadac

TCOV iv ovpavco detov TOVTOV

5 KVpiOV} o5 7}fUV TO W 6tyt,V T€ TTOiel OpCLV O TL tcdWlOTa K€U TCL opcofieva opdaOac;

"Oirrrep teal av, €rjt teal oi aXKoi* TOP tfkiov

yap SrjXov OTV ipcoTa?.

*Ap* oJ>v wBe 7revK€v ctyw 777309 TOVTOV

TOV 6eov;

n&>9;

iyylyveTcu,

o Sf) tca\ov/A€V ' ofAfia.

10 TaTov ye

olfiai

Oitc

eGTiv 77X109 rj oyjns ovre avTrj OVT iv ^S

T&V irep\

Ob yap

ovv.

TCL<; alaOtjaec^

' A W ffKioeiSea- B

opydveov.

Ilo\i5

OVKOVV zeal TTjv Svva/JLiv, fjv e'xei, 4K TOVTOV Ta/juevofiivrjv eirippVTov KeicrqTai;

Tidvv

fiev ofiv.

*Ap* ovv ov

o\fri<; fj,ev OVK eaTiv, aiTios 8' cSi/ avTrj? oparai OUTO>9, ?; S* 09.

(els

/cal 6 rfkio<;

VTT avrrj^ TavTrj?;

TOVTOV Toivvvy fjv S' eyci, dvat fie \eyew

6O8 A 4 TWV iv ovpavtp Oc»v: the heavenly constellations, which form the otip&viov deuv yfros {Tim. 40 A). Plato's description of the sun is instinct with religious feeling. The * clear god and patron of all light, From whom each lamp and shining star doth borrow The beauteous influence that makes him bright' claims adoration from FUato not merely as an odp&vios 0e6s, like the other stars, but as the symbol and scion (^70^0$) of the Supreme Idea or God. Cf. Bonitz Disp. Plat, duae, p. 6 n. 3, and especially Paul Shorey in Chicago Studies in Ci. PAH. Vol. I pp. 224 ff. The sunworship of some of the Neo-Platonists was inspired in no small measure by this passage of the Republic; see in particular Julian's * Address to the Sovereign Sun' rbv /ScuriX&t ijXiov)

Or. IV.

Cf.

508 D n.

ye.

&airep

TOV TOV

and Stein Psych, d. Stoa 1 pp. 205—214. 11

OVKOVV KTX. Pindar

Fr.

107

(Bergk) expresses the same idea in the language of poetry: 'AJCWJ deXLov, ri xoXtiffKOTc' i/j.J}
dfifi&Ttav.

njv Svvafuv is of course ryv dfoautv TOV opdu, 'the power of seeing.' The translation 'faculty' (D. and V.) for duvayxv is incorrect; for the faculty of 6\j/ts is supposed to be present in the eyes even when there is no light (507 D). But the eye has no * power' to see, i.e. cannot exercise the faculty of 6\f/is unless such a power is constantly dispensed {ra/xievo^prjv) to it from the Sun. Cf. Biehl die Id. d. Guten p. 52, where the same view is taken. The word iirippvrov (* flowing over,' 'overflowing it,' cf. Tim. 80 D) as well as ra/xievofji^mjv unmistakably points the allusion to Light. See also on orav jiiv KTX. and TOUTO TOLUVP KTX. in 508 D.

5O8 B—6O9 A So much for our similitude. The interpretation is as follows. The offspring and image of the 6da\fi6v dpri/xt/JLov ijXLov rpox$. A Good is the Sunt whose relation to Sight similar idea appears in St Matth. 6. 72 6 and its objects is the same as that of the Good to Thought (vovt) and the objects of Xi^x^os rod [X
T h e Eye

is the Body's Sun: cf. Ar. Thesm. 16, 17

nOAITEIAC S"

SO8D] C dyadov

e/eyovov, bv rwyadov

iyevvqaev

59

dvdkoyov

' kavr
avro iv rcT) vorjrtp roirtp 777309 T€ VOVV KOC ra voov/Aeva, TOVTO TOVTOV iv r
rf9 en SleXOi fioc.

'Oda\fjuoL, r)v 8' iydo, ol
avTov? Tpiirrjy
To

fJLrjKen e V iteelvd TI$

rjy&pwov <£a>9 e V e ^ , dXka rov

WKTGpwa <j>iyyrjy d/jufikvcoTTOvo'C re Kal iyyvs obairep OVK ivovarj?

D 7', olfjuu, cov 6 rfkios ' KaraXafiire^ TOVTOLS ofifiaaiv

ivovaa

fj? wSe voet' 24.

aivovTat TVX(0Vy 20

teaOapa? oyjreo*?. Kal fidXa, en. "Orav <7aw? opaxri, /ecu TOt9

alv€TCU.

orav

Si

avroi?

Tt fJLijv; OVTOO TOLVVV KCLI TO

fiev, ov /caTaXdfnrei dXrjdeid re Kal TO

/caraXd/uirct A 1 ^: KaTakdfnrri A 2 S.

6O8 c 15 S ri ircp—opw^uva explains &»&\oyov iaur$j which should be understood in its strict sense of proportionate or 'geometrical equality*: see Gorg. 508 A

stead of KaTa\dfj.TT€Ly KaTaXdfivff is read

\4yetv to govern TOVTOV. 19 <Jv av—^Ti^XTI- brtyv

6 a pa o\f/is, supplied from xadapas 6\f/€U>s

by a majority of editors, with several MSS, including g : but 8s for 6s &v is, to say the least, extremely rare in prose, and the i) labrris if yetofxerpud) KCLI iv deoh KOX iv corruption KaTa\dfj.iry was easy after OTCLV. /taraXd/xiret was, if I mistake not, origindvdpuixois fiiya dvvarat. ally the reading of A (see cr. «.), and is 16 TOVTOV after TOVTO is needed to at least as well supported by the other balance avrb (cf. 511 E) : in construcMSS as KaTaXdfxirri. J. and C , reading tion, it depends, like ov, on iyivrqarcv (Schneider), TOVTO itself, like dvdXoyov KaTaXdfjiirri, strangely observe that ' &v would be felt as superfluous after oTavJ iavr<j)t is predicative (*ut hoc esset'). Stallbaum erroneously supplies aCvfTtu: sc. *aabove. ' < 0^1$ > ivovaa < aa lubens as in the Homeric iirrb. 6' iir4ax if^dpa suppleverim ' says Herwerden, and 6\j/ts is found in a few MSS, including q. But and the like. With M of light cf. Mimn. 7. 8 M yijv Ktovarai i^Xcot. The the feminine inflexion prevents the possibility of mistake: cf. 503 E n. The Greek will not admit of D. and V.'s translation * upon which the light of initial syllable of ivovaa should be emphasized to point the contrast with OVK day is shedding colour'; and Plato moreivoforjs, where OVK is also emphatic. over, both here and in Tim. 67 C, looks 24 OTav p.€v KTX. 6.-Ktpd<jr\To.i —' is on Colour as something inherent in the stayed upon' (cf. IX 581 A), not 'has Object, not imparted by Light, although fastened upon' (D. and V.), which sugLight is of course necessary in order to gests an altogether different and much see it. Cf. 507 D n. less appropriate idea. Cf. Phaed. 79 D +«s — <MYYi1: ' lux — lumina.' The iriiravrai TOV irXdvou, Plot. XX 4 words are constantly interchanged, but, when contrasted with Qs de-KirchhofT wavv above. With 4v6rj
TTAATQNOI

6o

[508 D

25 6v, eh TOVTO direpeLorrjTai,, evorjaev T€ Kal eyveo a\)TO Kal vovv (fyaivcTaf

OTOV he eh TO TCO aicoTcp KeKpa/juevov, TO yiyvofievov TC

Kal diroWv/juevov, ho^d^ec TC teal d/j,/3\vQ>TT€i avco Kal /caTco Ta$ hogas fi€Ta/3d\\ov

Kal eoiicev av

TOVTO ToLvyv TO ' TTJV dXrjdeiav

vovv

irapeyov

oi/c eyovTi*

"KOIKC

TOI<$ ytyvcoatcofiivois

30 TC5 yiyvdoa'KovTi TTJV hvvayuv dirohihov TTJV TOV dyadov

denote instantaneous action. The faculty of POVS is suddenly actualized into poyais by being turned upon its proper object. Then and not till then does the Soul * appear to have reason,' for Reason has hitherto lain dormant within. Cf. (with Biehl I.e. p. 51) Tim. 37 C, Pcirm. 136 E and VII 518c—519 A. See also on TOVTO TOLPVP KT\. below, and 508 E n.

26

Kcicpa|iivov.

The suggestion *e-

KpviLjjApov forgets that T6 yiypd/xevop is

not total darkness but only twilight. I t i s a/x0Ttp<»)p /XCT^XOPJ TOV elpai

r e Kal

fit) elpai (v 478 E : cf. also 479 c)—a halfway house between absolute Not-Being and absolute Being. 27 8o|agci is explained by v 476 D ff. 29 TOVTO rolvvv KTX. The following equations are involved: = r6?ros POTJT6S.

= Idea of Good. (1) Sun = Truth. (2) Light (3) Objects of) Objects of KnowSight (Colours)) ! ledge (Ideas). (4) Seeing Sub-) = ! Knowing Subject. \ ject (5) Organ of Organ of KnowSight ledge (POUS). (Eye) (6) Faculty of _ \ Faculty of Reason Sight ~) (POVS). (01M /Exercise of Reason (7) Exercise of _ \ (POVS i.e. Sight opdp)

I

/JLTf).

(8) Ability to = ! Ability to know. see With regard to (2), Light has been variously interpreted as symbolizing the Idea of Good (Plotinus, as appears from XXIII 4), Reason (Steinhart, Einleitung pp. 212 ff), and the Ideas (Susemihl Gen. Entw. II pp. 195 ff.). But the chiasmus in 508 E, 509 A (fTrio-T^/x^i/ — tyip) clearly establishes equation (2) as well as (6), and the entire simile is

yap. Kal £

Iheav d0L

plunged in confusion if Light is equated with anything except Truth. Cf. Stumpf I.e. p. 60 nn. and Biehl I.e. pp. 50—53. Plato means that as Light, coming from the Sun, enables colours to be seen, and the faculty of Sight to see, so Truth (or rather Trueness, as Bosanquet remarks), coming from the Good, enables the Ideas to be known, and the faculty of POVS to know. It should be carefully noted that Truth (or its source, the Idea of Good) is not yet regarded as creating, but only as actualizing the faculty of Reason. The conception of the Good as the ultimate cause of all Existence follows later (509 B ff.): here it is represented only as the cause of Knowledge. See also on 490 B, 508 D {8TCLP flip

KT\.).

If we

would grasp the full significance of Plato's comparison, we must not be content with the merely philosophical interpretation of Light, but remember also the many poetical and religious associations which attached themselves to such words as 0ws and ^yyos, especially in the Mysteries : see Neil on Ar. Kiiights 1319, Mommsen Fested. Stadt A then pp. 229 f., 238 f. and Hatch on The influence of the Alysteries upon Christian usages in his Hibbert Lectures pp. 283—309. The prominent position occupied by Light in the half-religious, half-philosophical teaching of Plotinus (see Zeller3 in 2 pp. 498 f., 500 n. 2, 616 al.) may to a large extent be attributed to the elaboration and expansion of the mystical elements involved in Plato's simile, the whole of which, together with the similes of the Line and the Cave, is of the greatest importance for the history of Neoplatonism. Cf. also 508 A, B nn. 6O8 E 30 rr\v Svyapiv sc. TOV yiyvdjCKUP is not the faculty of Knowledge or Reason, but the power to exercise that faculty, hardly different, indeed, from the actual exercise of Reason ('die thatkraftige Aeusserung' Biehl I.e.). Hence ypwo-ews ('the exercise of knowledge,' cf. opaats, p&riais and the like) below. Plato's

nOAITEIAC S"

509 B]

teal aXrjOeia? a><;

elvai, air lav 8* eiriaT^jxr)? ovaav [lev Siavoov, aXrjdeias,

61

OVTCO Se KOXCJV aficfyorepcov OVTCOV} yvebcreebs T€ teal

aXXo teal KOXXLOV en

TOVTCOV rjyov/j,€vo<; airo

opOws

509 fjyyjaeL' iTTio'TTjfirjv Se fcal dXr)Qeiavy wairep i/cel a><; re \ iea\ oyjriv rjXioeiSfj fxev vofil^eiv 6p66vy rjXtov 8' rjyeiadat zeal ivravOa

dyaOoecSrj pev vofil^eiv ravT

OVK opOcos €%€(,, OVTCO

a/jb6r€pa opOov,

ayadov

he rjyeiaOac oirorepov avTcov OVK 6p86vy d \ V CTL fiei^ovco? TC/JLTJT€OV rrfv TOV ayaOov et;iv. /jiev KOI akr)deiav

\\fjbt]^avov /caWo?, €(f>rjy\eyec^y el eTrLarrjfjuqv 5

irapeyei,

airb

yap SrjTrov av ye rjSovrjv avrb

8* vrrep ravra Xeyeis.

B <wSe fjbaXXov TT)V eiKova avTov

en

KaXXec ecTiv*

eiriaKOTrei.

!

To?? opayfievoL? ov fiovov, olfxaty TTJV TOV opdadai (f>i]o-€c<;y dXXa Kal TTJV yeveciv avTov

ovra,

II&>9 yap; 31.

Kal

ov

KvT]/Ji€Ly fjv 8' iyo)'

KOL avgrjv

TTw?; hvvafiiv

a\V

fjXiov

irape^eiv

fcal Tpo
TOIS ycyvcoaKopivot?

yiyv(d
Tbv

roivvv

firj

codd.

exposition suffers somewhat from the want of a strict philosophical nomenclature. Aristotle would have expressed the same meaning by saying that 6\j/ts

interpretations of this difficult passage see App. IX. 6O0A 5 T»\V TOV dyaOov ifj-iv: i.q.

and vous are two 8vvdfM€isy which ivep-

rb dyadbv w$ £x € t (]•

see cr. n. —to ytyvoxrKOfMivrjp. On other

an

d ^')«

yov
10 ov Y^vcoav avTov ovTa. See on OVK ovffias OPTOS TOV dyadov below.

10

TTAATQNOZ

62

[509 B

TO yiyvdvcu v*iro rov dyaOov 7rap€ivcuy oWa teal TO elvai re KOX frjv ovaiav vir i/celvov avrois Trpoaelvcu, ovtc overlap 6W09 rod dyadoVy dXX' e n

iiri/ceiva

7779 overlap 7rp€
15 hvvdfiet xjTrepexovro^. XX.

' K a l 6 TXavfccov fidXa YeXot&)9, "ATTOXXOI/, €rft Baifiovla? C

v7T€pj3o\rj<;. Xif ydp> fjv 8' iyto, a?Tto9, dvaytdfov ra ifiol hoKovvra irepi avrov \iyeiv, Kal fjLrjSa/jLW 7', €r)y 7ravar)) el /Jurf Tt, 18.

dXXd E ? : fiXXa A.

12 ^dvav. vr .473 A if. clvai KTX. dXXa Kal TO ctvai KTX. Cf. Arist. A/lr/. A 6. 988* 10 ra yap ddr) rov TL t oualas KTX. (Versuch einer genet. Enftv. d. Plat. ayaBbv p. 16). That the text is right, the balance with ov y4v€
ciple of all existence must itself be underived. See on ApxV awirbOtrov 510B and cf. Biehl I.e. p. 62 and Fouillee I.e. II pp. 105—in, where the matter is very clearly explained. The doctrine of the {fTTfpovffibrrjs of the Highest afterwards became a cardinal point with the Neoplatonists : see Plotinus ap. RP. 7 p. 528, and for other references Hermann Vind. disp. de id. boni pp. 40 n. 84, 41 n. 87, Zeller3 in 2. pp. 490ff., Fouillee La Philosophie de Platon in pp. 289, 291 nn.% and Shorey Chicago Studies in Cl. Phil. I p. 188 n. 1. It is highly characteristic of Plato's whole attitude that he finds the true keystone of the Universe—the ultimate fountain from which both Knowledge and Existence flow—in no cold and colourless ontological abstraction, like Being, but in that for which irdaa 7) KrLais avffrevafei KO\ trvvtodLvet (Rom.

8. 22)—viz. rb ayaObv. Cf. Phaed. 97 c ff. and see also on 508 D. The conception is poetical and religious no less than philosophical, and may be compared with Dante's * L' Amor che muove il Sole e 1' altre Stelle' and Tennyson's * For so the whole round world is every way Bound by gold chains about the feet of God,' as well as with Aristotle's trpQrov KLVOVV aidv-qrov Met. A 7 et al.

5O9 c 16 Kal 6 TXavKov KTX. Glauco exclaimed, very comically,' Save us all, what an amazing transcendence!' " It is Glauco's irpodvfjUa which is yeXotov: see 506 D. uTT€p/3oX^s is not ' exaggeration' (Jowett), but refers to inrcpixw™* • cf. afi'f)xav01' xdWos X^yets 509 A. A U7TCP/3OXTJ which transcends existence may well be called daifj.ovla (' supernatural,' ' miraculous'). 18 cl |JLV| TI, aXXd KTX. Stephanus proposed aXXo for ctXXd (as in 501 E), but cf. Men. 86 E cf /zij ri o$v9 dXXd afxiKpbv yt jxoi riji apxv* Xa^-aaov' 6O0 c—511 E Socrates, at Glauco's 44

TTOAITEIAC S"

509 D]

TTJV 7T€pl TOV 7)\lOV OflOlOTTJTd dV SiefjtCOV, €L TTTJ airoXeiTTei^.

fxrjvy elirov, avxyd ye dTroXeiirai. \i7rrjs.

Olfiai

'A\\i

M^Se afiitcpov TOIVVV, €rj, irapa- 20

fieuy T/v o° eya>, tcdl TTOXV* O/XW? Bi> oaa

7' iv

rS

D irapovn Swarov, e/caw ovtc aTroketya. Mi) yap, erj. ' Norjaov TOLVVV, rfv o° iyd>) Sxrrrep Xeyojiev, Bvo avrco elvdi, real fidcCkeveiv TO fJL€V VOTJTOV y€VOV$ T€ Kdl T07T0V, TO 6° dV OpdTOV, IVd fit) OVpdVOV

eiiroov Sofa) a 01 ao^L^eaddc irepi TO ovofia. i U ' ovv 6^et? ravrd 25 StTTa eiSrj, oparov, VOTJTOV ; "E^&). "QaTrep roivvv ypa/jLfirjv S/^a T€TfJL7)fjL€V7)V XdfttoV aVIGd TfJLTJfJLdTd TTokcV T€/JLV€ €KaT€pOV TO TfirjfMd 24.

ovpavov A
request, now proceeds to expound the similitude more fully. Let us take a line, and divide it into two unequal parts, to represent the objects of Sight and the objects of Thought respectively. If we further subdivide each part in the ratio of the original sections, we shall have four segments, representing, in order of clearness, (1) Images and the like, (2) so-called real things, (3) the objects of that intellectual method which descends from assumptions to a conclusion, using sensible objects as images or illustrations, (4) the objects of that intellectual method, which ascends from assumptions to an unassumed first principle, without making use of any sensible illustrations whatsoever, and thereafter descends to a conclusion. The third section represents the subjects investigated by the so-called * Arts' or mathematical sciences ; the fourth is the sphere of Dialectic. The corresponding mental states are called by Socrates eUaa-la, viffTis, didpoia, and vdrjaii. Each of these is clear or sure exactly in proportion as its objects are ti-ue. 5O9 D ff. The simile of the Line contains perhaps more Platonic teaching than any passage of equal length in Plato's writings, and is of primary and fundamental importance for the interpretation of his philosophy. I have discussed the various difficulties as they occur, partly in the notes and partly in the Appendices to this Book. For a consecutive exposition of the whole simile in its connexion with the simile of the Cave see Apt). I to Book v n . 6O9 D 23 auT«: the Sun and the Idea of the Good. 24 I'va fit) ovpavov KTX. ' ' I do not say

27.

T6

Zq: om. A.

* of heaven,' lest you should imagine that I am etymologising on the name." The Sun might well be called paaiXeus ovpavov. Socrates pretends to avoid the word ovpavds, lest by thus equating it with bparbv (for the contrast with vorirov would suggest that ovpavov —oparov) he should be accused of deriving ovpavbz from bpav, as certain clever people did in Plato's time (Crat.:. 396 R. The same derivation is given by Philo Jud. de mund. opif 10). For
TTAATQNOI

64 ava rov avrov \6yov,

TO re rov opcofjbivov yivov?

fjAvov, feat, croi earac aa^rjveia 30 6pco/j,iv(p TO fiev

[SO9 D ical TO TOV VOOV-

teal acrafyeia 7rpo? aXXrjXa iv fikv TC3

€Tepov Tfirjfjba ' eiicoves.

\eyco

Be r
irp&Tov fiev I TCL<; Gtcias;, eiretTa TA iv TOIS vBaci avTdafiaTa /ecu 510 iv TOW ocra irvKva

TC ical Xela teal <j>ava gvveo-Trj/eev, fcal irav TO

TOLovTovy el teaTavoeU.

* A \ \ a /caravoco.

To TOIVVV erepov Tidei
TOVTO eoitcev, TO. T€ irepl rjfias fc3a xal irav

preferring taa, others, such as Richter (FL Jahrb. 1867 p. 145) and Dummler {Antisth. p. 80) dv' tea, others even hv Ua (which is certainly not Greek, though found in a few inferior MSS); but there should be no question that Plato wrote 6.vi
TO VT€VTov zeal TO

Similarly DC_CB AC~AB'

AC.CB AB '

AC.CB Butt —~j\T™ has been proved equal to CE. :. DC= CE.

(This last equality—so far as it goes—is a slight though unavoidable defect in the line, for DC is not equal to CE in point of clearness. See last note). Neither of these inferences is expressly drawn by Plato himself; but he appears to make yvtaarbv (or vorfrbv): cf. Socrates primary and fundamental principle of begins to describe the contents of the Plato's classification. The relevant con- particular segments. This is interrupted sideration is not at present multiplicity by the definition of €Ubuest and resumed, versus unity, but different degrees of in a different form, at rb roivw Zreppv in clearness and truth. Beckman's excision 510 A. pAv before r<£ bpwfiivy contrasts of &vt
nOAITEIAC S"

510 A]

6para sive 5o£a
VOTfTa

Lower yorjrd

f£a etc.

FIG. i.

Higher vorjrd

T H E LINE.

\

FIG. ii.

To

ILLUSTRATE THE CAVE.

ef. 656s. gh. rtiyiov. ab. Row of Prisoners. cd. Wall on which the Shadows are thrown.

nAATQNOI

66 5 o-tcevao-TOv

oXov

yevos.

TiOr)/juy

€rj. *H teal

dvcu, rjv 6" iyd>f Biyprjo-Oat, dXrjOela

[510A iOikois

av

avTO

T€ teal prj, o>9 TO

7T/0O9 TO yVCOCTTOVy OVTCO TO OflOLOidkv 7T/3O9 TO

I e<^>?7, Kal fjiaXa. TI77;

T

2/co7ret 8TJ av Kal TTJV TOV vorjTov TOJJLTJV 17 TfirjTeov, B

Hi TO fiev avTOV TOI$ TOT€ fAifjurjOelaiv d>$ elfcocnv xp^lievr)

10 tyvxy £vT€w dvayKo^eTai ef virodiaecov OVK iir dpxhv Tropevofievrj, ak)C iirl TeXevTrjv, TO S' av €Tepov iir apXVv avvirodeTOV ig virodeii.

Urcpop A s t : Hrepov rb codd.

5 a v r o : viz. rb bpu/uLCPOP, with refer- imitatio" (Schneider): yet in Pol. 293 E, ence to iv fikv T
called ' artificiosa.' 5 r 1 A seems to me sufficient by itself to prove that A is right. Schneider (Addit. p. 51) refers to a dissertation by Mommsen published in 1842 as taking the view here advocated. i o 4{ vTro0&rt»v. vwbdeais is correctly defined in the Platonic opot (415 B) as apx^h avairbdeiKTos, a starting-point which is not demonstrated, but taken for granted, assumed, postulated. The arithmetician, for example, virorldcrat the odd, the even, etc., i.e. assumes that his definition of odd, even, etc. is correct, and draws conclusions from his birbdetns of the odd, the even, etc. by means of exclusively deductive reasoning: cf. H. Sidgwick in 7. Ph. 11 p. 100. If we attack his vw60€(Tts, as Lucian for example does TOIS TOTC jufiTjOcuriv: i.e. the ob(Herniot. 74, quoted by Stallbaum), he jects represented by CD, which were 4 must, qnd arithmetician, throw up the imitated ' or copied in AD. They were sponge, for the virofleVets of the inferior originals then, but are only images now: this is the force of the collocation fii/j.7}- vorjrbv can be demonstrated (or overthrown) only by Dialectic. Cf. generally Beiaiv—elxbcn. Cf. 510 E d irXdrrovaLv re Kal ypa<povcriv, wv Kal axial Kal iv vdacriv Men. 86 E ff. Schneider may be right in supposing that Aristotle had the eUbves elai, rotirois fitv ws eixdaiv ad XP&IJ-evoi, 511 A eU6cn bk XPU^VVV a-vroh present passage in view when he wrote AD: DC:: AC: CB. Hitherto AC has not been called 5o£aCT6P, only opardv. The new terminology appears again in 511 D (56^s) and v n 534 A: see also on VII 516 D, 523 c. 8oi-a
roty virb rCov K&TW dwetKaarOe'iffi, and for ci5 701/3 Kal IlXarwv 'fjvbpei rouro Kal e^r€4, "irbrepop dirb TUP dpx&v V i*l the meaning of /xt/xriOeiriv X 599 A T6 re /xtfir)dr}p dOXoderQp irrl rb iripas 668 B. I have restored the reading of s A, /xtfirjdeTirtp, with which Proclus (in i) dpdva\ip (Eth. Nic. I 2. 1095 32),

Plat, retnp. 1 p. 291 Kroll) also agrees. r/jLrjdeio-tp, which appears to be adopted by all other editors, occurs in all the available MSS except A. But rots rdre r/j.rj0€t(n would include AD as well as DC, and the illustrations employed in the inferior vot\rbv are drawn solely from DCt as is proved by 510 E (cited above), as well as by the actual facts of the case. The sole objection to fu/mrideici is that the word is generally used only of "artificiosa

though it is perhaps better (with Zelleir* II 1, p. 587 n. 2) to suppose that he is alluding to Plato's oral instruction. n TO 8' av Srcpov KTX. rb i-repov is EB. The article after He pop (see cr. n.) stands self-condemned, although its intrusion is difficult to explain. 0, which Schneider proposes, is also difficult, though in harmony with Ficinus (alterum vero, quod excogitat animus), for the verb of the relative clause can hardly be omit-

nOAITEIAC S"

67

<76O)? lovaa Kal avev wmrep itcelvo elrcovtov avTols efSeai Be avr&v ov 7roiovfiivT). Tavr\ €7j, a \e7et9, ov^ l/cava><; e/juadov. C 'AW' av6t$, TJV S' iyd>* paov ' yap TOVTCOV Trpoecprj/juivcov ted. X67V, once proposed by Hermann, 0€TO% and vrepovffios—dwirodeTos because has nothing in its favour, fi/ret must be higher than all viroOtacis and itself proved by an exhaustive scrutiny of all supplied to govern rb Hepov. poyrd, virepoucnoi because higher than, dp\r\v avviroOcrov. The only dpxt) and the cause of, all existence. See also ipvirdderos is the Idea of the Good : on 511 B and the Appendix to Book v n cf. VII 532 A f. Towards this the Dialectician travels, starting from {;*<>${- On Plato's Dialectic, together with Jackson J. of Ph. x pp. 145 f., where the <ms. He may begin, for example, by * assuming ' the ' just.' In such a case distinctive peculiarities of the two methods are very clearly explained. he assumes that his definition of 'just' is correct, i.e. corresponds exactly to the 12 wvircp iiccCvo clicovcov: i.q. &vev Idea of 'Just.' But whereas the arithrdv atawep tKelvo (ftyret) eUovwv. I metician treats his vir60€avepQv in C below); the authors see Kiihner Gr. Gr. 11 p. 914. other not only does, but must do so, just If &vev and €K€ivo are pronounced with because he is a dialectician : cf. v n 533Cff. emphasis, the meaning, I think, is easily He connects his vTrodfoeis with others, sub- caught. Stallbaum reads w»» irepl KT\. suming them under higher and yet higher with one Vienna MS, understanding, I —better and truer—uwodeo-eis, until at suppose, XPVTallast he has traversed the whole r« *ion avrots—81' avrwv. avroh {ipsis — of voi\rd. Such of his {/wodeaeis as sur- solis) is further accentuated by Si* CL&TQP vive will be improved at each stage in ('through themselves alone'): cf. 511 c. the ascent, and finally, as soon as the The etdrj of the dialectician do not emIdea of Good is reached, all his surviving ploy the adventitious aid of eUoves: see ifTodtaeis will actually have become per- on 511 B. The use of etdeai here must fect counterparts of the Ideas which they not be held to imply that even the diahave hitherto been only assumed to relectician's conceptions of the Ideas are present. In the meantime the dpxv rod correct before he has reached the Idea of b which Plato himself described the Good. Till then, they are only virodogmatically 8t' eU6vos in 507 A—509 C, Otcreis, though the false virodfoeis are weeded out (vn 533 c «.), and the hypowill have ceased to be a mere vrrdthetical character of the survivors is Btatt: it will have become, in the fullest gradually eliminated in the course of the sense of the term, an dpxv aVu7r60ero$: ascent. See on dpxvv dvvirodeTov above, for the highest rung of the ladder is not and contrast 511 C. reached until the entire domain of the knowable has been exhausted, and shewn 14 dXX* avOis KTX. 'Then have it to be the expression of the Idea of Good. over again, said I.' The ellipse has a Plato's ideal—it is no more—is a comcolloquial effect. Ast's evdtjs for avdis prehensive and purely intellectual view is unlikely: nor does Cobet's < of the totality of j>07/rd, in which every after iy& sound right. If Plato had department is seen in its connexion with written fyw, he would, I think, have every other, and all in their dependence placed it after aO0ts. fxdvdape, or the on the Good, which is in itself dwicolike, supplied from tyadov, suits the con-

TTAATQNOS

68 15 olfiai

[510c

yap ae elZevai, tin 01 irepl ra<; yea)/jLerplas re Kal Xoyta/jbov<;

teal TCL roiavra

Trpayfiarevoixevot, vTroOi/jbevoc TO re Trepirrov Kal TO

apTiov teal TCL a")(TJ/jLaTa teal ycovicop TpiTTa ei$r} ical a\Xa TOVTCOP dBe\(j>a Kaff kicd(JTr)v fjuedoSov, TavTa fjuev a>9 elSoTes, TroiTjadfievoc vTroOeaecs avTa> ovheva \6yov

oi/re avTols OVTC aWocs

CTL d^iovai

20 irepl avTtov SiBovac a>9 iravTi av€pcov, etc TOVTCOV 8' dp^ofievoi XOLTTCL 77877 Bie^iovTe^ T€\€VTCO<TIV ofjuoXoyovfievcos iirl CLV iirl

a/ciyjnv

op/jbrjaoxre.

ridvv

• TCL D

TOUTO, OV

/xev ovv, €(f}rjy TOVTO ye

olSa.

OVKOVV Kal OTL Tot? 6pa)fjL€vot,s ecSeac irpo<jyjp&>vTai teal TOVS

\6yovs

irepl avT&v iroiovvTat, ov irepl TOVTCOV Scavoovfjuevoc, dXV itcetvoyv 25 iripc,

oh

TavTa

eouce, TOV T€Tpaycovov avTov

eveica TOVS

\6yov$

text {pq.ov yap—/xa^crei) best. Similarly TOVT(J)V dXXd r a 6vTa avevpiaKovciv, a n d in D below, olaBo. is understood out of vn 527 A. Glauco's reply. Cf. also ciXX' w5e in 25 ^OIKC. Visible , ^77, TOVTO ye. matical' squares, diagonals etc. (vn 61O D 21 6[Ao\o*yovfi€vws = " folge526 A n. and App. I to Book v n ) . It rechterweise" (Cohen PL Ideenl. u. d. is conceivably for this reason that Plato Math. p. 29) refers to the agreement drops the article with SiajxtTpov (* a between premises, intermediate steps, diagonal itself), thereby also getting a and conclusion: cf. v n 533 c, where more precise antithesis to dXX' ov rai/r^s, 6fio\oyia is used in the same way. " With or else (if this suggestion is hypercritical) perfect unanimity " (D. and V.) is incorrect 5ta/x4rpov is also generic. Sidgwick is, and pointless. I think, mistaken when he says {J. Ph. 23 rots opw^vots dtSco-i KT\. They II p. 103) that the language of this use the 'visible kinds,' i.e. visible squares, passage "in no way supports the intervisible diagonals, etc., but they are thinkpolation of intermediates (Aristotle's T& ing about mathematical squares and dia- /xera£i/) between particulars and Ideas": gonals etc. Cf. generally Euthyd. 290 B for diavooijfievoL involves btdvoia, and since 01 5' aC yeufi^Tpai Kal oi daTpopofiot teal ol btdvoia is intermediate between vovs and XoyicTTiKoi' OrjpevTiKol yap elcri. /cat O$TOI ' 56£a (511 D), we may reasonably suppose ov yap 7rotoOcrt r& diaypa.fifiara %Ka
TTOAITEIAC S"

5IIA]

69

TTOLOVfJLevoi teal Biafierpov avTrjs, dXX\ov Tavrrjs, rjv ypdovai,v, (ov teal a-fcial teal iv vSaaiv elteoves eiaiv, TOVTOIS fiev ct>? eltcoaiv av Xpco/ievot £T)TOVVT€<; re avra itcetva i&elv, a OVK av a U w 9 IB01 511 w I fj rfj Bcavoia; 'AXrjOfj, €rjy Xiyeis. 30 X X L Tovro roivvv voqrbv fiev TO eZ8o9 eXeyov, vTrodeaeaL &' avayKa£o/j,€vr)v ifrvxrjv yj>r\cr6ai irepl rtjv ^rjrrjaLV at/Tod, OVK iir apyjqv lovaav, a>9 ov Svva/xivrjv royv virodiaecov dvcorepo) iiclSaLveiv, el/coat Se xpco/jLevTjv avrols TOZS virb rtav tcaro) direLKaadelaLV icai 5 Trpbs itcelva &>? ivapyeai heho^aafievoL^ re real T€TLfir)fi€voi<;. 6.

T€TifX7)fj.£i'ois A 2 mr : rer/x^/x^otj A1 A q.

between the higher vorjrd and 5o^a
4 TWV viro6&rcci>v — {K|3a£vci.v: ' t o step out of and above assumptions,' viz. by reaching the dpxv avvirdQeTos: cf. 510 B n. 5 avrots TOIS KTX. airrots is * the actual things,' * the originals,' as in aura /xev raOra 510 E: * employing as images the originals from which images were made' (lit. 'the imaged-from ' " abgebildet'' Schneider) 'by the objects below,' i.e. employing as images the originals in CD, which were copied by the shadows etc. in AD. For aireiKaa8elat, in this sense cf. dv€iKa
flAATQNOI MavOdvco, e(f>rjy ore TO VTTO ' rals dSe\aU re^vcus

Xeyeis.

y€co/jL€Tpiai<; r e KaX TCLLS ravTrjs B

To TOIVVV €T€pov fidvdave

VOTJTOV XiyovTci /xe TOVTO, OV CLVT6<; 6 \6yos

10 yeadcu

[511A

Tfifjfjia TOV

airTCTai Trj TOV SiaXe-

8vvd/jL€i, TCLS viroOecreis iroLOvpevo? ovtc dp^d?,

OVTL viroOiaeLS, olov eTnftda-eis T€ feat op/A as, iva ^XPL 0€TOV iirl TTJV TOV iravTO^ dpyyv

lebv, dyfrdftevos

dXka T

°v

dvvrro-

avTrjs, irdXiv

av

0£ coherence and interdependence, until by an exhaustive scrutiny of all yorfrd we and understood as 'cut off' (abgeschnitgrasp the unifying principle of all existten) ; but, as J. and C. observe, this ence—the Idea of the Good. Cf. v n does not suit 5e5o£apxhv son ("Vernunft" Schleiermacher), which 6.VWIT6&€TOI> 510 B. Plato makes no atis vovs, or even 'thought' ("Gedanke" tempt in the Republic to classify Ideas Schneider), but rather " the impersonal in such an ascending scale as he here reason, or drift of the argument" (Bosansuggests, though it is probable from quet), the instrument by which vom works 509 A that Knowledge and Truth would (Krohn PL St. p. 140). 6 \670s is of rank near to the Good. Nor is there any couYse personified, as it constantly is in dialogue in which an exhaustive classifithis sense. cation is even attempted. Such hints as 10 Suvdpii should not be translated Plato gives us throughout his writings are 'faculty,' but simply 'power' (cf. 508En.): enumerated in S t u m p f ^ j Verhdltniss etc. the argument, unaided by eUdves (afrrds PP- 50, 56, 76, and in Zeller4 11 1, pp. 'by itself,' cf. atirois etdetri 510 B «.), grasps 704—707 : cf. also Fouillee La Philosoits object by the inherent power of dia- phie de Platon 11 pp. 99—104. We must lectical argumentation (8ia\4y€
SHC]

TTOAITEIAC S" OVTGX; €7rl rcXevrrjv

C al
/carafiaivr)

ovhevl TrpoaxptofMepo*;, ' d \ V CIOWH/

avrol?

oY avr&v et9 aura, teal TeXevra et? €(.'&/. MavOava), €(f>rff l/cav(bi
KO\0V-

Py ah al vwodeaei,*; apxai teal hiavoia fiev dpaytea^oprai aXXa 16. otf A 2 K?: ofo A 1 .

Good. Beyond this it is perhaps safer not to go. A systematic attempt to correlate all intelligibles among themselves and in their connexion with the Good would have been premature in Plato's day, and is premature still. The permanent value of Plato's conception lies in the ideal which it sets before every succeeding generation of investigators. 12 iraXiv a5 KTX. The dialectician's progress involves both an ascent and a descent—an ascent iirl TTJV dpxvv^ and

lectician does not draw conclusions as to particulars: if he did, he could scarcely

Plato's

of ct7rXws yvujpi/xa or yviapifnarepa
be said aladrfTif iravrdira
On Plato's Dialectic. 16 8TW fiivroi KTX. There is no anacoluthon as Engelhardt {Anac. PI. Spec. i n p. 9) supposes, but on depends on fxapBdvu). With
and 509 D above.
Dialectic.

14 ctSco-iv—clSi).

8t aitrCjv see 510 B n.

On avroh

ctfcaw may now

be taken in its full force; for after the Idea of Good has been reached, the dialectician's conception of each cISoj is accurate and complete: see last note. I formerly read afrrois <5t* aurwi>, rejecting els aura as superfluous on account of KCU T«Xei/r£ ds €l8rj. But aintjv is certainly wrong (cf. 510 B), and efr airrd, which may well be taken loosely with KarapaLvri or a participle supplied from it, merely states that the conclusions of dialectic are likewise rfftif: whereas #ccu rcXevrq. els etdrj seems to lay emphasis on the fact that dialectic never descends below etdrf to particulars ("und bei Begriffen endigt" Schneider). We may translate ' and with Ideas end.' Plato means to emphasize the fact that the Dialectician qud Dia-

for which see Stewart on Eth. Nic. 1 4. b 95 18 r6—KaXovpivwv. KciXovfitvuv implies that rixvat- ('Arts') sometimes bore the specific meaning of 'mathematical sciences' as early as the time of Plato. This use of the word may have been introduced by some of the Sophists, perhaps Hippias: cf. Prot. 318 E, where Protagoras says oi fikv ybp &W01 XW^WITCU

TOVS vtovs' rAs ykp r4xva* ai>Toi>s ireipevy6ras CLKOVTCLS vdXtv al Ayovres 4fi(3&\Xovaiv els T4xva*> Xoyurfiofc re ical avrpovofdav nai yetayLerplav KOX fjiovoucty (the medieval quadrivium) 8I5T€S— Kal d/xa. els rbv %\triciav dx4^Xe\j/ev. If we

can understand fiovaiK'jv as 'theory of Music,' Hippias' quadrivium is identical with Plato's, except that Plato would like to add Stereometry. Cf. also Theaet.

nAATQNOZ 20 fir) alaOrjaeaiv

avra

[SMC

OeaaOav ol decojievoc, BLCL Be ' TO fir) e V

cncoirelv, aXX' e£ vTrodeaetov, vovv OVK LO-^CV irepl Botcoval aoCy KCLITOL VOTJT&V OVTCOV fiera dp^i}?. flOl SotCet? T7JV TCOV y€(O/l€TplfC(t)V

rjv 8* iyco, direBe^oa,

avra

Bidvoiav Be tcakelv

T€ /COL T7]V TO)V TOLOVTCOV €^CV}

ov vovv, a>9 fiera^v TL 86^179 re teal vov TTJV Bidvoiav ovaav. 25 rara,

dpyr)v

tcai fioi iir\

TO£9

a\X

'i

rerrapai

rerrapa ravra Tradr/fiara iv TTJ yfrvxf) yiyvofieva XaySe, vorjertv iirl TG5 dvajTaro), ' Bcdvocav Be iirl TO) Bevrepq), ru> rpircp Be iriartv £ 9 fcai TO) re\evTaia> el/cacLav, fcal rd^ov avrd dvd \6yov,

145 A, B and see Tannery VEducation Platonicienne in Rev. Pkilos, x p. 523, the Appendix to Book v n On the propaedeutic

studies of the Republic and my

article in Cl. Rev. xv p. 220, where I have tried to shew that our use of the word * Arts' in * Bachelor of Arts' etc. is an inheritance from the Platonic Academy. 19 teal- -GccSpcvoi. The relative sentence passes into a main clause, as in II 357 B, where see note. 20 avrd: viz. the subject-matter of the so-called ' A r t s ' : cf. v n 518B. 5 1 1 D 22 KCUTOI—dpXTJs: 'although they are intelligibles with a first principle.' The mathematician does not ascend to an apxhy and therefore does not exercise— for ((TX^IV in its original half-inchoative sense cf. IX 585 B and Kiihner-Blass Gr. Gr. 1 2, p. 434 n.—vodi on his subject, but nevertheless his subject is voyrbv (as we have been told before 510 B, 511 A, c)

26 voijcriv is used in its strict sense of vovs in actual exercise, not merely the faculty of vovs : cf. 508 E n. The exercise of vovs is correctly spoken of as a trad-qixa iv rfi \puxv yiyvdfievop,

but the faculty

itself could hardly be thus described. 5 1 1 E 27

ITCO-TIV KTX.

If we strictly

limit DC to opard, irians must be understood as the state of mind which believes only in visible, palpable (ivapyij) things (rd irepl rjfxas fea icai TSLV rb <J>VT€VT6P KCLI

T6
511 E]

nOAITEIAC S"

73

cbairep eT)V€ia<; Mavddva), €?;, feed gvyxcopci) Kal TCLTTQ) OE>9 30 riyrjadfievoii

TtAoc

r.

-29 wo-TT€p €<}>' ots KTX. : "attributing to clause would run uxrwep £
A. P. II.

APPENDICES TO BOOK VI. I. V I 4 8 8 D. oVa>s 8c Kv/3€pvij(r€t idv rk rive? fiov\u>VTat. idv T€ fitjt rcxyrjv TOVTOV fi^T€ /jtcXcrryv oid/xevoi Svvarov cTvcu Xaf3e.lv ifxa #cat rrjv KvftepvriTuciqv.

Schneider's translation of this sentence is as follows :—" wie aber zu steuern sei, es mogen nun einige wollen oder nicht, davon glauben sie nicht dass es eine Kunst und Uebung gebe, mit der man dann eben die Steuermannskunst habe." The view which I have given in the notes is in general harmony with this interpretation; but I think that the word fieXirrj denotes 'study' rather than actual 'practice1 ("Uebung" or "exercitatio" Schneider): see the notes. The strength of Schneider's explanation lies in its conformity with the whole course of Plato's argument both here and in the passages which I have cited from the Politicus. In particular, the exact parallel between idv TC TIVC? /JOVACOVTOLI idv T€ /x.17 and idv TC CKoVras idv TC aKOvras

(in Pol. 293 B) appears to me the strongest possible confirmation of the general soundness of his view. No. interpretation that I know of, Schneider's alone excepted, assigns its proper force to idv rk TII/CS j8ovXo)i/Tat (cf. idv T€ CKOVTOS, POL l.c.) as well as to idv TC fiij. The true pilot cares just as little whether people wish him to steer as whether they do not: his art has nothing whatever to do with the sentiments with which his passengers regard his rule. Schneider's interpretation is also supported by the emphatic fj-rjre rkyy^v—/ULYJTC /ACACTT/I/: the false pilot will not allow that you can learn 'either art or theory' of how to steer, because according to him there is absolutely nothing technical or theoretical about steering. The only 'art of steering' which he will admit is the art of collaborating with himself in order to get command of the ship (yavriKov fikv Kakovvras nal Kvfi€pvr)TiKbv j«at €7rta"Tafi€Vov ra Kara vavv os av $v\\afjL/3dv€iv &€LVOS 7} OTTCD? ap£ov
however, be admitted that d/xa *ai rrjv KvfopvriTiKrjv is not altogether easy on Schneider's view. The reader naturally expects rrjv Kv^pvyp-ncffv to be different from the ri\vrj and fxeXirq: for on a first examination of the passage, Plato seems to be speaking of the impossibility of acquiring at the same time two different arts: whereas Schneider holds that the two arts are the same, -rr\v KvfopvrjTiKrjv being only Plato's way of expressing the TC'XVT/ and fxtXirq TOVTOV OWS icv^cpioyo-ct.

Is it possible to devise any explanation which, while agreeing in the main with Schneider's, will escape the apparent difficulty to which I have just drawn attention? We note that KvfapvrjTucqv has already been implicitly defined by the sailors as the art of helping them to get command (P A

APPENDICES

TO BOOK

VI

75

above). Why then should we not suppose that the sailors 'think it impossible to acquire an art of how to steer (oVus Kvfopvrjati) along with KvfopvrjTuaj1 in their sense of the term, i.e. (practically) along with the art of making themselves masters of the ship ? This interpretation, as far as concerns the language, seems to me possible enough; but it implies that the sailors do think it possible to learn the art of how to steer independently and by itself: whereas they have already said that such an art cannot be taught at all (<£a'o7coiras fxrjSk SLSCLKTOV ct^ai 488 B). For this among other reasons I think that this solution should not be entertained. I have endeavoured in the notes to justify Schneider's explanation of Sfia Kaij and here it need only be added that one source of embarrassment is the tendency which we feel to give to a/ia more of a strictly temporal signification than necessarily belongs to it in that idiomatic phrase. An entirely different view of the sentence is taken by Ast and others. According to Ast, Plato is here distinguishing between two arts, viz. (1) scientific pilotage (the knowledge of astronomy etc.), and (2) the " ars iniperandi—ut quae scientia et ars ipsum doceant, a multitudine ipsi subdita fieri curet." rrjv KV^PVTJTLKTJV is (1), and TV^V TOVTOV (2). On this view Plato asserts that the crew in general consider it impossible to acquire both the art of steering (rijjv KV^PVTJTLKIJV) and that of steering whether people wish it or no (oVus Kv^cpvr/o-ct rkyyy\v TOVTOV), i.e. in other words, enforcing and maintaining authority. Both arts—so Ast interprets—are united, according to Plato, in the true pilot. This explanation Stallbaum apparently accepts, conjecturing only TJJ KvfopvrjTiKY) for TVJV Kv^€pv7jTtKTJv. I do not deny that it can be elicited from Plato's language, if we take this sentence by itself: but it is open to serious objection on the score of meaning, as has been pointed out by H. Sidgwick ( / . Ph. v pp. 274—276), Richards (C/. Rev. vin p. 23), and Shorey (A. J. Ph. xvi p. 2 3 4 ) \ It represents the sailors as admitting that there is a true art of steering, which under certain circumstances it is possible to acquire. But this is precisely what they deny (see 488 B trpo% 8c TOVTOI% ^OXTKOVTOM firjSk 8I8CIKTOV cu/cu), nor

could they possibly admit it, so long as they 'have not so much as a notion that the true Pilot should study the year and the seasons' etc. (488 D). Their solitary notion of an art of steering is how to get the helm into their hands (488 c irdvra TTOIOVVTCLS OTTO* av o-tcri TO irrfiaXiov lirtTp&f/Yj and C, D VOLVTIKOV fikv KaXovvra? KOL Kv/3€pvrfTLKOv

—os av £v\\afjLfidv€iv Sctvos $ KTA..). Moreover, even if they were to allow that there is an art of steering, they would certainly not allow that others possessed it rather than themselves : cf. Pol. 302 A, B. Nor, again, does Plato ever admit that the art of enforcing one's authority has anything whatever to do with the art of steering. In the Politicus, he is careful to point out that they are entirely distinct: see the passages referred to in the note. 1 For another special discussion of the passage see Richter in Fleckeisetfs Jahrbuchy 1867, p. 145.

76

APPENDICES

TO BOOK

VI.

Jowett and Campbell's explanation is somewhat different. They do not suppose that Plato himself means to attribute to the true pilot both knowledge and power to enforce his authority; but apparently agree with Ast that the false pilot admits the existence of a scientific KvfopvrjTiiaj, which can be acquired by itself, but cannot be combined with the art of getting possession of the helm. This view is open to all except the last of the objections already noted. Sidgwick and Richards both agree with Grote {Plato in p. 80) that Plato does not regard scientific KvfiepvrjriKrj as involving the power to enforce one's authority as well as knowledge of steering. According to Richards, we should read aSvvarov instead of Swarov. " The crew deem it by no means as impossible as it really is that, while a man acquires KvPcpvrjTLKrj, he should at the same time acquire this other art" (viz. OTTWS KvPepwqcrei, idv rk TU'€5 /3ov\o>vrai lav T€ fxrj).

This view is

attractive in some ways, but the corruption of dhvvarov to hwarov is not a very probable one, and it would still seem to be implied that the crew admit the existence of a true art of steering, which is, under certain circumstances, capable of being learnt. If, with Sidgwick, we read olofitvu, in agreement with avT<3, this particular difficulty disappears. I formerly accepted Sidgwick's proposal, but there is force in Richards' criticism that " the sentence would be most clumsy in form, nor is it to the point what the true steersman thinks; Plato is describing the state of mind of the crew." 8c after o-mos is also a difficulty. On the whole, I am now inclined to think that Schneider's interpretation has the most numerous and important arguments in its favour, and for this reason I have adopted it in the notes.

II. V I 492 E. ov yap, rjv 8' cyw, aAAa Kal TO €irL\€ip€lv iroXXrj avota. OVT€ yap yiyvCTai OVTC ycyovcv ov&c ovv fjurj ycvJ/TCu aXXoiov rjOos irpos apcn/v irapa rrjv TOVTCOV iratStiav TrcTraiSev/xcvov, dvOpunruov,
I agree in the main with Schneider's view of this passage, w.hich he translates—more freely than usual—as follows: " Denn keine Erziehung, o Freund, vermag oder vermochte oder wird auch vermogen der Erziehung dieser gegeniiber ein Gemiith zur Tugend umzulenken, namlich ein menschliches; das gottliche freilich miissen wir wie es im Sprichwort heisst, ausnehmen von unserer Rede." J. and C. (with Ast) connect irpos dpenjv with TrcVatScv/xcvov, comparing Prot. 342 D Acucc8aijLLOVtoi irpo% t\ocroiav—apterra 7r€7rai8€vvrat and

Gorg.

471 D cv

irpo% TTJV prjTopiKrjv TrcTrcuScvo-flcu, but the adverbs make all the difference. Without an adverb Plato writes ets apenjv 7rai8€iW (e.g. Gorg. 519 E). An entirely different explanation is given by Stallbaum and others. Stallbaum translates as follows : " neque enim indoles iuxta istorum erudita disciplinam neque fit neque facta est, nee vero unquam fiet ad virtutem (virtutis habita ratione) aliusmodi (dWolov) humana quidem" etc. But (1) Plato is professedly giving a reason (ovrt yap

APPENDICES

TO BOOK

VI.

77

KTX.) why it is the height of folly to attempt to teach a young man what is opposed to public opinion, and Stallbaum's translation gives no such reason: (2) irapd cannot mean 'iuxta' 'according to,' but only * opposed to.' Stallbaum's view, which is as old as Ficinus, has been widely accepted, but no one has yet explained how irapd can be used for KciTa.

The adherents of this erroneous view have also in many cases suspected the word dWolov. Even if we adopt Schneider's explanation, dWolov seems at first sight strange: should not Plato have written apctvov, which Vermehren (PL Stud. p. 95) considers more natural? I think not, for Plato means to suggest that public opinion will not tolerate any kind of dissent, whether better or worse than itself, except the Otlov iJ0os, which is a special example of the dWolov rjOos 7rpos dpentjv. Instead of dWoiov the following proposals have been made, all of them (except the last) on the mistaken assumption that -trap* means Kara: (1) OVK dWolov (' not alien to' Nagelsbach), (2) dXKolov (' other than alien to,' Hermann, who also suggests aXXo rj ovciSos for dWolov ^0os), (3) d£i6\oyov (Vermehren), (4) dkqOwov (Richards). The last of these critics ' strongly suspects' that Plato also wrote Kara and not irapd.

III. V I 498 D, E.

ov yap WWTTOTC fl&ov y€v6fX€vov TO VVV Xcyd/xcvov, dXXa

7roXi> fxaXXov Toiavr drra prj/xara c^CTrm/Scs dXX^Xois a)/xota>/xcVa, dXX* OVK aVo TOV avTOfidroVy woTrcp vvv, o-vfJur^arovTa- avSpa 8c dptrrj 7rapLO~u)fjL€vov Kal wfJLoutifjLtvov /Ac'xpi T O ^ SuvaTov TCXCWS cpya) TC Kal Xdya), 8vvao*T€voi/Ta iv TrdXct kripa TOLavrrj, ov Triairorf. kuipaKaxTtv KT\.

The view which I take of this passage is new in some of its details, but Reinhardt had already pointed out that Plato is referring to Isocrates (de Isocr. aem. p. 39), and Diimmler has made it probable that the reference is specifically to the Panegyricus (probably published about 380 B.C). The same general view is adopted by the French editors of Book vi (Espinas and Maillet), and was also held by Schneider, as appears from his translation " denn sie haben das jetzt aufgestellte niemals in der Wirklichkeit gesehen, sondern viel eher etwa solche Worte, sorgfaltig mit einander in Gleichklang gebracht, nicht ziifallig, wie diese, zusammengesetzt; einen Mann aber, der sich mit der Tugend in Einstimmung und Gleichklang gebracht so vollkommen wie moglich in Werk und Wort—haben sie niemals gesehen " etc. See also Hirmer Entstehung u. Kompos. d. pi. Pol. pp. 664, 665. Schneider appears to understand Toiavr drra prj^ara as referring only to what follows (C^CTTITT/SCS—av^irea-ovTa), and the same view is apparently taken by Diimmler (Chr. Beitr. p. 14). That they refer more naturally to what precedes will hardly be denied, and ycvd/xci/ov— Xcyd/i-cvov is as good an example of 7rapofuuWi5 as one could wish. Reinhardt (I.e.) supposes that roiavr drra pr^xara means proposals for political reform, resembling Plato's ideal State, and on this ground holds

78

APPENDICES

TO BOOK

VI.

that it is the Areopagiticus, and not the Panegyricus, of which Plato is thinking. But Plato would hardly have compared any of Isocrates' political speeches to his own Republic, and the following words shew that the contrast is intended to be between mere vapouring rhetoricians and true Men. Nor is it likely that the Republic alludes to a work published so late as 354, the approximate date of the Areopagiticus (Christ Litteraiurgesch. p. 297). The interpretation which I have given of ToiaOr' arra prjfxaTa appears to me exactly to suit dXX OVK cta-o TOV airofidrov, wcnrep vvvy crvfjLir€cr6vra. It is perfectly true, as Plato says, that the figure of irapoftotWi? is never deliberately aimed at by him ; or, if it is, he has the good manners to conceal his art. Isocrates' p^/ on the other hand, are correctly described as ^cTrm/Sc? dXkrjkois wf fxiva.

Davies and Vaughan completely miss the meaning of the passage when they translate " they have met with proposals somewhat resembling ours, but forced expressly into appearing of a piece with one another, instead of falling spontaneously into agreement, as in the present case." Jowett errs in much the same way, except that he seems to have suspected an allusion to the sophistical rhetoricians in prjfxara—cJ/xoiw^c/a. The view adopted in J. and C.'s note is practically identical with that of D. and V.

IV. V I 500 A. 4) KOL\ car ovrto) 0€VTai, aXXotav r ov ^T/CTCIS avrovs $6$av Xy\l/€(rOaL KOLL aAAa air OKpiv ticrO ai;

The reading of the best MSS rj KOX—aAWav TOI KTA. is retained by Schneider and (with v's change of TOI to TC) by Stallbaum and Hermann. On this view aXkoLav ho£av kyif/co-Sai must be understood as denoting a change of opinion from the aXkolav 8o£av of 499 E. But it is extremely awkward to suppose that the aAAota 8o£a is different in the two cases; nor can men be said to change'zxi opinion which it is doubtful if they ever held. These difficulties have led Hermann to read aAA* ofav TOI (with Stephanus and some inferior MSS) in 499 E, understanding Xoyi^oficvos before olav TOI—surely a strange ellipse, and otherwise an insufficient remedy. a\V olav TOI in 499 E was also adopted by Ast, with other changes much too extensive to need refutation, though supported in part by the reading of inferior MSS. There should be no doubt that aXkoLav TOI in the earlier passage is sound. In 500A Jowett proposes to read rj teal, joining /ecu and ovrw, and placing a full stop after d-!roKpiv€iadai. A similar view was held by Ast. But /cat could hardly be taken with OVTW, and rj /cat would strike every reader as the usual particle of interrogation, rj ydp (interrogative), which Vermehren conjectures {PI. Stud. p. 98), is highly improbable. I formerly read TJ OVK, and altered TOI to T€. rj OVK is favoured also by Campbell, but the authority for the negative—q and Flor. U—is extremely slight, and Baiter's emendation accounts more easily for the reading of the oldest MSS. The retention of KGU 'even' is also an improvement: if a negative had been used, we should have expected rather ovSc than OVK.

APPENDICES TO BOOK VI.

79

V. V I 501 A, B. I3\eirouv

irpos

TOtavra, KOU wpos K€paWVVT€$

"E7T€iTa, ot/xat, dir€pya£6fj.€voi irvKva av CKarcfKotrc aVo-

TC TO <£V
ical

KOLXOV KCU pov

KOLL irdvra

ra.

CKCIFO a v , o cv rots dvOpwirois 4p.troi.oUv, $vfXfXiyvvvT€
€K T0)V €TriT7]$€VfJ.CLTV TO aV$pClKcXoi/ #CTX.

My view of this passage agrees closely with that of Schneider (see his translation pp. 169, 303) except that I think it is better to translate avSpci'jccW by the * colour and likeness of true Manhood,' rather than by "die Farbe des Menschen," so as to bring out the double signification of the word (see on ypdfaiv vo/xous 501 A). Schneider formerly denied that dv&ptLKtXov meant anything beyond "imago hominis," but he retracts this view in his Additamenta (p. 49) and Translation. Schneider's text is followed also by Baiter. The majority of editors p r e f e r * a i TTDOS CKCIVO a v TO iv

TOIS dvBpiairois

C/XTTOIOICV fv/x/i.iyn;vT€9 KTA.

(see cr. n.). In that case we must emend and write either I^TTOLOUV TC (Schleiermacher) or KOX iniroioUv (Ast), or CXTTO^ACVOVTCS instead of diropXiirouv (Stallbaum), or something else to the same purpose. Hermann and J. and C. ignore the difficulty altogether. But even with such an emended text, the sense is faulty; for the legislator who starts with a tabula rasa need not trouble about TO CV TOI? dvOputrois SUaiov e t c His constitution is not a compromise between for example Athens and the World of Ideas, but something as near the latter as the limitations of earthly existence will allow—in other words such a polity as is described in the Republic. The Philosopher-king is not the man to paint an imperfect picture, though he knows that it will be but a picture after all. Burnet prints tmira—irdvra ra roiavra, KO.1 irpos €K€tv* av TO CV TOIS avOpunroi.% C/ATTOIOICV, KTA.

This emendation appears to me to de-

prive €KaT€pu>a€ of all meaning and point.

VI. V I 5 0 3 C. Ev/u.a0€t9 Kal /xv>//xov€S Kat ay^tVot * a i 6£et? Kal oV€cr6aL Kal vcaviKoi TC Kal p.eya\oirpcircis Tds SiavoCas otot KOO"/nta>s /xera T]€pOVTCLl OWYf UV TV^UXTLV, KCU TO {Hfi

Such is the reading of A and I I : and none of the other MSS have any variant worth discussing. Of the qualities named, the following appear in the description of the philosophic character (485 c—487 A) : €v/u,d*0€ia, fxvrjfirj, /xeyaXoTrpcVcia. It is also clear that otot KOO>UUK—£fjv represents cru)po
So

APPENDICES

TO BOOK

VL

finities with dvSpctbt (486 B—487 A), but Vermehren (PL Stud. pp. 98— 103) is mistaken in holding that the two notions are identical. According to Schneider, who retains the reading of the MSS, cv/xafot?—ftcyoAoTrpCTras ra$ oWot'a? forms the predicate, the subject being olot—(fjv. This interpretation gives the right sense, but is otherwise forced and unnatural in the last degree. Moreover, if otot is the subject, we can scarcely dissociate ol TOIOVTOL from it, and even on Schneider's view ol TOLOVTOI refers to cv/natfcts—oWota?. Stallbaum prints a comma after v€cr6aif and understands Plato to mean that a combination of the intellectual virtues enumerated in 6£cis is itself rare, f p as well as the union of spirit and sobriety, y if grammatically i l l possible, ibl is i certainly il awkward;k and dd Such a view, even if we have every reason to suppose that Plato did not consider the union of kindred intellectual qualities as in any way exceptional. It is the union of certain intellectual and moral virtues with certain other moral virtues which he considers rare : cf. Theaet 144 A, B, the whole of which passage is important for the understanding of Plato here. Others, such as Vermehren I.e. and J. and C , suppose that otoi—tfjv is a consequence of veavueot—/A€ya\o7rp€7r€t?, This is however (as Shorey points out A. J. Ph. xvi p. 236) opposed to every statement made by Plato on the subject. The opposition between flv/xociScs, vtavucov, av$p€iov (by which is meant, in this particular contrast, the active side of Courage) and irpaov, *oo>uov, cr^pov etc., is regarded by him as the fundamental antithesis of human character: see for example 11 375 c, in 399 c, 410 D, Pol. 306 cff., 307 c, 309 E, 311 B, Tim. 18 A and Laws 731 B. We have no right to hide this fact by explaining away veavtjeoV. The word means 'full of youthful vigour/ 'spirited,' and nothing more, vcavtjcov is of course a constituent factor in avSpctov, but it is not identical with it, nor do any of the passages which Vermehren cites (Theaet. 165 c, Rep. 425 c, 491 E, 563 E, Lys. 204 E, Ale. 104 A) prove any such identity. Still less does the word mean "generous" (J. and C.), or "kraftig, mannhaft, und sittlich tiichtig" (Vermehren). We may therefore be certain that vtaviKol—^tv€v€
APPENDICES

TO BOOK

VI

81

without the excuse of homoioteleuton, the number of letters is 41 and 39. (See cr. nn. on 504 D, X 6OI A and Introd. § 5). Here it is 40 KCU V€OVLKOL—Siavota* may of course be an interpolation, but it is more likely to be an omitted line or lines wrongly replaced.

VII. V I 507 B. KOL avro Srj KOL\6V KCU OLVTO dyaOov, KOL ovrta irtpl vavrtav O'TC OJ5 7roXAd €Tt^€/x€V, 7rd\iv av Kal iSiav jtiav €Kacrrov, a>s /xtas OVOT/S, s, o Icnv IKCLOTOV irpoo-ayopevofxev.

The difficulties of this sentence have hardly received sufficient attention at the hands of editors. If KOLT ISeav—the reading of all the MSS—is genuine, what is the grammatical object of TI0«T€S?

Two possibilities suggest themselves. One is to understand lv or the like, as parallel to avrb KO\6V and avro dyaOov. This view is apparently adopted by Schneider, who translates "Und dann ein schones selbst und ein gutes selbst und so bei allem, was wir dort als vieles setzten, wiederum eins nach der angenommenen Einheit des Begriffs eines jeden setzend nennen wir jedes das, was ist." Stallbaum seems to have taken a similar view, although his note is not quite explicit. But it is so difficult to supply lv as an object to nOivns that we must, I think, reject this interpretation altogether. The second and more plausible alternative is—with Prantl, and the English editors and translators—to regard the object of TifoVrcs as identical with that of kriO^iv. But KCLT' tScW fiiav Tidivrts is far from clear, ndivr^ ought clearly to be understood in the same sense as €Tt0€^cv, and the whole phrase should express the antithesis of o>s iroWd CT^C/XCV. We are hardly justified in translating TI0CW KOLT t8cav jxiav as * reduce to a single form' (D. and V.) or 'bring under a single idea' (Jowett), although the phrase might possibly here mean 'regard as belonging to one Idea.' If xar* tScav is sound, the least unsatisfactory course is perhaps to print a colon after CT^C/ACV, and explain thus : * reversing our procedure, we view them as falling under a single Idea of each,...and call each that-which« ' : i.e. for example SUCLLOV, o-utypov etc., each of which we took as TroAAa, we now regard as belonging to or falling under one Idea of SiWov, one of crwfoov etc. But neither this interpretation nor any other which I can devise (such as * regard according to' or *in the light o f one Idea of each) furnishes a thoroughly clear and simple sense, or a satisfactory antithesis to ws noWd irid^iv. The only suitable contrast is that between the one Idea itself and the iroWd. For this reason I have ventured to replace KCLT by K<XL The occurrence of ra? 8' av iSe'as in the next sentence is also, so far as it goes, in favour of the proposed correction. If we read Kal for Kara, we ought certainly (with Bosanquet) to take o 1
The

translation ''we call each 'that-which-is'" (Schneider and others) is grammatically possible and even necessary, I think, if Kara is retained; but it will scarcely be denied that o eo-rtv cKacrrov, taken by itself, is

82

APPENDICES

TO BOOK VL

most easily and naturally understood as the generalised form of the idiom o COTIV KOAOV, O corny dyaOov etc.

If SO, o COTIV €Kacrrov is an

additional reason for reading KCU instead of Kara. We postulate 'one Idea of each' and call it 'what each is.' The balance between i8cav fiiav cKacTov and o tcrnv tKaarrov could not be more precise. In order to provide an object for TI0CVTCS, I formerly read cxao-Tov, instead of €*a
VIII. VI

5 0 7 D, E.

TTJV 8c T1J5 oi//«oj? KCU TOV oparov

OVK CVVOCIS OTL Trpocr-

i ; I l e u s ; 'Evovcriys 7rov CV OfjLfA.ao'iv oi/fcws KO\ CTri^etpovfTO? TOV €)(OVTOS XpjQ avrrj, Trapovorqs 8c XP^a^ « v a v TO i s , cav ft 77 Trapayevrfrai yevos rpirov iBia iif avro rovro TTC^VKOS, otcr^a, o n ^ TC 01/^t? ov8ci' oxptrai rd T€ Xpitifiara ccrTat do para.

The MSS have no variant of any consequence. Schneider boldly understands avrots as TOU O/A/JUXCTIV, referring to Tim. 67cff., where it is virtually said that Colour, in an act of Sight, €fMriirr€i cts rrjv oi/av. But a careful study of the analysis of Sight in the Titnaeus will shew that Schneider's view is not supported by that dialogue. If cv avrois = cv rots o/ui/xaortv, it is clear from the rest of the sentence that Plato thinks Colour may be present in the eyes even where there is no light. But in the Titnaeus Colour does not c/xTriVrciv cis rrjv oi/av when light is absent: see 45 c with Archer-Hind ad loc. The fact is that both in the Titnaeus and in the Republic Colour is regarded as inherent in things and not in the eyes: see Tim. 67 c xP oa AV \6ya TWV awfidruiv cxaoTtov dtroppiowav TO yjfxcpnbv u>s cVcxfl.

and Rep. 508 c <JSV ay T019

By Schmelzer and the Oxford editors, avrols is interpreted as opaTots "from TOV oparov supra." Plato certainly allows himself great latitude in matters of this kind, but not, I think, where the result would be that he must inevitably be misunderstood ; and even an intelligent reader might here be forgiven if he referred avrois to TOIS o/i/xao-iv. Various corrections have been proposed. cV av rots is Richards' conjecture; but Plato is careful throughout this whole discussion to use opaTov only in the singular, as a general term for the visible: cf. 508c, 509D (bis). For 'things seen' he uses opw/tcva 507c, 508A, 508c, 510D. On this account cV av TOIS <6pu>/i.cVois> or (better) cv avTots appears to me preferable, if the passage is to be emended on these lines. In CL Rev. x m p. 99 I ventured to submit another emendation. It will be observed that in the latter part of the sentence Plato treats the colours themselves as the objects of vision (T
APPENDICES

TO BOOK

VI

83

inforced by one genus—making three in all—specially adapted by Nature for this very purpose, you are aware that Sight will see nothing and the colours will be invisible/ The order of words recalls o iav firj Trapaytvrjrcu rpirov above, and the position of Iv may perhaps be defended as calling special attention to this one thing without which an act of sight is altogether impossible, and as inviting Glauco's question TIVOS 817—TOVTOV; Morgenstern retained iv avroU arid connected it with the following clause, but iv does not go well with irapaycV^Tcu, and the emphasis on iv avrots is excessive. Other suggestions are i* $ l<m for iv avrots (Biehl Die Id, d. Guten p. 52), [iv] avroU (Stallbaum) and cV avroi? (Ast). If we might venture to read -rrapova-q^ Sc xpo<*s, *av (or rjv) avrols firj irapaytvrjrai KTX., all difficulty would disappear. Meantime, as none of the remedies hitherto suggested is convincing, 1 have thought it safest to retain the MS reading, understanding QVTOU perforce as TOIS opco/xcvois. The interesting analysis of Sight in Theaet. 156D ff. is unfortunately of no use for emending the present passage.

IX. V I 5 0 8 D, E. TOVTO TOIWV TO rrjv d\rj$€iav irap€)(ov TOIS yiyvawricofiivois KQI TW ytyvwaKovn. rrjv Svvafj.iv diro&ihov TT)V rov dyaOov iScav (fxxOt ttvaty atTtav &e iiria"rrnA.rj% ovcrav KOLI d\.y)Q€ias a>s 7t*yv«oT€p
So A reads. The only important variant is 8ta vov (Hz/ and several other MSS) for oWoov. Jowett and Campbell, following Schneider and Hermann, retain the text of A, and translate as follows: "This then, which imparts truth to the things that are known and gives to the knower the power of knowing, is~ what I would have you call the idea of good : and this you will deem to be the cause of knowledge and of truth so far as the latter is known : but fair as are both these, knowledge and truth, you will be right in thinking that it is something fairer than these." fx€v is explained as belonging strictly to alriav and " opposed to the following hi: the idea of good is indeed (/xcV) the cause of knowledge and truth, but (8c) it is other and fairer thari they." Schneider's explanation and translation differs hardly at all from that of the Oxford editors. The above rendering is open to grave objections both on the score of grammar and of sense. Siavocto-tfcu can hardly be used with a participle (ovcrav) without u>s: and
84

APPENDICES

TO BOOK

VL

there is no echo of any such limitation in the analogous description of Light. For these and other reasons, Schneider's explanation is, in my opinion, untenable. Nor can I devise any other reasonable solution without altering the text. Of emendations there is, as usual, no lack. The smallest change is to read 8ia vov, with H etc. and the editors down to Bekker. But the construction remains extraordinarily obscure. Few will agree with Schmelzer in construing ^yov/zci/os h\ (rrjv rov dyaOov iSc'av) alriav

€7TL(TTT]fxrj^—vov, qyovfjL€vos 8c ovroy KOLXUJV KTA.. O t h e r p r o -

posals are ( i ) to omit pev (Stephanus, who also suggests that a clause may be lost), (2) Si avrov (viz. rov dyaOov) for Siavoov (Nagelsbach), (3) to omit alriav—Siavoov or o>s—Siavoov, in the latter case reading y for 8' after alriav (Ast), (4) to transpose and read <\>dOi cii/at, u>s yiyvmcrKofxiviqv fxkv Sia vov, alriav 8* iiricrr7JiJ.rf^ ovaav Kal aXr/^cta? (van Heusde),

(5) to cancel a>9—rjyqvei as a gloss (Stallbaum), (6) to read Si for 8c after alriav and Sia vov for Siavoov (Richter Fleck. Jb. 1867 p. 143). Of these suggestions (1) is inadequate; (2) and (6) only make matters worse; (3) and (5) fail to provide a parallel to opdraivw avrfjs ravrrjs (sc. T175 o^€ZZ n.).

X. V I 5 1 1 A. CIKOO-I 8c xpu^cV^v avTois TOLS V7r6 T£W Karcu KCU cfccivoi? 7rpo? €K€iva o>5 ivapyc&i 8c8o£aoYxcVois re /cat

The difficulties of this sentence are familiar to all students of Plato. After much consideration, I believe the text to be sound, and the meaning to be as explained in the notes. In J. Ph. x p. 76 By water objects to taking dTrci/cao-tfcto-iv as * copied' or ' imitated,' urging that it must refer to the actual copies themselves. In order to obtain this meaning, he would read vnoKarv for VTTO rwv Kara), and explain \nroKaru> airiiKao-Oticnv as the * sensible copies, and not the (intelligible) originals,' i.e. as CD and not CE. But (1) on this view avrols loses its force, and (2) avra fxkv ravra a irkdrrovaiv T€ KOI ypdOV
(where see note) prove that dTm/cao-tfcto-iv means not * copies' but * copied.'

APPENDICES

TO BOOK

VI

85

It is true that this sense of airtiKao-OwTa is extremely rare, but Tim. 48 c furnishes a close parallel, and ciKao-fo'i/Tos in Phaedr. 250 B (quoted by J. and C.) certainly means Copied.' In this passage vnb TWV KCITO), and air- in ajntiKacrdticn (combined with the play on CIKOO-I), as well as the precise parallel in 510 E, would make it impossible for a Greek to mistake Plato's meaning. Stallbaum's explanation ("formae rerum adspectabilium intelligibiles, sive abstractae ab ipsis rebus et una mentis cogitatione conceptae, quae a rebus inferioribus, i.e. concretis, tanquam similitudine expressae sunt") is in my judgment wholly wrong: see below. Liebhold's conjecture cnro for VTTO would make the higher segment a copy of the lower! His further proposal, to read con-ats (viz. rats vTroOto-tcnv) 6/Aotoj? TOI9 KTX. plunges everything into hopeless confusion. The explanation which I have given of this part of the sentence agrees with that of Schneider and the Oxford editors. teal €K€LVOLS is also undeniably difficult; but KGLKCI (proposed by Bywater I.e.) is hardly less s o ; and we are certainly not justified in transposing avroU and CKCIVOIS, as Richards proposes to do. Should w e p e r h a p s p u n c t u a t e air€iKacr6u.<Ti KCU fKciVois, irpos €K€tva KTA., a n d u n d e r s t a n d xai CKCIVOIS a s o n l y ' e t illis,' ' i l l i s q u o q u e ' a s in Symp. 212 A

KCLI €Lir€p TU) oAAo> av6pu>Tru)v, a6ava.Tu) teal €K€tVu) ? ' a l s o ' copied by those in AD,

T h e objects in CD are

exactly as the VOTJTOV is by CD (510 A ) .

If ScSo^acr/xeVotg is not 'valued,' it can only mean 'opined,' and we must translate either (1) 'being opined and honoured as palpable,' or else (2) 'being opined as palpable' ("fur wirklich gehalten" Schneider), 'and honoured accordingly.' If we adopt the second alternative, ok cvapy€Care 'vulgarly esteemed distinct and valued accordingly.' On this view ok would hint that the objects in DC are not in reality, compared with those in CE, ivapyrj: and the same insinuation would be still further emphasized by ScSofaa/xcWs ('opined'as opposed to 'known'). This interpretation is possible so far as the Greek is concerned, except that iKtlva can hardly mean anything but AD. Nevertheless, even if we allow that ciccu/a could refer

86

APPENDICES

TO BOOK VL

to CE, an allusion to the popular prejudice in favour of materialism would be out of place in a scientific classification of ra ovra in their order of * clearness.' And Plato has already shewn a tendency to introduce the shadow segment at each stage "in order to make it quite clear at each step how the whole classification coheres " (Bosanquet): hence TOtS TOT€ fAl/JLTjOcLCriV

( 5 I O B ) a n d (Lv KCU (TKLOU KCU €V vScWTtV

€LKOV€S

€UTCV (510 E). Finally, the whole description in TOVTO—air€iKavQ*lo-iv passes first from CE to DQ and then from DC to AD (VTJ-6 TU>V KCITCO), and a return to CE in the last clause of the sentence, such as Stallbaum supposes, would be artistically unpleasing.

XI. VI TOV

5 1 1 C, D.

SiaAcyccr&u

OTL fl€VTOl fiov\€l BlOpi&W €
crt-amy/m^s TOV 6VTOS TC KCLI VOTJTOV 6€
T T€\v(^v KdXovfAtvtav, a i s at V7ro^€or€ts d p x a l Kai Siavoia fikv avayKa^ovrai dAAa fjirj alo-Orjo-€criv a u r a Q*ao~6ai ol OtwfJLcvm, 8ta 8c TO firj €7r* d.p\rjv av€\.Q6vT€S GKOirtLv aAX' c f V7ro^€O"€wv, VOVV OVK 1O"^LLV ir€pl avTa SOKOWTC
OVTiiiV

%

fX€T%

The ordinary view of the last clause of this sentence appears to be "obwohl es in Verbindung mit dem Anfange denkbares ist" (Schneider: cf. Jowett's " although when a first principle is added to them they are cognizable by the higher reason "). Some of the difficulties which this translation involves are pointed out by Krohn {PL St. p. 141). The most serious of them is that it makes Plato imply that the objects of mathematical study as pursued by mathematicians are not vorjroy whereas he has repeatedly said that they are (see note ad loc). It may be urged on the other hand that we ought not to take the words too strictly, and that vovv OVK tcr^ctv Trcpi civira SOKOVCTI croi prepares us for taking vorjrwv in a narrower sense than it has hitherto had. But vovv OVK tcr^civ is a different thing from the assertion that the objects are not vorjTdy for vovs is expressly limited by Plato to the higher intellectual method throughout the whole of this passage, Sidvoia being used for the lower, as the next sentence carefully explains. In a passage expressly occupied with defining terms, Plato is not, I think, likely to have contradicted himself within a single sentence, by first saying that naOrjfxaTitcd (as ordinarily studied) are VO^TO* and afterwards implying that they are not. /ACT* apx1?* is also far from clear on the ordinary view, for (1) the use of the preposition is obscure, unless something like Aa/ut/fovo/AcVcDv is understood, and (2) it is not easy to interpret dpxfjs of the dpxo K
APPENDICES

TO BOOK

VI.

87

On these grounds I am unable to accept what seems to be the current interpretation. Campbell appears to take vorjra per* dpxrjs as a single phrase denoting a special sort of vo-qrd (" while not absolute voYjTd, they are VOYJTCL per dpxv?" Vol. 11 p. 16). This is certainly better than Jowett's view, but linguistically it is a little harsh, and in point of fact the higher vorjrd (except of course the Good itself) are also vorjra /x€Tf dpxfjs, for /ACT* apx1?* cannot be construed c with a hypothetical dpxy.' The interpretation which is given in the notes agrees with that of Prantl, and (if I understand him rightly) Krohn. It is, in my opinion, the only natural meaning of the Greek, and what Plato, if Plato wrote the words, intended to say. The explanation of this clause is a matter of some importance because, if Schneider's translation is right, it would appear that /xa&;fiariKa can, under certain circumstances, be' apprehended by the higher noetic process, and on this an argument might conceivably be founded for identifying them with Ideas. In App. I to Book vn I have tried to shew that Plato himself distinguishes no less clearly between the contents of the two higher segments of the line than Aristotle assures us that he did. In reality however the present sentence does not affect the question either way. The use of KCU'TOI is so strange that some may be inclined to suspect interpolation. It is noticeable that KCUTOI was often thus used by Plotinus (e.g. x 9. 490 init.). The clause could easily be spared, and may be spurious ; but the evidence is not sufficient to justify its exclusion from the text.

z. I. Mem ravra 8?;, elirov, aireitcaaov roiovrq) irdOei rrjv 514 tffierepap <j>vcnv iraiheias re irkpi teal aTraihevalas. the yap 6 1 4 A—617 A The following comparison represents our nature in respect of education and the absence thereof. Let us imagine a number ofprisoners confined in a subterranean cave, and unable to see anything except shadows of images and other such objects, cast by the light of a fire. Such men will believe that shadows of manufactured things are the only truth. If they are released, and led up step by step towards the light, they will turn and flee back into the cave; but if we compel them to emerge, they will gradually grow accustomed to the brightness, and be able to gaze upon the Sun and understand his sovereignty in the domain of visible things. Pity for their former friends ivill then begin to mingle with joy at their own escape. Should they redescend into their former place, the darkness will at first affect their vision, and expose them to the laughter of the others, ivho will, it may be, lay hands upon their deliverer and slay him. 6 1 4 A ff. The simile of the Cave presents us with a picture of the life of

Plato does not even now distinguish between the two terms; and since the airalSturos is concerned with rb doi-aarbv in general rather than with TO bparbv exclusively, we shall best apprehend Plato's meaning if we interpret the simile by the following proportion :—Cave : bparbv s. bo^aarbv = ho^a
'.

votfbv.

See on 517 A and App. I. 2 \%\ "yap KTX. Empedocles spoke of the terrestrial region as a cave \r\\vdojxev rb8y viry &vrpov uwbareyov

31 ed.

Karsten), and similar expressions occur in the Orphic verses e.g. ravra irarrip iroirjae Kara
Tim. 95 D) : see Rohde Psyche- l i p . 178 n. and Dieterich Nekyia p. 159 n. There is however nothing to shew that Plato borrowed the underlying idea, much less the details, of his simile from any previous writer: for the metaphorical application of &vu), vrpodev and kindred words in connexion with true iratbela is a favourite usage of Plato's (cf. Theaet. 175 B, Soph. 216 C, Phaed. 109 A ff.), and the simile might easily have been elaborated from For a strikingly the uneducated man (rty r)fA€r£pav v
514B]

TTOAITEIAC Z

89

avdpc!>7rov<; olov iv Karayeitp oiKTjaei, cnrrfKauoBei, a 7T/3O9 TO 0O>9 T7)V etaoBov

€^OV(Tr), fJLCLtCpdv, ITCLp CLTTdV TO
iv ravrrj €K iraiBeov ovras iv Beo-fiols KCU Ta aicekr) teal TOV? avykva^^ 5 B >€

fl€V€CV T€ (LVTOV €?9 T€ ' TO TTpoaBeV

K€a\a$ U7ro TOV Betrjiov aBvvaTovs avoidev

KCL\ iroppcoOev

tcaofievov

7ru/>09 teal T(ov BecficoTcov iirdvco

fJLOVOV OpCLV, KVKXW

irepiar/eiv, SircarOev

<£><W9 Be CLVTOIS CLVTWV, fieTa^v

6B6v> Trap fjv IBe rei/)(iov

Be TO?

irvpbs

Be TOV irap
8o/j/r)fiivoVy wenrep T049 davfAaTO7roLol$ irpb TGJV avOpcoircov irpoKetTai 6.

aurov Hirschig: CLVTOVS codd.

3 cCvaircirra|jivT)v KTX. Herwerden suspects corruption, on the ground that the cave is dark, except for the light of the fire. But unless the entrance to the cave is open to the light of day, how are the prisoners ever to emerge, as they ultimately do (515 E)? The cf
T6 A^q:

10

1

om. A .

den's proposal to insert OLK^ 5 1 4 B 7 viro TOV Sc<rp,ov KTX. "Puerile interpretamentum" says Herwerden, quite superfluously. Hirschig's dSvvarovvras for dSvi/drovs is no improvement. The word, like OI>TGIS, depends of course on i8i. For Kao/xevov, Hirschig, with Cobet's approval, conjectures icaofxivov, and so Baiter also reads: but Kdonivov leaves avroh out in the cold. "Vide ne 0o)s irvpds ita in unam notionem coalescant, ut alterius attributum simul etiam alteri conveniat" Hermann. This explanation is correct: cf. 517 B. 9 tirdvo) 686v. iirdvobov (Badham), which means 'ascensum,' is out of place here, eirdvu means only that the road is at a higher elevation than the prisoners (so also Schneider): it should not be taken with bbov in the sense of a 'raised way' (Jowett). There is no reason why the b56s should be raised above the level of the ground, and it is unnecessarily harsh to construe the adverb with the noun. The fact that verbal nouns occasionally take an adverb in Plato (see on IV 434 c) does not justify Jowett's construction in this passage. 10 cknrcp rots Oavpuvroiroiots KTX. As in a Punch and Judy show. Cf. [Arist.] de Mundo 6. 3O.8b i6ff. ol vtvpo-

stand fuiv€Lv as equivalent to ixheiv &Kivff- 0ahfxbv KT\. (Bliimner,

quite suitable in point of sense. Still less does the possible rendering 'remain by themselves' fit the situation. On the other hand fitvtiv re avrou 'remain where they are,' 'remain in one place' (cf. I 327 C, II 371 c), corresponds exactly to iv

Privatalterth. p. 503 n. 5, where other references are given). I agree with the Oxford editors in holding that rdv dvdpuiruv denotes the performers, and not, as Schneider and others translate, the spectators, ol avdpcjxoi could not, withdeff/JLOts r A s ai-x^- spectators, and no further specification is vas. The re—re after /cai—Kat suggests given. But Jowett and Campbell are, that Plato intended this correspondence. I think, in error when they distinguish There is nothing to be said for Herwerbetween the davfjuxroTroioL and the &vA. P. II.

TTAATQNOI

9O

[5I4B

TCL 7rapapdy/j,aTa,j virep CSJ/ TCL Oavfiara "Opa Tolvvv wapd

SeiKvvaciv.

'Opcb, €
TOVTO TO Tetyiov epovTas dv0p
TravTohaira vTrepkyovTa TOV retxiov XlQivd T€ Kal gvXiva

/cat dvSpidvTa?

/ecu iravTola elpyacjieva,

\ zeal dXXa §e5a 515

olov etVo?, TOV$ fiev

0€yyofiivov^y TOU9 Be o-iycovTa? T&V 7rapaep6vTG>v.. "ATOTTOI/, e<£?7, Xeyei? eiKova Kal BeGficoTas CLTOTTOV*;. 'O/JLOLOVS rjfilv, r)v 8* iyeb' 5 TOVS yap

TOLOVTOVS irp&Tov pev

eavT&v T€ Kal dXXrjXcov otei dv

TV io)paK€vac dXXo irXrjv ra9 CKid? Ta9 VTTO TOV wvpb^ els TO KaravTiKpv avTcov TOV
TrpoanrnrTovaas;

aKivrjTov? ye TCL? tce(f)aXa$ eyew Be; TWV 7rapa<j>€pofi€V€ov ov 10 BiaXeyeadai

oloi

r

elev 10.

irpbs

rjvayKaafievoi TavTov

TOVTO;

dXXijXovs,

IIa>9 yap,

e
' elev Bid jULov; TL firjv;

ov TavTa

Et

TL B ovv

rjyel av TCL

raOra S^: rai/ra A.

Soj-aarbv generally as well as in the bparbv in particular' (see on 517 A), but we need not suppose that every detail is significant. Comparisons have been made between the Trapafopovres and (in the bparbv) dal/iwes (Campbell II p. 16, comparing Tim. 43), or (in the doj-aardv) uxjirep T61% davfxaTOTOiols vpb tavrCbv KT\. The substitution of rw ardpAirwv for Sophists etc. (Shorey, Idea of Good etc. p. 238). The latter, analogy is the more iavrQv puts the matter in a more obfruitful, but neither of them is altogether jective way, and has also a contemptuous free from difficulty, and Plato may have effect. the rapa(pipovT€% only as part intended 12 opa roCvw KTX. TOIPW is 'also' (I 339 D ».). The low wall which crosses of the machinery of his similitude. If the efoodos at a point between the pri- the Cave is to represent the world of rk troXXd, it must have a semblance of life soners and the fire intercepts the shadows of the Tcapaipovrat being too distant to cause diffi—primarily speaking— vrcvT& (for theculty. significance of this see 532 C n.)1: (3) the 616 B 8 ri hi; rwv irapa^cpO|Ucontents of the Cave, both originals and v«v KTX. After TOVTO supply OUL to shadows, may be regarded as less lumii00paxtvai aurovt. I have placed a mark nous and true than the opard outside, be* of interrogation after ri 54, in order that cause they derive their light and truth, T&V icapa
515 c]

T70AITEIAC Z

Trapiovra avTovs vofil&iv ovo^d^eiv^ airep op&ev; y kvdyKi), Tt 8'; el Kal rj^co TO Sea/jLayr^pLOv etc TOV /caravTLKpv eypi^ oirore n% TCOV irapLovrcdv (frdiygatTo, otei av aXXo TC avTov? rjyecadac TO 0eyy6fjL€vov r) TTJV irapcovaav GKLCLV; M a Ac" OVK €ya>y\ €<j>r). C TiavTairao'L 877, fjv 8' €ycof ol ' TOCOVTOC OVK av dWo TC vo/juc^ocev TO 15 aXrjOes rj Tas TCOV a/cevaaTOJV Gtciapoavvrjs, oia TLS av eirjy el <j>vo~et TovdSe ^vfi^aivou avTOc?* 6IT6T€ TI$ XvOeirj Kal avayKa^oiTO ifjatyvrj? dvLaTaaOai T€ Kal 7repidyetv TOV 11. TrapibvTa Flor. T : irapdvTa d praebet etrj
18. el A 2 S: om. A1.

Pro efy, el

naming these particular passing objects 17 Xwriv KTX. According to 532 B which they saw?' They have never (where see note), \tia): therefore (ovv) they sup- 5eia or inferior VOTJT6P. pose themselves to be naming, i.e. using 18 cl 4>vvtiv(fVT€VT&: see on Spa rolvw KT\. 514 B and fpaprdcfxara Oci* 532 c. Plato it is difficult to see what
92

TTAATQNOZ

[515 c

20 av'xkva KCLL /3aSL£eiv teal Trpo? TO w dvaftXeTreiv, irdvra he ravra iroL&v aXyol re teal hia ra? fjuapfiapvya^ dhvvarol icaOopav e/celva, wv ' Tore T<*9 avay/cd£oi ipcorwv airoicplveaOai o n eartv; OVK oiei avrov enropeiv re av teal r^yelaOai ra Tore opco/jLeva aXrjOea-Tepa rj ret vvv Seitcvvfieva; Ho\v 7', ed>rj. II. Ovtcovv tcav el 7rpo9 avro TO a><; avayicd^oi ' avrov /3\e- E ireiv, aX/yecv re av ra ofifjuara KOX evyeiv diroaTpe^ofievov Trpbs 30 itcelva, a hvvarac /caOopav, /cat vofii^ecv ravra TC5 OVTL (ra^ecrrepa rcov heLKWfjLevtov; OUTO)?, e^rj. Et 8e, r)v 8' iyco, evrevOev ektcot T4a>^ \ eXdoi, 516 avyr}<; av eftovra ra ofifiara ixeara opav ovK av ev hvvaadai rcov vvv Xeyo/xeveov dXrjd&v; Ov yap av> e7], i^alvr)<; ye, Hv hi], olfjuac, SeocT av, el fieWoi ra dvco oyfreaOai, Kai 7rpa)T0v fjuev 23. TI A 2 ^: om. A 1 ^. nisi fallor A 1 .

24. Kai Srj Kai S ^ : Kai 51) A. 25. ^Kaaro 33. dvel-q A 1 : dvlrj A 2 I I S : avloi q.

20 TO 4H3S is the light of the fire (514 B): contrast avrb rb w$ 515 D. dvaf3X£imv. dva- is appropriate, for the fire is Avwdcv (514 B). Education always points upward in Plato (514 A «.). 6 1 5 D 23 iyyvrtpoi. It is needless to add <wv>, as I formerly did (with Richards, who compares 1 330 E). The copula is easily supplied, especially with rerpafifiivos following. 24 opdoTcpov and not dpd&repa (as seems to be generally believed,-even by J. and C.) is the reading of A. The adverb (*more truly sees') can alone be justified. For the meaning see vi 400 B n. pX&roi. The indicative /3X^irei (which I formerly read, with q> Flor. U, Bekker and others) would be more usual, " i n an indirect quotation depending on an optative which refers to the future" (Goodwin MT. p. 61). But the rule which excludes the optative in such cases is not absolute, as appears from Dem. 16. 5 (cited by Goodwin I.e.), and *x°* m vill 544 A is in principle the same as fikiicoi here. For the collocation of indicative (itbpa) with optative Schneider quotes Phaed. 96 B and 95 D.

Kai Sij KTX. diropeiv is almost a technical term of Socrates' dialectic (cf. Xen. Mem. m 10. 7 and Theaet. 149 A ff.), but Plato has in mind the effect of his own irpoiraidda, as appears from 532 B, c. 5 1 5 E 29 4>€v^€<.v ctiroi\€, e\K6
SI6D] cricias av paara

TTOAITEIAC Z

93

K ado pep Kal /xera TOVTO iv TO 19 vSacrc rd T€ T&V 5

avdpcoweov Kal ret T&V aWcov elBcoXa, vcTepov Be avTa* €K Be TOVTCOV TCL iv TC5 ovpavtp

Kal avTov TOV ovpavov

VVKTODP &v paov

B dedaaiTOy TrpoapXeTrcov TO T&V acrTpcw re Kal a-ekijvr)^' <)>&$, fj fieO* rjfiepav TOV rj\iov T€ Kal TO TOV rjkiov. IIa>9 B* ov; TeXevTalov &;, olfjuaL, TOV r)\iov, OVK iv v8a
irapkyjtov Kal iviavTovs Kal irdvTa iTrcTpoTrevayv Ta iv T
7), OTL iirl TavTa av JJAT iKelva <s\0oi. Tt obv; avajjuifivrjaKOfjuevov avTov Tr)<; 7rpcoTrj<; oiKrjae(o^ Kal TTJS i/cel croia$ Kal T&V TOT€ gvvSe&fjLcoT&v OVK av otci avTov fiev evBaifiovL&w TTJS 9, TOU? 8e iXeeiv; Kal fidXa. Ttfxal Be Kal eiraivoi el

avTois rjaav TOTC Trap1 aWtfXcov Kal yepa TC5 o^vTaTa KaOop- 20 &VTL Ta irapiovTa D avT&v Kal ' vaTepa

Kal jivrj/jbovevovri, fjudkiaTa, oca eldbOei Kal cifia iropeveaOai,

T€ irpoTepa

Kal ix TOVTCOV Brj

BvvaTcoTaTa airofiavTevofievcp TO fieWov v)%ewy Sotcels av avTov i7n0vjir)TiK&$ avT&v €\eiv Kal tyfkovv TOV9 Trap ifceivoi,? Tificofiivov? 13.

ovrot II: atirbf A.

symbolizes the higher stages of Plato's irpoTcu$e/a, and ticrrepov St avrd—otdt iany (the higher oparbv) corresponds to the higher vvrp-bv. See 532 Bf c nn. aj>rd, ra h ry ovpavy—vtiicnap and T6P 17X40*' represent an ascending scale of Ideas up to the Good: cf. note on rod oMxmodiTov vi 511 B. It may be doubted whether in point of fact the released prisoner would not be able to look on the heavens by night sooner than upon * objects themselves' (afrrd) by day. But the simile holds good in so far as the eye mounts ever higher: and the moon and stars are nearest to the sun (^XtoetS^, says Proclus in remp. I p. 294. 6 Kroll), which is the ultimate goal. 616 B 13
'ipse' is less suitable here than the deictic ovros: cf. aOn] in 517 c and VI 462 En. 6 1 6 C 20 T«f o^vTara Ka0op£vrt KTX. " Induction conceived as inference from particulars to particulars, its test being prediction (not explanation), and its method being association of images or unanalysed likenesses, by contiguity in co-existence or succession*' Bosanquet. Plato is thinking chiefly of the empirical politician and political adviser, who foretells the future from the present and the past (cf. Thuc. 1 22), but limits his intellectual horizon by his own experience, and knows nothing of the real determining causes of events. The vast majority of Athenian statesmen belonged in Plato's opinion to this category: see on v 473 c and vi 488 B. 11 avrwv does not of course depend on irpfrrcpa (as D. and V. translate), but is a partitive genitive after &ro.

TTAATfiNOZ

94 25 T€ teal ivSwaarrevovTas,

r/ TO TOV 'Ofirfpov

a6Bpa fiovXeadai iirdpovpov Trap* cLKXrjptp, Kai

onovv

Bo^d^eiv Kai erceivcos %r\v; ireirovdevai 30 S* eyco. dp

[516D

iovra av

av

ireirovdevai

OijTevejiev

ireirovQevai

fidWov

a\\$>,

Kai dvSpl

fj \elvd

re

O£/TG>9, ' 6<£>?7, 670)76 olfiai, TTCLV /JLCLXXOV E

av Be^aadai fj £f)v 6/c6«/a>9.

K a i roBe Bfj ivvorjerov, r\v

el irdXiv 6 TOIOVTO? Kara/3a$ e/9 TOV avrov QULKOV Ka0i%ot.TO,

ov cr KOTOW;

V)K
dvairXea*: a^(oh] TOVS 60aXfiov^ igaiQvr)? K a i fidXa y,

irdXcv el Beot, avrov yvcofiarevovra

€r). Ta9 Be Brj &Kia<; eKeiva<;

Bia/MWaaSai

ro?9 del heafidorais

eKeivoL?, iv o5 dfi/3\v(bTT€i, irplv \ KaTao-Trjvat, Ta o/MfxaTa, 0UT09 S' 517 o x/ooi/09 fir) irdvv okiyos elrj T^9 crvvrjOeias, dp ov yekwT

av irapd-

cr^oi, Kai XeyoLTO av wepl avTOvy (09 dvafia? dvco Bt,€<j>0apfi€vo<; rftcet, rd ofifMTa, Kai cm OVK af;tov ovBe ireipaadat 30.

Symp. 198 c arcx^ws rd rod 'Ofufipov 4T€ir6v6rf. &v makes Treirovdhai equi-

valent to the future perfect—a more vigorous form of expression than the future (or aorist with &P) would be. The quotation (which is from Od. xi 489, cf. supra i n 386 c) "has a curious felicity, being the words of Achilles in expressing his detestation of the world of shades (lit. shadows) in comparison with the world of human life " (Bosanquet). It is better, I think, to connect AXXy with $7IT€v4fiev (Ameis on Od. I.e.) than with trapd (as Schneider does). 27 Kai 6TU>$V KTX. 6.v (which Richards would alter to 5ij) is as suitable here as before, since av iccTrovdivat depends in both cases directly on &>*&. The confusion of &v and <5^ is not so frequent as some have thought: see on v 450 c. 28 So{d£civ= * opine' is technical: for the cave is an allegory of rb bo^a
Kai TOV

Baiter: om. codd.

6 Toiovros I I : 6TI OVTOS A .

6 1 6 D 25 rh TOO *O|&i{pov KTX. I formerly proposed to omit xexoydtvai, but a precise parallel is furnished by

aveo levai;

by the Scholiast (hiaKplvovra, Stayiyvdj
derived of course from yvQfxa ('means of judging,' 'test'), for which see Jebb on Soph. TV. 593. yvu/xareOu) occurs only here in good Greek, but became more frequent afterwards (for instances see Ruhnken in Tim. Lex. s. v.). Here, as J. and C. remark, it seems to be "used with some degree of contempt" (like revrafa in 521 E). 34 aupXw&TTci. For the mood see 515 En.

dfi(3\vu)TToi occurs in q and

Flor. U, and is read by Bekker and others. Herwerden adds £ri after dfx0Xi/i6rr«, comparing 517 D, but the text is sound. 617 A

1

OVTOS 8' 6 XP^VOS KT^» is

still under the influence of el. With ap otf y4\(DT &v KT\. cf. Pfiaedr. 249 D 4%t Beitfi yiyvdfievos, vovOeretrai fi4v virb TC)V TOXKQV W$ wapaKivwv, ivdovaiafwv 54 \4\rf6c rods TOXXOI/S, Theaet.

172 c, 174 c—175 B, Soph. 216 D and infra 517 r>. 4 OVK £(iov KTX. The prisoners are almost relieved to find themselves able to suppress their higher promptings and sink back into indolence and self-complacency. Kai TOV firiX€tpovvTa KTX. is a mani-

517 B]

nOAITEIAC Z

95

iiriyeipovvTa Xvecv re fcal dvdyeiv, €i ircos iv rais X€Prj. III.

Tavrrjv

TOLVVV, rjv S' iycoy TTJV eltcova, (S t\€ TXavKcov,

B Trpocrairrkov diraaav

TOIS eynrpoaOev

' Xeyofievois,

rijv

fxev Bi

oyjr€(0<s (f>acvofjL€vrjv ehpav rfj TOV he
TYJV Se dvco io

6. Kai diroKTivvijvat, diroKrclvciav dv nos: Kai diroKreiveiv, drroKTivvijvai &v AH et (nisi quod diroKnvvvvai scribit) q : Kai airoKTivvfciv, airoKTivvuvai. &i> S. io. avry 2 A II: fortasse iavrfj A1. fest and touching allusion to the death 517 A—518 B The simile of the of Socrates, whose fate was the most Cave should be connected ivith the Line. conspicuous example in Greek history of The Cave is the visible world, the fire the principle here laid down. See Zeller4 is the Sun, and the prisoners' journey II i, pp. 223—227 and cf. VI 496 C, D nn. towards the light resembles the ascent Read in the light of another and even of the soul into the intelligible sphere, more momentous sacrifice, the sentence in which the Idea of Good reigns supreme. assumes a kind of prophetical import, We need not wonder that the philosopher like the famous passage about the \6yos is unwilling to leave the light of thought Oeios in the Phaedo (85 c, D). See for the darkness of practical affairs, or Geddes's Phaedo of Plato pp. 280—283. that he is dazed and confused when he The text is difficult to determine. If we does. retain \af3eiv Kai diroKTetveiv, dtroKTivvtivai 7 Tavrrjv KTX. If we interpret the &v, we must either (a) regard dp7 oi— lower section of the line as bparbv and no\tyoir' dv as equivalent to dp OUK otci thing more, the following comparisons are 7^\«r* dv avrbv trapa
96 dvdfiaaiv

rTAATQNOZ

[517 B

teal Oeav T&V ava> rrjv eh TOV VOTJTOV TOTTOV TP}$

avoBov nOels oi>x dfiaprrjaeL rrj<; y' i/ifj? ikirlSos, iiruBt} Tavrrf? iTridvfiels d/coveiv Oebs Be irov olBev, el dkrjOrjs ovtra rirf^dvec. Ta 8* oiv i/jLol (jxiwofieva ovra> aiverait iv r
deio-a Be ' 9 apa tract iravrwv avrrj opd&v re teal tcaXwv atria, iv re 6par <j>a)<; teal rov rovrov Kvpiov re/eovaa iv re vorjrip avr^ Kvpia akrjOeiav KOL vovv Trapaafypp.4vt), teal OTL Set ravrnjv IBelv TOV fieWovra i/uf>p6va>^ TTpageiv fj IBia if Brjfiocria. Svvoiofiai, 20 eifyrj, ical iya>, ov ye By Tponrov Bvvafjuai. 101 TOLVVV, ffv B* iy
avr&v at yfrvxal BiaTplfiuv el/cbs yap TTOV OUTG>?, elirep av teara D rrjv irpoeipr)/jL€vr)v eltcova TOVT e%ei. Et^o? fiivTov, erf. Ti Be;

25 ToBe olei re davfuta-TOVy el dirb deltov, rjp S* iy> Oecopccov eVl TCL dvOpdnreid TA? i\0a)v teaKa dayyuovel re ical aiv€Tac c<; v al axial, 30 Kal Bia/jLiXXao-Oai irepl TOVTOV, OTTTJ TTOTC ' vTroXajx^dverac 17.

*{rri\q;

Tavra

aOrrj A S : OL{>TTJ (sic) II.

617B 12 IXirCSos: 'surmise': cf. II trov aXXo^t av ay K a a 0rj irepl run> irapa 383 B n. The diffidence of tone recals 7r65a$—biaXtytadai, yiXwra Trap^xct—y VI 506 E: cf. infr. 523 A. daxvf^offvvr) detvrj—yeXoios <palve14 <|»aCvfTai. For the construction cf. r a t . The whole of the description of I 334 B n. the i\6
£

TTOAITEIAC Z

5I8B]

virb r&v avrrjv Bitcaioavvrfv fir) irdirore 518 OavfiaaTov, av, on Sirral ravra rtva

teal airb BCTT&V ylyvovtai

vo/u
hncncoTTol av, irorepov B iate6T<0Taiy fj i£ \afiirporipov

IBOVTODV ;

l
(fxoTo? eh O-KOTO? ftediarafievcw n

dfia&la?

Oi58'

omooTiovv

ri$t \ fjv 8' iydt fie/jLvrjT

eTnrapdgeis

Bfi/UKriv, IK re

teal etc GKOTOVS eh &$. ravra Bk

teal irepl tyvxrfv, orrrore tBoi

dopvfiovfiivrjv

tcaOopav, ovtc hv aXoyiarax;

ye\w,

4K (fxtvoripov

fiapfiapvyrjs

97

wXelovo?

ftlov eh

efiirerrkrfaraiy

fyteovaa

(f>av6repov ' Iowa teal

virb

ovra> Srj rrjv fxkv

evSaifiovlareiev hv rod irdOov? re teal fiiov, rrjv Be iketfaeiev, el ye\av

dXK* $

xnrb aqdeLas

iir avrfj /3OV\OITO> fjrrov hv KarayeXaaro^

6 yikw

teal avrfi

etff fj 6 evrl r§ ava>0ev e/e Q)T09 r)tcovo"r). Kal fia\at €
Aet By, elvrov, f)(ias roiovBe vofiiaac irepl avr&v, el

dXrjdf}' ri)v TrqiBelav ov% oXav rive? eirayyeWofievoi

ravr

aaiv elvaiy

9. cMatfAOvlffeier q: e^Satfiovfyreuy ATI A . in our city, after they have ascended to point at Issue is not the law, but the the Good, must rejoin the prisoners whom judges' interpretation thereof. Plato is they have left. To force them thus to doubtless thinking of Socrates and his redescend, may seem unjust; but Law judges throughout the whole of this seeks to make the whole city prosperous passage. rather than a single class. And indeed 6 1 8 A 7 4>av<Sr€pov ('greater brightness,' 'more light') and \afnrpor4pov are it is also just that they should thus repay their country for having reared and neuter. The omission of articles elevates educated them. They will themselves the style. Richards would delete virb Xa/JLTrportpov, but the words balance vwdadmit the force of our demands, and take drjdelas exactly as ietcdTcarat balances their turn in the work of government, not ftapfiapvyiji 4fjLx4ir\7jV iicet KT\. 6 1 8 B ff. Nothing that Plato has be(520 C). queathed to us is more valuable than his theory of education as developed in this 6 1 8 B 10 fl -ycXav KTX. Cf. Theaet. part of the Republic, and there is probably 175 B, D. There is more of pity than of nothing in the whole range of educational malice in Plato's philosophic smile. literature, ancient or modern, which takes 6 1 8 B—621 B It follows that Eduso far-reaching and profound a view of cation is not a way of putting knowledge the aim and scope of education, or is so into empty souls, but a revolution of the well fitted to inspire the teacher with inReason or organ of Knowledge, whose domitable courage and inextinguishable gaze must be directed upon Being and the brightest part thereof which is the Good. hope. See on 518 c and App. II. The entire soul turns round along with 13 avTttv: 'the subject before us 1 : cf. Reason in this revolution. Other virtues vi 511 c, and avrb in I 339 E n. are secondary and adventitious, but Reason 14 tirayyiWliicvoi KTX. irayylXnever loses its power, and works weal or Xeadcn of sophistic 'professions' is almost woe, according as it is or is not cottverted technical: cf. e.g. Prot. 319 A, Gorg. by tneans of Education. The best natures 447 C and Isocr. Soph. 1. TW4S from its

io

TTAATQNOI

[518B

15 TOiavTTjp /ecu elvac. <\>aal he irov ov/c ipovo-rjs ' ip TT} yfrvxv 6>7™" -faU epTiQepaiy olov TV\oU 6(f>0a\fiol<; oyfnp ePTiBepTes. l yap ovvy e<\>r). 'O Be ye PVP \0709, rjp 8* iyci, arjfjLaivec TavTrjp Tt)v evovaav itcaaTOv hvpa/xtp ip TTJ yfrv)(r} ical TO opyapop, a> icaTaybavdavei e/ca<JTo?, olop el 6/x/xa firj BvvaTOP YJP aWa)? rj gvp o\a> 20 T<£ awfxaTt crTpeecp 7r/>o? TO <j>apop etc TOV atcoTcihovs, OVTCO gvp

o\r) TTJ yfrvxj) etc TOV yiypofxevov irepiaicTeop elpai, ea>? ap eh TO op position is emphatic, and makes us halfsuspect some allusion to a particular Sophist: cf. Aristotle's use of TWS (Bonitz Ind. Arist. p. 598). Similar sophistic ^TrayyA/AaTci are ridiculed,, though p yy g d b I Sh on diff different grounds, by Isocrates Soph, 2 ff.: see also Proi. 318 Eff. and Euthyd. 273 D ff. (dperfy, tyri sc. 6 Etidtidrj/xos,— olbfxeBa oUa r cleat irapadovvai K&WUTT'

dvdpooTruu /cat Ta'xt^Ta), and cf. Newman Politics of Aristotle I p. 387. It should be mentioned that the double efrai has been suspected by Richards, who would omit the first; but Plato himself is not averse to such repetitions: cf. /jLer^x^tv—

all his proofs of Immortality. In its deeper bearings, therefore, the view of education here presented is incomparably grander and more profound than the usual connotation of the word either in ancient or in modern times. We educate our pupils not only for time, but for eternity, and therefore neipas oti6iv dv-fjiro/xev, 2u>t SLV rj TreicrwfjLev Kal TOUTOV Kal TOVS AWOVS,

rj Tpoflpyou rt woujffw/Jiev *l$ iKehov rbv plop, orav au0ts ycvofievoi roiz TOIOOTOIS ivTvx<*>f*-w \6yots (vi 498 D). See also X 618 C ff. and Phaed. 107 D f. oirbkv yap ciXXo (xOV(J'a *'* AXdov i] ifrvxh £/>x crcu *"X^K rrjs Tatfclas re Kal rpoTjs KT\. Michael

Angelo used to say that every block of i n VI 5 1 1 E a n d X 6 2 1 B n. marble contained a statue, and that the 6 1 8 c 16 ^ IvnWvew. Cf. Theognis 42g—438 {el 8' J\V iroirjrdp re ical tvdcrop sculptor brings it to light by cutting away avdpl vo-fifM. 435). The grossly material the encumbrances by which the ' human face divine' is concealed. In like manner, and mechanical view of education which according to Plato, it is the business of Plato here attacks has some affinity with the teacher to prune the soul of his pupil what is sometimes called 4cram.' ivndtvcu was used of a nurse feeding children of those unnatural excrescences and in(1 345 B «.); but such an allusion, though crustations which hide its true nature (519 A, B «.), until the human soul divine not in itself inappropriate, is scarcely intended here. Cf. also Symp. 175 D, E. (vi 501 B n.) stands out in all its pristine grace and purity. It should carefully 17 6 hi 7€ vi)v \6yos KTA.. Sophists profess to put iirKTriifir) into the soul; but be noted that in Plato's theory of education the entire soul is involved (£tov 5\y Plato's argument indicates that the power T or faculty of imar-nfir) (ratfrijv TTJV 5V- V ^xS)- The Platonic wepiaywyJi, or rather, perhaps, because, it although, wtyup), and its organ vous are already applies primarily and immediately to the present in the soul of each individual, just as 6\f/ts and o/j./xa are already possessed intellect, effects a moral no less than an intellectual revolution. The moral disby the prisoners in the cave, vovs is in fact the 06t6i' rt hrjfxiv, according to Plato, cipline of Books II—iv, so far from being overthrown, is strengthened and consolithrough whose indwelling man is most dated by being intellectualised. Cf. also truly man by being like to God (vi 519 A B n.f 501 B, IX 589 D nn.). The doctrine that n&dri<ns is av&fivTjais implies what is funda- 18 licdcrTov. €K&<JT(J) was read by mentally the same view: see Meno 8x A ff. Iamblichus (Protrept. 16) for iKcurrov: and Phaed. 72 E—76 D, especially 73 A but cf. 527 D n. 19 {vv. See on iv 424 D. Here, as ipVTw/xevoi ol &V0pTot, tew ns /caXuij ipu>T$, avrol \4yovatv 7rdVra $ *Xet* KCLITOI. in Gorg. 513 A and Laws 678 c, it implies el fA^J irtiyxavev avrois iirKTr^i/nrj 4VOVK &v otot r' rpav TOVTO (* in conjunction with'). Lina {de praepos. usu Plat. p. 33) is mistaken in holding irorfaeiv. We may even go further and that %0v introduces a mere *' Anhangsel say that Plato's conception of the divine in this passage. element in man is the ultimate basis of fj.€T^xeiP

nOAITEIAC Z

5i8E]

99

Kal TOV OVTO? TO (fravoTCLTov BvvaTfj yevrjTai D TOVTO 8' elvai f\v 8' iyw,

(f>afjL€i> ' Tayaffov

avTov

rj yip;

dvavykvQai Nat.

TOVTOV TOLVVV,

Te^vrj av eirj T779 Trepcayfeyfjs, Tiva Tpoirov a>9

c'i T€ Kal avvo-L/jLCOTaTa fjL€Tao-Tpa<j>ijcr€Tai, ov TOV i/jLTroifjo-ai 25 TO 6pavy akX a>9 fyovTC fiev UVTO, OVK dpOob? Be T€TpaftfjLev

fiev

iyyvs

Tolvvv

aXXai

dpeTal

"JLotKev yap, €V*

KaXovfxevac yjrv)(f)$

KivBvvevovav

TL elvai T&V TOV adfUiTO^ • TC3 OVTL yap OVK ivovaac

E vaTepov ' iinroielo~dai 17.

edeai

Kal daKrjaeaiv

irpoTepov

r) Be TOV (fipovr/crat 30

i TL et nisi fallor A 1 : del fA7)xay^caadai A 2 .

6 1 8 D 23 TOVTOV roCvw KTX. "Construe : (ij waideia) etrf av T4XVV TV* irepiayuryijs (i.q. rod Trepiayetv, quod praecedit) TOIJTOV avrov (TOV dpyavov rijs ypvxys, V d l-Kaaros)—ov (rixvri) T°v ^/*vry T6 opav—a\Xa (TOV) iJW)Xa~ ft TOVTO (utaTe (SKtrceiv ol Wet)"

XV see last note. For f x ^ adai Ast (with some inferior MSS) reads ^ /jirjxaviiaaffdai: but cf. (with Schneider) Laws 746 C TOVT' avrb dta/xrjxo-vajdai d7ra>s av ylyvrjrai. 28

al

\Av

TOCVVV KTX. £\XCU is

anticipative )( -q 5i TOV povijda\/AoU 6\j/iv ivTidivres), but excellencies with vdrjvis. an art of turning round just this very eye 29 iyyvs TI ctvew. Campbell conor opyavov which is present in every soul jectures €771)5 TL Teiveiv. I once thought from the first. The prevailing view since of e77i;s TI Teivai, taking the aorist as Schneider regards TOVTOV OLVTOV as antici- an explicit reference to the ethical pating and explained by, not as depending virtues already discussed; but the text on, Trjs irepiaywyfjs. This yields a toler- is doubtless sound: cf. v 472 C and able sense, but makes it difficult to supply VIII 544 D (fi€Tal-v TI To&rwv TTOI'/ elaiv).

Ast. This interpretation is, I believe, correct. Plato began by asserting that Education is not what certain Sophists declare it to be—the putting of sight, as it were, into blind eyes. For there is already in every man's soul an eye or opyavov, which sees or learns already; what is required is to turn this 6pyavov round. Hence he concludes (TOIVVV) Education is not (as the Sophists say) an art of putting sight into the soul's eye

the subject of /x€Ta'fi
is also awkward.

On Ast's view Tiva—

30

!0€O*l

Kttl

OUTKiJo'fO'lV.

Aristotle Nic. Eth. 11 1 is in effect a com/xcTao~TpaV rjdiKuv dperQv avT(f is at once seen to be T6 opyavov ipvaci Tjfuv iyylyverai (ibid. 19)—ras 5' <£ KaTa/xavddv€t £KCUTTOS, for it is identical aptTas XafApdvoftev ivepy^ffavres irpdrepov with the antecedent of TOOTOV avrov. (1103*31). r\ &k TOV 4>povrj
nAATQNOI

IOO

fxaXKov deioripov

TWOS rvy)(dv€L,

[518 E &>9 €OIK€V> ovaa> o TTJV

fiev Svva/jLiv ovSe7TOT€ arrroXkvaLVy VTTO he T779 7r€piaycoyrjs ^prjaifiov re teal oxf>i\L/jLop teal ayjp^vTov av \ teal f3\aftepbv yiyverai. fj §19 OVTT(O evvevorjtca? T&V Xeyo/nivcov Trovrjpcbv fiev, aoo)v Be, a>9 Bpc/iv fjuev pKeiret TO yfrv^dptov teal ofe&>9 Btopa Tavra i a T€TpairTaty a>9 ov (f^avXrjv e^ov TTJV oyjriv, tcatcia 8' r/vaytcao-fiivop 5 <2<7T6 oar
rj. TOVTO /JL£VTOI, r\v 8* iydf TO TT79 ^ el €K 7rai86$ evOvs KOTTTO/JLCVOP irepi^Koirr) T<X9 T179

viz. vovs. The meaning of d6o-€u>s) 'and turn the soul's vision round •njv jjiv Svvafuv KTX. Plato means below.' The eye of the soul ought to be that vovs can never lose its power or function, which is viyr\(n$. ouSitrore should turned round ix rod yiy VOJJ.4VOV (518c): and it is our duty to shake the soul clear not be limited to this life. The Periof rairijs yeviaews ^vyyeveTs ftokvfidlSat* patetic doctrine of "das unsterbliche For yevttrews see on VI 485 B, and cf. Attribut der denkenden Function " is here ib y i i1 d\j$& foreshadowed, as Krohn observes (PI. St. f p t ) j p. 160). See also on 518 c. re teal ova lav infra 525 C and 525 B, 526 E, 534 A al. With £vyyci>€?s cf. VIII 554 D 32 viro Sk TTJS ircpufywYTJs is equivalent to vwo 6t rrjs irepiayuyijs re KCLI ix-ff where ras rov Kr)<pr)pos £vyyeveis iiriOvfiLas = ras Kr)<prfvu)d€ti tiridvulas. The no\v(3('according as it is or is not turned 5f5es are the accumulated products of round'). See on vi 408 A. sensual indulgence and desire: see x 611 6 1 9 A 2 8pifiv \iiv KTX. dpifiv is * shrewdly,'' astutely,' like a quick-sighted Cflf.,especially a vvv aiVqJ, ore yrjv ianut' lawyer: cf. (with J. and C.) Theaet. 175 D ixhrjy y erf pa Kal -rrerpwdrj jroXXa Kal rbv (jfUKpop iKeivov r^v \fsvxty fat dpi/xuv dypia TrepnriipvKcv biro TQJV eiibonfibvtav Xeyofitvufv iffridaewv 611 E—612 A, Kal ducaviicdv. For ravra Cobet needand Phacd. 81 c together with Ep. VII lessly proposes rd: cf. 519 B«. Instead 326 B. Cf. also Clement Strom, iv 4 of (Sere (which three MSS omit) Ast conp. 1228c Migne awnrep poXvp&ldas rat jectured Kal, and E. S. Thompson (Camb. iirtdvfjLlas. These no\v08i8ct are akin Phil. Soc. Proceed. XXI p. 13) ws re: but to the world of yivevit because they are the clause 6Vy—ipyafffxevov is a logical inference from ob aij\r)v—vvrjpeTeTif and(Ty (Phaed. 83 D, cf. ib. 82 E, rupted into a participle, and exactly the 83 c). Milton is platonizing when he same ungrammatical assimilation appears with U)
TTOAITEIAC Z

SI9D] B £vyyevel<;

wtrirep fio\v/3BiBa$.

IOI

' at Brj iB(oBal% re

teal TOLOVTCOV

rjBorals re teal Xixveiai? Trpoo-ov€T0 eh io rd dXrjdr}, Kai itcelva

av TO avTo

TOVTO TWV avToav dvOpcoircov

o^vTaTa €oopa, &cirep teal i<\> a vvv TeTpairTai. Et/co? ye, e9 fxev OTI
v^ Bel airavTa irpaTTeiv, a av irpaTTcoaiv IBia TC teal -la, TOU? Be OTI etcovTes elvat

ov TrpdfjovciVj rfyov/juevot, iv

ois £&!i/T€9 CTC diratclo'dai,;

*A\r)0f), €
Bt) epyoVy f)v B' iyev, TWV OLKIO-TOOV, ra? T€ ^eXTicrTa? v
dvayiedaai dtyiteiadai 7rpo? TO pddrffia, b iv TCS irpocOev ea/iev elvat fieyto-Tov, cBelv TC TO dyadov ' teal dva/3r}vac i/eeivrjv TTJV Vy teal €7reiBdv dvaftdvTes Itcava)? LBGMTI, fifj iirLTpeireiv b vvv ir.iTpeireTai. To TTOIOV B*J ; To avTovt fjv B* iydy

tcaTafieveiv teal fir} iOeXeiv iraXiv tcaTa/3aiveiv Trap" e/cetVot>9 TOL»9 25 BeTa
the anacoluthon cf. Laws 810 D, E (Engelhardt Anac. PL Spec. Ill p. 37). Cobet gratuitously adds T<£ be/ore ij>' a. Cf. 519 A n. With the sentiment cf vi 491 C, D ««., 494 C ff. nn. Plato may well be thinking of Alcibiades again. Kara) del (HXe'iroPTes Kai K€KV<J>6T€S els yrjv The present passage is a conspicuous Kai elt TpaWfas KT\.), nor can the soul proof of the almost boundless influence look upwards until they are knocked away (trepieK6trrj: cf. irepiKpovadeicra in x 6 l i E). which Plato ascribed to education, when We may again compare the lines of applied to gifted natures. Milton ** Mammon, the least erected 6 1 0 c 16 (TKotrov—tva KTX. The els spirit that fell From Heaven; for e'en in <JKOTC6S of Plato's guardians is the Idea of Heaven his looks and thoughts Were Good, which is therefore clearly not only always downward bent" (Par. Lost I a metaphysical but also an ethical con679 ff.). For TrepiK&TQ) cf. Photius irepi-cept—the goal of conduct as well as the K&Tw Tpair-f). The vepL- balances TC/H- in ence. Cf. 540 A and App. III. xepiearp^ipeTo just below. Instead of 4d(a18 4K6VT€$ clvcu. 1 336 EM. 6aU, Jackson suggests ^5w5^s, comparing 20 T»v OIKIOTWV = ' the founders' is III 389 E rwv vepl irdrovs Kai a
tagion, Imbodies and imbrutes, till she quite lose The divine property of her first being" (Comus 464 ff.). Through the weight of these encumbrances the eye of the soul is turned down (cf. IX 586 A

102

T7AATQN0I U

€CT€
JLTT€LT\ €
/cai 7rocr)crofJL€V %€ipov £fjv, hvvarov V.

[519 D

avTOi? ov

dfieuvov;

v

^HsirekaOov, ' 7]v S iyco, TTOXLV, o5 (fyiXe, OTL vofitp ov TOVTO E

30 fjuiXei, SITCOM ev TL yevo<; iv nroXei SiafapovToos oXr) T7) TroXet, TOVTO firjxavaTai TTOXLTCM; ireidol

iyyeveadac,

re teal dvdy/cy,

ev irpd^ei, a \ V ^vvapfioTTcov

TTOL&V ixeTahihovcu dXXqXoi?

9, fjv av etcao-Toi TO KOIVOV \ ZVVCLTOI
ev

TOU? 7779 teal 520

iva dtfj Tpe~

i OTTTJ e/eao-Tos ftovXeTac, dXX* Xva K.aTayjpr\Tai CLVTOS avToh iirl

TOV ZvvSeafAOv TT)? iroXecos.

'AXrjOr}, efyrj* iireXadofirjv

yap.

5 S/cei/rat Tolvvvy elirov, do TXav/ccov, OTL OXJK dSi/crjaofAev TOV$ Trap* iXoa6
dXXa

Sitcata

irpbs avTOvs

epovfiev

T&V aXXeov eTrcfieXelaOaL TC teal vXaTT€iv.

ipovfxev ydp, OTL 01 pev ' iv Tals aXXaL<; iroXeaL TOLOVTOL yLyvofievoi €LK6TO)<; OV fiere^ovaL

T&V iv avTai?

10 vovTaL aKovarj<; T^9 iv

irovcov

avTOfiaTot

yap

B

i/A-

itcdaTT) TroXtTeta?, Bitcrjv 8* e^eL TO ye

avTOv€<;, /jLrjbevl Tporjv 6elXovy firjS* iicTiveLV T
irpoOvfieladaL

TCL Tpu(f>€La' VfJL&S S* T)fl€L<; VfJilv T€ aVTol^ T7J T€ OXXT) TToXCL &O"J7ep iv a/jLrjvea-LV r/yefiova? T€ /cal ySacrtXea? iyevvijcrafiev,

dfietvov

TC KOX

11. Ttp I I : T(J A. 27 JhrciTa and cTra are used like our what!' in indignant or quasi-indignant questions. Cf. Gorg. 466 C, Ap. 28 B and elsewhere, with Hlaydes on Ar. Av. 911. 6 1 9 D, E 29frrcXdOovKT\. irakiv does not mean that Glauco has forgotten twice, but only that he remembered before. The emphasis falls on-iireXddov rather than on TrdXtv. Plato is thinking of v 466 A, where Glauco says fitnvrjuai when challenged on this point. To this explan*tion, which he gives as an alternative, Schneider inclines to prefer the view which sees in ir&Xiv a reference directly toiV4iQAflf. But the interlocutor there is Adimantus, not Glauco, and even Adimantus in iv could not strictly be said to forget what Socrates for the first time expressly asserts (iv 420 B OV fiijv irpbs TOVTO—17 tr6\ts) in reply to Adimantus' difficulties. 4

but is weaker than vbfxip: Law, we feel, is free from selfishness and partiality, but a legislator need not be. 62O A 4 ktt\ TOV (vv8cv robs woXlras. Cf. Laws 921 C. 5 roivvv ='further' (1 339 D n.). Socrates has not yet replied to Glauco's indignant ddiKfrofiev a&rotjs; but proceeds to do so now. ovS* ctSiKTJ
v6}i is the reading of all the best MSS, jxtv yhp Z/xoiye 5OKCIS av Tretpvicivai. ovhtv and was restored by Schneider for PO/ULO- rfrrov rj 6 iv rtf awvu v6na>os TUV ftc-

Oirrf. Law is personified throughout the Xtrrwv ^•ye/Lufo'.. See also Pohlmann Gesch. whole sentence: cf. (with Schneider) d. ant. JComm. p. 134n. Tim. 24 B. VO/XO6£TJI gives a good sense,

520 D]

TTOAITEIAC Z

103

C Te\ed>T€pov itcelvcov rrreTraiSev/xepovs ' tcai JJLCLXXOP SwaTov? dfiOT€p9 vvv a I iroXXai virb a/ciajjLa- 20 D ypvvTtov T€ 7T/3O? aX\.7]\ov$ teal <JTa<Tia%6vT(0v ' Trepl rov apyjE.iv olteovvrai, &>9 /jueyaXov TWOS dyadov

OPTOS.

TO Be TTOV dXr)0€^ cSS'

€^€*# iv TroXei fj rjtciaTa irpodv^iot apyeiv ol piXXopres apgeiv, ravTrjp apto-Ta teal daTaaiacrTOTaTa dpdytcq oi/celcrOai, TTJP 8' ivapTtovs apyppTa? cypvaap ipapTccos. Udpv fiep OVP, €<j>t), 25 *KireidrjaovGLP oi>v rjfup, olei, ol rpofafiot TavT d/covopTes /cat OVK edeXrjGovGLP gufiiropelv ip TTJ iroXei eKacTot eV fiepety TOV Se TTOXVP ypovov /JL€T* dXXrjXcop olteelp ip TCT» tcaOapo); 'A&vpaTOP, €rj* 6 2 O c 14 a\L<\>oTtpa>v: "et publicorum 5 see note on iv airainv oh ten i n 402 A. Van Cleef (deattr. in enunt. rel. usu Plat. negotiorum et philosophiae" Stallbaum. Cf. Gorg. 485 A d \ \ \ otfAat., T6 dpObrarov p. 46) explains the construction as equiva€ v s itrriv dfx0T^pu}v fx€raax ^ ' I the deu)-lent to iv $ Tr^Xet, comparing Men. 96 c, pr)TtK6s or the irpcucTiicbt plos the better?which is however (like Tim. 45 D) only an example of inverse attraction. It is clear that the subject was often de24 Tavrrjv: an anacoluthon, as in bated in Plato's time: see the fragments vi 510 E. For the sentiment see 1 of Euripides' Antiope in PI. Gorg. 484 E ff. and Arist. Eth. Nic, 1 3. ioo.5b 176*"., x 7. 347 D n> 1177a 12 ff. If we contrast them with 25 crxoikrav = * which gets': a gnomic each other, Plato would reply, the Oewpri- aorist participle. See Goodwin MT. p. 55. TUC6S easily wins the prize, but under the Richards conjectures (xovffav, and texovexisting conditions of human nature the
104

TTAATQNOI

[520D

St/cata ' yap Srj Sucaloi? hnrdgofiev. iravro? firjv /juiXXov a>? eir S 30 dvay/catov air&v eKaerros elai TO ap^eiv, rovvavrlov r&v vvv iv ifcdarrf iroXet, apj^ovrcov. OVTCO yap e^ei, tjv 8' iypovo<; • el Se TTTW^OI teal 5 rrewavres dr/aO&v l&lcov iirl ra Brjfioa-ta tacnv ivrevdev olofieyoc yap ro apyeiv rdyadov Belv apird£eiv9 ovtc eari* irepifidyrfrov yiyvofievov, ol/celos wv /cal evhov 6 roiovro? nrokefios avrov? re diroWvai, teal rr\v aWrjp TT6\W. ^AXfjOearara, €<prj. y E^et5 oiv, 1 YJV 8' eya>, ftlov aXXov rcpa TTOXITUCWV dp^dov tcarapovovvra B 10 rj rov T?;9 dXr)0Lvf}$ t\oia<;; Ov fia rov Ala, fj 8* 09. *AX\A fievroi Set ye /it) ipaara? rov apyew levai enr avr6% el Se firjj 0% ye dvrepaaral fiaypvvrai, n<S>9 8* ov; Tlvas oiv aXXovs dvayKaaeis lev at iirl <j>vXa/crjv rf)$ 7ro\€a>9, r) oil trepl rovrcov re povc/jL(OTaroif Si wv apiara TTOXI? olieelrai, eypwl re 15 rifia? aXXa? xal ftiov dfiecvco rov TTOXLTLKOV ; OiBiva? aXXovs, €<j>TJ. 12. ftaxovvrai

A 2 I I : /JL&XOVTXU A 1 .

13. ot H : oi A .

52OE 29 iravT^s fiVjv KTX. The irSXis in my opinion incorrect. dvbpwv aya$u>i> has now been found. That 6 Ta^aOov * their good' (Bosanquet), Plato intended to recal the prophecy of hardly 'the chief good' (Jowett). Not possessing any t&ta dyadd in the shape I 347 D is clear from the verbal echoes between the two passages. On the abof virtue, they are fain to make up sence of the preposition before rd dpx^cv for it at the expense of the State, see VIII 553 En. irfpipdxi1TOV K T ^- F ° r the construc6 2 1 A 3 ov xpwrlov KTX. Cf. v i n tion cf. (with J. and C.) Phaed. 69 B. 547 B 6y. * woo her.' Cf. VI 489 D n. 4 IPTW^OI KTX. : *men who are poor 13 ot KTX. The copula is rarely and an-hungered for lack of goods of omitted in a relative clause except in their own.' So Schneider and Bosanquet statements of proportion like Gorg. rightly explain the passage, weiva^ is used 465 c. An example occurs in 11 370 E: almost in its original etymological sense see also Kuhner-Blass Gr. Gr. 11 1, p. 41. (irelva from ir£v-r)$, Triv-ofiai): cf. X e n . We ought not to revert to the old readCyr. VII 5. 50 and VIII 3. 39 c3 ficucdpic ing ctirep for ot xepl (with q and E. S. y&p 14, who also suggests otirepirepi), even if— otouaL
nOAITEIAC Z

521 C] C

VI. ' l&ovXei ovv TOVT rj&r) W9, &r). TOVTO 8r), O)9 €Ol/C€V, OVK 6<JTp&K0V CLV €LT) Tr€piaTpO1]y aXXa

^ 1 / ^ 9 2O

irepLaytayr) etc vvKrepiprjs

ovros

TWOS rjfjiepas els aXrjdcvrjv, rov

17. (TKOitu)fjL€P A 2 I I : (TKOTTOlfieV A 1 .

els rbv ovpcwdv, ov irapa TOUS wap' iffjuv Xryoquire are such as will tend to draw the ixivovs vlovs T($ Ait Kaivbv TI (ptpofiev. soul from Becoming to Being, and are at the same time of some practical utility in Trbcovs yap vlovs £ fj r}^pa, * Heads or Tails,' thought of Briareos and the cKarbyxcipoi: as he threw it. According as the white see / / . 1 402—405 and cf. Hes. Theog. or black fell uppermost, one side ran 617—721. Mr Walter Headlam has away and the other gave chase. Plato pointed out to me that Semele was also means that education is not, like the raised from Hades to Heaven, citing * spinning of a coin,' an affair of no conPaus. II 31. 2 and ib. 37. 5: cf. also sequence, to be settled off-hand, and by Plut. I.e. ALOVVGOV els deovs dveXdelv teal chance, but a slow and laborious scientific TTIV^LefiiK-qvdvdyeiv vcrrepov. These process, dealing with the gravest of all examples are certainly more to the point. possible issues. See also App. VI. It is worthy of remark that Justin Martyr \|/v\tjs ircpux^wYn K T ^ * : * t n e turning in a remarkable passage of his Apologia round of a soul from a day which is pro Christianis speaks of the ascent of as night into the true day, that is, the Asclepius and others into Heaven as Pagan ascent into Being' (not the tarrying in parallels to the Christian doctrine of the yiypofiepop, which is the PVKrepivij rj/xtpa). Ascension : 'lyjcrouv Xpurrbv—aravpuidivTa In PVKT€pipijs TIPOS rffi^pas (for which see *ai diroOavdvTa KCLI avo.Gr6.vra. ave\r)\vO4vcu 520 c nn.) Plato, more suot plays on the A. P. II.

106

rTAATQNOI

[521c

ovcrav eirdvohov, fjv ht) <j>cXoaoiav dXr)6rj (frijcrofiev elvai. fiev oiv, 1

OVKOVV hel a/coTrelaOai, rl r&v fiad^/xdrcov eyei

hvvafuv;

Udvv

roiavrrjv

Hw? yap ov; Hi av oiv elrj, do TXav/ca>v, fiddrjfjba yfrv^V^ D

25 oX/cbv dwb rov yir/vo/Mevov eirl rb OV; roSe 8' evvo& Xey&v Hfia* OVK ddXTjras jievroi iroXifiov eafiev rovrovs

dvay/calov

oWa? ;

irpoaer^eiv TO

"Ecf)a/jL€v ydp.

Aei apa teal rovro

O ^TfTOVfJL€Vt 7T/>09 €/C€LP(p. dvSpdaw

elvai.

30 /cat fiovai/crj ecfyrj.

T o 7T010V /

M ^ dyjyr)GTOV

Ael fiivroi, €<j>rjt €C7T€p olov re.

Hv ye Tfi5 irpoadev

TvfivaariKTf

JJL&V irov

iiraiBevovro irepl

elvai veov?

TvfJLvaoTLKtj ' JJLTJV E

r)fuv.

*Hz>

yiyvo/Mevov teal

ravra,

diroWvfievop

T€T€VTatcev acbfiaTQ? yap av^rj^ tcai 0ia€Q)<; i'/nararel. Tovro

fiev Sr) OVK hv elrj h ^rjrovfjiev fidOrjjia. \ Ov

apa fMovci/ct) oarjv TO irporepov

ScrfXdofiev;

ydp,

'AXX' fjv i/celvr)

€<jyrjt ai/Tto«? T^9 yvfivaaTiicrjs, el fiifivrjo-ai, ideal robs (frvXaKaSy Kara re dpfioviav 5 nrapaSiSovaa, evapfioariav Qaiverai. 'AW 9 522 y\ irathevovaa rwd, OVK iiricrTijfirjv, teal Kara pvOfibv evpvOfilav, ev re rols \6yoc<; erepa TOVTODV aBeX^d, €7], arra 7$. e-ypvaa, real oaoc fivOcbSei? r&v Xoywv yvfUKurritci—fiov exclamation 'vbl- Tui4pa\: cf. i v 422 D, E isrovro. With rpo£ v/j^pa rather than from 5 2 1 E 30 Iv y* T
ical 6eav TQP &vos KTX. is best explained els dXridwriv rov 6vros (vv. 11. 6vros and by III 410 C—412 A, and Kara re dpovTti>s 6rros) otxrew iirdvodov /CTX. Other tiovlav—e&pvOfdav by III 400 D, E. views on the text and interpretation of this 5 rots X&yois- n 377 ff., i n 392 A ff. passage are discussed in App. VI. 6 tyi) is repeated as in Phaed. 78 A: 6 2 1 D 26 |jivT nOAITEIAC Z 522 D] Kal OCTOL dkrjOivcoTepoL ffcav, /juddrj/jua Be Trpbs TOLOVTOV TL dyaOov B otov av vvv fi7T€t5, ovBev rjv ' iv airy. fJL€' TO) yap 107 ' A^i/Sio-TaTa, OVTL TOLOVTOV OvBcV T\avrc(0V> TL av elirj TOLOVTOV ; ai TC yap 7T0V (iiraaaL eBo^av elvaL. US)? o° ov; €L%€V. a XX*, <5 TeyyaL fidvavcoi Kal jirjv t r)v o° iy TL €T 10 aXko \€L7T€TaL fj,d07}fia, (JLovcLKri^ Kal yvfivao-TiKr}? Kal T&V Te^ixwi/ /ce%a>pLc^kvov; Qepe, ffv o° iy<*>, el firjBev en €/CTO9 TOVTCOV C XafteLVj T&V iirl irdvTa TCLVOVTCOV TL Xd/Sco/iev. To irolov; TOVTO TO KOLvovy (p TtdaaL 7rpoo"Xpa)VTaL Teyyai eyo\iev ' Olov Te Kal ScdvotaL 15 Kal i7rLaTrj/j,aLy b Kal ITOVTI iv irp(OTOL<; dvdyKrj fiavOdvetv. IIolov; e<jyq. To av\ov TOVTO, TJV 8* iya\al
ij oi>x OUTCI) vrepl TOVTG>V e%€L, a>? iraaa einaTrinr) dvayKa^eTaL avT&v fieTo^p^ ylyvecrdat,; OvKOVVy ffv 8* €7ca, Kal 7) iroXefiLKi]; D yeXoLOv yovVy e(f>rjvt ' aTpaTrjybv UoWy, TCX^V T€ Kai Kal fidXa, erj. 20 € Hay- 'AyafAejAVOva iv Tais Tpay A 2 II: the second knowledge is attained by a scientific discipline. Cf. 11 376 E, vi 502 E nn. 5 2 2 B 10 at T« KTX. On re used waKokofflm see II 373 B n. "Quid addere Socrates in animo habuerit, Glauconis intercipientis verba docent: Kal firjv TL tr aXXo Xefwerai /xddtjfxa" (Schneider). KCJV 6T}\VT€pdojv. irpds Totovrdv n KTX. : * useful for any 11 ISogav. VI 495 D. such purpose as you now require.' dyaOov 6 2 2 c 15 SuCvoiat scarcely means the goes with irpo*: cf. with Schneider Xen. mathematical sciences here, as J. and C. Mem. IV 6. 10 dp ofo rods fj&v ay ado us suggest, but simply * modes of thought': irpds Ta detva Kal ixuclvUvva 6vras avcf. vi 511 D n. Plato does not, 1 believe, tipelovs ijyei elvaiy robs 5£ KOLKOVS 5ei\ofa; use the plural of Stdvoia in its peculiar The words olov—fyreis are equivalent to technical sense, and in any case such a irpbs otov—frjTels sc. /JtAdrffia ayadbv dvaL: meaning is here unsuitable. cf. iv iro\ei i = iv irdXet iv j (520 D «.), and 17 T6 IV TC KTX. Cf. Laws 818 C fi^re (for frets with infinitive) iv 443 B. The fv fi^re d6o (XT)T€ rpla MI)^' 6\WS Apria Kal Oxford editors connect dya66v with TOLOV- vepiTTa dvvdfievos yt.yv(tioK€t.Vy firjSe dpiOTOV and not with /j.d$7jfxat referring otov jjLtiv TO Tcapaxav tlh&t and [£/>in.] 977 c. vvv tyreis l probably to fjuLdrjjxa'—a highly 18 dpiOpov re Kal. XO^KT^V. See on unnatural interpretation, because it sepa\0yioTiKr1 re Kal dpiOfxijTiKr} 525 A. rates otov from TOIOVTOV, and leaves rrpos 6 2 2 D 22 iv Tats Tpayy&lais KTX. out in the cold, tfyoi' (yp TL and Eusebius Plato speaks as if he were bored to death 1. c.) for dyadov is an obvious but wholly by Palamedes' damnable iteration. Plays unnecessary 'emendation.' The present on the subject of Palamedes were written passage is Plato's authoritative statement by all three dramatists (see the fragments of the relation between his two curricula of Aeschylus 180 ff., Sophocles 426 ff., of education. The aim of the first is Euripides 582 ff. Dindorf), and the inmorality, and its method habituation ; in vention of number or the like is ascribed with Eusebius Praep, Ev, xiv 13. 3) is unsuitable in point of sense, and also because of arra. 7 dXt|Oivo>rcpoi: not = * more true' but *true on the other hand.' The comparative only points the contrast with fivdwScis: cf. Homer's well-known yvvai- [522 D TTAATnNOS io8 etcd fj ov/c ivvevorj/caSy on <j>r)alv dpidfiov evpcov T « 9 re Ta£et9 TO5 (Trparoirehtp KaraaTrja'ai 25 KOL i^apcdfirjaat vavs re teal raXXa irdvra, iv 'I\t^> a>9 irpo rov dvapi0fMJ- TCOV OVTWV Kal rov *A7a/jL€fj,vovo<;, a>9 €0CK€vy ov&* 00*01*9 7roSa9 elSoros, elirep dpidfielv fit) ^Trlararo; KULTOL irolov TLV avrov otet "KTOTTOV TW\ €<J>T}, 670)76, el rjv TOVT dXr)di$. " A \ \ o TI ovv, ' rjv o° iyoi, fjbdOrjfjLa dvayteacov 30 dvSpl 0r) eiyev TTO\€/JLCK£ E re teal apid/jLelv Bvvaadai; TLdvroav € 8' el Kal avdpcoTTos eaeaOac. fidOrjfjua oirep eyd>; d\yovT(ov To irolap; <j>vaec elvai fidWov 'Ei/i/oefc ottv, elirov, irepl TOVTO TO ILwhvvevei, r&v Trpb? rrjv <Sv grjrovfiev, yjpr\ o/>0«9, €\KTCKG> OVTI TravTaTTao'i 7rpo9 ova-Lav. O) irevpdaofiaty rjv S' eya), TO y vorjatv avr
U&$,'e epol BOKQVV BrjX&aac. a ydp to him by Aesch. I.e. Soph. Fr. 379 and bo. " For the sense cf. Laws 819 D, where Eur. I.e. Aeschylus also gives Prometheus the Greek ignorance of arithmetic appears the credit of the discovery (P. V. 459 f.). tO PlatO OVK avdpUTTLVOV dXXd VT)VU)V TLV&V elvai fjJaXKov dpcu/xdrtav. The know27 KO£TOI KTX. 'Well, what d'ye think of Agamemnon for a general now ?' ledge of number is one of the characterKCUTOI (lit. 'and yet' sc. if this was true) is istic differences between man and the lower animals: see Tim. 39 B and [£/>in.] often thus used to introduce a question 978 c. 'cum quadam indignatione' (real or, as here, feigned); for examples see Kugler de 6 2 8 A 1 4>vt you think of Agamemnon as a general?" (explained in 515 c). misses the rjdos of the original, which is 3 T6 7* <|tol 8OKO0V. Cf. 517 B n. correctly reproduced by Schneider and Plato is careful to eschew the appearance Jowett. of dogmatism, even where his convic6 2 2 E 30 Kal XpyC£cor6a£ T§ KTX. KCU tions are most profound. 'also,' because " et alia rum rerum et arith6 2 8 A—624 c / distinguish (says metices peritum imperatorem esse decet" Socrates) bettveen two classes of perceptions, (Schneider). Cf. vi 506 A. The word is those which stimulate the intellect, and omitted by II1 q SJ and some other MSS. those which do not. To the former belong ical may of course be spurious, but it was all such sense-presentations as are selfnot likely to have been added by a scribe, contradictory. We have here^ for exand the balance of MS evidence is in its ample, three fingers. Sight tells us that favour. The other variants (17 and rj TO each is a finger. So far there is no conand /xaWov ij in place of KCLI) are corrup- tradiction and the intellect is not roused. tions due to the erroneous idea that ^\\o But it is otherwise with size and smallTI is ' any other' and not * nonne.' ness, thickness and thinness, and the like. 31 pdXXov Si KTX. . fiaXKou 5^ is * vel The perception which reports that suchpotius,' as usual. Avdpwros—* human and-such a thing is hard frequently tells being,' not 'anything of a man ' (D. and us that it is also soft, and the same, mutatis mutandis, may be said of all perV.), which suggests an entirely wrong idea. We may compare the Latin use of homo, ceptions which deal with relative qualities of this kind. In such cases the soul is for example in Cic. ad Quint. II 11. 5 "sed cum veneris, virum te putabo, si Sallusti perplexed, and appeals to the intellect for help. The intellect, promptly respondEmpedoclea legeris: hominem non puta- 523 c] TTOAITEIAC Z Trap1 ifiavrcS 0earrj<; yepopevo? el earcp vy el tcadopas, dytoyd re elvai l*vfjLa0t, fj airenre, olov fiaprevofiai. 109 ol \eyojiep teal fir), gvp- Xva teal TOVTO aa^earepop Aet*W, 5 €<j>rj. &eltcvv/ju 817, ra fjuev iv ral? alaOrjaeatp ov irapaKaXovvra • B TTJV porjaip el$ iirlcTKeyfrtp, a>9 iicap&<% VTTO rf)$ aladrjcrecos /epipojiepa, ra Be TravrdiraaL BiaKeXevopepa aiadiffered)*; ovBep vyieq BrjXop in ervx^s G \ovvra, \kye^ ov \eya). ijcelprjp iTncKeyfraadai, iroiovcrj?. icai ra ia/ciaypa^rjfiepa. liola Ov firfv, er)t Xeyeis; Tjp 8' iyco, oca firj i/e/3aipei els evavriav S' ifc/Saipopra a>9 irapa/caXovpra. £ 9 rfj? Ta Tropp erj, auofieva 10 irdvv, ffp B* 4ya>y Ta pep ov ' atadrjaiv irapateaafia* ra ri0r)fiit iireiBap rj ala0r) ing, apprehends * great' and * small' (for 5©» 355 Orpto avdpbs o&div irytit i6r)criv. Strictly speakstimulus supplied by the self-contradictory ing, of course, aXcr$rfs KTX. On alffd^ part of the dialogue, Plato's argument is no way affected by his imperfect TTAATQNOZ no 15 fiaXXov TOVTO r) TO ivavTiov Troppcodev. &v elev coBe Be a \iyay dXXd BTJXOL, SIT iyyvdev aa€a'T€pov eiaec. hoLKTvKoiy o TC a/ju/cpoTaTo? Tldvv y\ €rj. 'H? iyyvOev fioi trepi avT&v [523C irpoarlirTovca KOX 6 BevTepo<; teal TOLVVV opcofjuevovs XeyovTos ToBe O-KOTTCL CLTC OUTOI, afjbev, Tpel? T O TTOIOV ; 6 fiov peao?. Biavoov. AOKTVXOS fiev 20 avT&v alv€Tcu o/noto)? e/ca T iv ioyaTtp, idv T€ XCVKOS edv T€ /L&eXa?, edv T€ 7ra^u9 idv TC \€7TTO9, fcal irav o TI TOCOVTOV. TouTot? OVK dvayicd^eTai TCOP TTOXX&V r] tyvyr) TTJV POTJCIV TL 7TOT* ea-Ti haKTvXof oiBafiov 25 TOV SdtcTvXov TovvavTiov yap rj BdtcTvXov iv Tract, r/ oyfris avTr} a/ia elvai. Ov yap ia-ij/j.rjvev ovvt er). OvtcovVy ffv 8* iyd)y eZ/coTO)? TO ye TOLOVTOV vorfaeto^ OVK b\v KXTJTLKOV oi& iyepTiKov elrj. EttfoTew?. wapa- T t Be Brj; TO /juiyetios E avTtov Kai Tr\v afjLiKpoTrjTa rj o ^ t ? apa itcavcos opa, Ka\ ovBev Biaep€L iv fJLeacp Ttva avT&v KelcrOat, fj iir 30 Trdyps yap iwepeaOatj evydTtp; KQX XeTTTOTrjTa 7) fiaXaKOTTjTa KOI cKXrjpoTrjTa tcai avTjj waavTco? fj d(f>T]; Kai 15 *tr iyyv6fv KTX. (like ws 4yy{r0w 6 2 3 D 20 Idv TC £v \UvrbVi OVK tyytiov (IV 443 B «.). problem of predication, and it was in T«V iroXXwv. Some exceptional natures, trying to solve this special form of the who are endowed with an uncommon antinomy that Plato devised his theory of share of noble curiosity, may find inIdeas. Nothing could be more natural tellectual stimulus even in perceptions or just than that his philosopher-kings such as these: cf. 523 B n. Ast, who should receive their Hrst scientific impulse missed the point, wanted to excise the from the problem which had proved so phrase. Herwerden seriously proposes great an intellectual stimulus in the past, < fid > rbv ' Air6XX«. and which had also led Plato himself to 24 ovSapoti : »at no stage' viz. in the the goal whither he would have his psychological process, not exactly 'never' guardians arrive, the contemplation of (as Jowett, D. and V. etc.). the Idea. nOAITEIAC Z 524 B] ai aXKat al in ovtc eVSew? TCL TocavTa SrjXovacv; rj etcdo-Tr) avTcov • irp&Tov \ fiev 77 eirl TC5 CTKXTJPG) TCTayfiivrj aladr) teal iirl TG> fJuaXatcco T€Td^0act Kal 7 e \ \ € 6 TTJ yjrv)£r) eJ>9 TCLVTOV atcXrjpov re Kal /naXaKov 0{JTG>9, erj. OVKOVP, fjv 8 iyeb, avayKalov irapay- alaOavofiivq; ev TO?? TOIOVTOIS av TTJV yfrvxrjv diropelv, TI iroTe arj/xaivei avTrj r) acadTja^ TO aK\rjp6vy 5 eltrep TO avTo Kal fiaXaKov \iyei, Kal 77 TOV KOV<J>OV Kal 77 TOV ftapeos, TL TO Kov(f>ov Kal fiapv, el TO re ftapv KOV<J>OV Kal TO *ovov B ySapu yap, €rjy avTai ye CLTOTTOI TTJ yfrvxH CLI Kal iTriaKeyfreax; Beo/juevai. ILIKOTGX; dpa, rjv 8' iyco, iv Toiovrois wpSiTOv fiev TreipaTai \oyia/j,6v T€ Kal vorjaiv ^1^77 10 irapaicaXovca iirLCKOTreiVy CLTC ev CLTC BVO eaTiv CKaaTa T&V elcray- yeWofievwv. II&)9 8' ov; OVKOVP eav Svo ^alv^Tai, eTepov re Kal 6 2 4 A 2 irapayyAAci KTX. : ' intimates sense of resistance.' But Plato nowhere to the soul that the same thing is both recognises any such sense, and if he did, hard and soft when it perceives it to be he wvuld call it rj rod KOVQOV Kal paptos, so.' With irapayyiWtL (needlessly susand not r? rod xou<pov KOI ij rod (iapeos. pected by Stephanus) cf. Tim. 70 B TOV The parallel in rl Trore ffrj/xalvei—\4yci \6yov irapayyelXavTos ws ru a5t*os shews that Plato means: * what do the T€pl aura ylyverai npai-is. The English sensation of light and the sensation of translators, together with Schneider, apheavy mean by light and heavy, if they pear to take ws with alodavofjutv-q (*• that it indicate, the one that the heavy is light feels the same thing to be both hard and and the other that the light is heavy?' soft" D. and V.). But such a construction The last clause contains an elegant chiasis difficult (cf. Kiihner Gr. Gr. 11 p. 652) mus. Schneider understands aiirrj ij atand the meaning scarcely satisfactory. ffdtjais as ij atffOrfffis rod aK\rjpovt but it is It should be remembered that touch does better taken as deictic: cf. 516 B, 523 c. not always report that an object is both Otherwise his view agrees with mine. hard and soft, but only when it feels the 6 2 4 B 8 droirot. Herwerden's d-rroobject hard in relation to one thing and pot is an elegant conjecture, in view of soft in relation to another, and similarly diropeiv in A and 524 £ ; but the text is in other cases. This limitation is exmore forcible. pressed by al should be added after alffdavo7e\o$ {Crat. 407 E) between the object of ntvt), but the object can be supplied from the perception and the soul: cf. irapayarc—v.a\a.Kbv. Prantl understands the y4\\€i in A. construction in somewhat the same way 10 Xo7ur|i6v. Seeon\oyiffTiK$525B. as I do. 12 OVKOVV idv KTX. Thus: Percep5 ctiropctV. The word is Socratic: tion reports 'This finger' (let us say) ' i s see on 515 D. It is worthy of note that big-and-little.' Thereupon the soul is Plato, like Socrates, makes intellectual puzzled (diro/re?), and calls in v6rfffis. If dnopia the beginning of Education. See big-and-little appear (viz. to vdriffis) App. II. not one but two, then each of them apa€n) ^ atovingly—if each appears one, and both KT\., which J. and C. erroneously undertogether two—vfrri(ns, conceiving as it stand as a special sense, apparently 'the does of two (rd ye Mo), will conceive of same Which modern philosophers call the them as separate ; for otherwise it would U2 iv FIAATONOI e/edrepov alverai; Nat. Et apa [524 B li/ e/cdrepov, d^orepa Bvo, rd ye Bvo KeywpiGyukva vor\cei% ov yap av d^piaTa 15 ipoei, ' a \ V ev. 9 Op0 Be ye Bvo Meya firjv teal oyfns teal ayatcpov ecopa, C a/A€v, dX\' ov Keyoapia y^kvov, aXXa avyKe'xy^kpop TI. fj yap; Nat. Ata Be rffv TOVTOV cra§r)veiav /xeya av KOX afiitcpov 17 vorjci^ fjvayKacrOrj IBeiP, ov o-vyteexv/ieva, d\\a *A\r)0f). Ov/covv evrevdev 20 TL oiv iroT ean TO fiiya Bccopcafikpa, rovvavriov irodev trpmrov eirepxerai aif /cal TO afu/cpov; ipeadac ff \eivrj. r^iv, TlapTairacn fiev ovv. Kat OVTW hrj TO fiev votfTov, TO 8* opaTov itcaXio-a/jLev. ' ^OpOoTaT, D VIII. TauTa TOLVVV teal apTi eire^eipovv irapaick'qTiica Tr\s Siavoias 25 afia TOt9 ivavTtoi? iavrols ifiiriirrei, Be fir}, OVK eyepTLKa TTJ^ voTjaecos. Bo/cel fiot, OVTO>. Tt ovv; elvai; \oyi£ov. \eyetvy a>9 TCL icTi, TCL Be ov, a /xev els TTJV apiOfios Trapa/cXrjTitca opL^ofxevos, oca WLavOdpeo TOLVVV ijBrj, e7jy /cal TC teal TO ev iroTepcov Bo/cei Ou f;uyvor). ' A W ' €/c T&P 7rpoeipT)jji€PG)p, €rjvt dpael pep yap Uavcos avTo tca0* avTo opdrac 30 aladrjcrei Xafiftdperat, fj aXKrj TIPI I TO CP, OVK &V OXKOP eXr) eirl TTJP ova-lap, £ 27. irorripiav A*II: irfrrepov A 1 . have conceived, not of two, but of one.' see^wesee both asoneand as infinite in numPlato's object is to make out that pdijais, ber. This is also true of numbergenerally\ in order to clear up the ovyicexvutvov n since it is true of 'one? The science of of sensation {did rty ro&rov (TacpfytLav) is number is therefore a suitable study on compelled to view sensation's fi£ya-Kai- educational as well as on utilitarian CfxiKpbv (for example) separately, i.e. as rb grounds, provided it is pursued in such a fUya and rb nOAITEIAC Z 525 B] iirl TOV BatcTvXov eXeyofiev ivavTicofia, ware firjBev fiaWov iintcpivovvTos el £' del n ev f) teal Tovvavriov fyaiveaOai, TOV Srj .Sioi &v rjBrf teal dvay/cd^oiT diropelv ical Qqruv Kivovaa 525 irore evTiv avrb avra> ajjui oparcu iv eavrrj rr)v evvotav TO ei>, real OVTW TWV \ dyvyobv av iv avT
ri &v elr) teal peTCi- 35 iirl Tt)v TOV 6W09 Oiav 17 Trepl TO £I> fidOrjcns. 'AXXa i, €(f>7), TOVTO y* €%€i ovft rjKKTTa 7) 7T€pl TO OVTO o^rt?' cifia yap TaifTov d)<; €v T€ opwfiev ical a>9 aireipa TO ev, f)v 8* ey&), real %vfiiras apid/ios S' ov; TO 7r\r}0o$, TavTov iriirovde Ovtcovv TOVTO ; elirep lift)? 5 ' A W a /JLTJV XoyiGTUcq re ical dpidfMr)Tt,/C7f irepi dpidfiov B Kai fidXa. TaOra Be ye (paiveTai dytayd v(t)<; fxkv ovv. *£lv ^Tovfiev iroXe/jLiKG) fiev yap dpa, ' irpo? aXrjOeiav. a>? eoi/ce, fiadrjfiaTtov $id ra9 Tafe*9 dvayicalov c6 iraaa* 'Tir€p~ hv elr)' fiaOeiv Tavra, i\or yeveaetos ilfavaBvvTi, fj 10 "Eart TauT*, € TOVTO I I : 6 2 4 E 31 ct 8'cU£ TU KTX. A visible b> is always seen both as tv and iroXXd (one wood, many trees; one tree, many branches etc.)33 kv avrcp is not iv T A. presents us with three separate cases of the contrast between h and xoWa. TOVTO (see cr. n.) is preferable to Totfry, which appears in no MS except A, and would be superfluous after elrep TO h>. Two MSS do in point of fact omit the word altogether. 6 XT6 is in reality more elegant. The TiKrf) with Gorg. 451 C, Charm. 166 A, marked antithesis between ^ irepl T6 Pol. 259 E (on XoyuTTucii) proves that he iv fi&Sriffis ('the intellectual apprehension of the one') and TJ irepl TO airrb 6\J/LS did (Rothlauf, 1. c. pp. 19—21). Plato does not insist on the distinction here, ('the visual apprehension of the same') but we may reasonably suppose that his makes it clear that T6 aM means 'the same' as that with which ij ftaOrjats was pupils would begin with XoynTfxoi {XoyurTLK-fi) and rise from thence to apidfirrrucfi: concerned (viz. T6 iv), and not (as Hercf. c, D and Laws 817 E, 819 A ff. See mann imagined) 'one and the same object of vision' (like TOMTOV presently). Plato also on Xoyi nAATflNOZ [525 B vXal; 7TO\€/UKO9 re zeal (f>iXoao(f>o<; Tvy^dpet top. Tt fitjp; Tlpoa- TJKOP Si) T6 fjuddrffia hp elrj, c3 TXavKcop, po/jLoBeTrjo-ai, teal ireiOeip TOV9 fiiXXoPTa? iv TT) iroXei TWP fieyicTcop fMedegew iirl XoyurTV/crjp 15 ' lev at zeal apOanrrscrQai avrrj^ /x-t) ISICOTIKWS, a \ V ei&>9 hp iirl 6eav C T779 TWP dpcd/Mop PT]<; ovSe 7T/Da9 ftdpip a>9 ifiiropovs iroXifjiov T€ Kal fj KaTrrjXovs fieXercovTa^, a \ \ ' eveica avTrj? rr)$ yfrvxfjs paaTcoprj*; /j,€TacTpof)<; diro y€P€ KaWtcrr', €(fyrjf Xeyeis. Kal 20 fit)p> rjp 8' iyco, PVV /ecu ipvow prjOepTOS TOV irepl TOV<; Xoytcrfiov^ 1 fiaOij/xaTos, C&9 teofiyfrop iaTi KaX iroXXa^fj yji-qay^op TJ/MP 7rpo9 O D /3ov\6fie6a, idp TOV ypcopi^ecp €P€Ka Tt9 avTo iirLTrjSevr}, dX\d JJUTJ TOV KaTrrjXeveip. II77 Brj; €9 a<j>6Spa apeo TTOC ayet, TTJP yfrvj(rfp teal irepl 18. />$VT}S I I : avT&p TCOP dpidfi&p re A. Shorey points out (Chicago Studies I p. 'nature of numbers' i.e. the Ideas of 222 n. 4), comparing the double meaning 1, 2, etc., because only then will he know of rrapapofiia in IV 424 D. \oyiap.bv in Numbers dialectically (vi 511 B). On 524 B prepared the way for this; and the the use of #tf Kal aMs elirdrros with my note ad loc. (TOV. 5 2 5 c 15 e&xv-r-ftvTtj. The*nature \oyi 5 2 6 A] nOAITEIAC Z dvay/cdfci SiaXeyeaOai, ovSafifj airohe'xpiievov, idv n$ avrfj 6para 25 7) airra acofiara e^ovra^ apiOfiovs Trporeivofievos BiaXiyrjTcu. olcrda E yap irov TOVS irepl ravra heivovs ' , d>9 idv TI$ CLVTO TO §V itr^X^PV TCS \6y
iav crv K€pfjLaTl%7}<; avT0t i/celvoi TroXKairkadtovaLV^ evXaffovfievoi firf wore avf) TO ev firj ev aXka iroWa fiopca. 'AXrjdiarara^ €r), \eyei9. 30 526 Tt ovv oiei, do Y\av\tc(ovy €t TI$ epoiro avrov<;,*£l Oavfidcnot, irepl TTOLCOV api6fjb(hv BtaXeyeade, iv ol? TO ev olov V/JL€L<; CL^IOVTC 27. feipoto *S,q'. deivovs SOo All, sed 5i5o punctis notavere A a II a . S ^ : aj-iovre' tarw A : aJ-iovvre (sic) iarlv II. 1. and App. I. For atirCiv in this sense cf. obstinate fellow who will not admit the airrb T6 %V in E, avrrj ry votfcrei. 526 B indivisibility of their unit. The words v ' again' in D. and V.'s translation and &pi6fiu>p avrufv dAV oi> crdofxara 4x^ 'back TUU [£/>in.] 990 C. "they multiply it back again" correspond to nothing in the Greek and suggest an 27 Sctvovs. The word 5i)o, which was originally written after dctvofo (see cr. n.) erroneous idea; nor can the Greek mean "that division is regarded by them as a in A and II, is probably due to a marginal process of multiplication, for the fractions adscript on the words idv ns aurb rb iv of one continue to be units" (as Jowett iTTixetprj—ri/xveiv. Burnet neatly conjecsuggests). Each of these explanations tures deivovs aft, but ad is inappropriate misses the humour of the original. The here. 5 2 5 E 27 4av TVS KTX. avrb rb %v word twpia is doubtless genuine, though its rejection (proposed. by Herwerden) means 'the unit itself i.e. the mathematical number * one' which is ex hypothesi would improve the antithesis. Cf. fiopiov y ov54v(5(526 )A), for which and by definition aptpurTov Kal ddialpcrov re ixxov &v tavry (Theo Smyrn. 18). If any one mainfxopia here prepares hthe way. 5 2 6 A 1 ircpl irotW KTX. On the tains that the mathematical unit is divisible, the mathematicians KarayeXwl re derisive woTos see 522 D n. Mathematical ovTai teal oi>K airodix ' Qu& mathemati- units are in every case (iKacrov) equal cians, they never condescend to justify each to each (wdv iravrl), and destitute either this or any other mathematical of parts; whereas sensible units (e.g. one horse, one cow etc.) are not equal to each definition (ovdtva \6yov otire avroh otire &\\ois in &%IOV<TI—5td6vai VI 510 C), andother, and are divisible. In wdv wavrt think it ridiculous that any one should Plato copies the formal language of mathematics: cf. iKartpav iKartpa and question the foundations of their science. the like in Euclid passim. For the sense The moment they begin to render an account of their i/irodtaeis they cease to see Phil, 56 c ff., where these two kinds be mathematicians and become 5ict\e/cof number are made the basis of a disTIKOI. See also on VI 510 c and App. I I I . tinction between philosophical or scien28 4dv o-$ KcpfiaT^-ns KTX. : *if you tific and popular or unscientific dpidfirjmince it, they multiply it.' Ifyou insist Ttm>. It should be carefully noted that a plurality of mathematical units is exon dividing their unit, they insist on mulpressly recognised both here (lv ftvplwv firfScone and indivisible as before. *I cut that unit up!' you exclaim. ' I multiply fdav dWrjv dWrjs 5ia4pov rTAATQNOZ n6 laov re etcaarov TTCLV travrl e^ov tv eavrw oiSep; ri [$26 A teal ovSe afiitcpbv Staepov fxoptov re av olei 5 eyooye, ort, irepl rovrcov \eyovo-w, avrov? airofcpivaadai; wv Biavorjdijvai a\Xo>9 8' ovSa/jicos fMeraj^eipl^eadac hvvarov, c5 i\et ore ra> ovn avayicalov €>7r io avro. irdvra ' avTtjv rr)v aXrjdeiav; Tt 8i; Tovro iyx^pel, c Opa rjfuv Ktvhvvevet <j>aiverai ye irpoaavayicd^ov fiovov elvcu rb fidOrjfia, avrfj rfj vorjaei xprjaffai rrjv B Kal fiev Sij, erjt 68pa ye Troiel roBe tfSr) eVecr^e^ft), a>? OL re (pvcrec Xoyt&rucol €t? ra fiaOi]/xara G!>9 €7ro? eiirelv oljels fyvovrai, oX re ftpaSel*;, &v ev rovrw TraiSevOayai Kal yvywadtovrai, ichv firjSev a\Xo 0)€\rj- dcoaiVy oyLta>9 eU ye rb 6%vrepot, avrol einhihoaGiv; "Eanv, er), 8. ovrco. avrcSp yiyveaOat Kal 7rdvres firjv, ' eo? iywfiai, a ye C rp II: om. A. which only one exists, the Mathematical and the Sensible, of each of which there are many. See on vi 510 D and App. I, where I have quoted further evidence on this subject, and endeavoured to explain the philosophical truth which is contained in the Platonic doctrine of mathematical numbers, magnitudes etc. as intermediates between the Ideas and sensibles. 5 «v KTX. U>V is for ire pi wv rather than a (as J. and C. hold): cf. VI 510 D thought far more than now, and been, from the Platonic point of view, all the more valuable on that account as an educative discipline. The treatment of numbers by Euclid Books vn—x will illustrate Plato's observation: see Gow Gk Math. pp. 74—85, with De Morgan's remarks there quoted. 16 4s Toirro. ws='quam* instead of 1} is found sporadically in Greek literature after comparatives: see my note on Ap. 30 B, 36 D. To say that in all such cases oti vepi Totirwv diavooti/JLOfoi, and (for the the comparative is equivalent to o0rw grammatical construction) in 402 A n. with the positive is only to shelve the dutyorjdfjvai should be understood in the difficulty; and it is better to recognise technical sense of vi 511 E. the usage as exceptional than summarily to dismiss it as a barbarism (with Thomp7 T £ OVTI dvayicatov. Perhaps with a play on irpo KTX. is an im- knowledge is ever-existent Being. For portant principle with Plato, who does this reason we shall prescribe the study not believe in any royal road to learning: of Geometry\ a subject which is moreover cf. 530 C and vi 503 E. In antiquity, practically useful and an excellent eduwhile algebra was still unknown, apiScational propaedeutic. f must have taxed the powers of 6 2 6 c ff. On the subject of this 526 D] TTOAITEIAC Z i^co irdvov irape^ei ovBe noWa fiavddvovn av evpois a>9 TOOTO. 117 KOV fieXerdivri, OV yap OVP. ovtc av paBlw TOVTCOV ovtc a€T€ov TO fiddrjfia, d \ V oi aptaroc Bevreot, ip airtp. IX. Ta? vcr€i$ Trai- av/j,r)fit, rj 6° 6V Tovro fikp TOLPVP, elirop, ep r)fup /celaday iXp/jLevop TOVTOv GKeyfrcbfieda apd rj yecofierpiav, 15 Tldpreov 8r) evetca €<jyr), Xiyeis; Bevrepop Be TO TC irpoarjKei r^iiv. AVTO TOOTO, fjp 8* iyd>. To irolop; 20 "Oaov D €rff irpos I TCL TToXefiLKct avTOV T€iP€it BTJXOP OTC TTpoarfKet,' yap Tas aTpaToireBevaei? Kal KaTaXijyjreis ^dapioap Kal Kal iKTacei? GTpaTias Kal oaa Brj aXXa o^/iaTtJOVOY r a ireBa iv avTaU T€ Tat? fid^at^ avTov yecofieTpiKos Kal fir) cop. 16. tv cOpois II: avetpois A. Kal Tropeiai*;, Biafyepoi av avTO* 25 'AW* OVP StJ, elirov, 7rpo9 pep TCL 19. tv S q: iv All. 26. #) A 2 II: om. A1. the Tpurn) a^7?, i.e. presumably the line, which, according to the Pythagoreans, is a collection of points (cf. Laws 894 A and Rothlauf l.c. p. 51). And in point of fact the line represented number among the Pythagoreans exactly as the point is the geometrical symbol for the jte 01 (Comment, in Arist. p. 117. 26 d HX&TWV unit: cf. ix 587 D n. Hence ^x^/ " ' ro&rov: we take the dcvripa 0^17 after ov Kal irpb TTJS Siarpi^iji iireyiypaicTO the first. See also App. II to this Book, 'AyeufiirpriTos fiij elvlra, Tzetzes Chil. VIII 973 firfdeis dyeufxirpTiTos elalruj /JLOV and App. I to Book v m Part 1 § 2. ri)v (TTtyriv, Proclus in Euclid, pp. 29 f. 21 ^j ycuiuTptav KTX. The sequence Friedlein TWdruv KadapriKty T17S ^vxn* —Geometry after dpiOnrjrrtx-f)—was proKal avayojybv rty /xaQyiiaTiKty elvat Qs bably a usual one with teachers, even in &iroalj>€Tai1 ri)v ay\vv &<paipoucrav rod Plato's time: see Grasberger Erziehung poepov rijs diavoias Qurrbt KT\., and D . L. u. UtUerricht II p. 340 and cf. App. II. IV 10 irpds Si rbv /ATJTC fiovt\olas. Among Plato's companions Practical necessities of this kind probably or pupils in the Academy, Eudoxus and originated the science (Gow Gk Math, Menaechmus rendered the most conspicupp. 134 ff.) and gave it its name yewous services to mathematical science (see fxerpla. The name fxadrffxara (or fiadrffiaAllman Greek Geometry from Thales to rucd) in the special sense of Mathematics Euclid pp. 129—»79), and Euclid himowes its origin, no doubt, to the position self, according to Proclus (in Euclid. occupied by mathematical studies in p. 68), was T # vpoatpiaei HXCLTVPLKOS KOX Plato's naOJinara: but the usage itself r% ia Tafrry oUetos. That b debs is not found till Aristotle (Rothlauf l.c. del yewfjLcrpci was a characteristic and p. 18), although it is clear from [Epin.] profound saying of Plato's (Plut. Conv. 990 D, that some Platonists resented the section consult Blass and Cantor referred to on 524 D, Rothlauf l.c. pp. 50—69, and App. II to this book. The great importance attached by Plato and his school to geometry and kindred studies is attested from many sources: see for example Philoponus in Arist. de an. I 3 Disp. VIII 2. 718 c ff.), on the meaning of which see App. I. 19 T £ i\6\uvov TOVTOV. Nyeufxerpla i.e. T) rod iirnridov (plane surfaces) nyxryHarcla (528 D ) concerns itself with Scvripa atii-r), and Stereometry with rpLrri atifri, we may infer that dpidfxrjriKr) deals with ycXoTov ovofia yeufxtrplav. . Glauco repre- sents the practical point of view throughout : cf. 527 D. 6 2 6 D 25 Kal iropcCatt. "Scriptum vellem Kal iv wopelais " (Scallbaum). The idiom is Common enough: see KtihnerBlass Gr. Gr. n 1, p, 548, TTAATfiNOZ [526 D /3pa%v TI av e%apteol yeco/jLerpla? re teal Xoyiaftoov fioptov u8 rovavra TO Be TTOXV avrr)<; teal TroppcoTepco irpolov irpbs iteelvo reivei, Trpos TO irotelv 30 IBeav. relvei Se, a/j,iv, irdvra /canSelv avToae, ateoTreladai, ' Set el re E paov oca eicelvov rov TOTTOV fxeraa'Tpe^eadaL, ev cS earl TOV 6W0?, o Sec avTrjv iravTi Qvtcovv el fiev ovaiav Tpoinp ISelv. dvayted^ec 0edaao'dai) ov TrpoarJKec. <$>afjL€v ye rtfv rov dyaOov dvayiedl^ei 'tyvyyv eU TO evhaipoveaTaTov 'Op#o?9, €?<£T/, Xeyei?. Trpocrrjtcei, el Se yeveaiv, STJ. ( ) I ) TOLVVV TOVTO ye, \ rjv 8% ey dfjLia/3rfT7]aovatv rjfilv oaot, zeal cfAttcpd yecofieTpia? efnretpot, OTC 77 iTna-TTf/jur} irdv Tovvavriov e^ei TOIS ev avTy Xoyois VTTO TWV fi€Ta^€Lpi^o/jLev€Ov. U0)9; erj. Aeyovai \e70- fiiv wov 5 fidXa ye\ol(o<; TC teal dvayicaL(o<; * o!>9 yap irpaTTovTe^ T€ ical irpdfeoK evetca iravTa<s TOU9 \6yovs Te tcai irapaTelveiv iroiovfievoi teal irpoaTidevai xpotbv II: irpocriov A. Xeyovacv teal irdvTa OVTCO 32. o n:oi) A^oC A2. 5 2 6 £ 31 TO cv8ai|tov^ TTOAITEIAC Z 527 C] 119 B TO 8* eari, trov irav TO /jbdOrjfia ' yvdaaeo)^ eve/ca eiriTrjSevofievov* Yiavrdiraai wolov; fxev oJip, er)» Ov/covv TOVTO ere Sio/jLoXoyrjreov; To 'fl? roO del OVTO? ypcbo-ecos, a \ V ov rov irori TL yvyvofievov 10 ical diroXKv^evov. ye EvofioXoyrjrov, eartv. e 'OX/eov apa, eXt] dv ical direpyaartKov yap del 6W09 17 © yevvaZe, ifrvxfjs 7r/oo9 i\ocr6ov Siavolas aya'&'xelv a vvv Karto ov Beov e^ofiev. irpo<; TO f Xl? olov re pdXiGra, e C f fi? olov T' apa, rjv 8* ' eyca, fjbdXiara TrpoaraicTeov, O7ra>? 0/ €1/ T ^ 15 COL /jLrj&evl rpoirtp yeoofierpias ii. i 2 del*ovTai. xal yap 1 €^ofu>\6yriTov U et 7p in marg. A : e5 SioixoXoyrjTiov A . A l l ^. 8 T^ W: * whereas*: cf. 1 340 D n. 6 2 7 B 10 TOO del ovros. Plato held the objects of mathematical study to be dtdta ical aiclvriTa 'eternal and unchangeable' (Arist. Met. A 6. o.87b 16: cf. vi 510 cff., vii 526 A n.), but not Ideas. The Platonic meaning of rod del 6PTOS is certainly not exhausted by the observation that " the truths of every science are always true" (Bosanquet). ivros implies substantial existence, independently of our thoughts, and independently also of particulars. The existence of TO jxadrj- rd 16. d^£oi'Tai S : (e.g. Lack. 185 AfleWybp irov i\ xpy ij TavavTla yevofiivuv KT\.): cf. also (with Schneider Addit. p. 57) Procl. in Tim. 136 E TOV—a&cuplrw? ir&vra HVTOS et al. The indeclinable form adds to the emphasis, and indeed nvbs (if placed after TOTI) could hardly stand at all. Schneider translates *'des etwas werdenden und vergehenden," apparently taking TL predicatively with yLyvoiUvov. But the expression 1 that which becomes something' suggests a substratum underlying yiyvdfievov, whereas the only correct antithesis to 6v (rod del (MLTLKd a s fxi/x^fuiTa T&V 6vT(av ox c o p i e s 6VTOS) is yiyv6fi€vov itself. Stallbaum wrongly explains TL as " aliqua ratione." of the Ideas, 'moving in and out o f the A few inferior MSS omit the word. I material substance of the Universe, which believe the text is sound, though possibly they stamp with an infinite diversity of TL should be accented, as in the exactly forms and shapes, is a cardinal doctrine similar Aristotelian usage of TLS " a d of Plato's physics (Tim. 50 c al.), and significandam TTJV dTOfi&rrjTa" (Bonitz Bosanquet appears to me to rob the Ind, Ar. p . 763) e.g. 6 TIS dvOpunrot* words of Plato of half their significance, The use of irori also reminds us of the in the fruitless attempt to find in his wore* of the Categories. ontology nothing but what commends itself to certain schools of philosophy 12 -ycwjwTpixii is an adjective (Schneiin the present day. See v 476 E and der). App. I. 14 nAATQNOZ I2O [527 c Trdpepya avrov ov crfii/cpa. Uola; rj o° 09. "A re $r) , rd wepi rov irokefiov, teal Srj teal irpb? iraaa ware tcdXktov dirohi^eaBaLj tafiev wov OTL T^5 o\
e<jyq. Aevrepov Si) rovro Ta> iravrl fievroi X. TV Be; ' rpirov 0wfjL€v darpovoplav; r) ov So/cei; y €rj* TO yap Trepltopas evaiadrjTorepcos €x 24. vr) At", nOayfiev fidOrjfia TOU veois; 'Eftoi D ^ i/Jioi yovv II : ^017' ovv A. 17 a v r o v : viz. rod f ^ f 18 x a l Sij Kal KTX. S e e o n 5 2 6 B. 20 ^|i|Uvos ri. Herwerden excises re, comparing 526 D; but the MSS are a safer guide. 6 2 7 c—528 E Shall we prescribe Astronomy as our third subject ? Glauco approves 1 pointing to its usefulness in practical affairs. After reproving his friend for advocating the Platonic curriculum chiefly on this ground, Socrates observes that the solid should first be studied in itself, and afterwards the solid in motion. In other words Stereometry should precede Astronomy. Although the problems of Stereometry are not yet solved, we may hope for success under proper guidance, and with the support of the State. 5 2 7 D ff. On stereometry in the age of Plato see Rothlauf I.e. pp. 69—74, Cantor I.e. pp. 194—202, Tannery Rev. Phil, x (1880) pp. 523 ff. The most famous stereometrical problem of Plato's time was the so-called • Delian problem' or duplication of the cube, and it is highly probable that Plato had this question in nis mind when he wrote the present chapter. A dramatic poet, whom Valckenaer supposed to be Euripides, had already made allusion to it in the lines 386 E f., and Johannes Philop. quoted by Sturm Das Delische Problem p. 10). Plato favourably entertained their application, and the students of the Academy set to work with extraordinary enthusiasm. A remarkable stimulus was thereby given to the study of stereometry, and the Delian problem was successfully solved. The anecdote may of course be apocryphal, but we have not the smallest reason for rejecting it. The memory of such incidents is usually cherished with peculiar care in the history of a College, and Eratosthenes (276—194 B.C.) was born only seventy-one years after Plato's death. In any case the duplication of the cube may well have seemed in Plato's time a question of the first importance for the purposes of stereometrical science, for, as Tannery remarks (I.e. p. 256), the duplication of the square, which had already been discovered (Men. 82 B ff), was believed to be the key to plane problems, and so it was probably surmised that the 5tir\aovs Si rods irapa r £ and Xenophon there quoted, esp. § 4 nXaTwvt i¥ AKadrjfxlq. ycu/itTpas d£iovv iictXeve 8i Kal avrpoXoylas ifxireipovs yiynfrrois evp€LV T6 farvbixevov (Eratosthenes, veadai, Kal ra(m\% fiivroi fi^XF T°v vvKrin quoted by Eutocius in Archimed. i n pp. re upiv Kal fxrjvoi Kal ivtavrov SuvaadaL 102 ff. Heiberg. See also Plut. de gen. &Kuv Kr\. and infra ras upas rCov Socr. 7. 579 B—D and de d ap. Delphos 6. y StayiyyitXTKOvres. The ana- TTOAITEIAC Z $27 E] ov CTparrjyia (JLOVOV yeaypylq ov% TJTTOP. ovBe vavriXia 121 Trpoarjtcei, aWd iroWovs, fit) Boicjjs a/yfir) ov irdvv av\op, d\\d fiadrffiaaiv teal 25 ' H S U ? el, r\v 5' iya), ore cot/cas SeSiort TOUS ^a\€7roi/ Triarevcrai, on k/cdarov opyapop rt, ^v^r}? iiacadaipeTal TO $ earip ip TOVTOIS rols T€ tcai dva£a)- E TTvpelrcu ' aTToWv/ievop Kal TV4>\OV/JL€POP VTTO TCOP aXXxop iirirrjBeV" 30 dp, KpeiTTOP OP aa>0rjpai fivpicov ofifidrtov fiopq) yap aiTw 6 par at. ot<% fi€P ovv ravra l-vp&oicei djj,r)%dpa>$ a> €i$ Xeyew oaoi Bk TOVTOV firjha^fj T} logy of this passage suggests that in Plato Kal (* both') wvutv KCLI iviavrQv depends on cupas, which is the accusative plural: cf. Laws 812 H eifaiffS^rovs deiv yeyovivcu T€pl re rotit pvttfxovs KT\. Practical astronomy will enable one to tell both the time of month and the time of year by looking at the moon and the sun. For dfpaj fn\v(av cf. also, besides the passage of Xenophon just quoted, Eur. Ale. 449 f. Zraprf KVKXCLS dW/ea Kapvdov irepivlaaerai wpa ' /ATJV6$ KT\. Schneider and the English translators take w/>as as genitive and parallel with firfvwv /crX., but it is difficult to see what evaiWpws iX€Ly irfpl t^&vTuv can mean: for ivifitXeiav iroicifftfcu ivtavrou nai wp&v in VI 488 D is quite different. Schleiermacher translates the passage correctly. / €vac 28 \aXerr6v. Cobet's irayxd-Xeirw (after Nicom. Introd. Ar. 111 7) is a wholly gratuitous change: see App. VII. 29 {KCUTTOV. Every human being has an opyavov $vxy* viz. vovt: it is indeed the possession of vovs which makes him at once truly human and therewithal divine (vi 501 B ».). The genitive is much more expressive than &c<£fT spearian vehemence and profusion. Cf. 11 365 c «., and see the admirable remarks on metaphor by the author of the treatise irtpl i)\povs 32. 4 TT\J]0OVS Kal TdXfiys /J-era<pop£)v—rd etiKcupa Kal r)iu Ibid rtva d\e£t(papixaKa, &ri r £ podly rrjs <popds ravrl Trt XiyovTi. The eye of soul is purged of its blindness: its smouldering fires flame forth afresh. To translate ** * is polished ' like a soiled mirror " (J. and C ) , besides being wrong, falls far below the level of Plato's ti\J/ot. The chiasmus in iiacadalperm—TwpiXo^fievov adds to the literary effect. On other readings in this passage see App. VII. 6 2 7 E 32 ots |Uv oiv KTX The logical sequence is somewhat difficult. Do not (says Socrates) be so anxious to persuade ol rroXXoL of the usefulness of our curriculum. Its true utility is difficult to understand, and ol TOXXOI will not easily be persuaded of it. Those who agree with us about its true utility will highly approve of your proposals; but ol iroXXoi will not, for they can see no practical advantage (worthy of mention) accruing from them. 56£etj Xtytw attributes the proposals to Glauco as in D (XT) doxys—irpo<j* T&TT€ivt and aXXriv is said with reference to Toirrov. To the uxpeXia of intellectual salvation such persons are blind; and they cannot see any other, i.e. any practi* cal uxpeXLa worth mentioning in Plato's studies. &\XT]V cannot be understood as *' beyond their practical applications" (D. and V.) unless we refer it to Glauco*s remark rd ydp vcpl KTX. in D, to the detriment both of grammar and of sense. [527E TTAATQNOZ 122 l ae \eyeiv 35 d%lav \6yov ovSev aWrjp yap air avr&v oi>x opaxrw Me\lap. afcoirei OVP avroOep, 777309 iroTepovs SiaXeyei,' 17 ov I 7T/9O9 ovScrepov?, Tou? \070u9, aWd aavrov 6opoh yw)v ovS* dv avT&v ovaadcu; evetca TO fieyia'Top iroiel 52$ aX,\^>, el T19 TL hvvaiTo OI/TG>9, €rj, aipovfiai, Xeyetp re tcaX ipcordv /cal dvoKpiveadai. 5 €49 Tovirlcrw ifiavrov air evetca TO WXCUTTOV "Avaye rolvvv, fjp S* eyd>, vvv 8rj yap OVK 6p0(5$ TO €%f}$ iXd/Sofiev Tjj yecofieTpia. €opa ov / € $ ; (TTepebv XafHovTes^iTplv avTo naff T ^ SevTipav avTo \a/3elv av^rjv TpiTrjv Xajiftdpeiv. ' opdoos Se B earc he irov TOVTo irepl TTJP TWP KV/3OOP av^rfp /cal TO fidBovs ikSTky 10 yap, €<jyrj' dWa TavTa ye, do 2a>/cpaT€9, Sotcel ovira> 6 2 7 £ — 5 2 8 A 35 cricrfirfi otv KTX. ' Very well: make up your mind once for all with which of these parties you are discoursing: or are you not addressing your remarks to either, but' etc. ? Glauco's insistence on the practical uses of astronomy may be all very well with a popular audience, but are out of place in a philosophical discussion. For this peremptory avr6d€v cf. Symp. 113 A. ov xpbs ovSe- ripovi lit. 'not to neither': cf. the familiar fiaWov ij oi for fiaXKov r\ (Kiihner Gr. Gr. II pp. 771—773). I understand rj—ouaadcu (with Ast) as an independent question : for it is difficult to supply * whether.' Schneider's objections to this view are based on the idea that rj oO (if interrogative) must have an affirmative answer; but oi> has nothing to do with 17, and only balances d \ \ d : cf. Ar. Plut. 372 fiQv ov K4K\O dXV fjpxaKas; Plato makes this clear by placing the two contrasting clauses in close juxtaposition, ov is omitted by A and some inferior MSS. The text is, however, sound, and none of the proposed corrections— au for ou (Schneider), el wpds oi/feripovs (Madvig), ovdk Tf>6s irtpovs (Cobet), el ovdt irpbs irtpovs (Baiter), rj icou rrpds otidcrtpovt (Liebhold)—will bear examination, though Cobet's deserves the praise of elegance. 5 2 8 A 4 ava^i—els TovrrCo-w: 'fall back then': cf. Ar. Birds 383 warf M tr/cAos, with Blaydes' note. The metaphor is not naval (as Ast and Stallbaum hold), but military, nor is dvayeiv (vavv) even in naval language 'inhibere,' but *put out to sea,' as in Hdt. v n 100, v m 76 et al. and occasionally in Attic (for dvdy€ 5 ovK<5p6«s: see on rd ixo/J^yOP TOUTOV 526 c. The subjects ought to follow each other in the order of their complexity: see App. I I . Plato's error was of course deliberately 4i contrived to emphasize the principle which it violated " (Bosanquet), and also, it may be added, to enable him to call especial attention to the study of Stereometry, on which he laid very great stress (527 n ».). 7 ^Si) should be taken with 6v ('already in revolution'), not (as D. and V.) with \af56vT€S. 6 2 8 fi 8 Scvrlpav avfrv KTX. It is better (with Schneider) to translate atil-ri by 'increase* than by 'dimension'; for ati£r} always implies something increased, and in the phrases devripa aH^ri etc. this 'something' is the point. Among the Pythagoreans, who probably originated these expressions, the line was regarded as an aO^-rj of the point, the plane of the line, the solid of the plane. See App. I I . 9 Kvpwv avjtjv: 'cubic increase,' i.e.. the increase which belongs to, or results in, cubes, with perhaps also a play on a different sense of Kvfiuv aC^Tjp, ' how to increase cubes,' as in the famous 'Delian problem' of the Snr\a also Tannery 1. c. x p. 525). See on 527 D. But as cubes are not the only solid bodies, Plato adds rb (3&0ovs jieTixoP* By Aristotle's time the name arepeofxerpLa had been invented to designate the science as a whole (An. Post. 11 13. 78 b 38). 10 TaOni 7c—t]vpija-6ai. Plato does not of course mean to say that the study of Stereometry had not yet been invented, for the subject had already in one form or another engaged the attention of the Py- 528c] TTOAITEIAC Z 123 'd yap, fjv 8' €70!, rd avria* on T€ ovBe/nta TT6\I<; ivrifMo*; avrd %X > wrQww frTelrai ^a\€7ra ovra, iircardrov re Biovrcu oi %rjTOvvT€<;, apev ov OVK av evpoiev ov irpdorov fiev yevecdcu ;£a\€€l 7T0I/, €7T€CTa KCU y€VOfl€VOVy <W? VVV € ^ 6 t , OVK OV 7T€L0OIVTO 01 TT€pl C ravra 12. ^rjTrjrcKol /jL€yaXopovov/jL€voL ' el 8e 7rd\i9 o\tj ^vveirborratol 15 r e A 2 I I : otn, A 1 . 14. OVK—fj.€ya\o thagoreans, Anaxagoras and Democritus (Blass l.c. p. 21, Tannery I.e. X p. 524), not to speak of Hippocrates of Chios, who had concerned himself in thefifthcentury B.C. with the question of the duplication of the cube (Allman Gk Geometry etc. pp. 84 ff.). He only means that its problems had not yet been * discovered' (rjvpijcrOat as in Pythagoras' rjuprjKa) or solved. When and by whom the * Delian problem* in particular was definitively solved to the satisfaction of the Academy, is not quite clear. The tradition which ascribes a solution of it to Plato himself is beset with grave difficulties, as Blass (l.c. pp. 21—30) and others have pointed ointed out (see especially Cantor l.c. d Sturm S D Delische Dlih pp. 194—202 and Das Problem pp. 49 ff.). It is however universallyy allowed that the principle pp involved i l —the finding off "" two mean proportionals between one straight line and another twice as long" (Gow Gk Math. p. 169) —was first stated by Hippocrates of Chios and well known to Plato* at all events when he wrote the Timaeus (32 A ff.: see also Habler Ueber zwei Stellen in Platons Timaeus etc. pp. 1—17). We may perhaps infer from otfirw rjuprpBai that Plato did not think a final solution of this as of other stereometrical problems had' yet been reached: there is at all events nothing in the Republic to justify the curious statement of Diogenes Laertius 4VT{|M»$ f)Cn=ay€ip iv rifirj (538 E). 14 oSs yvv <xci belongs no doubt to the following clauses (iv 419A?*.): but see also on 528 c. 15 i&cyoAo^povoviicvoi is condemned asun-AtticbyCobet(KZ.app. 232,531); but fi€ya\6 \avxo6nwoi (Cobet's emendation) would mean * vaunting': cf. Ill 395 D. 6 3 8 C 15 cl 8* iroXis KTX. is perhaps the earliest demand in literature for the State-encouragement—we might almost say the State-endowment—of pure science (cf. Krohn PI. St. p. 169). Plato implies that in his city this claim will be fully satisfied; and the Platonic Utopia is in fact "la revendication du pouvoirpour la science" (Tannery l.c. p. 521). (vvcirurTaToC KTX. : 'should cooperate with the superintendent' etc. not (as Jowett) 'become the director of these studies': for a special iinfftdrfft—Plato has just said—is needed in any case. Plato's picture of the odium stereometri" that fA/>xtfra5) Trp&ros KU(3OV diwXaaiaafibv evptv, (5s r) and will then be equivalent to tus vvv iyivero Plato reproaches the Greeks for their iin 124 ivTifia><; ayovaa nAATQNOI avrd, OVTOI re dp ireldoivro, £PT6VCD<; £r)Tov/A€va iKaprj yepoiro [528 c Kal fui^cS? re dp Kal owy €^ef iirel Kal PVP VTT6 TCOP TTOWCOP aTLfJua^Ofieva Kal KoXovofxeva, vwb Se T£P fyTOVPTtop, Xoyop OVK e^oprayp Ka6* 6 TL yjp^ciy^a, Ofioos 717)09 atraPTa ravra /3ia virb 20 ^dpiro^ avg/iverai, Kal ovBep ' davfjuurrop aura Qapfjpai. Kal pep D of this further meaning. If there is anyutility of stereometry (as described in thing in this conjecture, to whom does 527 D, E), and are unwilling to throw Plato allude? Not, surely, to himself, their whole hearts into a 4useless' study. although some have suspected the philo19 P^—ayfavrrcu. Hlass (I.e. p. 22) sopher of blowing his own trumpet in a observes that in these words ''sine dubio somewhat similar passage of the Phaedo mathematici ex schola Platonis profecti (78 A): see Lutoslawski's Plato's Logic intelligendi sunt." It is just conceivable pp. 263 f. We are told by Plutarch de —though of course no stress should be genio Socratis 7. 579 c that Plato referred laid on the conjecture—that vwb x*PLT°s the Delian deputation to Eudoxus, telling conceals some complimentary allusion to them that the problem was 00 TOI avXopa particular person. If so, Eudoxus may o W dfM(5\v dccwolas dpueris, aicpws 5£ ras be intended (see above on 528 c). There ypa/j.fxds i)1*, though his character and perthan any of Plato's disciples (Cantor I.e. sonality (see Arist. Eth. Nic. x 2. ii72 b pp. 208—210). For these reasons I think 15 ff.), and even perhaps his name, deit not unlikely that Plato has Eudoxus in served such a compliment. I think Plato his mind. Eudoxus and his puDils seem means merely * through elegance,' i.e. to have been living and working in the through the inherent elegance of the subAcademy along with the followers of Plato ject : cf. T6 ye iirixapi Kal 5iaavTJvai: ' be 16 4VTC|I«>S dtyovo-a. The phrase is brought to light,' 'discovered,' 'solved': illustrated by Lobeck Phryn. p. 419. cf. X 602 D and Tjupijcrdai and ^K<pavrj 18 viro 6i KTX. hvb depends on drifiaabove. Unless Bad ham, Madvig, and £6i&va Kal KoXovdficva. There is a sense Baiter had entirely mistaken the meaning in which the students also arifi&fovvi Kal of <pavrjvatj they could scarcely have conKoXouovvi a subject, which they aadevQs jectured or approved of rotaOra in place jyjTouffiv ( B above). KoXovdfxeva is in har- of atfrd. Plato's language seems to point mony with avi-dv€Tai—though cut short, to some exceptional activity in connexion the study still grows or advances. For with the study of stereometrical problems, other views on this sentence see App. VIII. such as may have been occasioned by the \6yov KTX. The jyjTouvres are the application from Delos (527 D «.), and to {rrrrjriKoL of B—not, I think, Plato's pu- encourage his pupils to hope for success pils, but men who cannot explain the true at no distant date. nOAITEIAC Z 528 E] q, TO y€ lirlyapi teal Bva€p6vr €L7T€ a vvv Btf eXeyes. y€G>fjL€rpiav iridrjs. darpovofiiav €<j>rjv, rayy Nat, ffv 8* iyd>. varepov rrjv ftdOov? avgrj? fAedoSov, ore rrj aarpovoniav, 7ro\t9 fieriy. EZTa 7', €r)y TO /J.€V irp&rov fipaBvvW frrrjaci E avTrjv /Aero, yew/juerpiav darpovofiiav Teraprov Trpayfiareiav K av€X Bte^eXOelv fiaXXov 'Opdctis, €7j, Xeyeis. dXXa yuoi aa€ Tt)v fiev ydp TTov rod iirnriBov fiera ravrrjv, irdvra 125 yeXolco? e^ei, virepfias eXeyov^ opav' ovaav 29. fiddovs. TOIVVV, TJP 6* iyd>y Ti0&fi€v fidOrj/jui &$ vTrap^ova-r)^ rfjs vvv TrapaXenrofjuivrj^ i&v Et/«O9, ff 8' 6V yap, ef*)? ycip ovaav 25 avrijv KaX 0 y€ vvv hrj fioi, w ico/eparcSy 30 irapaXciro/JLtrris A2n?Eg: irapaXnro/xifrjs A 1 !!. with bodies of three dimensions, but in Astronomy we have one additional element, viz. Motion, so that the study of Astronomy, as Plato conceives it, is a degree more complicated than Stereometry, and forms its natural sequel: cf. 528 A, B. Plato's conception of dpi$firjTiic/f and yeu>fierpiK^ would have commended itself in the main to the mathematicians of his day (cf. 525DfT.,527A), although ftpadvveiv ; hence the proverb ffwevde ppa54ws * Eile mit Weile.' See Jebb on they might not have accepted his view of the ontology of these sciences ; but in Soph. Ant. 231. the two remaining subjects of his curricu26 6TI Tfj ^TjTijorii KT\. : not " quia lum, Astronomy and Harmonics, he conita est comparata, ut de ea quaerere sciously and deliberately parts company ridiculum sit" (Stallbaum), but 'quia ridiwith his contemporaries (see 529 A—530 c, cule tractatur': cf. (with Schneider) 530 E—531 c). After every allowance has 529 E. been made for the perfervid enthusiasm of 6 2 8 B—68O C Astronomy will accordingly be fourth in order, and Stereo- Plato's style, it must be confessed that the metry third. Yes, says Glauco ; for as- application of the principles laid down in suredly Astronomy compels the soul to look this chapter would have checked the pro* on high.' On the contrary\ Socrates re- gress of astronomical science. Both Astronomy and Harmonics are treated by Plato plies, as studied at present. Astronomy as branches of pure rather than applied turns the souVs eye down, though the bodily eye looks upward. True astronomy mathematics; and in each of these sciences Plato either discredits or altogether prois not observation of the visible heavens, hibits observation. It must be rememwhich are, like all things seen, imperfect bered, on the other hand, that Plato's and subject to change; it is a matheobject is not to promote the study of matical science, which studies the true physical science for its own sake, but to movements of intelligible stars and uses the visible firmament as its orrery. We provide a suitable irpowaiSeia for those who are to crown their lives by the conshall therefore pursue Astronomy by templation of the Idea, from which every making use of problems and leave the element of sense-perception is far reheavens alone. moved. The astronomy which Plato 6 2 8 E ff. We have seen that the sketches in this chapter is a unique comstudy of Stereometry, the science which deals with rpirt\ ati£-q, naturally follows pound of poetry, metaphysics and mathematics. Besides the powerful appeal the study of Geometry, in which devrtpa ati£r) is investigated (526 c n.). Astro- which it makes to the poetical imagination, it has a permanent value even in the nomy, like Stereometry, is still concerned 6 2 8 D 21 AXXd |M>i KTX. Therecapitulation is intended to emphasize once more the principle regulating Plato's sequence of subjects (528 A n. and App. II). 24 : a proverbial saying, like our • more haste, less speed *: cf. (with Stallbaum) Pol. 264 B. If we airetidofiev Tax^wJ* we are apt TTAATnNOI 126 irepl d&Tpovofilas [528 E a>? opTitc&? iiraivovvTi, vvv TJ av iiraiv&. \ iravrl yap poi So/cel BijXov, on avrrj ye dvaytcd&i T0 8' iyd>, iravrl va} ^ opav teal airo r&v ivdevSe ifcelcre ayei. hrfkov irKr^v ifiol* ifiol yap 7ra)9; etfyrj. '£2? fiiv vvv avrrjv 5 avdyovres, irdvv iroielv Kara) /Skeweiv. Io-o>9, ijv ov So/cei OVTOK. fiCTa^eipi^ovrat irapa aavrip poijaei f/ iarf II ate, €(f>fjy Xiyeis; /carajiavOdvoi ov/c ofi/xacn Oetopelv. 7. i,Zq J Glauconi tribuit A2. Oitc Xafifidveiv /civSvveveu; yap ' teal el Tt9 iv 6pofj vroiiciX- B Oecofitvo? ava/cv7rra)v a\V 'A\XA oi els (f>c\oao dyevv&s fioi Bo/ceU, f)v 8' iyeb, rrjv irepl ra ava> fidOrfciv fiara 529 v i A1. n, ? rfyelcOai, av avrov /ca\a>? 17766, iy 9. vvfftret II: vvtyjtw A. tatas—c&rtOu history of Astronomy as a passionate proparticularly Hippias (see Prot. 318 E and test against mere empiricism, and an cf. Isocr. Pan. 20—28). In ol—-&vdyovTcs emphatic if exaggerated vindication of Plato takes them at their own valuation. the theoretical side of the science. See For the Greek cf. 521 C^i^^s ir€piay(ayTi also on 529 c, D and App. II. €K vvKrepivijs TWOS T)fUpas els dXriOivfy, rod 6 3 8 E—529 A 31 •& fi€Tipx -» ^ astronomy. Glaucoare the two other versions in J. and C. has assimilated the phraseology of Socrates (' raise astronomy to the rank of a science,' without its meaning. ' On high' and 'refer astronomy to philosophy'), as * yonder' mean to Glauco the material Shorey—whose view is more nearly corheavens, not the vorqrbt T6WOS: and he rect—has pointed out (A./. PA. xvi p. thinks the soul looks upwards if the bodily eye is turned aloft! The essence of 5 OVK ayewws: 'with a fine auGlauco's error consists in materializing the dacity,' "non sine generosa fiducia" spiritual; and Plato here warns us against (Schneider), as in Gorg. 492 D O&K dyevvun a danger which is responsible for countless ye—ive^pxei ros, errors, not only in Platonic criticism, but and elsewhere. in every department of human thought 6 2 0 B, C 7 KivSwcvcis Tap KTX. and dogma. See also on 529 B, c. Glauco conceives of astronomy in exactly 6 2 0 A 4 ol els 4>tX<xr<xf>tav dvcCthe same way as the Aristophanic So-yovTcs: 'those who would lead us upcrates ; and this indignant repudiation by wards to philosophy (•• welche zur Wis- the Platonic Socrates is the more intellisenschaftsliebe hinauffuhren wollen," gible, if (with Nettleship Led. and Rem. Schneider). Plato is thinking of teachers 11 p. 274 n.) we suppose that Plato is who recognise (with Isocr. Antid. 261) thinking of the Clouds, Our astronomy that Astronomy and kindred subjects are (says Plato in effect), our vision upward, the irapat\os i n B a n d 4% IHTTULS His description fits some of the Sophists, i in C. TTOAITEIAC Z S2QC] evrjdt/c&s. iyco yap av ov Svpajjuai d\\o 127 TL vofiiaai yjrvxfjv /3\€TT€cv fjLadtjfMa rj etcelvo, o av irepl ava> TTOIOVV 10 TO OV T€ JJ teal TO doparov, idv re res ava> Ke^rjvw^ rj /cdrw rj/jbi C yap ovBev €%€iv rebv TOIOVTCOV—ovre dvco dWa TTJV yjruxv^y Kav XI. € ij KCLTU I I : fl Kara A . 15 /JLOL i7T€7r\r)!;a<;. dXXa 7ra>9 irapd a vvv fiavddvovctVy a>0e\t//,o>9 Trpos a Xeyofiev fxaOijaeaOai; 12. ^ f virria^ vecov iv yfj rj iv OaXdrrrj fiavdavp. Aitcrjv, €<}>r)t e^o)' 6p6&s yap Brj eXeye? Selv darrpovofjulav fiavddvetv fiiXXouv i /carco avrov ' el *HSe, fjv 8* iyw* 15. viojv I I : fiev A . 5 2 0 B 10 aXXo TI vopCcrai. KTX. : * think any other study one that makes,' etc. " Aliud esse puto vonicai TL xoieiv, aliud TTOIOVV idque huic loco magis aptum, scilicet non solum facere sive faciendo in praesentia occupatum esse, sed vim et consuetudinem faciendi habere aliquid existimare" (Schneider), iroiouv is half adjectival, like avu&pov in Xen. Rep. clr* Aw Kexyvbros \ Air6 TTJS 6pop ya\€u)TT)s Kar^x^ev. It will b e ad- but ov SCvafxai and ov (re)—^/M ao-K0VT& re dtpoparetv mitted that Plato had some ground for his anger. I don't in the least care, he says in effect to Aristophanes, whether your Socrates looks up or down : so long as he studies ai&vovs KWbaum read ^d? 5^ on slight MS authority ; fxip5L$,'Z<j)Kp&TTi TLva. ixei ir epi KT\. and see A r . properly joined by re (Schneider). The Clouds 218—226. If we suppose that English translators understand $, and the whole expres- TJ iv OaXdTTQ is thrown in by Plato sion is a finely indignant outburst of with the same extravagant mockery as exuberant and extravagant satire on a Kdrui o-vfifie/jLVKios. Float h i m o n land, gross misapprehension of Socratico-Plafloat him, if you like, in the sea; but tonic views. though his body's eye looks upward, his dvw KCXT|V«S refers perhaps specifisoul looks down. On the text and other c a l l y t o Clouds I 7 ( 173 $T)TQVVT0S CLVTOVviews of this passage see App. IX. TTJS 128 TTAATfiNOZ [529c ravra fiev ra iv T^J ovpavw 7roitci\fiaTa, iirelwep iv 6par$ Platonic astronomer, on the other hand, 6 2 9 c, D 19 raOra |Uv KTX. 'Yonlooks with the eye of didvoia at the der embellishments in the heavens, forasdXrjBivd xoi^X/xara, i.e. at the motions much as they are wrought in that which of true or mathematical stars. These is seen with the bodily eye, we should indeed consider more beautiful and per- mathematical stars <popds xpbt AXXijXa <£ rroiKiX/xara voXv ivSct ru>v dXrfdivQv as carrying round with them TA ivbvra, i.e. the mathematical realities which are (sc. TTOIKLXU&TWV), for the dXri$ivd TOIKIXin them. The mathematical counterpart fiara are wrought, not iv bpary, but iv vortT(j>, i.e. in the lower vorp-bv, with whichof Mars, for example, will take with it in its revolution those perfect mathematical and which alone the true astronomer as forms which are imperfectly reproduced such is conversant. See App. I. The in the canals and snow-caps of the visible clause as rb ov T&XOS—<popds KTX. explains Mars. Plato in' short conceives of a r&v dXrjdiv&v (iroiKiXpdrtav), being equivalent, as Schneider points out, to TOUT' mathematical ovpavbs of which the visible &TI, TWV opQv1 as KTX., 'that is, the heavens are but a blurred and imperfect movements which' etc. So much for the expression in time and space, just as every visible and material triangle is only an relation between the different members of approximation to a true or perfect, i.e. a the sentence. In order to grasp the meaning of Plato, we should read the mathematical, triangle. The following remark of Aristotle's is intended as an sentence aloud, letting the full stress of the voice fall on the words dXrjdivQv, 6v, objection to Plato's theory, but, according to the doctrine of this part of the Reofcra, dXrjdivtp, dXrjOicrt and -bvra in rk ivbvra ip€i. Each of these words is public^ Plato would have accepted the emphatic, and expresses that degree of criticism as containing a just and true Truth Or Being which belongs to the account of the astronomy which he prescribes : in Si ef TIS irapd TA ctdrj Kal ra mathematical realities of true astronomy, as opposed to the sensibles or aladrfrd aladrird rd fiera^if Orfaerat, rroXXd* droplets ££ei. dijXov ydp u>s d/xoicos ypa/x/xai re Tap* which form the subject-matter of the atfras Kal rdi atodrjrds ttrovrai KOI %KOv AXXtotv yevQv. with the bodily eye the movements of Xoyla fiLa rofrrwv i Kara rbv otipavbv {Met. B 2. 997 b 12 ff.). dpidfibs, i.e. in time (cf. Tim, 37 c ff.), Mercury, as astronomers tell us, completing his orbit in about three, and Mars in about twenty-three, months. In the second place, these planets travel in yiyvbfieva (not It remains to speak of two particular difficulties. What does Plato mean by TauTa rd iv rf ovpavy TcoiKiXfiara, and by rb ov rd\os Kal ij ofoafipadvr^s? The iroiKlXfiara seem to be generally identified with the stars and nothing more. But inasmuch as astronomy deals with opd pd$ovst and the ordinary astronomer, according to Plato, studies TAJ r(av Aarpuv opds (cf. 533 A) rather than aX-rfdij) ffxfifiara, i.e. in forms or orbits which belong to the world of ytyvbficva, and as they travel they carry with them the yiyvbficva which they contain, Mars for example his snow-caps and canals. The 529 E] nOAITEIAC Z D /cikrai, tcdXXurra fiev r/yeltrdai €%€&, T&V he d\7)0iv&v 129 zeal ' d/cpifiiarara TTOXV ivSelv, r&v TOCOVTCDV 20 09 TO 61/ rd'xp^ teal fj /3paSvTT)$ iv T£> dXrjdwcp dpidfioj /cal iraai oiaa rols aXfjOiat, opd<; re TT/OO? aXXrjXa ep€Tai Kal rd ivovra €p€C. fiiv Kal Biavoia OvSaficos, e OVKOVV, creov Xrjirrd, oyfrec 8' 01/• ff av otei; elirovy rfj irepl rov ovpavov iroiKiXia & 8fj \6y TrapaSevy/jLcun XPV" 25 rrjs irpb? i/celva fiadrjaeco^ eve/ca, 6/JLOLCOS ooairep av el Tt9 £ ivrv^oi viro AaiBdXov f\ ' TIVO? aXXov Srj/jLLovpyov rj ypa£o}$ 8ia€p6vra)$ yeypafifievoi*; 7fp)(Tavro yap /cdXXiara fiev Kal i/eTreirovrj/ievois 8iaypdfjL/j,atrcv, dv irov Tt9 efiTretpos yeay/jLCTplas I8o)v rd fyeiv 28. direpyao-ia, 2 yeXoiov rocavra yJr\v iiriaKOTrelv ravra 3a 1 dia sense to (pop&s re Tpbs AXXrjXa (ptpercu darpa themselves, it may be presumed that the iroiKiXfiara iv r<JJ oi>pav$ in reality Kal ra ivdvra V aKrjdiv&v, by a yiyvdfjicvov rdxof, e.g. the planet at—(ptptt, for since the true iroiKiX/jLara Mercury, y, and a yiyvofiivrf y y f f / 9p 5f faa, which true astronomy studies are identil M i iin true astronomy h planet e.g. the Mars, is fied with the movements of true stars, we y ov T&XOS X and ouaopai. I a singularly apt illustration, because the understand rb 6v T&XOS and ij ov TTAATflNOZ 9 rrjv dXrjOeiav iv avrois I TJfiXkr)<;TWOS . T^J OVTI Brj aarpovofiiKov, €t? TO? r&v darpcov KaXXuara T « roiavra 5 ovpavov [529E XijyfrofJbevov cacov fj BiirXaaicov Tt 8* ov fieXXei yeXolov elvai; Jyv S' eyct>, ovra OVK olet, ravrov erj. 530 ireiaeadai opd<; arrrofSXeTrovTa; vo/Mtelv /niv, a>9 olov re epya avaTijo-aadcu, BrjfJLiovpyw avrov ovrco j-vvearavai re teal rd iv avrw' TG> TOV rrjv Be VVKTOS trpos rjfiipav ^vfifierpLav teal TOVTCOV TT/309 firjva teal /JLTJVOS 777909 KCLI TQ)V aXXcov acrpcov 777909 TC ravra ivtavrov ' teal irpos dXXrjXa OVK B UTOTTOV, oUt, rjyrjCTGTai TOV vofii^ovTa yiyvecrOai T€ TavTa del waravTO>9 teal ovBa/jbfj ovBev 7rapaXXaTT€iv, awfid TC eypvTa teal 6pd)fJL€vat 10 teal tyjTelv iravTi Tp6ir(p TTJV dXrjdeiav BoK€it e<j>r), aov vvv dtcovovTt. avTwv Xaftelv; UpoftXjjfiaaiv apa, ' Efiol yovv rjv B* iyco, %pcb/jL€voi wairep yeco/jLerpiav OVTCO teal daTpovofJbiav fieTLfiev, rd S' 63O A 2 T<j> 5vri 8rj KTX. It has been conjectured by Brandt (z. Entw. d. plat. Lehr. v. d. SeelenteUen p. 8) that Plato is thinking of Eudoxus; but there is nothing to suggest a specific reference here, as there was in 528 B, c, and as Eudoxus, *'the father of scientific astronomical observation in Greece" was preeminently "a practical observer" (Allman Gk. Geometry etc. p. 142), he would hardly be described by Plato in this passage as ry 6VTL aarpoVO/XIK6S. See also Hirmer Entst. u. Komp. d. plat. Pol. p. 667. 4 TGL TOiavTa: i.e. opard, ffdj/xaroeidrj. T<j> TOV ovpavov SiHUOvpY^: t h e D e - miurgus of the Timaeus. 5 Tt\v 8i VVKTOS KTX. : with which astronomical observation is concerned. Plato's tone is very different in the Timaeus (47 Aff.) as Grote points out (Plato ill p. 235 «., where also an amusing parallel is quoted from Malebranche); but it should be remembered that it is with the educational value of astronomy as a preparation for Dialectic that we are here concerned (note d fi4\Xofxev—irorfaeiv in B, and see App. II). 7 T«V dXAwv dorpwv: 'the other stars' (Schneider), as ravra shews, not 'the stars besides' (as Stallbaum). TavTa: viz. the Sun and Moon, which make day, night, year, and month. 63O B 9 irapaXXaTTCiv—opcopeva is a cardinal principle with Plato: see Tim. 28 A, B, 37 D and especially Pol. 269 D, E. irap&\\a£is is used half-technically of any change or deviation in the courses of the heavenly bodies, as for example in the legend of Atreus (Pol. 269A): cf. Tim. 22c. 10 £TJTCIV depends on ATOTTOU ijyiiae* rat, SLTOTTOV being now taken as neuter. A reference to 525 B». will shew that Madvig's £i}T7) is not commonly omitted. In t-qrelv—\afitlv there is a slight suggestion of something like the historical Socrates' distrust of astronomy (Xen. Mem. iv 7. 6). 11 irpof3\TJ|uuriv KTX. Some have cited in illustration " Leverrier and Adams calculating an unknown planet into existence by enormous heaps of algebra " (De Morgan, quoted by Bosanquet p. 293 : cf. Lutoslawski Plato's Logic p. 300). The example is striking but inapposite; for, according to this passage, the visible perturbations of Uranus, which occasioned the search for Neptune, would not have seemed to Plato anything very extraordinary. Unless he is greatly exaggerating here, and I do not deny that throughout this passage there is a touch of yevvaiov TT&0OS, <0 tvdovaLCHTTIKus 4KTTV£OV Kdl olovel <poifid$ov robs \6yovt (Longinus ire pi fty'ous 8. 4), Plato's views on law in the heavens must have undergone considerable modification before he wrote the Laws: see the striking passage 821 B ff., and Tim. 7 ff 12 Td 8' 4v T(j> ovpav(j> &cro|tcv: 'we 530 c] C iv TO) ovpavw TTOAITEIAC Z idcrojiev, el fJbiWofiev ' OVTGX; darpovofiia<; /3dvovT€<; xpijaifiov TO vaet povifiov ev rfj yfrvxv € ? d%pi]rjt rb epyov rj (09 vvv daTpovofieiTcu 15 7rpo edv TI rjfiwv (»9 vofioderwp 6e\o<> rj. A 2 II: dpxys rod A 1 . monics we reach the end of Plato's wpoTaidtla. Plato's conception of Harmonics is in all respects analogous to his view of Astronomy. We have seen that the visible movements of the celestial bodies are only imperfect copies of those mathematical movements which true Astronomy seeks to apprehend. In like manner, the audible movements which produce audible consonances are imperfect reproductions of those mathematical movements from which result mathematical consonances, and it is these true consonances which the apfioVIK6S should study. The methods of pure mathematics are to be employed in Harmonics as well as in Astronomy, and observation and experiment are forbidden. If we criticise Plato from the standpoint of acoustical science, we must allow that he falls into the same error as before, but the emphasis, however exaggerated, which he lays on the mathematical and theoretical element in Harheavenly bodies {r% wept rhv ovpavbv monics, is not without importance in the TOiKtXlq. vapabeiy/Aacn -xp^ffTiov KT\. history of the science; and we must 529 D). remember that the study of Harmonics 16 ot|uu 81 y* KTX. 526 c n. 68O C—531 c Next will come the is valuable to Plato only as a preparascience which is sister to Astronomy, viz. tion for Dialectic. The poetical affinities of the Platonic science of Harmonics Harmonics. For particulars we will are worthy of remark, though this chapter refer to the Pythagoreans, taking care, refrains from any allusion to them. It is however, to maintain our leading principles intact. We may ignore the good altogether in harmony with Plato's theory to hold that 'the solemn and divine harpeople who try to determine a minimum monies of music, heard or learned,' appeal interval and unit of measurement by the to us so powerfully because they are one ear; but the Pythagoreans are also wrong, expression of those * unheard harmonies' for it is the numerical ratios of audible which are also expressed in the sister consonances which they study. They souls of Nature and of Man (Tim. 35 A ft.), ought to ascend to problems and examine which numbers are consonant, xvhich not, and although there is much in Browning's Abt Vogler to which Plato would and why. The science of Harmonics is useless for our purpose if otherwise pur- demur, the idea which inspires that noble poem has its philosophical basis in some sued. such theory as Plato here suggests. 63O c if. With ' the science of Harwill dispense with the starry heavens.* There is a touch offineaudacity, not to say impiety, in Plato's phrase. Greater than the starry heavens is the mind of man. Nettleship {Lect. and Rem. 11 pp. 271— 277) and Bosanquet {Companion pp. 290—293) are, as it seems to me, unduly anxious throughout the whole of this episode to minimise and explain away Plato's depreciation of the senses and their objects, although by so doing they can make his theories harmonize more nearly with the views of certain modern philosophers, and possibly also wiih the truth. Krohn(/V. St. pp.170—174) inclines to the opposite error, although, except perhaps on verbal grounds, Plato would not quarrel with his definition of Platonic astronomy as "die Wissenschaft von den Bewegungen intelligiblen Korper." Plato's Astronomy is in fact a kind of idealised Kinematics, with occasional illustrations from the visible movements of the ' But here is the finger of God, a flash of the will that can, Existent behind all laws, that made them and lo they are! And I know not, if, save in this, such gift be allowed to man, That out of three sounds he frame, not a fourth sound, but a star. [530 c TTAATnNOS 132 XII. 'A\\a rayv; yap ri e^€t OVK £%&>, i&yq, vvv 20 7r\€Lcof fjv 8' iyd>, elBrj irapkyerai I irdvra VTTOfivrjaai • r&v y ovrcoaL 11/309 TOUTG), f\v S* iy(Oy dvrlarpo^ov ivap/jLOVtov (f>opav oora Trayijvat, teal avrai €7riarrj/jLaL elvai, o>9 oil re TXavfcoov, avy^o)pov/jL€P. aWa ret fiev ovv a Se Kai rjfilv 7rpoavyj} Svo. D KivBvvevec, €7)v> a>9 7rpo9 darpovofiiav 2$ ai prjv €V, rj opd> a>9 iywfiat. ?o~a>9 oar is Hola St]; Ov avrov. To irolov; ofifjuara ireTrrjyeVy &)9 7rpo9 aKkrfkwv YivOayopecoc TJ TTCJS TTOIOV^V ; d&eXcfaai rives <j>aac *al tjiieis, do OI;T&)9, €7). OVKOVV, fjv S' €«yo>, €7r€i8r) 7ro\v ' TO epyov, itcelvcov 7reva6fie6ay 7rw9 Xiyovac E 7T€pl avrcov teal el n aWo irpbs TOVTOW rj/jLels Se irapa irdvra Consider it well: each tone of our scale in itself is nought; It is everywhere in the world—loud, soft, and all is said: Give it to me to use ! I mix it with two in my thought; And there! ye have heard and seen: consider and bow the head!" It is perhaps because he believed that 63O D 22 irpos TOUT«P : '* praeter the Soul of the Universe no less than astronomicum opas s. motus genus" that of Man is attuned to these eternal (Stallbaum). harmonies, as well as for other reasons, 23 »s irpos acnrpovojiCav KT\. dcTpothat Plato makes his irpoTaideia culminate uofxia is <popa fidOous (528 E n.), and in Harmonics. See also App. I I . appeals to the eye in the same way as 63O c 18 dXXd 7 TL (or \dv Kai dvaioju iraptbwKav ayXv didyvuxriy dXXd yap < ? r t > TL) pleasing or probable. Kai wepl yaficTptas Kai dpidnwv Kai o$x ets I formerly suggested dXXd yap rt £x riKLCTa irepi /J.IO viro/xvijaaL KT\., the other subjects driixaTa 5OKOVVTL eljxev d6e\V ircvcro^uOa KTX. both Plato and Aristotle) a specific variety Plato does not claim to be a specialist in of Kivr) Of the genus KIV7)(TLS Plato enuwords Kai et TL AXXO irpbs TOVTOLS look like merates ten varieties in Laws 893 Bff.;of a general acknowledgment of obligation <popd in particular some specific etdrj are throughout this part of the Republic to the mentioned by Arist. Eth. Nic. X 3 1174s Pythagoreans. See App. II. 30 ff. TTOAITEIAC Z 53i A] ev TO r)fi€T€pov. ravra Hoiov; 133 M77 TTOT avr&v n areke? r/filv fiavOdveiv ous Opeyfrofiei'y teal ovtc i£r}tcov itceiae 3° a€t, ol irdvra Bel d 531 fj ovtc olaO" on yap dtcovofiha? teal irepl apfiovias irepl TT}*? aaTpovofilas erepou | TOLOVTOV TTOLOVGI ; ra$ av cvfuJMovlas teal 06yyov<; d\\rj\ot,<; Tpovvre? dvijvvTa wairep ol darpovofioi ) , teal ycXoio)? ye, TTVKVCO/JUIT* arra 30 ifijicov KTX. The MS reading def, ol gives a weightier and better meaning than ot act, which Richards proposes. For ikeyofiev. 4 avape- TTOVOVGLV. N ^ TOVS 6eov$> dvofid£oi/T€<; teal irvtcvcopaTa irapa/3d\- KTX. Arra (nescio quae) and dvofi&fovTes shew that TTVKV&- fxara is a technical term. The word &^K€iv. ai\K€iv is better, favourite word with writers of the * musithough rarer, than either: cf. (with cal 1 school, as may be seen from its Schneider) awva) were such as the octave, double ixaros iv rf SICL rccradpujv (Aristox. Harm. 24. 10ff.Marquard) i.e. any comoctave, fifth and fourth: see on iv 430 E. bination of two intervals which are toThese the Pythagoreans 'measure by' (or 'against') 'one another,' by comgether less than the interval remaining paring the lengths of vibrating strings of in the Fourth when the TTVKV6V is subthe same material, thickness and tension. tracted from the Fourth, e.g. two quarter It is thus found that the octave is 2 : 1, tone intervals, or even two semitone the double octave 4 : 1 , the fifth 3 : 2, intervals (but not more): see Aristox. I.e. and the fourth 4 : 3. See Diet, of Ant. 50. 15 ff. The definition in Bacchius II p. 193 with Theo Smyrn. pp. 48—51, /sag. 20 von Jan rb 4K MO dtaffrrjfxdrojv 56—61 Hiller, and Aristox. Harm. 20 ff. 4\axicrTU)v crvyKel/jievov iv iKdary yivei Marquard. Richards proposes dXis less exact, but not, so far as it goes, \il\ots, but the dative is strictly accurate : inconsistent with that of Aristoxenus. cf. Tim. 3 9 D T<£ rod TCLVTOV KCU OJAOIOJS Plato's irvKviv/xara must be "haec ipsa 16VTOS dvajxerfyqdivTCL utiKKip. irvKvd vel alia parva et tamen composita intervalla," so called "propter sonorum 3 wo-ircp ol d TTAATQNOI 134 5 \OVT€<; ra wra, olov itc yeirovayv eri /cara/coveiv iv fieaco rtva 8id [531 (fxovrjv Orjpevofievoi, ol fiev acriv r\y))v KOX o-fii/cpoTarov elvcu rovro Se afjLi <j»0€yyofi,€PG)v, a/jL6r€poL o>Ttt I TOV vov irpoa-Trjcrdfjuevoc. Xv fiev, B f)v S' €70), rov \eyei9 ftaaavlZovTas, TOU? raU iirl tva Be fir) /juafcporepa 17 eltcoov yiyvrjrai xop&al? T&V KoXKoirtov irpdyfiara aTpefiXovpras' irXrjKrpcp re TrXrjywv yuyvo- teal KaTrjyopia? irkpi teal i%apvrj(Te(o<s teal a\a£oveia<; 8. 5 otov U "Y€ITOV«V KTX. : ' a s if they were trying to catch a sound in the neighbourhood.' Cf. Heliod. I 17 irfv« di ivrauda 4K yeirhpwv and Blaydes on Ar. Pint. 435 or Stephanus-Hase Thes. s.v. yeirwv, where numerous examples of this highly idiomatic phrase are quoted. J. and C.'s translation " from a neighbour's house " is incorrect and pointless: still worse is Westphal's "als ob sie die Intervallgrosse dem Nachbarton ablauschen wollen." The idiom was understood by Ficinus, who translates it by "viciniore loco." ol \Uv <jxuriv KTX. Some will have it that they overhear a note between (let us say) B and C, and that this is the smallest interval, and should be the unit of measurement: others say *No! it is not different from B.' Plato (who is all for simplicity in music Laws 812 c) here satirises the novcwcoi, who made the quartertone or SUcis their unit: see Theo 55 5U VLOV ytvos generally, which Plato strongly disliked (Theo 56; cf. also Procl. in Tim. 191 E), and in which the Sieats played a large part, Diet, of Ant. I.e. and Westphal and Rossbach I.e. 7 &(j.<^i<rpT)TovvT€$. We should ex- of the fiovowcol whose principle is here ridiculed. With the expression itself cf. Pliny Epp. v n 27. 8 sed offirmare animum auribitsque praetendere. 6 3 1 B 8 TOI)J xpV^70^ course contemptuous. >s °f Plato has no sym- pathy with the 4 fiovaiKoi.1 9 TOVS Tais x°P^ a t 5 KT ^- : * w n o persecute and torture the strings, racking them upon the pegs. But lest my figure become somewhat tedious if I dwell upon the blows delivered with the plectrum, and the accusations brought against the strings, as well as their denials and braggadocio behaviour' etc. The figure (eiKibv) is from torturing and beating slaves, as f}aaavl£ovTas, suggests a court of law (cf. Crit. 44 E). The strings are the victims, while the pegs are the pulleys by which they were racked upon the rpoxbs (see Diet. Ant. s. v. eculeus). For irri Herwerden proposes vir6: but the strings are racked by the musicians upon the pegs. 1 r irXrJKTpip TC irXi^Ywv KTX. The etymological meaning of irXrjKTpov adds point to this part of the comparison. 12 vripi from its position divides irX-qyuiv and Karrfyoplas, which refer to the behaviour of the musicians, from pect &/j. in which the behaviour of the strings is described. ipdcncovTes instead of <pa TTOAITEIAC Z D] 135 rrjs eltcovo? teal ov (f>rjfjbi rovrovs ovs €a/X€v vvv 8r) irepl dpfiovias C rots iv rfj aarpovo/jLLa' ' rovs yap iv ravrais CIKOVOfie vacs apiOfAOvs frrovaiv, a \ V einaKOirelv rives repoi. Xeyeiv, aXX* etceLvovs eprjaeadat. ravrov OVK els TrpoftXjj/jLara aviacrw, Zvfujxovoi dpiOfwl /cat rives AacfiovLOv yap, e<£?7, Trpayfxa Xeyeis. f)v 8' iyob, vrpos rrjv rov tcaXov re teal ayadov fjL€Ta$Ut)tc6/j,€vov a^prjerrov. XIII. Olfjuai Be ye, yap TTOLOVCC ral* avfMJxoviais rals 15 ov, xal Sea ri eKaY^pr]cn^ov fjuev oivy tyrrjaiv, aXXcos Se El/cos y\ €r). 20 rjv 8' eyco, /cai 77 rovreov TTCLVTWV &>V D BieXrjXvtfa/jLev fiedoBos eav ' fxev eirl rrjv aXXrjXcov tcoivctiviav a<\>iKrjrai teal l^vyyeveiav, teal £vXXoyiorOr} ravra f) iarlv aXXijXois olteela, fyepetv n avrcov els a ftovXo/ieOa rrjv irpay/JLareiav, teal OVK 14. ipr) 16. avlaxnv A 2 II: aviatri*' A 1. with the study of mathematical t 13 4KC£VOV$: i.e. the Pythagoreans, and not the /JLOVCIKOL, as Glauco supposed. and say that it is 'useful in seeking out the beautiful and good.' It must never6 3 1 c 15 TOVS-ydp KTX. It is strange theless be admitted that Plato's conception that in spite of 0O5 tyanev vvv 5i) KT\. this of Harmonics as well as of Astronomy is should have been so frequently understood fundamentally different from that of as referring to the school satirised by Glauco: see for example Susemihl Gen. modern science, in spite of the attempts which Bosanquet and others have made Entw. II p. 210. Plato is of course, as to prove their essential harmony. See Schneider pointed out, speaking about on 530 c and App. I I . the Pythagoreans who investigated the numbers or ratios of audible consonances: 6 3 1 c — 6 3 3 D The pursuit of these see 531 A n. and RP. 7 § 56 c. studies, if carried far enough to reveal their mutual relationship, will contribute 16 eiXV OVK KTX. Cf. 530 B. dviaatv to the end which we desire ; but after all, is undoubtedly present, and not future, they are only the prelude to Dialectic. We here: see on v 473 c. may compare Dialectic to the prisoner's 17 TCVCS Jv^tuvot KTX. AS the true astronomer should study intelligible stars progress from looking on real animals to beholding the sun, and these preparatory with the mathematical intelligence, using studies to his release and ascent front the visible stars only as imperfect irapa5dynaTa (529c, D «.), so the true ap/j.o- shadows and images within the cave to VIK6S must investigate intelligible, and not shadows of real objects in the world above. Socrates declines to give an account of the audible, consonances. In the words of a method and object of Dialectic; but insists modern writer, he must " look, not into the that the Good must be seen, and that tone-world here, but into the world of harDialectic alone can reveal it, for Dialectic mony beyond." Plato holds that certain is the only study which ascends on the mathematical numbers are in themselves £6nojvoi, and others not: see Theoruins of its hypotheses to the Idea of Good, leading the soul on high, and using the 72—75, where examples of both varieties 'Arts' as handmaidens and helpers in the are given. The numbers or ratios of audible consonances are only particular process of education. and imperfect embodiments or expressions 6 3 1 D ff. Plato's conception of Diaof these numbers: they may serve as lectic and dialectical science is fully vapadeiyfiara, but nothing more. In the discussed in App. I I I . Timaeus Plato represents the World-soul 23 tf— oUctaKTX. Cf. [Epin.] 991 Eff. as the grandest expression of certain trav didypa/x/xa dptd/xov re ffforrifia Kcd £vixoi dptdfiol, so that it is natural apfxovias GVGTOXTIV iiircuxav rrjs re TWV enough for him to crown his irpoTraidela darpwv irepHpopai ri)v b/xoXoylav o&rar TTAATQNOI 136 25 dvovrjra irovelc6aiy el Bh\ firf, dvovijra. Kal iyco, €rjf ovra> fiav- dXXd irdfnroXv epyov Xeryeis, a> Soi/cpare?. revojiai. fjv 8* iyd>f rj rivos Xiyeis; eanv [531 avrov ol ravra fj ov/e tafiev, on rov VO/JLOV, hv Bel fiadelv; ' Beivol BiaXe/criKol elvat,. 30 fidXa ye rives oXiyoi ovres iravra rives Trore n d&v (frajiev Beiv elBevai; Bovvai Ov fid rov At', er), el firj E ' A \ V 778*7, ehrovy /JLTJ re teal diroBe^aaOai \6yov iXeyopev 30. hv teal ovra vorjrbv fiifiolr Trpbs avrd elaeaOai OuS* av, er), rovro ye. \ Ovtcovv, 532 eiirov, c5 TXavKtoVy ovro? rjBrj avros icrriv 6 VOJJLOS, OV ro nrepalvei; irpoolfiid ov yap irov Bo/covd ye coi &v iya> evrervyritca* Bvvaroi ToO TTpooi/uov, ravra BiaXeyeadai av rj rf}$ oyfreeos BVVU/JLIS, fjv fjBr) rd f^5a eiri^eipelv 2 firjU: ol fjiij A , sed ol punctis notavit A . 3. diro^Xeireiv KOX *rrpbs irepaivei q\ irapairci ATI A . fxlav awdvTuv dpa<pavijvaL del T$ Karif. tdol-a.v, quod ipsum Glauconis verbis marphirov /xavddpovn, &vacwfyreTat 6£ SLV— gis accommodatum est quam doKovai" dpOiUs rtt els iv (5\iTun> fiavddvy' deafibs (Schneider). The form of Socrates' quesyd.p tr€s TC&VTUV To&rdiv cfs dva<pav^' tion is in fact affected by Glauco's refer apprehension of the ' one in the many' in these preliminary studies prepares us for the dialectical conception of the universe of Thought as an organic and correlated whole (vi 511 B—Dnn.); but the mere specialist in mathematics for example, or astronomy, can never become a dialectician. Cf. 537 C and Euthyd. 190 B ff. 38 V6\LOV: * song' or * strain.' There is no pun on vbtioi ' law,' as Bosanquet supposes. Dialectic is not a *law' in the Greek sense of the word. ov ydp irov KT\. Theodorus in the Theaetetus (146 B) is a good example, and everyone who knows men who are distinguished mathematicians and nothing more will heartily echo Glauco's emphatic oit Aid rbv A/a. Taught on the Platonic method, not as an end, but as a means, by teachers who have themselves penetrated into pegions beyond and above the sphere of pure mathematics, and who are constantly on the alert to direct their pupils thither, the study of mathematics may prove one of the most valuable of all instruments of education. See App. II. 6 8 1 E 30 <Sv. For the attraction see vi 510 B «. dXX* *fir\ KTX. ' Well, did it ever seem to you that persons who are unable' etc. The subject is /AT? hvvaroi rives orres— \byovt and after 1)817 "supplendum est including Vind. F, read dXXd 5iJ, understanding 5oKov are as yet unable' etc.); but the hyperbaton is too difficult, and the meaning (which Plato would rather have expressed by fiifiru) 8vvarol KTX.) unsuitable. Few will approve of Badham's dXX' ol 5)) KTX. or even of Burnet's dXXd dij, elirov, fi^j dvvarol drives Sovval re KTX. For the sentiment, which is a commonplace of the Socratic school, cf. Xen. Mem. iv 6. 1, Prot. 336 c, Phaed. 76 B, Crat. 390 cff. al. 32 ovS' av KTX. ( My answer to this question is also no.' 6 3 2 A 3 ircpa£vci=' performs': cf. Plut. Crass. 33. 3 dvapaxxevcras (ir^pawev Itcelva rd ixtXri KT\., Tim. 29 D rb fxtv ovv -rrpooLfxiov Oav/juxcrlus dirtSeJ-d/Aedd Laws 7-23 E. The metaphor is still from music, though D. and V. erroneously translate TTOAITEIAC Z 532 airra aarpa 137 re Kal TeXevralov Br) 7rpo9 CLVTOV TOV rfXiov; OVTCO tccu 5 OTav Tt? TG5 BcaXeyeaOat eir^eipfi avev iraacov T&V aladrjaetov Bia TOV Xoyov €7T avTo b eaTiv e/caaTov op/xdv, Kal /JLTJ CLTTOO-T^ irplv B av avr6 b €T
7J. Ti OVV / OV Bia\eKTlK7)V KaXels; TV /JLTJV ; ' H Be ye, ijv 8' eyco, Xvai? Kal fjL€Tao"Tpor) diro TWV CKCCOV iiri TOV KaTayeiov 7. TCL elBcciXa Kal TO <j>a>s Kal €K els TOV tfXtov eTrdvoBo?, KQX itcel 7rpo9 i*ev TCL £q>d T€ IKOXTTOV I I : om. A. oparov A1. TaVTT)V TT)V TTOpelaV 10 T€ diro T&V Beaficov op/May Ast: opfxy codd. 9. TOV bparov A2II: 5 avra & affrpa with Baiter; but there dirjXBo/xev (532 C) cannot mean anything is no Ms authority for the article, and its beyond or except the five studies just N presence is unnecessary even between described. Nor is this the only passage aura T& £<£a and airrbv T6V rfKiov. where the * turning round' of the prisoners OVTW Kal KTX. : ' so also whenever by while still in the cave and their gradual means of dialectic one attempts through ascent are identified with the irpoiraidiscourse of reason' etc. On rod \6yov 5eia, or with part of it: see 511 C Plato and avev iraaHjv TQ>V aiad-qcewv see VImeans that the emancipation of the soul 511 B //. and App. III. Ast's conjecture is a gradual process, and that we are not 6pfiav (see cr. n.) is supported by Clement to expect our mathematical studies to Strom, V I H B Migne (quoted by Schneideliver us from 5bl-a all at once, rj \tf<m der) OLV 4mx€iPV 7"ts &vev iraawv rdv al 138 TTAATQNOI [532 B zeal vra Kal TO TOV fjXlov <£a>9 ere dBvvapLia /3\e7r€LVf ' 777009 Se C 15 Ta iv vhacn ^avrda-fiara 6ela teal a/ccas TGJV SvTODvy a \ \ ' ov/c elBcoXcov corb<; (09 Trpos f/Xcov Kpiveiv airoaKia^OfJieva^, irdaa avrrj f) Trpay/JLarela rtov Teyy&Vy a? SnyX6ofievt TCLVTTJV eyei rrjv Svva/juv Kal iiravayfoyrjp TOV /3€\TI€crTdTov iv croo/xarL 717)09 TTJV TOV avoTa,Tov iv TC3 acofiaToecBel! TC teal opara) TOTrtp. 'Jfyco /xiv, €r), atrohexpiicu OVT9 vvv XeyeTat, e V avTov Srj TOV vofiov tcojjLev, Kal BtekOcofiev OUTO>9, Sawep TO Trpool/Mov SitfXdofjLev. \eye ovv, T19 0 T/>07T09 T^9 TOV SiaXiyeadai Svvdfieco?, ica\) KaTa irola Brj B etBrj BUaTrjKev, /cat TLV€<; ai 6S0L avrai yap av ijSrj, a>9 eoiKev, al 7rpo9 airTO ayovaai eUvt 61 dxf>LKOfjiiv
lXe YXavtcwv, 14. frt ddvva/xia Iamblichus (Villoison Anecd. l i p . 196): in* dSvvafilq. iirl tivPCLfda (sic) S 1 . 26. diiXBwfiev %q\- VKBunev A l l . Platonic phrase for reflections of natural 6 3 2 D 23 ov yap Iv TU VVV K T \ . objects produced by natural lights: they We ought not to interpret this as a proare Oeia because Oelas tpya froi^ffeujs (Soph. mise of future dialogues (with Siebeck 266 c, where the whole matter is very (Inters, z. Phil. d. Griechen p. 118); it clearly explained). Even without the aid is only a way of indicating, before we of the Sophist, we might deduce the meanpass on, that the subject is not exhausted, ing from the antithetical clause dXX' otic See on iv 430 c. —aTroaKia^o/j^vaSy if we remember that 6 3 2 E — 6 3 3 A 30 OVKITI KTX. With the sun is a Oeos (vi 508 A). The adjecthe general tenour and form of the sentive is regularly placed after the substantence cf. (with Jackson) Symp. 210 A. I tive when two coordinate qualifications can see no reason for suspecting the text have to be expressed (here iv rots i)&a 533 B] nOAITEIAC Z 139 533 0I09 r I €alv€Tat • el 8* OVTCO? fj fir/, ovtcir a^iov TOVTO %€ijV€L€v ifnr€ip
7jt afyov Bua'xypL&o'dat. ToSe yovv, rjv 8% iycof B ovBels r^filv I dfifao-firiTijo-ei, Xeyovo-w, w avTov ye e/cdaTov irepi O € 4. del ut videtur Ficinus: 5i} codd., exceptis 4» et Mon. C, qui pro ncv di) TOLOVTOV praebent del ph TOIOVTO. tain. ISelv is unpleasing if we read to/j, and jiiv W is not free from difficulty here. aiv€Tat etc. (cf. TOV ye SOKOVVTOS 4/M>1 I.e.) For flip without 54 following see v 475 E n. and rrpoOv/xias (cf. vpodu/Aovfjievos 5i KT\. 6 3 3 A, B 7 TOSC yovv KTX. Socrates VI 506 D). Krohn {PL St. pp. 179 ff.) proceeds to establish what he has just bitterly complains of Socrates for drawing asserted, viz. that only dialectic can reback ; and Whewell {Phil, of Discovery veal the Good to those who are versed in p. 436) observes "We may venture to say the propaedeutic * arts' or sciences. In that it does not appear that he had any this at least (he says) every one will agree answer ready." The dialectical method with us, viz. * that it is some other fx46orecommended by Plato in the Republic is dos' (different from the five propaedeutic doubtless, in its full significance, an un- 'arts') * which endeavours in every case realised ideal (cf. nn. on dpxw &wtr6to apprehend by scientific procedure conBerov VI 5 1 0 B a n d TOV avviroOiTov 5 1 1 B ) , cerning each several self (e.g. avrov KCLXOU, just as the ultimate object of Dialectic, avrov SiKdlov, etc.) 'that which they the Idea of Good, will still recede as we severally are' (the oCxrla of each) e.g. ft approach it. The description which tow KaXbv, etc. Cf. 531 D ov ydp icov follows merely recapitulates the account doKovcri ye trepiXa/xfiaveiv for 65ip irepl Travrds piariov see I 336 E « . Xa/xp&veiv. The expression irepi iravrds * about everything' is of course different 4 o n |Uv 8ct KTX. Cf. v i 505 E ff., supra 517 c (5e? TWUTI\V l&elv KT\.)> 519 C, from aifrov iicdffTov irtpi, and /xtSodos 68$ 526 E (& 5et aurfy' iravTl Tpdwy Idetv). is the kind of collocation in which Plato These passages are strongly in favour of delights. For other views on this senSet as against dj (see cr. «.), which tence see App. XIV. Schneider, Hermann, and Stallbaum rethe appearance of dogmatism and therefore introduces the expressions 5 7c 5iJ /tot [533 TTAATQNOZ I4O io \afi/3dv€iv} aX\* ai fiev aXXat iraaai Trtov KaX iindvfiLas reyyat elaiv> fj Trpb? yeveaeis rj 717209 Sofas dvOpa>- re teal crvvOeaeis, r) irpos Oepaireiav ra>v {f>vojj>ivcov re teal avvrtdefievcov airaaac T€TpdaTcut ai Be Xonraiy a$ rov 6VTO$ TL €a/j,ev iTrcXafxftdvecrOat,, yeeotierpia? T€ ical rd? ravrr) I eiroiMevas, op&fiev a>9 bveip&TTovai 15 ov, virap ravras Be dBvvarov avrals aKivrfTOvs iwcri, firj Bvvdfievat Xoyov BiBovai avr&v, dp)(rj p>ev o fir) olBet reXevrrj Be teal ra fieralfv fi€v irepl TO C ihelv, ea>9 av virodeceat XIV. Tropeverai, OvSe/iia, yjpmy^vai cS yap ef ov /JLTJ olBep OfioXoyiav irore iirLa-TTjfirjv ?} S' 09. OVKOVV, ffv 8* eyd), rj BiaXeKTitcrj fiedoBo? fiovr) TCLVTT) ra9 virodeaets dvaipovaa, iir% avrrjy TTJP dp^Tjvt Xva 12. airaaai II: diraaa A. 10 al )Uv £XXai KTX. C f. Ph il. 5 5 E— Out of the ruins of the former vi 58 B. Plato is thinking of a threefold we built a new and better one, which classification of arts under tcoXaiaKri, TTOUJ-must in its turn be thoroughly tested, rt/ci), and 4iritxc\rrnKifi or the like (J. and tried, and perhaps overthrown, before it C., comparing Gorg. 463 ff., 501, 502, can serve as a stepping-stone to one Soph. 122 E, 265 ff., Pol. 261 ff.)which is higher, truer and better: cf. 534 B, c. Now this process of testing, 12 TCTpcuJKiTai is one of Plato's archarevising, discarding, is not, ideally speakisms : see on I 330 B. Such forms are not found in inscriptions after 410 B.C. ing, complete until we examine the relations of our vrr60c * admissions' (as D. and V. translate): cf. <>/j.o\oyovuL^vu)s I.e. 20 OVKOVV KTX. 'Well then,' said I, 'the method of dialectic alone proceeds by the destruction of hypotheses to the actual first principle, in order to make its results secure.' Dialectic examines and cancels (dvatpel) one uirddeais after another, till in the end it reaches the Idea of Good. Suppose for example that oatorris is the subject of discussion. Various vTo$£ ir&vTa fjL&\t. word is often used in connexion with the Eleatic dialectic, of which Plato's rj ££ tfiro06r€cos avaXua-i? (Alcin. hag. 7), here described, is a development: see RP7. §§95 n. a, 105 A—106, no—115. For other views on this passage see App. XV : and for a farther discussion of the method itself and its permanent value in the history of investigation consult App. III. nOAITEIAC Z 534 A] 141 i, Kal TG> I OPTI ep /3op/36p
KaTopcopvyfiepop r)peyji €\K€C Kal dpdyet apay, cvpepi- doi$ Kal o-vfiirepiaycoyols ^>o>fievrj ah BtrfkOofiep Te^vai^* as eirii,G/3r)TT)O'i<;, 0I9 TO a-Keyfrc<; oacov rj^xlv TrpOKeirai. Ov yap OVP, er). 'ApeaKet OVP, I}P S' eycoy &airep TO irp6repopt TTJP fiev irpcoTrjp fiolpap iTrca-Tijfirjv 30 534 KaXelpy BevTepap Be hiavotav, | rpiTrjp Be iriaTLP Kal ei/caalav rerdpTr)py Kal £vpa/j.OT€pa fiep Tavra B6£ap, ^vvaficporepa B* etcelva POTJCLP, Kal Bo^ap fiep irepl yepeaip, POTJO-LP Be irepl ovaiapt Kal 6 TL ovaia irpos yepeaw, porjaiv 7rpo9 Bogap, Kal 6 TI porjct,*; Trpos B6%apy eirLCTT)/JLTJP 7T/3O? TTIO'TIP Kal Btdpocap irpb? elKaaiav 0I9 TavTa dpa\oylap Trjp S' icfS 5 Kal Btaipeavp Bi^r) eKaTepov, BofjaaTov TC Kal 29. t<pri 3 : t<pri' aXX' 6 BJ> fxdvov 5rj\oi wpbs TJ\V Hl-iv c (<prf &\\o ( d \ V 6 II 2) SLV n-bvov drj\oT irpbs ri)v.i£iv (sic) cr ^(pyj' dXX' & h.v fxbvov drj\oT irpbs r^v X^£iv aaQrjveLa 6 X^yot iv ap4aK€t yovv A. 5. iirurrntirjv AlH: tirurT-nfirj A*. 6 3 3 D 22 Pop(36p. The image is taken from Orphic theology: cf. II 363 D n. 27 Iv -yf T
&pi these words in all MSS except S is discussed in A pp. XVI. &plo-Kci oJv. See cr. n. Though yovv is in A and 3 , a majority of MSS read oftv, which is alone suitable. The same error occurs in one or more MSS in v 455 E and vi 506 c (Schneider). 6 3 4 A 4 6 TI v6r]* ols KTX. Liebhold (who also conjectured Kal tn V6II<TI.S for KOX 5 TL vdrjvis) makes the extraordinary TTAATQNOZ 142 icofjL€P, do YXavtctov, iva vorjrov, [534 A fir) r/fias woWairXaa-Lcav Xoycov ifiirkrjr}, rd ye B a\\af tad* oaov Bvvafiai 10 tcaXel? rov ij(pvrat roaovrov \6yov eireadai, e/cdarov gvv&otcel. Xafifidvovra naff o rr)<; ovaia?; vovv irepl TOVTOV ov eyeiv; hiopiaaadai TW \6yq> airb real rbv fir) CLVTW re icai aXXtp BiSovai, Kara cdr)v; OVKOVV KaX irepl rod dyadov 15 ayadov *H KOL SiaXetcritcbv IIft>9 yap av% if 8* 09, w^* h? av /mr) eyr) rcav aXXcov irdvrwv a€\wv rr)v ISiav teal ' axrirep iv fid%-Q Sea iravrtov iXeyx&v rov Biegicbv, fir) C 8. 8 S q: 5' ots ravr* av pcv 6 3 4 B 9 r\ Kdl StoXcKTiic&v KTX. (Philol. Cf. 531 E n. As far as words go, this 1876 p. 372). The text is of course quite definition of Dialectic might almost have sound and = T^V bk T i dvaXoyiav KT\. : cf. VI 511 E. I cannot agree with Shorey when he says (Idea of Good etc. p. 235) that Plato " avoids drawing out the proportion d$-i) : objects of 5id^ota = though of course X6yov Xafxp&vciv, ouaia and X6yov 8i86vai meant less to him than to Plato. 12 ov «\wv perhaps suggests the hialpeais, which was an essential part of Plato's dialectical method: see App. I I I . It is noteworthy however that the Republic lays far more stress on crvvayioyt) than on dialpeais: cf. 537 c, Zeller4 11 1. p. 617 n. and App. I I I . 634 c 15 oKnrcp iv |M£XD K T ^* : it were in a battle, exhausting every elenchus, striving to test his view not by that which seems, but by that which is* etc. For 5iA TT&VTCJV—8ie£ubv cf. Thuc. Ill 45. 3 SicteXriXMaffl ye 5td ira ourselves: cf. cl-eXtyt-wfxev in X 610 A. The ordinary interpretation supposes that the (Xtyxoi are applied by others ('running the gauntlet of all questionings1 J. and C ) ; but in that case we must take i X t v as = iXtyxeiv robs rdv dXXcjp s, which is difficult, because 4X4yis most naturally interpreted by yxw just before, and iXiyxw certainly means tests or elenchi which are applied to the theory which the dialectician is himself maintaining. Plato means points out) is i) o TTOAITEIAC Z 535 A] Kara ho%av, dXXd /car TOVTOLS dirT&Ti ova lav 7rpo0vfiovfievos TO) \6y(p <j>7] 143 hiairopevr)Taiy TOV O{/TO>9 ex0VTa iXey^eiVy iv OVTC avrb ovre aXXo dyadbv irrj eiScoXov TWOS e<£a7TT6TCU, Bogy, OVK iiriaTrjfirf iraai TO dya&hv ovSeVy dXX' el ifydirTevQaiy Kal TOV vvv fiLov oveipoTToXovvTa Kal vjrvwTTovTa, irplv ivOdS i%eypea- 20 D Oat, els "AtSov ' irpoTepov dcjyiKo/xevov TeXeeos iiriKaTahapOdveiv; N?) TOV Ata, 77 S' 09, rfG(o. ' A U a TOVS 76 aavTov prjv iralhas, 01)9 TW \6ya> Tpiet<; TC Kal iraiSeveu;, el TTOT€ 6/370) Tpeoc<;y OVK dv eVzoYU9, a>9 ey&fxaiy dXoyou? SvTa<; & apyovTas iv TTJ TroXet, Kvpiov? TWV fieyiaTO&v elvai. ovv, e7). NofMoOeTTjaeL^ Brj avTols TavTTjs /j,d\icrTa Tr}<; irav- Betas dvTiXafjL^dvea'dai, e£ *}$ ipcoTav TC Kal £ GTiifAoveaTaTa 0I0L T eaovTai; *Ap' Ov 25 diroKpiveadai NojiodeTTjao), I e7), fieTa ye eTnaov. ovv BOK€L croty €T]v iycby oocrrep OpcyKos TOLS /xadij/Jiaaiv rj SiaXeKTCKTj rj/nlv iiravti) dva>T€p(o opOcos dv KelaOaty Kal ovKeT eTriTltieaOat,, a U ' eyeiv aXXo TOVTOV fxddrjfxa 30 rjBrj TeXo? TCL T&V 535 I fiadrj/judTCDv; "JL/iOLy, e7j. 21 iiriKara8ap0dv€ty A2U : itriKaTahapdavctv (sic) A 1. seems unnecessarily far-fetched and frigid, even if we make every allowance for Plato's love of a mathematical jest (cf. Pol. 266 B), as well as for the interest which the subject of irrationals seems to have excited among the mathematicians of his day (see Theaet. 147 D ff. and Cantor I.e. pp. 182, 191, 203). Lucilius (11 20) has the line " vix vivo homini ac monogrammo" ("a dead-alive sketch of an anatomy" Tyrrell Lat. Poetry p. 175), and Cicero mocks at Epicurus' gods as "monogrammos" (N. D. 11 59: cf. I 123 homunculi similem deum — liniamentis dumtaxat extremis, non habitu solido— praedituni etc., and other passages in b Arist. irepl ardfiuv ypa/jL/xCjv o,68 18), Usener Epicurea p. 234). Perhaps Plato which Greek mathematicians treated means to suggest that his "airy burgo"geometrically through a symbolism of masters," as Milton calls them, would in irrational lines," as in Euclid Bk. x (Gow such a case be only as it were mere silhouGk Math. p. 78). They are AXoyoi or ettes ("Schattenrisse" Bertram Bilderspr. ApprjToi because " nicht aussprechbar " PL p. 46) of rulers moving blindly to and (Cantor Gesch. d. Math. p. 154 «.), fro in a sort of dreamland (cf. dvetpoirowhereas rational lines are jirrral, * ex- \ovvra 534 c and 533 c n.). For other pressible' (cf. Blass de PI. Math. p. 18). views see App. XVII. In its application to Glauco's 'children,' 25 T»V ji€YC and so forth. The Idea of Good has connexions and relations with all the other Ideas (cf. VI 510 B, 511 B nn.); and our knowledge of these may therefore be used to test the accuracy of our conception of Good. Zeller411 1. p. 620 n. rightly compares the present passage with Partn. 135 C—136 E: see App. I I I . It is perhaps unnecessary to notice Liebhold's foolish conjecture vbt) nAATQNOZ 144 XV. Aiavofit) TolvvVy fjv o° iy(b> TO Xoiirov aoi, TICIV ravra ra SGHTO/JLCV teal riva rpowov. TTJV irporkpav i/cXoyrjv T&V dpftoprcw, 5 ff 8' 09, ov; otov [535 A T a pev aWa Belv i/cXetCT&as elvai* AfjXov, etyrj. Mifivrjaac olovs i£eXefafiev; rk ovv IIa>9 yap, TOIVVV, ffv 8' iyvaei<; TOW re yap fiefiaioTdrow; dvBpeLordrov^ TTpoacperiov teal /caret, Svvafiiv teal rov? TOU9 eveiBeo-TaTO 1/9 • 717)09 Be TOVTOVS ^rjTrjreov ' fit) fjuovov yevvaiov? re teal f3\oavpov ra rjOrj, dXKa fcal a rrjBe TTJ iraiieLa T779 v Hola Srj BcaaTeXKec; 7T/0O9 TCL fiaBrfiuiTa virdp^iv iroXv yap TOL fidWov fj iv Aptfivrrjraf yvfxvaalow w fia/cdpie, teal firj ^a\€7ra>9 €7jvt Set fiavffdpeiw diroBeiXiaxri ^ v ^ a l iv lo")(ypol<; fiadrjfxacriv ol/ceiorepos yap ai/Tal? 6 TTOVOS, t8to?, a \ \ ' ov 6. otov n : dov A. 6 3 6 A—686 B / / only remains to cf. 11 375 A ff. and VI 503 C with Apapportion these studies and prescribe how pendix V I tO Book VI. €&€l6€ (2\ov6 S36A] TTOAITEIAC Z KOIVOS WV fl€TCL TOV aCO/JLCLTOS. *A\r)6fj, €r). 145 K t t t /AVTJflOVO, Bt) KOL C apparov tcai I iravrr) tytXoTrovov ^Trjriov. r) rivv rpoircp otet, rd Te 15 TOV t\oao<j>La Bid ravTa TrpocnreTTTcofcev, b Kal irpoTepov CITTOV, OTL OV KaT a%lav avTrjs &TTTOVTai' ov ydp vodov? ehei dirT^cQaiy aKKd yvr)o~lov$. 20 D II <w?; €r). UpdoTov fjuev, €LTTOV, (^CKoirovia ' ov %(o\bv Set el vac TOV dyfrofievoVj Ta fiev r/^iaea (frikoirovov, Ta 8* rjfiicrea airovov eaTv Be TOVTO, OTOV TIS (f>i\oyv/j,vao-Tr)<; fiev Kal i\6dr)po<; rj Kal irdvTa TCL Bed TOV o-dy/JuaTOs c\o7rovf)y i\o/JLa0rj<; Be firf, firjBe <^CKrjKoo^ firfBe ZrjTrjTiKos, a\X iv irdcri TOVTOL<; fuaoTrovr) • ^o)\o? Be Kal 6 Tavav- 25 Tia TOVTOV fi€Ta/3e/3\r}Ka)<; TTJV (friXoiroviav. *A\T78eaTaTay €rj} Xeyet?. Ov/covv Kal irpbs d\ij6ecav, rjv 8' iyco, TavTov TOVTO E dvaTrrjpop yjrv)(f)v drjaojxeVy ' fj dv TO fiev eKOvaiov yfrevBos /JUGr) Kal ^a\€7ra>5 ep7} avrrj T€ /cal eTepcov yfrevBo/jLepeou irrrepayapaKTy, TO S* dfcovcnov evKoko&s TrpoaBe^rjraL Kal dfJuaOaivovad irov dXiaKOfieprj 30 fiij dyapaKTjjj aXV ev^epta^ obairep drjpiop veiov Iv djxaQia /JLOXVPT)536 T a t ; YlaPTa\iraaL fiep ovpy erj. Kal 717309 o-QMfypocrvvrjp, rjp 8' iyco, Kal dphpeiap Kal iieya\oTrpeireiav Kal iraPTa Ta TT)? dpeTr}? 28, 29. fucrr}—6y, an expressive vulgarism de 34), but see on 535 D, E. foro arreptum. There is considerable 6 3 5 D 22 dirovov: not iMLcrbirovov^ variety here in the inferior MSS, but the although fuaorrov^ appears below. Plato evidence of the Scholiast places the loves variety as well as uniformity, and reading beyond doubt. &pparos is exHerwerden should not have proposed to plained by Timaeus (s. v.) as Icrxvpos, write fwrbirovov. and with this explanation the 23 <|>tXoOtfpos. Dummler thinks Plato Scholiast and Lexicographers agree. perhaps means Xenophon, who loved the Some of the ancients derived the word chase; but it is unlikely that any personal from an obsolete verb pdu> = fralio. reference is intended either here or in Schneider remarks that the a must be 535 c. See also on 535 E. long "si verum est quod scholiastes 25 6—<|>i\oirov£av: 'whose love of Victorianus ad / / . x m i 56 tradit, pro work has taken the opposite direction.' &{>{)7]KTOV alios legisse dfiparov." See 6 3 5 E 29 avnj TC Kal KTX. See on Stephanus-Hase Thes. s. v. aur6s re Kal—irapa/cdXet IV 427 D. TO 8' dicov 146 TTAATQNOI /Lte/077 ovx orav yap VfCla"ra $€? (frvkdrreiv [S36A TOP voOov re KaX TOP yprjciop. TI$ fir) €Tri (ncoirelv real ISICOTTJS zeal 5 7roX.t9, \av6avovXol<; re teal voOois ^poay^poi irpos o n TVX^^C TOVTOOV, 01 fJLCP tXoL^f 01 8k ouTft)9 %X€I" C H/LUJ/ Srj, fjv 8' iyco, iravra CLpyOVGl. ra rotavra Kdl dp fJL&Xa, €T), SievXafirjriov, I d>9 iav fJL€V apTifieXels re /cal dprlcfrpovas €7rl roaavTrjv fidOrjcnv B /cal roaavrrjv a waiSevcofjuep, rj re hiicq rj/MP ov 10 fiefiyfrerat, avrr), rrfp re TTOXLV /cal iroXtreiap ayopTes iirl ravra €TL 7rXeL(o yiXcora rdpapria To irolop; Be ical irpd^ofiep /cal i\o /caTaPT\7] Udpu fiep ovPy elirop' iradelp. irdpra Ala"xpov fiepT ap €crfy fj 8* o?. yeXolop 8* eycoye KaX ip rco irapdpri €^>rj. 'EireXaffofiriP, rjv ' 8 eyco, on eot/ca €7Tat,£oM>€v, C 3. Set A 2 n : «j A1. 4 Ta TowiOTa ("das dazu gehorige" Schneider) is quite general, and means how so-and-so is in respect of the virtues just enumerated: cf. v n i 549 n. The Oxford editors wrongly understand rd TOtavTa as ret rr\% dperrjs fiipr). 5 XavOdvowi KTX.\ * they unconsciously use cripples and bastards for any of these services that happen, as friends in the one case, and in the other rulers.' Schneider explains TOIJTUV as '• horum negotiorum, hoc est, aliquam ex his, quae dictaesunt, virtutibus requirentium." This is perhaps safer than to understand it merely of the services rendered by friends and rulers. In either case cf. for rovruyv v n i 543 C n. J. and C. have rightly noted that "the subject of Ti5x^ nionem hominum atque existimationem philosophiae, quam sequi errorem istum oporteat, spectare et utramque contra, quam dictum optandumque sit, casuram esse significet" (Schneider). 13 ycXoiov takes up yiXwra just before, hence ical. My extreme wpodufila, says Socrates in effect, was fitted to provoke a smile (cf. VI 506 D). kv T
, needlessly : see on i n 388 D. 536 B — 537 c After apologising for his excessive zeal in defence of Philosophy, Socrates lays down his ordinances. We must select our pupils while they are youngs and put before them in their boyhood all the propaedeutic studies, taking care to avoid compulsion. At the same time they will be brought on the field irpbi with xu)\oZ$ re KO1 VOOOLS. I t is of battle and receive their baptism of fire. certain that xpw/uei/oi is understood with From eighteen to txventy, gymnastic exerri/x<«w*» and, if so, 717)65 can belong only cises claim their undivided attention. At to xp(hix€voL. D. and V. are consistently twenty, those who have proved themselves wrong in the translation of this somewhat the best will enter on a systematic comperplexing little clause. parative study of mathematics etc., lasting ten years. 5 3 6 B 8 dpTipcXfis KTX. For dprtfxeXeh cf. 535 A. AaKrjffiy is of course the 5 3 6 c 14 trraCtopcv. Literature is physical discipline : note the chiasmus. not life, but * noble play'—nay K&\rjp— rj T6 SCKTI KTX. Cf. VI 487 A where TTcu&di'—TOV iv \6yois bvvafxtvov irai^eiv av 6 Mw/xos, £ri% T6 ye TOLOUTOV {Phaedr. 276 E. Cf. also x 599 A n.). S&e J fxt/j.\paiTo similarly concludes the earlier enumeration of qualities necessary to the philosophic ruler. 11 teal irpatojuv. KCLI (which some inferior MSS omit) is "paullo insolentius positum, sed ita ut rdvavria Trdvra partim ad civitatis conditionem—partim ad opi- Hirzel der Dialog I p. 180, where this thoroughly Platonic view is admirably expounded. There is a touch of pathos in Plato's application of it to his own dialogues, recalling to my mind, I know not exactly why, the saying of Isaac Newton about gathering pebbles by the nOAITEIAC Z 537 A] teal fiaXKov ivT€ivd/j,evo<; elirop. 147 Xeyc&p yap dfia efiXeyjra 7rpo? 15 i\o €rjy OVKOVP &<; y i/xol anpoarfj. ' A \ V (09 ifjioi, f)v o° iyd), prjTopi. TO&€ Be fir) iTriXavOavdbfieda, OTL iv fiev rfj Trporipa iickoyfi TrpeafivTa? igeXeyofiep, iv Be ravrrj ov/c iy^coprjcei • 20 D ^LOXOOPI ' yap ov Treiariov, o>9 yrjpdar/ccDv Tt<» 7ro\\a veiVj aXX rjrrov rj rpe^evv irovoi. Svvarbs fiavOa- vewv Se Travres 01 fxeyaXov Kal oi TTOXXOI 'Avdytcrj, € XVI. Ta fiev roivvv Xoyca-ficop re teal yewfierptoyv Kal Trda7i$ T^9 7r/3O7ratSeta9, fjv TT)? 8iaX€KTiKr}<; Bel 7rpo7raLBev0rjpac, iraialv 25 oici xprj TrpojSdXXetVy oi% cl>9 eirdvayKe^ /jbadelv TO c^rjfia Tt}$ E BiSa'xfj^ 7rocovfi€vov<;. TY hrj; "Ore, fjv S' iydb, oi&ev fidOrj/jia ' fiera SovXeias TOP eXevOepov ^prj /xapddvecp. 01 uep yap irovoi fila. 7TOVOV/JL€POL ^elpop oiSep TO awfia Be /3iaiop ovBev €/JL/JLOPOV fidffrj/ia. 537 elirop, to apive, rov aco/j,aTO<; direpydippTai, ^AXrjOij, e'^77. tyvxJQ M^ roivvv TOU9 fralBas ep rols fiatfrj/uLaaLP, dXXa /3i,ay 30 irai^opra^ Tpe€, Itpa Kal fidXXop 0I69 T' ^9 Kadopdp e<^' o eKaaro^ 7re(f>vK€P. AlH. shore, as well as Heraclitus' aliov vais iffri trat^wv TT€v (Fr. 7 9 B y w a t e r ) . old man can sooner run than learn." Wwv 8i KT\. Cf. Eur. / . T. 122 fi6x^os 7^P ovdeis rois vtois OKTI^IV 18 Bergk. The line is quoted in [Erast.] 133 C and alluded to again in Lack. 188 B, 189 A. 22 tj-rrov. (TL fjTTOv, which Herwerden proposes, is no improvement, but rather the reverse. Plato may be alluding to some proverbial saying, as D. and V. appear to believe, translating thus: "an irav ykp dvayKOuov XPVM? dyirjpdv t 6 3 6 E 31 irat&ovras : with a play on ircudas: cf. infra v n i 545 E and drexyut ratfflp—fierh. iratSids—fiavddveiv in Laws 819 B, a passage in which the general idea is that play should be study, whereas here it is that study should be play. rTAATfiNOI 148 b Xeyeis, e ^ , \6yov. [537A OVKOVV fivrj/juoveveis, TJV S* iyco, on Kal 6t? TOV iroXepov €afiev TOVS iralhas eivai atcrkov eVl TCOV Xirir&v 5 Oecopovs, Kal idv TTOV dacfraXes 17, irpoaaKTeov ai/juaTos, coenrep TOVS o~KvXaKa$; iyyvs Kal yevareov Me/JLV7)fjuaif er). 'Ei/ iraai Srj TOVTOIS, r)v 8' iyeb, Tofc T€ IT6VOL<S Kal /j,aOrj/j,a del (palvrjTaL, els dpcdfiov Tiva iytcptriov. € O5TO? yap dhvvaros TL dWo 'HvUa, 6 %povo<;t idv re Bvo idv re rpia err) ylyvqrai, irpaJ^ai* KOTTOL yap Kal virvoi fiadrj/jbaac iroXepioi' Kal a/ia fxia Kal avTrj TCOV ftacrdveov OVK iXa^iarrj, TOU yvfivaaiois ' 'Ev rivi, B rjv 8' iyco, T&V dvayKauov yv/npaaloov fiedLev- avelrat. rU eKaaros ev lla>9 yap OVK; €(f>rj. Mera 877 TOVTOV TOV "fcpovov, r)v 8' iyco, €K T&V eUoaieTCJv ol irpoKpidevTe* Tifid? Te 15 /JL€L£OV< TCOV dXXcov ocaovrac, Ta Te ' ^vSrjv fjbaOrjfjLaTa iraialv ev TTJ C Traiheia yevo/xeva TOVTOIS avvaKTeov el$ avvo\frt,v OIK€L6TT)TO<> dXXrjX(ov TCOV jjuaOrj/jLaTcov Kal T779 TOV OVTO<; (f>vo~eco<;. 7} ToiavTT] fiddrjais ySey3a^O9 ev oh av iyyevrjTat. Kal Movrj yovvf fjueyidTrj ye, 3. 6 A 1 !!: w A2. 14. eUoaierwv Schneider secundum etKcxnerujv (sic) Vind. F . : ef/cocrt irwv A l l : CIKOGIV ir&v %q. 16. iraihdq. S : iraideiy (sic) A 1 : rraidiqi corr. A 2 : iratdia vel 7rat5/^ II q. 6 3 7 A 4 t-<|>a>i€V. V 467 C—E. to mean 'in their play'; whereas 536 E does not distinguish between 'study' and 8 4vTp€X^&rets) and Marc. Aur. VI 14: cf. id. VII 66 (tm-pexfoTcpoit) and fluous after Traurlv, and on the whole I €la now prefer the traditional reading ircuSe/p, I 8 {4vTp£x )' For a kindred use of the verb 4vrp^x€ll/ s e ^ Horn. / / . 19. 385 which appears to be in a majority of MSS. 01 l6 TOVTOtS O-VvaKT^OV K T X . T01JT01S el ot i<pap/j,6 elirev, 538A] TTOAITEIAC Z 149 r)v S* iyob, irelpa BiaXeKTiKr)*;fyvaectisteal fir). 6 fiev yap O-VVOTTTIKOS hiaXetcTi/cos, 6 Be fir) ov. Tavra avvoiojiai, f) 8* 09. D iyd), Berjaet ae iiriaKOTrovvTa' oc av fidXiara KCLl flOVLfJLOL fJ,€V iv /JbaOrj/jLaai, TOIVVV, r)v 8' 20 TOCOVTOL iv avroh wac fJ-OVlflOl B* iv 7T0XifJL(p KOi TO19 « VO/XI/JOLS, TOVTOUS av, iireiBav ra rpiaKovra €TTJ i/cfiaivcoaLV, itc TrpOKpirayv irpoicpwdpevov Tifjuas KaQiaravai KOX et? fxei^ov<; re aKoirelv rfj rod BcaXeyeadai Bwd/iec ^aaavl^ovTa, T179 a \ \ i | 9 aiadrjaecD^ hwaro^ a\.7]0€La<; Ikvai. E Tt fidXtara /cat ivravda ; rj $* 09. fiediifiepos Brj woWfjs TO OV fier* v\atcr)<; epyov, d iralpe, Ovtc ivvoels, ' rjv S* iyob, TO VVV irepl TO Bia- XiyeaOac teatebv yiyvofxevov oo~ov yiyveTai; vofxias 7rov, ecfyrjv iycot ifnrifj,7r\avTcu. TOV oiv Tt9 o/ifidrayv teal 25 eV avro TC oi€cf CITTOV, irdcT^etv To irdiov; Kal fid\a, CLVTOW Kal ov e(f>rj. Uapa- €r). ©au/xacr- 30 fvyyiyvobatcei*;; Tlfj fjiaXiGTa ; €(j>rj. Olov, r)v 8* iyco, el Tt9 V7ro/3o\ifia2o<; Tpaeir) 538 iv TToWofc fJ>ev xprjfiao-L, 7ro\\a> Be teal /JLeyaXw ye\v€i Kal KoXa^t 7ToWo69, dvrjp Be yevofjuevos atadoiTO, OTC OV TOVTCDV eVri TCOV aomKOVTOHV yovecov, TOU9 Be TC5 OVTL yevvrjaavTas 23. TOIJTOVS yl: lX TOI'TOIS A l l S y 2 . A 1 ! ! ^ l \ ifnriirXaadat q*. 29. Kcucbv II: fir) evpoty TOVTOV e^ei^ KCL\6V A . 30. ifxiriirXavrai A2: 19 o }Uv *Y KCLIVOU TrpayfxaV vTrepcppovelv care must be taken in introducing them to Svvaadai KTX. Schneider retains ifxirithis study; for where the character is irXarcu (see cr. n.), making the subject immature and weak, dialectical debate too rh diaX^yev : tutions after its likeness. All these regu'his self-styled parents.' For the omission [538 A TTAATnNOZ ISO jjLavT€v$ av BiareOeirj irpos re row V( 5 TOU? vTroftaXo/xivovs iv itceiv
$ 0VIC tcoXatcas teal Trpb? V^€C Ta s, /tat eV c5 ai5 iJSet; ^ /3ovXei i/xov jiavrevo/juevov ircpl TV^ dteovaai; , €rj. XVII. Mavrevo/xai roivvv, eliroVy fidXXov aitrbv rifxav av rbv rrarepa teal rrjv ' firjripa teal TOVS aXXovs oliee'iov? Botcovvras fj row B 10 tcoXatcevovras, Trapdvofiov n fieydXa teal ffrrov fiev av irepuBelv evBeel? riv6^y ffrrov Be Spaa a 1 fj elirelv els avTovs, Et/co9, €rj. Al dvelvat av 15 teoXatcas eirirelvai 1 ro rifidv re ro ean irepl fiev Be rov? hia<\>ep6vr<0<; fj irporepov avrols dTrapatcaXvirrtos, C Udvr, e^rjj Xeyeis old rrep av irov fjfuv Boy/juira itc iralBcov irepl Biteaiwv teal 1 alcrddfxevos A cum ceteris, excepto M, ubi secundum Rostagno legitur aladoidem ut videtur corr. A2. of elvai see Schanz Nov. Comm. PI. p. 34. yovitav <€hat>j which Herwerden proposes, is weaker and less emphatic. 5 ai dXXd irfj irpos rovs aTrro/xevous rcov Xoyayv avrrj <j>epei f) 20 eltcdov; Hfjhe. 13. ovt fiavrevofiai eteeivovf;, gvvovra ra ^ o \ v ^ M elBelrf. Be itceivov teal rcov aXXayv iroiovfievcov olteeicov, el fir) irdvv etrj (f>vaec dinettci]?, peXeiv ro firjBev. yivoiro. T teal &7rov8d%€ivt irepl teal TreiBeaOai re avrols teal £fjv av rjSrj tear irarpos TJTTOV S« direidelv itceuvois fj rol<; tcoXa^ivy iv c5 XP°V(P VTTOPOXO^VOVS is the reading of harsher than many anacolutha in Plato; see Schneider on iv 430 E and Engelhardt Anac. PI. Spec, in p. 40, where numerous examples of the nominativus pendens are given. Plato begins as if he were going to write doKel pot instead of A and Cesenas M ; whereas all, or nearly all, the other MSS have u*opa\\on£vovs. fxaPTeuo/xai: compare Ap. 11 C SICUTKOITCJV "Ac nescio an qui suppositum sibi aliovv TOVTOV—KOX diaXeydfieifos atfT<£, £5oi-4 quando filium pro suo habere et venditare pergunt, viro(3a\\6fA€i>oi dici potuerint" fiot KT\. , where tdo%i fioi is substituted for (Schneider, comparing Ka$iS dtXXouy oUdovs doKOvvras in B). early Variant, in A, and apparently also Cobet conjectures Trpcxriroiovfxtvwp, but M. The anacoluthon will of course be the text is sound : cf. VI 498 A n. scouted by many scholars; but although 20 IOTI irov KTX. Plato, as Bosanquet it is ungrammatical, no doubt, it is scarcely points out (Companion p. 305), seems to S39A] TTOAITEIAC Z teaX&p, ip 0I9 iKT€0pacified a wairep D fcal Tt/J,(OPT€$ avrd. 151 virb yop€v "TZari yap. OVKOVP TOVTCOP iTnrrjSevfJLara t)hopa<s eyopTa, teal ' aXXa T€ evavria a /coXa/cevei fiev rj/xcov TTJV yfrvxrjp Kal eX/cei e<£' avrd, ireidec 8' ov TOU9 teal oirrjovv fi€Tplov KOX i/eelpoi? weiOapxovo-w. Tt OVP ; rjp 8' iya>' orap TOP O{/TG>9 iyopTa eprjTai, TL i airoKptvayuevov "HMTTI, 25 iX06p b TOV iroXXaKis Kal TroXXa^j) ikey^wp et9 E Bo^ap KaTaj3dXr)> a>9 TOVTO ' ovSip fidXXop KaXhp rj alo"%p6p, Kal irepl Scfcaiou (bcavTco? Kal dyadov Kal a fidXio'Ta rjyep ip Tifirj, 30 /JL€Ta TOVTO TL OC€L 7TOi7]a€LP aifTOP 7T/5O9' aVTCL Tlflf)? ir^i6apyia<;; "OTav 'APOT/KT), OVP, rjp $ € 139 Trpo Tody Ta T€ dXrjOfj fjut) evplaKrj, TOP KoXaKevoPTa pofio? hrjf olfiacy h6%€i yeyopepai 29. Tifiia Kal Kal oUela eaTi 717)09 OTTOLOP $Lov \ aXXop f/ OVK CO-TIP, €rf. Tlapd- €K pofiifjuov. 'ApdyKrj. OVKOVP, TCOP OVTQ> Xoyoav dirTOfjiipcop Kal, b apTt TroXXfjs avyypcofjLTis agiop; yuyprjTat f\yr\Tai etVdrft)9 7rpoa^pv €r)p, eiKos TO irdOos T€ 7T€pl €r), /J,TJT€ TI/JLCLV €TL O/JLOLO)^ fitjT 6 eXeos 0UT09 irepl Kal iXeov y\ €r). OVKOVP T01/9 TpiaKOPTovTas 28. i}Kov€u A 1 !!: TJKOV eXeyop, Xpa /177 5 €vXa/3ovfiep A1!!: il-eXiyi-X) corr. A 2 . think it possible enough that the higher education will lead his rulers to criticise the d6yfiara of the earlier * musical' training. "But if this criticism is only the negative side of the deepening grasp with which a mature and stedfast mind lays hold on reality, no harm, he urges, will bedone"(Bosanquetl.c). We.may even go farther and say that Dialectic and its ancillary studies are expressly intended to place the Guardians in the same position as the original legislator (vi 497 D) and enable them within limits to modify and 6 3 8 E 33 JUJTC—T€. See on iv 430 B. 639 A 2 TOV KoXaKcvovra is explained by the Oxford editors as *the life that is flattering him,' with reference to 538 D. It is rather, I think, * the flattering life' i.e. the life of the /c6Xa| (cf. 6 &iro\av reconstruct the authoritative ddyfiara of the city (vi 500 E ff.). 6 3 8 D 26 t\6ov £fx£n)|&a. See IV 434 D n. 27 &iroKpiva|Uvov. The genitive is defended by Schneider from IX 590 D. diroKptvdfxepov (£ and two other MSS) is obviously a * correction.' 28 Kttl iroXXdKis KTX. The whole of this passage should be compared with the account of the genesis of fucroXoyia in Phaed. 90 B ff. and the demagogic life may be taken as one among many illustrations of Plato's meaning, especially as in wapdvo/xos KT\. he seems to be thinking of Alcibiades : cf. Thuc. vi 15. 4 and 28. 2. See VI 494 c ff. nn. and Bosanquet Companion p. 306. 3 8<S£ci. The appearance does not exclude the reality: cf. (with J. and C.) Soph. O. T. 402 and Thuc. i n 10. 1. 6 ivXapovpivcp refers not to the pupils, but to Glauco as legislator, who 152 TTAATQNOI [539A iravrl rpoirtp r&v Xoyav airreov; Kal fidX\ f) o° 09. *Ap' ovv ov fiia fjikv evXdffeta avrr) 9 iraiBia avTols KaTayp&vTai, del eU dvTtXoylav Xpdfjievoi,, Kal fjLifiovfievoi TOW igeXeyxovTas airol aXXoi/9 eXeyyovai, %alpovT€<; wairep o-/cv\d/cia TC3 eX/ceiv re Kal airapdrrevv TC3 \6y
del. *Tirepv OTav $r) 7roXXov? fJL€v avTol i\,£yl*a)6Spa Kal ' Ta%y ifnriwTova-LV eh TO firjSev rjyeladaL dvirep C wpoTepov Kal €K TOVTCDV Bt) avToi T€ Kal TO okov i\oaoia<; irkpi €t9 TOU9 aXXoi/9 Siafii&XrjvTai. 'AXrjOiaTaTa, e7). 'O Be Srj s, f)v 8* eyd)y TTJS fiev ToiavTrj? (JLCLVICLS OVK av eOekoi vy TOP Be BiaXeyecrdai edeXovTa Kal aKoirelv TaXrjde? fidXXov r\ TOV TracSias \dpiv irai^ovTa Kal dvTiKeyovTa^ Kal avros T€ fi€Tpt,ooTepo$ I ecrrat Kal TO eV^T^Seu/u-a TifuooTepov dvTL D aTifioTepov TTOnjaec. TOVTOV €7r' evXafiela Opd&s, erj, OVKOVV Kal TO, TrpoeiprjfAeva irdvTa irpoelpyTai, TO Ta$ vaei<; KCXT/AIOVS elvat Kal GTacriybOV^ 0I9 T*9 /JLeTaSoio-ei T£)V Xoycov, Kal /JLTJ C09 vvv 6 25 TV%(OV Kal ovBev TrpoaijKcov epyeTai eii avro; Haw /JAP OVV, erj, XVIII. *ApKel Br) eVl Xoycov /xeTaXijyJrei pelvac ivBeXexw Kal £VVT6VG)$ /jirjBev aXXo TrpaTTOVTt,, dXX* dvTiaTp6co^ yvfiva^ofievtp irepl TO a&fia yvfivaaio^, €TT) BnrXdcna ff TOT€ ; ' f/ E^, er)t rj E Xeyeis; 'AfieXet, elirov, irkvTe de$* fieTa yap TOVTO 14. iXtyfaffuf A 2 II: fortasse tXeyxwaw A1. 28. try A 2 ^: tn *meddles with Dialectic' by introducing the Parmenidesare a preliminary exercise the Guardians-to it. This appears clearly (yvfipaaia 135 D) to be undertaken before both from e&X&fieia and from iyravOa £77 we attempt to define KCL\6V re ri KOX SIKCUOV iroW^s v\aKrjs tpyov in 537 D. ctiXapovKal ayadbv KCU (V ZKCLJTOV TWV cidCjv (135 c ) . fUvovs (Madvig) and etfXa/Sov/xA'otj (Baiter) 9 olp.ai -yap ore KTX. The same pheare therefore wrong. nomenon is similarly described in Phil. 6 3 9 B 8 jiij v^ovs KTX. Cf. Arist. 15 U—16 A: cf. also Ap. 23 c and Isocr. Eth. Nic. I 1. 1095* 2 rijs ToXiriKTJs o«J/c Panath. 26. tanv OIKCIOS aKpoariis 6 v^oj. It is clear 10 dvnXo^Cav. See on v 454 A. from the present passage that Dialectic is 6 3 9 D 23 TOVTOV : this provision, viz. largely concerned with moral and religious that they shall not begin Dialectic in youth questions, as Bosanquet {Companion (539 B). The genitive depends on xpop. 302) and Nettleship {Led. and Rem. 11 eiprj/xiva (which refers to passages like VI p. 291) remark. See App. I I I . Grote 485ff.,490, 503 c, v n 535 A ff.), and not, (ill pp. 237—239) has some interesting as J. and C. suggest, on e«5Xa/3e/p. observations on Plato's exclusion of the 24 ws—£px«Tou. On the construction young from dialectical debate; but it is see in 410 B n. scarcely right to say that the Parmenides 28 trr\—TOT€. 537 B. (i35C—136 E) contradicts Plato's precept 6 3 9 E 29 IT^VTC W$. Krohn thinks in the Republic, for the disputations in five years very short, compared with the nOAITEIAC Z S4OC] ftifiacTTeoi KaGTeoi eoovTai dp^eiv aoi eh TO arrrrjXaiov Ta T€ irepl fjbrjB* €/jL7T€Lpla vcTepcocri 540 VMTTeoL) el ifi^evovaiv "Kpovov iyd>. 8e, TevaavTas irdvTa 178?; dteTeov irdXiv Tcov dXXcov TLOTJ^ ; Be irevTrjtcovTovTayv ' teoa/j,elp dvateXivavTas xpcofievous TOP iiriXoiTrov TToXiTiteols iTTiTaXanrcopovvTas /3lov vXa/eas, els fia/cdpcov UevTe/ealBetea €T7j, TJP K teal dpi.a- teal IBovTas iv fiepei teal apyovTas TOIOVTOVS, vrjaovs TeXo9 TT)V T779 ^rv)(V^ avyr)v 5 TO dyadov etcdo'Tovs, etedcTovs olieelv irpos TT)9 iroXeoj^ 10 irpaTTOPTas, dpTueaTa\nrovTa<$ diruovTas TO fjuev OTav Be TO fxepos r/ter), evetca, ov^ c!)9 teaXop TI, dXX' o>9 dvaytealov del TTacBevaavTas ftaaa- Trapateivrjo-ovo-L. iicelv TTOXV 777)69 (j>cXoaoLa BiaTpiftovTaSy dXXovs r) TL teal TOU9 BtacrcoBivras €t9 avTo dTTofiXeyjrai TO nrdai <£o>9 irapeyop) B eavTovs iva iv k'pyoi? T€ teal e7ri(TTrj/jLac<; irpos teal dpayteaaTeop CIVTO, TrapaBeiy/jiaTt teal dvay- 30 veoov ap^at, teal €TC teal iv TOVTOLS eXtco/jbevoc 7rav\Ta\6ae irdvTrj itcelvo, TOP iroXefMOP teal oaac rj 8* 09, TTOGOV TOVTOP yevofjbivcov 153 zeal OVTO)<; TTJS 7ro\eo)9 fipr)/j,eia 8* ai^Tofc C teal Ova Las TT)P TTOXLV Brj/juocria I 7roielp> iav teal rj YivOia 9. time allotted to the 7rpo7rat5cia, and suspects that we have here ' a silent confession that there is not so very much to say about the Ideas after all.' (PL St. p. 187). Five years devoted £i>5e\ex&s KCU \VVT6VUS to Dialectic exclusively is a good deal; and we may be sure that Plato does not intend his Guardians to neglect the subject between 35 and 50, although practical duties occupy most of their time. Moreover at 50, Dialectic is resumed, and it is not till then that the Idea of Good is fully apprehended, so that the five years from 30 to 35 were certainly not thought by Plato to exhaust the subject. We must also beware of supposing that there is any break of continuity in the education of the Guardians. The study of each propaedeutic ' a r t ' by itself prepares us for seeing all the * arts' in their mutual relations and interdependence, and the comparative survey of the 'arts' in turn prepares us for Dialectic (537 c),nor need the subjects of the irpoiratdela be finally abandoned after we enter on Dialectic. See Appendices II and I I I . 54O A 3 ircvTTjKovTovTwv. We are told that in Chalcis the magistrates had A. P. II. to be at least 50 years of age: V6/JLOS 8& rjv Xa.\/a5eO Hist. Gr. 11 p. 222), but advanced age was rarely a condition of holding office in Greek states. See Whibley Gk. Olig. pp. 148 f. ^ 5 -rqv T»]S yvx^S avyrjv : the radiant light of the soul.' ai>7^ is highly poetic in this; sense: cf. Soph. Ajax 70. There is more iban a touch of mysticism in this and similar passages throughout Books VI and vii (cf. especially vi 490 A, B), but it is exaggerated by Krohn (PL St. p. 187), who boldly declares that " the only person who correctly understood the later phase of the Republic was Plotinus," and that " the so-called Platonic Dialectic is a Missverstdndniss." 7 irapaSctypan KTX. See vi 484 C, 501 A—C nn. 54O B 10 CKacrrovs. See 520 D n. 11 ov\ ws KaXov Tt KTX. 520 £ n. 54O C 14 &v Kal TJ IIv6Ca KTX. See on iv ^427 B, c. £wavcupxj. See cr. n. The error in A, II, and several MSS besides, is a pretty example of lipography: contrast [540 c TTAATQNOI 154 15 ft>9 BaifioaLv, el Be fir], a>9 evBaifwaL re Kal Oelois. €7jf rot»9 apypvras, yaaai, Tlay/cdXovs, do £(Wtf/>aT€9, axrirep dvBpiavTOTroio? direipye, r)v B% iyco, do VXavKcov. Kal ra<s dpyovGas firjBev yap TL OLOV fie irepl dvBpcov elprj/cevai fidXXov a elprj/ca r) irepl yvvaLK&v, OCTCLL av CLVT&V Itcaval Ta? vcreL<; eyylyvoiVTCLL *Op0a>9, etyq, etirep 20 Xaa ye irdvTa rots dvBpdcL KOLVoyvrjaova-cv, a>9 BLrjXdofiev. T t ' ovv; D erjv • %vyxcop€LT€ irepl TJ79 7r6Xedb$ TC Kal 7ro\iT€ia9 fir) iravTairaaLV r)fid<; €i}^a9 elprj/civaL, dWa ^aKeira fievt SuvaTa 84 TTT;, Kal OVK aWrj rj elprjTaLt OTOV oi a>9 d\r)0<*)s (f>ik6 yevofievot, 25 r)yr)<jdfievot dveXevdipovs vXeiaTov TCOV fiev vvv elvai Kal ovBevos d^ia^, TO Be opdov irepl Trotrja-dfjLevoL Kal Ta9 diro TOVTOV Tifids, ' fieyLGTOv Be Kal E dvayKaLOTaTov TO BiKaiov, Kal Tovrcp Br) vTrrjpeTovvTes re av£ovT€<> avTo BcaaKevcoptfaowTaL Tr)v eavrcov iroXtv; r rj irXeiov*; Tifiwv KaTapovr] 'OaoL fiev dvy r)v 8* iyw, 2 Kal II<W9; €<j>7j. TrpevfivTepoL Tvy^dvaxrL BexeT&v ev Trj A q : £vyx*>>pc'ii' re A 1 ! ! : 29. deKtrtSv II : 4T£JV A . irpocravatprj in v 461 E, where the tempta- which Heraclitus passed on the Ephesians tion is absent and the MSS right. Burnet for expelling Hermodorus" (Bywater's Heracl. Fr. 114), but the parallel is not says that A 2 has £vvavaiprjt I know not on what authority: I found no trace in very close. Plato's Ka$ap/j.6s is sufficiently the MS of anything except £waiprj. explained by the precepts which he him15 cvSaCpocri. If not 5alfxocrt.vy then self lays down in vi 501 A: see also Pol. 6 ^-dai/xotrtv. 293 D and especially Laws 735 B—736 c, where he gives an interesting survey of 16 »entium Non is seriously meant. To me it appears to vultus instantis tyranni Mentequatitsolida. be neither more nor less serious than Contrast VI 402 B—493 D. Plato's treatment of the general question 29 Scot |uv av KTX. Newman (Aris- as to the possibility of his ideal city: see totle's Politics 1 p. 413 n.) thinks this pro- on vi 502 C and Hirmer Entstehung u. posal is " a softened version of the sentence Komp. d. pi. Pol. p. 638. TTOAITEIAC Z B] 155 541 TroXeCy Travras eK7r€/JLyfreoaiv els TOVS \ (iypovs, rovs he iralSas avruyv 30 TrapaXaftovres i zeros T rai ev Tofc afyeTepovs rpoirot^ KOX VO/JLOIS, OVGIV OXOLS SieXrjXvdafjiev TOT€, teal OVTCO TayjL ovijaetv; teal rov TioXv y\ er]* ' teal a><; av yevoiTO, 8otcel<} fxoL, cS ^oifcpare^y ev eipr)Kevai. jv rjBrjy elirov iyoSy eyovaiv 0I0V iroXiv re teal TroXtreiaVy fjv avrrjv re evhat^iovrjaeiv /cat TO effvos, ev <*> av $ 6/JLOLOV ravrrj rjfjuv oi Xoyoi avhpos; 7](TOfjL€V &€LV CLVTOV clvaL. SfjXo? yap A^\O9, OVKOVV irepi re TTJ<; TroXeax; irov KCU OUTO?, €<\>T)' fCOL 07T€p ipCOT&Sy 10 So/cel JJLOI reXos TeAoc noAueiAC z . teach the young children, it would be un30 *Kir^M|KDVTai. Stephanecessary and wrong to send them into nus (with some inferior MS authority) reads the country. Jowett seems to forget for the future, which Liebhold also would the moment that Plato is not here speakrestore; but orav is carried on. Cf. 11 Bn ing of his own city, but of an actual city 359 which he wishes to transform into his 6 4 1 A 31 Optywvrai KTX. J. and C. accuse Plato of barely considering "how 4 Kal ottra> KTX. The infinitives still the provision, which he here abruptly independ on £vyxvpciT€. troduces, is to be reconciled with what 5 &i"yo|icv. Liebhold's Xiyo/xep is precedes. For how are the children to harmless, but unnecessary: cf. die\rj\ijbe taught music and gymnastic when all Bafxev T6TC above. their elders have been sent away? From 6 4 1 B 7 etirep iroTfe -ytyvoiTO. Cf. what other State are the new teachers to VI 502 C n. be brought?" Plato is perfectly consistent. The new teachers are oi ws &\rj0u>s T$s refers to Socrates' Cf. X 595 C APPENDICES TO BOOK VII. I. ON THE SIMILES OF THE LINE AND THE CAVE. The famous similitudes in Books VI and VII have claimed the attention of every writer who has seriously attempted to expound the philosophy of Plato. It must suffice to refer generally to UeberwegHeinze Grundriss8 etc. pp. 167—174: and in particular to Whewell, Philosophy of Discovery, pp. 429—448; Sidgwick, Journal of Philology, 11 pp. 96 ff.; Jackson ib. x pp. 132 ff. ; and Shorey On the Idea of Good in Plato's Republic (Chicago Studies in Classical Philology 11 pp. 188—239). The aim of the present Appendix is not polemical, but explanatory, and its scope is limited to an exposition of the difficulties of the subject in a more consecutive and reasoned manner than was possible in the notes. An interpreter ought in the first instance to confine himself to such express statements, hints, and indications as are furnished by Plato himself in the Republic. The evidence of other Platonic dialogues and of Aristotle is certainly admissible, and may prove extremely useful in supplementing and confirming our results; but it ought not to be appealed to until the testimony of the Republic has been heard. I will try to conform to these canons of interpretation. The line is divided into two unequal parts, each of which is subopard give do^aard drives porjTd f<£a etc. Lower yorjrd FIG. Higher uorjrd -fE C i. B T H E LINE. divided according to the proportions of the original section. (Fig. I) AD: DC:: AC: CB, and CE:EB::AC: CB. Thus CB represents the VOTJTOV: and AC is called sometimes oparov, sometimes So^aarov. AD stands for CIKOVCS, i.e. irp&rov fxkv TOLS cr/cias, cTrctra ra Iv Tots vSaxri ^avrdafiara teal CV rots o APPENDICES KCU wav TO TOIOVTOV : DC TO BOOK VII. 157 for TO. 7T€pt 17/i.as fa>a /cat irav TO VT€vrov KCLI TO oricevaoTov o W ycVos (509 D—510 Ann.). It is clear, therefore, that if Plato means what he says, the objects represented by AD are distinct from those represented by DC, though they are each of them opard (8o£cu7Ta). CE stands for one part of TO VO^TOV, EB for the other: see 510 B TO TOV jX€V aVTOV TO 8* CLV €T€pOV B.Tid 5 I I C Cra€CTT€pOV €tVCU TO V7TO TY)? 8iaAey€O"0cu cTriCT^/A^s T O O O V T O S VTTO TIUV T€^v<3v KaXov/xcVwv. T€ K a l VOTJTOV O^tsypov/xiyov ^ TO Here again, if Plato's words are to be taken strictly, the objects represented by CE are distinct from those represented by EB. This conclusion is confirmed by 516 A compared with 532 Aff.,where the objects of the lower intellectual method are compared with shadows of so-called real things (AD), whereas the higher vorjrd correspond to £a>a etc. (DC): cf. 511 E C<£' ols Icrnv and 534 A. So far, it will scarcely, I think, be denied that Plato's language points to a fourfold division, in which there are two main segments, each with two subsections. This view, which had hitherto been generally approved, was attacked by Jackson on the ground that "the introduction of the first segment is unmeaning and worse than unmeaning, on the assumption that ' the universe is compared to a quadripartite line'" (see Journal of Philology x pp. 132—150). Let us therefore examine the evidence of the Republic on the subsection AD. AD is part of AC, and AC is called by Plato sometimes 8o£aoroV and sometimes oparov: see 510 A and the other passages cited in my note ad loc. What then is the meaning of 8o£aoro'v? The word is certainly not synonymous with opaTov, and we are surely bound to interpret its meaning here by the meaning which Plato has already given to it in the Republic. Now according to the explanation of 8d£a in v 476 B—480 A, So£curroV includes not only the objects of sight and the other senses, but also, for example, TO. T£>V TTOXAW^ 7ro\Xa vd/xifta KOXOV T€ TTc'pi Kal Twv dXXwv (479 D, with note ad loc). It would appear therefore that AC embraces not only Spara, but other 8o£ao-Ta also, and that among these Sofcurra are contained inter alia popular canons or opinions on the subject of what is beautiful, ugly, right, wrong etc., as explained in 479 D. If Plato intended us to restrict AC to opard, it is reasonable to suppose that he would have used the term opard throughout, instead of employing a word which he has already defined as including not only visibles, but other opinables as well. That visible ct/coVcs of opard are of little or no metaphysical importance, is doubtless true; but there are other 8o^ao-Tat ct/cdVcs besides those which are visible, and some of these are by no means destitute of significance and value. For examples of such CIKOVCS we have not far to seek. Plato himself appears to recognize them in 517 D, 520 c, D (see the notes on these passages, and on 514 A, 517 A). They include the vofju/xa on subjects of taste, morality, truth etc. expressed or embodied in the works of poets, painters, and artists generally, sophists and rhetoricians, demagogues, statesmen, and others, in so far as these canons and 158 APPENDICES TO BOOK VII opinions are copied from ra ruiv 7roXX<3v TTOXXO. vd/xt/Aa jcaXov TC Trcpi * If we now look for confirmations in other dialogues, the Sophist is ready at hand with its elaborate amount of elKaa-rtKij and avracrriK7] (233 E—236 c, 264 cff.). The objects with which these two arts are concerned cannot be placed in any segment of the line except AD. In the Sophist Plato distinguishes between Beta irouqriKrj and avOptairivrj iroirjriKiq (6r)(T(i) ra. /x€v vv £vvterra)x€va avOpay-rrivr), KCLI Kara rovrov Srj rbv Xoyov 8vo iroirjrLKrjs ytvrj, rb fxlv avOpwirivov ctvat, rb 8c Otiov 265 E ) , and between Otla CI8(UXO7TOICK^ and avOpWTrivri €ih Now the works of avOpm-irLvr) (as well as ^cta) 7rotr)riKrj are expressly recognized in DC, which includes oTccvourra as well as <£in-€vra. It is therefore reasonable to suppose that AD includes the works of avOponrivyj (as well as 0cta) €lBo)\o7roitKrj. And the sophistic art is one among several varieties of avOpiawivrj ctSwAoTrouKTJ, being a subdivision of &o£oHLfjLrjo-is. Compare also, for Poetry, Music, and the imitative arts in general, Laws 669 D ff. It may be noted that this is not the only part of the Republic in which we meet with doctrines and ideas which are more fully developed in the Sophist and other dialogues which are now commonly considered to be relatively late : see on v 476 A. On these grounds I am unable to look upon the first section of the line as in any way otiose or destitute of importance. It would be strange if in an enumeration of the objects of knowledge and opinion Plato should have left no room for the whole domain of * imitation,1 with which, in the Republic and elsewhere, he is continually concerned. In the analogous classification of Phil. 55 D—58 A /JLOVO-IKT] is similarly placed in the lowest of the four divisions: cf. Bosanquet Companion p. 262. The second division of the line need not detain us long. In so far as it is dpaTov, it includes the originals, whether natural or artificial, of the dpaTal cticdvc? in AD. Regarded in its wider meaning, it embraces all the other Sofaord of which AD presents us with &o$a APPENDICES TO BOOK VII 159 has in view is best illustrated by such a case as he himself describes in x 601 D—602 B, where the maker of a cnccvo? is said to have irian* 6p0t]j £vvu)v TU> CISO'TI KCU aVayKa£o'/xci/os <XKOV€LV Trapa TOV ctSoros, whereas the imitator OVTC CUTCTCU OVTC SpOa 8o£ao-«, so that his state of mind can only be ctKcurta. In view of this passage in Book x, we may also (with Bosanquet, Companion, p. 262) compare Phil, 56 B ff. The arts of carpentry, ship-building, house-building etc., as well as * popular' dpLOfirjTiKrj, fX€TpT]TLK7J etc. (56 E—57 D: cf. vii 526 A;/.) are placed in the second lowest category of the Philebus. They are all of them concerned with objects belonging to the second division of the line, and we may therefore take it that the intellectual condition of those who profess and practise these arts is also, according to Plato, 7ri(rns. It is about the third division of Plato's line that the greatest disputes have raged. We have already seen that Plato verbally distinguishes between the contents of CE and those of EB. It is difficult to conceive why he should have done so unless he meant them to be really distinct; for the resources of his language were certainly equal to expressing his real view, whatever it was. There is moreover an exact correspondence between the objects of the different psychical affections or states (iraOrjfiara Iv rrj if/vxfj) and the states themselves; and oWoia, which Plato regularly uses in connexion with CE (510 D, 511 A, 511c, 511 D, 511 E, 5 2 6 A, 529 D, 533 D, 533 E, 534 A), is expressly distinguished from vorjervs or V0O9 in 511 D. We are, therefore, prepared to find a similar distinction between the objects of the two mental states. What is the positive evidence on the subject ? That the lower vorjrd are the subjects of Plato's propaedeutic studies, viz. mathematical numbers, mathematical plane surfaces, mathematical fiddos, mathematical opai /?a'0ovs, and Consonant' mathematical numbers, appears from 510c—E, 511 A, B, 511 C (TC^WV), 525 C—526 A, 527 B, 532 C {T€\V^V) 533 D arvvepiBois teal opd, many of each particular set of £vfjLQ)voi dptO^oi Finally these fxaOrjixaTLKd occupy an intermediate position between aladyjrd (8o£aora) and Ideas. We learn this (1) from their position in the line,* (2) from the statement that the mathematical intelligence or SidVota, which cognizes them, is /*cTa£v n S6$rjs re KOL VOV 511 D, (3) from the constantly repeated observation that such studies 'tend to drag us towards Being' (i.e. towards EB) etc. 523 A, 525 A, 527 B : cf. also 525 c, 526 B, (4) from the fact that while aurdrjrd are perishable 1 A hasty perusal of 510D might lead us to suppose that there is but one 'mathematical' square, and even to identify it with the Idea; but see the notes ad loc. i6o APPENDICES TO BOOK VIL and TroXXa, fiad-qfjuariKa are TroAAa (526 A) and del ovra (527 B), whereas the Idea is act ov and lv. Aristotle's evidence is in complete accord with these statements of Plato himself in the Republic. The relevant passages are cited by Bonitz on Met. A 6. 987 b I4ff. In 8c Trapa, TO. alo-OrjTa Kal TCL €L8TJ TOL fiaOrjfxaTiKa Tr)cn (sc. IIAaT 81a- <j>ipovra T&V fikv alo-Orjruiv T<j> a t 8 i a Kal aKLvrjra ctvai, Ta>v 8* ct8wv TU> TO. /ACV TTOAA.' arra ofioia ctvat, TO 8C CT8OS a v r o cV CKaoTOv fwvov. "Tria rerum genera posuisse Platonem, sensibilia mathematica ideas, constanter multis locis refert Aristoteles, cf. 9. 992 b 14, B 1. 995 b 16, 2. 997 b 12, 6. ioo2 b 12 sqq., Z 2. io28 b 19, K 1. io59 b 4 sqq., A 1. 1069 s 34. Et a sensibilibus quidem rebus differre mathematicas aeterna et immutabili natura (dKtvrjra b i 6 . . . ) , ab ideis autem eo, quod mathematicae quidem res eiusdem formae indefinitae numero sunt, idea vero quaelibet simpliciter est una, cf. B 6. 1.1.: TOL /ACV fiaOrjfxaTiKa TQV Scvpo (i.e. Ttov alcrOrjrwv) aAAu> fi€v TLVL $ta<j>€p€iy T<3 8C TTO\\* UTTO, 6fjLO€i$fj ctvat ovOev $ia€pci. Ita quum sua natura in medio posita sint mathematica inter sensibilia et ideas (fi€Ta$v b 16), saepe ea Platonico sensu significat hoc ipso vocabulo TO. fi€Ta£v, cf. 9. 99i b 29, 992 b 16, B 2. 997 b 2, 13, 998 s 7, 6. ioo2 b 13, 21, K 1. 1.1., M 2. io77 a 11 " (Bonitz). It may be desirable to quote one of the numerous criticisms which Aristotle makes on Plato's view of /jLaOrj/xariKd, because it appears to allude directly to the educational curriculum of the Republic. IT*. 8C ct n% irapa TO. CI8?/ KCLI TO. aloSrjTa TCL /xcTafv OrjaeTat, TTOAAOLS aVopias c^ct. SrjXov yap a>s O/JLOLU)? ypa/JLfxai. TC Trap* a v r a s Kal TOLS aicr^r/Tas ctrovrai KOLL CKacrTOv TWV aAAcov ycvaJv <JKTT CTrcnrcp 77 dcrTpoXoyia fiCa TOVTWV cortv, IcrTat Tt? Kal ovpavos 7rapa TOV alcrO-qTOv ovpavov * a i 17X105 TC KOL 997 b 12ff.,cf. M 2. io76 b 11—io77 b 14). These words are, in my judgment, an altogether just and relevant criticism on Plato from the standpoint of a man of science, and one with which Plato himself, when he wrote the Republic, would not have quarrelled. In spite of this body of evidence, Shorey speaks of " futilissima ilia hariolatio de numeris mathematicis inter numeros sensiles et numeros ideales positis" (de PL id. doctr. p. 33), refuses to attribute the doctrine to Plato, and is surprised that Zeller should have been led astray. The entire theory, according to the American critic, arose from a mistaken interpretation of 523 D—526 E, where avrol ol apt^/xot (525 D), he declares, are u nihil aliud quam ideae numerorum, sicut avTo TO //cya est ipsius magnitudinis idea" (I.e.). I have stated my view of aimiuv T<3I/ dpiOfjLwv in the notes on 525 D. Here it need only be said that if avTwv TWV dpidfxuv, about which mathematicians converse, means Ideas of numbers, then avVo TO CV (525 D), i.e. the cV about which mathematicians converse (526 A), is the Idea of 'one.' But Plato speaks of a multiplicity of mathematical units: Trcpl TTOIWV dpiOfiiov 8iaAcy€o-0c, lv ols TO cv otov vfxels d$tovT€ COTIV, tcrov TC c#cao"TOV Trav 7ravTt /cat OTJ8C afiLKpov 8ia€pov (526 A). Are we then to suppose that there are many Ideas of 'one'? It may be added that in his later treatise on 'The APPENDICES TO BOOK VIL 161 Idea of Good in Plato's Republic/ Shorey still adheres to his old view. The explanation which I am advocating has the support of Zeller4 n i. pp. 679 ft., Trendelenburg Plat, de id. etnum. doctr. pp. 70—80, Bonitz I.e. and a majority of scholars. To me it appears fully demonstrated by the evidence of the Republic alone; and Aristotle's testimony is a welcome confirmation from a source which is only second in value to Plato's own writings. The ontological theories of the Philebus and Timaeus are, I believe, in harmony with the position here assigned to fjLaOrjfxaTiKd. In the Republic, Ta /xa^/xanKa are the link between alaOrjrd and €1817, regarded as objects respectively of sensible apprehension and knowledge; in the Philebus and especially the Timaeus, they are the cosmological /A€TOL£V TI. The atTi'a rrjs /u£€a>9 of the Philebus (23 c ff.) is the Idea, and irkpa.% in that dialogue is Ta fxaOrjnamed. Professor G. Schneider has pointed out that Plato "machte fur alle Erscheinungen der Welt und des Geistes das Mathematische zum Gesetze fur die Verwirklichung des Guten," and the Timaeus is an elaborate commentary on his remark. We see the soul and body of the Universe and Man built up by means of the /i€Ta£v or fxaO-q/jiaTLKd of the Republic, dptOfxrjTLKTj supplying numbers (32 B et al.), Plane Geometry cViTrcSa (53Dff.), Stereometry fidOy (54 B ff.), Astronomy opai pdOovs (36 c ff., 39 A ff., 40 c ff.), and Harmonics the £vfiu>voi dpiOfxoi (35 Bff), according to which the Souls of the world and man are framed. The ciorovTa KOL €$i6vra, i w ovrmv a«i fufi^fw.raf TWioOevTa a V OVT&V rpoirov nvd &\xrpacrTOV KOI OavfxanTov ( 5 0 c ) , which enter into the cK/xayctov and leave it according as mortal things arise and perish, are nothing but mathematical forms—the contents of CE. It is impossible to pursue the subject farther here; but reference may be made to F. Schmitt's Dissertation on die Verschiedenheit d. Ideenlehre in PL Rep. u. Phil. (Giessen 1891) and G. Schneider's admirable work on Das Princip d. Maasses in d. PL Philos. (Gera 1878), where this interpretation of the Philebus and Timaeus is expounded and justified in detail. There remains the further question whether these fiaOrf/jLariKd have, like the Ideas themselves, a real and substantial existence, apart from, as well as in, sensible particulars. Plato speaks of the object of geometrical study as d€t ov, ov izork TI yiyvofitvov KCU dTroWv/xtvov (527 B/*.: cf. 529 c, i>nn.\ and in the Timaeus (I.e.) they are ctowra teal iitovra. In the passages already referred to, Aristotle states or implies that Plato regarded them as \iiiPLa"r^ n o t merely in thought, but actually, although in Met. B 2. 998* 7 ff. he informs us that another interpretation of TGL fji€Ta£v was current, according to which they do exist, ov firjv X The evidence of the Republic and Timaeus is in my opinion altogether in favour of the view which Aristotle attributes to Plato. The Platonic theory on this subject will be most easily apprehended if we contrast it with that of a very different school of Philosophy. According to John Stuart Mill "there exist no real things exactly conformable to the definitions " (of geometrical science). " There exist no 162 APPENDICES TO BOOK VIL points without magnitude; no lines without breadth, nor perfectly straight; no circles with all their radii exactly equal, nor squares with all their angles perfectly right." The "really existent" lines, angles, and figures are those which we apprehend through the senses, and "the definitions, as they are called, must be regarded as some of our first and most obvious generalisations concerning those natural objects " {Logic, Book II ch. 5 § i). To Plato, on the other hand, the "really existent" straight lines are just those of which the definition speaks: whereas visible lines and magnitudes do not exist, but only * become.' It is the true paOrj/xaTiKa described in his definitions of mathematical science which the ycoi/xcTpiKo's investigates, and if they do not correspond with the forms which we see, so much the worse for Nature ! The fault lies not with them nor with the S^fuoupyds, but with the conditions of finite existence : fJ.€fily^xkvy] yap rj TOVSC TOV KowfJLOv yci/€ T€ KCZI If the interpretation which I have given is correct, we can at once see why Plato makes the study of fiaOrjfJLaTiKd his 7rpo7rai8€ia. TO, fxaOrjfiaTLKa are, objectively and de facto, according to Plato, the 'golden chain' between Ideas and particulars, and he who would ascend to Ideas must climb by the ladder which the Architect of the Universe—0€os act y€u>/u.€Tpa>v—has himself provided. Cf. Schneider 1. c. P- 5 * . . If the question is asked ' What is the element of truth embodied in Plato's theory of ra. fxadrjfxaTLKd as /xcra^v?/ the answer is not far to seek. " All objects in the world," says Whewell, " which can be made the subjects of our contemplation are subordinate to the conditions of Space, Time, and Number; and on this account, the doctrines of pure mathematics have most numerous and extensive applications in every department of our investigation of nature" {Philosophy of the Inductive Sciences, p. i 53). It is an admitted fact that " all causes operate according to mathematical laws" (Mill, Logic, Book in, ch. 24 § 9). The position which Plato assigns to TOL fiaOrjixaTucd as intermediates between Ideas and sensible things is at once an affirmation of this fact and an explanation, from the Platonic point of view, of the reason which underlies it. The supreme Cause of the Universe, according to Plato, is the Idea of Good, of which, in the last analysis, the other Ideas are special determinations, and TOL fxaOrjixarLKd are the instruments by means of which that Idea works in Nature. This and nothing else is the meaning of Plato's profound and famous text 0€os act ycw/n-cxpcl, on which the bulk of the Timaeus is only an elaborate commentary. Why is it, to take an obvious illustration, that the laws of physical science are habitually expressed in terms of mathematics ? Plato's reply would be : simply because God made use of fiaOrjuariKd in constructing the world, and we must interpret the Universe as God made it The Laws of Kepler have been described as "three Laws of Divine Working in Nature, discovered by Kepler," and the description is in full harmony with Plato's conception. For the rest it should be noted that such a view of fiaOrj/iarLKd appeals in its broader outlines with peculiar force to the religious and poetical imagination, as is often the case with the APPENDICES TO BOOK VII. 163 speculative flights of Plato. We may compare not only the lines of Milton {Paradise Lost, vn 221 ff.) "Him all his train Followed in bright procession, to behold Creation, and the wonders of his might. Then stayed the fervid wheels, and in his hand He took the golden compasses, prepared In God's eternal store, to circumscribe This Universe, and all created things. One foot he centred, and the other turned Round through the vast profundity obscure, And said, * Thus far extend, thus far thy bounds; This be thy just circumference, O world'!"; but also the famous passage in Isaiah xl 12 "Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance ?" For special discussions on 'The propaedeutic studies of the Republic' and ' On Plato's Dialectic' see Appendices II and III. The view which I take of the simile of the Cave and its connexion with that of the Line is fully explained in the notes on Book vn (514 A, B, 515 A, 515 C, 516 A — C , 517 A, 517 D, 519 B, C, 520 C, 532 A — C ) . It is only necessary to add here that Jowett and Campbell's interpretation (Vol. 11 pp. 14—18, in pp. 315—317 and elsewhere) appears to me somewhat seriously wrong in regard to the dyd\/xara or etSwAa of the allegory, which, according to Campbell, "constitute a lower stage of the ideal which in Plato's language is alone the real, not the immediately visible, but the truth of phenomena, the iv iwl iroWw CKCUTTOJV T&V alaOrp-tov, the infima species, the first intention of the tv Aoy«r/xa> $watpov/JL€VOV" (11 p. 17). Jowett, if I understand him rightly, goes even farther, and apparently regards some of the propaedeutic studies as symbolized by the ctSoAa (in pp. 316, 317). It seems to me quite clear from the general proportions of the simile (514 A//.) that the €t8o>\a in the cave represent nothing beyond the higher 6pw/x€va and the higher So^ao-rd (517 A, 532 B, c «;/.), which are emphatically iroXXd and not iv inl 7roAA£v, still less " the world as conceived of by the mathematician " (Jowett), which might possibly be figured as a dvTa II. ON THE PROPAEDEUTIC STUDIES OF THE REPUBLIC. Plato's higher scheme of education has formed the subject of a large number of dissertations and articles, besides the attention which it has received at the hands of commentators and historians of philosophy. The best and ablest discussion of the method and general principles of the system is still, I think, Nettleship's article in Hellenica (pp. 135—180), to which the second volume of his Lectures and Remains 164 APPENDICES TO BOOK VII. (pp. 238—294) is a welcome supplement. Tannery's articles in the Revue Philosophique (x ppy 517 ft. and xi pp. 283 ff.) are concerned chiefly with the scientific aspect of Plato's curriculum. The mathematical difficulties have been to a large extent cleared up by historians of mathematics, and other authors of special monographs mentioned in the notes. Theo's treatise rrepl ruiv Kara TO fJLaOrjfxaTLKov ^pyjorCfxuiV €ts rrjv IIAcnwo? avayvuxriv, which Dupuis has edited and translated (Paris 1892), will be found extremely useful, all the more so that it is largely a compilation from earlier sources. In this appendix I propose to touch on some questions which could not be adequately treated in the notes. The novelty of Plato's curriculum lies in the interpretation which he puts upon the subjects prescribed, and in his conception of scientific method, rather than in his selection of studies to be pursued. It will be observed that he confesses his debt to the Pythagoreans (530 En.); and, as Tannery points out (I.e. x pp. 521 ff.: cf. Diels Dox. Gr. 555. 17), there is no reason to doubt that the Pythagoreans made use of a quadrivium embracing (1) apifyi 777-1*77, (2) fAovaiKT), (3) ycto/ncTpia, (4) afaipLKi] (see Theol. Ar. 4. 19 Ast and Hippolytus in Diels I.e., where the Order is ( i ) , ( 2 ) fJLOvaLKT], ( 3 ) y€o>/X€Tpta, ( 4 ) dcrTpovofxCa). See also [Archytas] quoted on 530 D. The allusions in Isocrates (Panat/i. 26, Antid. 261 ff., 266) to an educational curriculum of this kind may of course be aimed at Plato, but it is, I think, more probable, in view of some passages in the Platonic dialogues, that rj i* rjfjLw KaTavTaOtiva -rrai^La (Panath. I.e.) has a wider reference. In Tkeaet. 145 A Theodorus is said to be ycco/xcTpiKo?—*ai acrTpovojjLtKo^ *ai AoyiCTTIKOS re teal /xovctKo? Hal oo~a TTcuSctas (liberal education) excrcu, and Theaetetus professes to have learnt from him yew/xcrptas arra—KCU T W 7T€pt ao~Tpovojxiav TC KOLL dp/uovias KCLL Aoyior/xovs (ib. 145 C, D ) . The studies in question were called 'Arts,' and Hippias was one of those who professed to teach them under this name, as appears from Prot. 318 E (see 511 en. and Hipp. Mai. 285 Bff.). From these passages we are justified in drawing the inference that the Pythagorean quadrivium was in some form or another becoming recognized in the early part of the fourth century B.C., and even earlier (cf. Grasberger Erziehung u. Unterr. 11 p. 340). The addition of Stereometry as a separate and independent branch of study is doubtless due to Plato, as may indeed be inferred from his own remarks (528 Bff.);but stereometrical problems had been handled before his time not only by the Pythagoreans, but also by Anaxagoras and Democritus (528 B, c nn.)y and were probably reckoned as part of yctu/xcTpta. The studies are arranged by Plato in the sequence, Theory ot Numbers, Geometry, Stereometry, Astronomy and Harmonics. It is not, of course, to be supposed that each of the earlier subjects is dis missed as soon as its successor comes upon the stage; Plato indeed implies the opposite in 531c ff. and elsewhere. The order which he prescribes is the order in which the subjects are to be begun. I have touched on the principle underlying the sequence of studies in the notes on 526 c and 528 A. We proceed from number, which is presumably the APPENDICES TO BOOK VII. 165 first * increase/ to plane geometry and stereometry, which are concerned respectively with the second and third 'increases/ and thence to <£opa ftdOovs, taking Astronomy, the intellectual counterpart of visible opd, before Harmonics, which deals with the intellectual counterpart of audible opd, viz. 'consonant' and 'dissonant' numbers. The general principle plainly is that we should progress from the less to the more complex (Nettleship Lect and Rem.u p. 269), each successive study adding a fresh element to those which have preceded it and presupposing them all. Plato would not, I think, allow that his intention was ' to arrange the sciences according to their object-matter in a direction from abstract to concrete' (Bosanquet Companion p. 288), for the Platonic sciences of Astronomy and Harmonics are, to say the least, as ' abstract' as the sciences of Number. But inasmuch as a solid concrete thing is after all an embodiment, though only an imperfect embodiment, of mathematical fidOos, Plato's curriculum, so far, and only so far, as it does in reality teach us to understand the visible concrete universe, may, if we are so minded, be held to proceed, in Aristotelian language, from the irpoTcpa v 7rpos rj/xas. Except in the position ascribed to 'Music' or 'Harmonics,' the order of studies in the Republic agrees with that of the Pythagorean quadrivium. The phraseology of 526 c and 528 A makes it probable that the principle of the Pythagorean arrangement was the same. 'Second increase' can only mean 'second increase' of the point or unit, the ' first increase' being the line or number. Now the Pythagoreans, as is well known, built up the line out of points, the plane out of lines, and the solid out of planes: see RP. 7 § 64. (This is equally true whether we suppose that they consciously or unconsciously regarded the cosmogonical unit or point as having /mcycflos, though for my own part I agree with Burnet, Early Greek Philosophypp. 312—315, that they consciously so regarded it, at all events in the earlier and more original form of their theory: see Arist. Met. M 6. io8o b 20, 32 and N 1091*15 with Phys. Z 1. 231* 24, 10. 241* 3, and other passages cited in Burnet, I.e. It may therefore be inferred that the expressions 'second' P- 315n) and ' third increase' are in their origin Pythagorean, and, if so, we cannot doubt that Plato's principle of arrangement agrees on the whole with that of his predecessors. The position of Harmonics in the Platonic scheme is however a remarkable divergence, especially as the study, according to 531 c, is concerned with numbers. In discussing this point Theo, who himself expounds the crv^^vot dpiOfjioi in connexion with dpiOfjLrjTiKij, distinguishes between three kinds of dpfiovia, viz. 7} cv opydvots alo-OriTrf, -q iv dpiOjxols voryrrj, and ij cv KOCT/XO) dpfiovta (pp. 16, 47 ed. Hiller). Plato's dpfjiovucri deals of course with the second of these ap/i.ov«u. The first would have seemed to him educationally useless except by way of illustration, like mathematical diagrams (cf. 527 A, 529 D). 77 iv Koa-fjua dpftovia, which is described in x 616 D ff., Tim. 35 B ff. and by Theo 139—147, could not serve this purpose, because it is inaudible. If we take Plato at his word, we are bound to suppose that the Music of the Spheres, though more beautiful and perfect than any audible ' harmonies,' is nevertheless inferior to that which the student of harmonics 166 APPENDICES TO BOOK VII. apprehends in his mind (cf. 529 c, D with 531 c), because it is produced by the movements of visible and corporeal stars; but it is permissible to suppose that the sublime Pythagorean conception of the Universe as * God's organ' (Censor, de die nat. 13) may have induced him to crown his TTpoiraihfia with the study of those numerical ' consonances' whose grandest expression in time and space is the harmony of heaven. See also on x 617 B. The most characteristic and essential feature of the Platonic curriculum is, as I have already remarked, its method : see on 523 B, C, 528 E, 529 c, D, 530 c. Plato himself obviously claims it as new (523 A, 530 c, 530 ErT.), and there can be little doubt that the claim is just. The modern scientific reader cannot fail to be surprised and perhaps shocked by Plato's unconcealed distrust of observation and the use of the senses. In the Theory of Numbers and pure mathematics generally, this is natural and right; but what hope, he will ask, is there for Astronomy if we 'dispense with the starry heavens' (530 B)? And how can Harmonics be advanced if we prohibit all inquiry into ol iv Taimns rats crv/x^xDVtat? rat? aKOVOfxevats dptO/.WL ( 5 3 1 c ) ? It has, indeed, been maintained that ' the discovery of Neptune is a fulfilment of Plato's anticipations' (Bosanquet Companion p. 293), and that 'the mathematical treatment of the analysis of wave-forms (see Helmholtz, Popular Lectures, E.T. 175) seems to be an example of research which would have been after Plato's own heart* (ib. p. 294). There is something to be said in favour of such a view, and Bosanquet and Nettleship plead their case valiantly and well. But was it possible to discover the perturbations of Uranus without observation ? And even supposing they had been observed, would Plato, at the time when he wrote 530 A ff., have suspected that they were due to the influence of an unknown planet, and betaken himself to his desk ? If Professor Adams' calculations had failed, Plato might have called him Q.TOTTO% for thinking yiyv€ phatically approved of the algebra. The fact is that Plato and Professor Adams began at different ends—Plato with problems, Adams with observation. That which is only an orrery to the former (529 D f.) is to the latter the reality which calls for explanation. It is true, of course, that Plato makes the primary impulse to reflection come from contradictory sense-perceptions (523 A ff.), but as soon as the intellect is fairly roused, the senses are dispensed with as much as possible, because they thwart and debilitate the operations of the mind, rendering its conclusions less scientific and exact (525 D, 529 c, 531 A, 532 A). Nor does this conclusion rest on a few isolated passages, which may well be tinged with exaggeration, owing to Plato's contempt for the empiric sciolism of certain Sophists. The whole of the seventh book breathes a spirit of uncompromising hostility to the senses, and the same attitude is characteristic of many other dialogues, and, in particular, of the Phaedo (65 A—67 B). The fact is that the Astronomy and Harmonics of the Republic are fundamentally different from the Astronomy and Harmonics of modern, as well as of ancient science. The objects which they investigate are em- APPENDICES TO BOOK VII. 167 not sensible phenomena, but intelligible realities occupying an intermediate position between sensibles and Ideas, and resembling Ideas much more than they resemble sensibles. Plato's whole conception of these sciences is idealistic; nor need we wonder if some light from the land of Ideas irradiates the path of the pilgrim as he nears the end of his propaedeutic journey. Platonic Science, like Platonic Metaphysics, can of course be arrayed in modern attire; but it may be doubted whether Plato does not lose more than Science, or even the cause of liberal education gains, by having his philosophy called down from heaven to earth. See also Appendix III. The famous words of Goethe, which I have already quoted on 486 A, express the true spirit of Plato's teaching in Books vi and vn, and are a loftier and juster tribute to his genius than any panegyric on his contributions to the cause of science: " E r bewegt sich nach der Hohe, mit Sehnsucht seines Ursprungs wieder theilhaft zu werden. Alles, was er aussert, bezieht sich auf ein ewig Ganzes, Gutes, Wahres, Schones, dessen Forderung er in jedem Busen aufzuregen strebt. Was er sich im Einzelnen von irdischem Wissen zueignet, schmilzt, ja man kann sagen, verdampft in seiner Methode, in seinem Vortrag" (Farbenlehre vol. ill p. 141 Weimar 1893). Plato's error, as from the point of view of modern science it must be called, lies, I think, in an undue extension of the method of pure mathematics to Astronomy and Harmonics: see on 529 D ff. His theory of these sciences is geometrical, and the heavens are actually compared to a mathematical diagram or orrery. It is not the visible movements of the visible heavens, but the intelligible movements of certain mathematical heavens which the pupil is to investigate. Even apart from his unquenchable idealism, we shall not find it difficult to account for Plato's attitude, if we remember the extraordinary value which he attached to Geometry (see on 526 c), and if we also accept his assurances that the astronomy and acoustics of his day were grossly empirical. It should likewise be borne in mind that his primary aim throughout the whole of this irpmraihua is to discipline the intellectual powers and prepare the student to enter on the higher dialectic, in which all employment of the senses is rigidly proscribed. The goal is never for a moment lost sight of, and to a large extent affects the method by which the preliminary studies are to be themselves pursued. If his aim had been to make his pupils merely specialists in mathematics or astronomy, he might have taught them these subjects on other lines, but the man who is a mathematical specialist and nothing more is unfitted to be a Guardian, for we cannot allow' our children' dkoyovs ovras tSo-Trep ypa^as up\ovTav €i' rrj TT6X.IL Kvpuws Ttur /xcyt'rrrcov «7i/at (vn 534 ^)* Pl&to endeavours to tre#.t the study of mathematics and the mathematical sciences not as an end in itself, but as a means whereby to'' revolutionize the whole state of mind J " of his pupils; and his vindication of the 'Arts' astheindispensablebasisofaliberaltraininghasbeenjustifiedbyhistory. Even the very name survives in the degrees which our Universities confer (see my article in Cl. Rev. xv p. 220). After Stereometry resumed its place as a department of Geometry, the four Sciences, Arithmetic, 1 The phrase is applied by Herbert Spencer {Education, p. 86) to the effects of mathematics as an educative discipline, provided the teacher knows how to teach. 168 APPENDICES TO BOOK VII. Music, Geometry and Astronomy, gradually established themselves as the Quadrivium of the Middle Ages, and room was also found for a pale and ghostly shadow of Dialectic in the Trivium (see Grasberger Erzieh. u. Unterrichtpp. 235-237). Finally it is clear from some notable passages in his later writings (see on 530 B) that Plato's feeling about the visible heavens underwent a change as he grew older. In the Laws the very name of' planets' or' wanderers' sounds blasphemous in his ear (821 c). Such a change of sentiment is characteristic of his later dialogues in general, and in the Laws, perhaps, there is an added touch of the old man's feeling' iv €vrjfiia XPV Te\€VTav.' But Plato may also have felt that his magnificent dream of a starry firmament more beautiful and perfect than the visible sky had served its purpose in the stimulus which it had given to a more theoretical and educative interpretation of physical science within the Academy. See Cantor Gesch. d. Math. pp. 202-216. But, when all is said and done, the abiding value of Plato's theory of Education is not affected by his misconception, if such it be, of the sciences of Astronomy and Harmonics. It may be doubted whether any writer has ever held so inspiring and profound a view of the aim and scope of education. Regarding man's reasoning faculty as the element of God within him, Plato makes it the supreme and only duty of education to foster and develop this element, not by feeding it with dull and lifeless dogma, but by emancipating it from the noxious influences which impede its growth. Nothing is admitted into his scheme except what tends to keep alive humanity's most precious heritage, the love of truth and knowledge. By nurturing and cherishing this instinct, Education, according to Plato, turns the moral as well as the intellectual nature of man from darkness to light, until he becomes * like God as far as it is possible for man to be.' Nor is the horizon of the educator limited to. this life. The soul is but a sojourner on earth, and its union with a particular body only a single episode in a life which reaches through * both eternities.' Plato believes that the teacher can influence the pupil for hereafter as well as for life here, and that the soul which is once smitten with the love of truth may still advance from knowledge to more knowledge throughout unnumbered lives and phases of existence on earth and elsewhere. The sea of knowledge stretches wide, its waves unharvested as ever. "Nay, come up hither Unto the furthest flood-brim look with me; Then reach on with thy thought till it be drown'd. Miles and miles distant though the last line be, And though thy soul sail leagues and leagues beyond, Still leagues beyond those leagues there is more sea." III. ON PLATO'S DIALECTIC. Although Socrates professes to decline the invitation of Glauco to expound Dialectic (532 En.: cf. 506 E), he gives us in Books vi and VII plentiful indications of its method and content, and an editor of APPENDICES TO BOOK VIL 169 the Republic is bound, I think, to face the task of reconstructing, in its general outlines, the science as it appeared to Plato when he wrote that dialogue. The literature of the subject is immense, as may be seen from the notes in Zeller4 11 1. pp. 614—632, pp. 643—718: cf. also Lutoslawski Plato's Logic pp. 21—27. It will be convenient to separate, as far as possible, the discussion of the objects of dialectical study from that of its method. Its supreme object, the Idea of the Good, is treated of in vi 504 E—509 B : vi 510 B, 511 B, c, and VII 531 D—534 E, 537 D—540 B are concerned chiefly with the method, although the objects are occasionally mentioned. Other passages in the Republic which throw light upon Plato's theory will be mentioned in the course of the discussion. It is hardly necessary to say that Dialectic is concerned with the Ideas. What Plato meant by the 'Ideas,' is a question which has been, and in my opinion always will be, much debated. I have explained my general view in the note on v 476A; and it is only necessary to add here that the Republic, as I interpret it, nowhere indicates that the Ideas are only thoughts, whether of the divine or human mind1, and lends no support whatever to any of the " mildere Auslegungen " by means of which certain modern philosophers tr^ to reconcile their own doctrines with those of Plato (see on x 597 B). Each Idea, according to the Republic, is a" single independent, separate, self-existing, perfect and eternal essence, forming the objective correlate of our general notion (596 A), which may or may not, and usually does not, reproduce it with accuracy and completeness. Any milder interpretation cannot be reconciled either with Plato's language or with the evidence of Aristotle. It may be well to take as an illustration the view of Lotze. " The truth which Plato intended to teach is no other than that which we have just been expounding, that is to say, the validity of truths as such, apart from the question whether they can be established in relation to any object in the external world, as its mode of being, or not....But the Greek language then, as afterwards, was wanting in an expression for this Validity (Gelten) as a form of Reality not including Being or Existence; and this very expression Being came, often indeed quite harmlessly, but in this instance"—viz. in the interpretation of Plato's Theory of Ideas—"with momentous consequences, to fill the place."... 44 The reality of Being, indeed, they"—the Platonic Ideas—"have or have not, according as transient things of sense are clothed with them or not; but that reality which consists in Validity, which is a reality all their own, remains untouched by all this change."..." It seems incredible that the most acute of Plato's disciples, informed by personal intercourse with their master, should have misunderstood him in a point of such 1 Lutoslawski's formidable array of authorities who support the view that the Ideas are " a kind of notions of the hun\an mind" (I.e. 26, 27) is not always accurate, and I suspect that some of the authors whom he cites would disown the interpretation which he puts upon their works. Among others, Shorey is claimed as holding this view, although he expressly repudiates it in the treatise referred to in App. I, and also in his De Plat, idearum doctr. aique mentis humanae notio7tibus comment., the very treatise which Lutoslawski refers to in support of his assertion: see p. 22, n. 2 : " Opinio—ideas Platonicas meras mentis humanae notiones fuisse iamdudum explosa est." A. P. II. 12 170 APPENDICES TO BOOK VII. serious moment as this" {Logic E. T. pp. 441, 444). We may fairly reply that it does not seem, but is, incredible that Aristotle should have been guilty of so gross a blunder. It is far less incredible that Lotze is himself mistaken; nor indeed can I believe that any scholar who is capable of understanding Greek could read Books v—vn of the Republic and still agree with Lotze. " The truth which Plato intended to teach is no other than that which we have just been expounding." In this we have, I think, the key to a whole school of interpreters of Plato. " Hie liber est, in quo quaerit sua dogmata quisque : Invenit et pariter dogmata quisque sua." It is perhaps the highest tribute which can be offered to the strength and vitality of Plato's influence that successive generations of idealists rejoice to discover themselves anew in him: but only by employing the methods of Procrustes can we force Plato into the habiliments of modern philosophy. Even if it were granted that the transcendence of the Ideas is, philosophically speaking, absurd (see Lotze I.e. p. 440), we cannot too strongly insist that Plato's thought is steeped in poetical and religious fervour: " Verlangen zum Guten und Gottlichen pulsirt durch alle seine Adern" (Krohn PL St. p. 191): and I confess that Plato, without transcendent Ideas to fire the imagination and generate philosophical and even religious enthusiasm, appears to me perhaps an eagle still, but chained. Those critics who deny the transcendence of the Platonic ideas are compelled to discredit the authority of Aristotle, who assures us that the Ideas were x<siPia"ra^: but in reality such writers resemble Aristotle far more than Plato, for their eagerness to acquit Plato of such a ' poetical absurdity' (Lutoslawski Plato's Logic, p. 447) springs from the same scientific instinct which made Aristotle attack the doctrine, as in Aristotle's day they also would assuredly have done. Zeller's discussions, with the results of which I in the main agree, appear to me both temperate and sound1. It is clear that in the Republic Plato believes in the existence of an Idea corresponding to every class or group of particulars, artificial as well as natural. See on v 476 A and x 596 A ff. If we are mainly concerned in that dialogue with Ideas like Justice and its sister Virtues, the sole and sufficient reason is that the Republic is an ideal city, and the institutions of an ideal city must be regulated chiefly by ethical and political principles: see on vi 484c and 501 A ff. The totality of Ideas forms an hierarchy reaching in just and well-ordered sequence to the Idea of the Good, of which each individual Idea must be held to be one particular form, aspect, or determination. The hints which the Republic furnishes as to the place of the several Ideas in this hierarchy are enumerated in the notes on vi 510 B, 511 B. On the supremacy of the Good, there is little to add beyond what the notes contain : see on vi 506 E ff. The Idea of the Good transcends Knowledge and is its source and fountain, as well as the ultimate cause of whatsoever shadow of Truth still clings to the lower grades of intellectual apprehension enumerated in the simile of the Line. Itself above and beyond Being, 1 In edition 4, Vol. 11 1. pp. 658-679. See also Krohn PL St. pp. 188—192, and Kramm De Ideis Platonis a Lotzei iudicio defensis Halae 1879. The last-named writer appears to me to have completely refuted Lotze's interpretation of Plato's theory of Ideas. APPENDICES TO BOOK VII. 171 the Good is the author of the other Ideas, and through them of the realities which the mathematician studies : it is also the cause of that image or semblance of reality which remains in the objects comprehended under the name of ycVco-is. We may therefore call the Idea of Good the * Maker and Father of all' (cf. Tim. 28 c), and identify it, in this aspect, as in others, with the supreme God (505 A n.). Its relation to the Universe of Mind and the objects which are apprehended by mind may be expressed by the following diagram, in which the lines A'B' and AB are divided according to the proportions of the simile of the Line: THE GOODL .virepovonop 172 APPENDICES TO BOOK VIL A further and perhaps still more significant presentation of the Good in the Republic is as the true and ultimate object of all creation— the ov €V€K<x of the whole universe and every part thereof, and consequently at once the regulating law of everything which exists, so far as it exists, both organic and inorganic, and the 7rpwrov L\ov for which the whole of Nature, with greater or less degree of consciousness, for ever yearns and strives. See on vi 505 D f. It is, I think, scarcely more than half the truth to say that the Idea of Good, " means, when stripped of its poetic vesture, a rational consistent conception of the greatest possible attainable human happiness, of the ultimate laws of God, nature or man that sanction conduct, and of the consistent application of those laws in legislation, government and education" (Shorey On the Idea of Good etc. p. 239). Man is not the whole of creation, though its highest product; and the Good is the final as well as the efficient cause, not only of human institutions, but also of the rest of nature—the dp^rj d* fjs rfpr-qrai 6 ovpavos KOL 77 v<Ti<; (cf. Arist. Met. A 7. io72 b 14). The reason why in the Republic Plato deals, not indeed by any means exclusively, but chiefly perhaps, with the bearings of the Good on human life and interests, is because that aspect of the Idea is more relevant than any other for the founder of a city. In the Timaeus Plato completes his account of the Good by tracing its operation in the works of Nature. It helps us to understand the manysidedness of Plato's conception if we remember that 'good' was a term of wide application among the Greeks in general, and that the Socratic school in particular regarded things as good in proportion as they fulfilled their proper office in the economy of Nature and Society. See 1 353 A—E, v 457 B and the suggestive remarks of Nettleship Lectures and Remains 11 pp. 221—225. There remains the further question : How does the Supreme Cause operate in the Universe ? or in other words, What is the mode or kind of relationship existing between the Idea of Good and the particular of which it is the cause ? The subject is full of difficulties, and it must be premised at the outset that the relation between the eternal and self-existent and the derivative and transient cannot be otherwise expressed than by a metaphor. Cf. A. E. Taylor in Mind N. S. v pp. 309 f. But we are none the less bound to examine the metaphors employed in describing the connexion if we would see how the relationship was figured by Plato in his own mind. If we follow the indications furnished in our dialogue, we may suppose that Plato, when he wrote the Republic, conceived of the matter somewhat in the following way. The Idea of Good is the principle from which the other Ideas derive their existence (vi 509 B ff. nn.)> and may therefore be regarded as the ultimate cause of everything which they in their turn produce. The immediate cause accounting for the existence of a particular is the 'presence' (TrapovvCa) of an Idea. Thus for example the cause which enables us to say that Socrates is a just and pious man is the 'presence' in Socrates of the Ideas of Justice, Piety, and Man. The Ideas are therefore the immanent causes of particulars, each of which is the meeting-ground of as many Ideas as there are predicables rightfully belonging to it. Thus much may be APPENDICES TO BOOK VII 173 inferred from Republic v 476 Aff.,not to mention other dialogues; but the difficulties attending such a theory of Causation, if it is strictly interpreted, are great and numerous, and in particular the immanence of the Ideas can hardly be reconciled with their self-existence and unity. Plato was well aware of this objection, at all events when he wrote the Parmenides1 (see Parm. 130 E—132 B, and Waddell's edition of that dialogue pp. xliii f. and lxix), but in the Republic, whether because he had not yet realised the difficulty, or because he was occupied with other and more fruitful topics, he ignores it altogether. The more poetical and figurative conception of the Idea as a TrapaSciy/xa, whereof the particular is an image or likeness or shadow, visible beauty, Gr. I p. 5 9 9 OVTIS (LV dvaXvarat olos T ivrl 7ravra TO. ycyca viro fjLtav T€ KCL\ TOLV CLVTCLV dp^dv, OUTOS ' 8oK€t /AOL K(U KCLI 7raA.iv (rvvOeivai 0"0<£om)lTOS iJ/ULCV T€ Kai KCU 7 T a V a \ a 0 € O T a T O 9 , avvapOfJitja'acrdaL, €TL $ € KaXoLV oncoTTiav cvprjicivai, d a s Swa-ros ccrcrctrat TOV Otbv KaTotytio-dai KCLI Travra ravrav rot iv T a crv(TToix€ia. teal Ta$€L TO. CKCIVOD KaTa#c€^a>pt(r/A€i'a, Kai Tav apiAaTijkaTov 6801/ iKiropLard/Ji€vos T<S vda> KCLT cu0€tav O l 1 I assume that the theory of Ideas which the Platonic Parmenides criticises is that which appears in the Republic and the Phaedo. The resemblance is so exact that I cannot see how we can escape from this assumption. Cf. Jackson in J. of Ph. xi p. 296. A different view is maintained by Taylor I.e. p. 317. 174 APPENDICES TO BOOK VII. T€\€o$pofAa Xoyov Tr€paivoiJ.€v \df3oi Kal €i&q av rjytjo-aiTo ctvat). In taking this view I do not mean to deny that dialectic in the Phaedrus embraces the higher as well as the lower branches of the study; but in the stricter dialectic of vi 510 B—511 B the lower variety is expressly excluded. Of oW/oco-is the Republic says comparatively little. There is a casual reference to the process in v 454 A, and it is of course represented in an idealized form by the descent of the dialectician from the Idea of the Good (511 B , C : cf. 534 B n.). But the full development of this side of Dialectic belongs to a later period of Plato's life, if, as is now widely believed, the Sophist and Politicus are later than the Republic. It should also be remarked that definition, which belongs to Dialectic (534 D) and depends on grasping the Essence of the object to be denned (533 «, 534 B: cf. 531 E), involves oWpco-is in a certain sense as well as y>7. We have still to discuss the most serious difficulty in Plato's description of the dialectician's progress, viz. the ascent i$ irrroOiwus cV dpxyv dvvTroOcTov (510 B, 511 B, 533 c). Socrates gives no precise explanation of this part of the subject, although it is not, in my opinion, this particular difficulty which makes him say that Glauco will be unable to follow him any farther (532 E). The principal passages in other dialogues which appear to throw light on Plato's meaning are Men. 86 E ff. and Phaed. 100 A ff. In the Meno Socrates proposes c£ v-n-oOCactus o-KOTrcto-flcu CITC SI&CLKTOV kvTiv (sc. rj dperrj) €?T€ onuxrovv, and proceeds as follows. We will, he says, assume (vTroTttfco-tfcu) that Virtue is Knowledge, and see what follows. On this assumption Meno at once admits that Virtue is teachable. Thereupon Socrates says we must examine his original vwoOea-is of Virtue, viz. that Virtue is Knowledge, and begins the examination by propounding a fresh V7ro0€cri9, viz. that Virtue is good. From this second viroOtvis he arrives by a series of steps at the conclusion that Virtue is Knowledge and thus proves that Virtue can be taught. We may compare Aristotle's o-vAAoy«r/u.o5 i$ i>7ro0co-ecus, on which see Wallace Outlines of the Philosophy of Aristotle pp. 41 f., and Waitz 1 De Plat, arte dialectica (1873) p. 48. Lutoslawski must himself have read this work very superficially before he could have described it as "very superficial" {Plato's Logic p. 21 n. 58). The judgment of Peipers, though he frequently disagrees with Oldenberg, is very different: ** quae Herm. Oldenberg egregie disputat in commentatione de Platonis arte dialectica" (Ontol. Plat. p. 402 ft.). So also is that of Zeller4 11 1. pp. 619, 620 nn. et al. I am far from accepting the whole of Oldenberg's results, but his treatise is anything but superficial, and a large part of it is in my judgment true and admirable. APPENDICES TO BOOK VII. 175 on Arist. Analyt. Pr. A 23. 4o b 25. This method is parallel to that described in Book vi in so far as the original vwoOto-is is not left aKiVrjTos (533 c)» l )Ut itself deduced from something higher. It is not parallel in so far as this * higher something' is itself only a vwoOtais and not an dpxrj dvvir68€Tos. Much the same is true of the well-known passage in the Phaedo. That which Socrates v-iroriBirai is his conception or definition of atria as the presence of the Idea in the particular thing making it what it is (100 B, C). From this he deduces the immortality of the Soul. So far, I agree, in the main, with Jackson (/. of Ph. x p. 149) and Archer-Hind that the Sevrcpo? TTXOVS of the Phaedo follows the same method as the hidvoia of Book vi, although, as already stated in Appendix I, oWoia in the Republic is, I believe, occupied with ra fxaOrjfiaTLKa alone. But when in 101 D, E Plato writes cVciS?) 8c CKCI'V^S avrrj<; 8c'oi crc SiSovat koyov, axravrios av 81801175, dkkrjv av VTroOiaiv V7TO0€/X€VO5, 7/TIS T(OV dl'O)0€V /ScXrtaTT/ <£atl/OlTO, €U>S C7TI TL 'iKaVOV cA.0015, h e has in mind a possible defence of the original vVofocris by deducing it, as in the A/eno> from some vVo'flco-is still higher, and the 8tai>ota of the Republic, qua oWoia, never defends its vVofo'crcis at all (510 c, 533 c), not even by any other hypothesis. x There is also in 107 B an express direction to examine the vVoflcWs themselves: ras VTTO^CWS Tas 7rpu>Tas, /ecu ci Trtorat vjxlv ctrrtV, o/xu>9 €7rio-K€7TT€at aa€, KaO% oaov T* dvOpwTrw €7raKokov6fj(raL' KOV TOVTO avro o*a<^>€9 y c i ^ r a t , ouSci' cparrc'pw. These two passages of the Phaedo therefore resemble the dialectic of the Republic inasmuch as they contemplate and prescribe an examination of the vTroOicrtis with which we start. In the first, however, no hope is held out of ever rising above V7ro0€cr€is, for licavov n is not the unhypothetical Idea, although it may very well happen in any given case to be a V7ro0€o-i5, of Good. The exhortation in 107 B is different, and seems to hint at something like the dialectic of vi and vn, for the original viroOiaeis cannot be satisfactorily proved (KOLV TOVTO avrb aah yc'i^Tai) except by connecting them with the Idea of Good, and this involves an exhaustive survey of the whole field of vorjrd such as Plato sketches in the end of Book VI. It appears, therefore, that the vTrotfcWs of Dialectic are not, like those of Mathematics, immovable and fixed, and that we may be called upon to render an account of them, nay more, that it is our duty to submit them to examination ourselves. To this extent the Meno and Phaedo^ taken together, are in agreement with the Republic on the nature of Dialectic. But by what means is the dialectician to scrutinize his vwodiacts? In what way is he to ascend from uVotfcWs to the awn60€To dwo Tc\a>^ TTJU TOV dyaOov ihiav, KOL u>o"7T€p iv f^d\rf 81a irdvrwv cAcy^ajv 8tc^tu>v fxrj Kara S6£av akka Kar ovcrtav irpoOv*/iovfi£vos cXcy^ctv, iv iracri TOVTOIS aTrrcSTt TO> Xoyw 8ta7rop€i;T/Tat, ovrt 176 APPENDICES TO BOOK VII. To TO ayaObv <£i/cr€is ct$cVat rbv OVTWS c^oira OVT€ aAAo ayaObv ovhtv KTA. With the substance of these extracts the student should carefully compare the intellectual discipline recommended in the Parmenides (135 c— 136 E) as an indispensable preliminary for the dialectical study of Ka\6v> hiKaiov, ayaOov and the other Ideas, noting in particular 136 A — c and 136 E: Ileus Acycts; dvat. Olov, €$77, ct ftovktt Trcpi TOLVTT)*; TT)S viro0 c V c < D ? TJV Zijv (vflf$aiV€lV KCU aVTOt9 TO19 TToXA-OtS TTpOS aVTCL KCU 7TpO9 TO cV KOL TO) €l>t 7TpO9 T€ aVTO Kai TTpOS TO. TTOAAa' KCU av Ct fM] l(TTL TToXXd, Trd\lV O"KO7T€tV TL $V/JL/3i](r€TaL iroXXois Kai irpbs avTa Kat 7rpos aAAr/Xa* KCU av8i$ KCU TO) €fl Kat TOtS av tav v0rroOrj% ct ecrnv 6/XOtOTl/S 17 €t fJLTj €CTt, Tl €^!>' CKaTCpa? Tljs V7rO^€O"€(U5 ^V/X^O"€Tat Kat aUTOtS Tots VTTOT€^€to"t Kat Tots aAA.ots Kat Trpos avTa Kai Trpos aAA-tyAa. Kai Trcpt dvofJLOiov 6 avTOS Xoyo?, Kai Trcpt Ktv>/O"€o>5 Kai o"Tao"€a>5, Kai Trcpi ycvca-co)? /cat Bopa^^ Kai irepl avrov rov ctvat Kai rov fx-q ctvat. Kai ci^i Aoyw, Trcpi OTOV a v a c i viroO'fl <Js OVTOS Kai OI)K OVTOS Kat OTIOVV aXAo wdOoq 7rao"^o^TO9, Set crKO7T€t!> Ta jjvjJLpatvovTa KOLL irpbs avrb Kai Trpos cv CKao^Tov TCOI/ aXAo>v, o Tt ai/ irpOfXrj, Kai rrpos TrActa) Kat Trpo? £v/ATravTa ojo"ai;Ta>s* Kai TaA.Xa av Trpo? a v r a TC Kat 7rpos aAAo o Tt av TrpoatprJ act, lav T€ O>9 OV viroOfj o virtTiOzcrOy lav T€ v St€^d8ou TC Kai 7rXavT?9 dhvvarov Ivrv^ovra TO> dXrjO^i vovv €X€LV' The key to the solution of the difficulty is furnished by the words VTTotfcVcts aVatpovo-a 533 C, and Sta 7ravra>v cXcy^wv SL€$HDV 534 C. In my notes on these two phrases I have tried to indicate the general character of the dialectician's ascent 1$ vVotfco-cojs cV dpxqv dwrrodcTov. H e begins by offering a V7ro0€o-t9 on the subject to be discussed, and then proceeds to test his V7ro0co-i9 by the conclusions to which it leads. If these conclusions are untenable, the original vwoOeais is cancelled or annulled (aVatpctTat), and a new suggestion takes its place, only to suffer the same fate. The process is repeated again and again, until at last we reach an dp\rj which will withstand every test (too-7rcp cv fj-dxy Sta irdvroiv cAcy^wv SL€$HOV KTX. 534c). Thus each successive V7rd0cort9 serves as an additional step in the stair by which we ascend, and is useful to the dialectician just because he is willing to leave it and mount higher. Cf. Gomperz, Greek Thinkers, 1 pp. 303—306, where the scientific value and importance of this method is very clearly explained. In the completed Dialectic which Plato adumbrates in Books vi and vn, we are invited to suppose that the whole kingdom of knowables, in the spheres alike of Nature and of Man, has been surveyed and mapped out by this method, of which the intellectual yvfxvaa-ia of the Parmenides is a kind of example on a lower plane. The result is a number of true and irrefragable ap^at, apprehended not only in their mutual coherence and interdependence, but also in their relationship to the supreme Idea, which is itself, when we have climbed to the summit, no longer a V7ro'0co-t9, but an dp^rj dvv7r66eTos, because the exhaustive scrutiny of all 1/077™ has demonstrated that the Universe of thought and things is in reality nothing but the expression or embodiment of the Good. See on vi 510 B. If it be urged against Plato that we have no right to assert that the Universe and all its APPENDICES TO BOOK VIL 177 parts are only the expression of the Good unless and until we have found it to be so by such an exhaustive scrutiny as Plato describes, Plato might reply: ' True, we have not as yet complete scientific knowledge of this fact; but knowledge is not everything; we have aVa/xv^cris also.1 '* Not in entire forgetfulness And not in utter nakedness, But trailing clouds of glory do we come From God, who is our home." The progress of human knowledge from generation to generation will help to demonstrate the supremacy of the Good, of which, by virtue of the QCiav TL lv y/juvy we are already well assured. The later stages in the dialectician's journey belong to an ideal which human investigation can hardly hope to reach (vi 511 B #.), but, as I have hinted on 533 c, the general character of his progress may be illustrated from many Platonic dialogues. In the Laches, for example, we have several U7ro0€o-€is of courage, each of which is treated as a stepping-stone—olov Irripaa-k T€ KOL opfirj—on the way to a better and truer conception of the virtue. The first definition given by Laches, that courage is Kaprepta TLS I/W^?, Socrates attacks with the elenchus and overthrows (192 c, D), but a new and better vVdfoo-is rises on its ruins, viz. that courage is povifLo^ Kaprtpla t/wx'fc (192 D). A further application of the Socratic weapon shews that this vir6$ecris must also be revised (192 E—193 D), and Nicias suggests a third, defining courage as TYJV TWV SCLVUJV KCLI BappaXiuiv lirKTr-qfjuqv teal iv 7TOA.€/A 178 APPENDICES TO BOOK VIL It lies beyond the scope of this Appendix to discuss the origin of Plato's dialectical method, and I must here content myself with saying that although it owes not a little to the Eleatics, still more to Socrates, and something perhaps to geometrical analysis, which Plato is said to have invented (see Hardie in Mind N. S. v p. 180), the full development of the method must be ascribed to Plato himself. Rightly understood and practised, the method is extraordinarily valuable and fruitful, not merely for purposes of education, but as a weapon of scientific discovery. Every teacher who is worthy of the name employs it to kindle and feed the love of knowledge in his pupils. It is the method which an editor of necessity adopts in endeavouring to explain and expound the text of an ancient writer. The conjectural emendations and interpretations by which his pathway is beset are all of them V7ro0€crci5 of more or less value, and the very process of testing and rejecting these viroBkaiis frequently brings to light the true interpretation. An editor, in short, dvaipel Tas vnoOio-tLS, i-rr avrrjv TTJV dpxVy -7rop€vo/x€vo5, ivtx /Sc/ftuaja-^Tai, and ought not to rest content until 8ia iravTisiv IKiy^iav hu^iwv—d-irTwrt TO> A.oyu> Stairopev-qTat (534 c). And that which takes place on a small scale in the exposition of an ancient text is reproduced on a larger scale in the history of investigation and discovery not only in the humanities, but also in natural science. Speaking of the part played by hypotheses in the progress of scientific discovery, Professor Riicker in his Presidential Address at the British Association, 1901, remarks: "The wraiths of phlogiston, caloric, luminiferous corpuscles, and a crowd of other phantoms haunt the investigator, and as the grim host vanishes into nothingness he cannot but wonder if his own conceptions of atoms and of the ether * shall dissolve And, like this unsubstantial pageant faded, Leave not a rack behind.'" But though science, like Bunyan's hero, has sometimes to pass through the ' Valley of Humiliation,' the spectres which meet it there are not really dangerous if they are boldly faced. The fact that mistakes have been made, that theories have been propounded and for a time accepted, Which later investigations have disproved, does not necessarily discredit the method adopted. For scientific theories, as in the world around us, there is a survival of the fittest, and Dr James Ward's unsympathetic account of the blunders of those whose work, after all, has shed glory on the 19th century, might, mutatis mutandis, stand for a description of the history of civilisation. " The story of the progress so far," he tells us, u is briefly this—divergence between theory and fact one part of the way, the wreckage of abandoned fictions for the rest, with an unattainable goal of phenomenal nihilism, and ultra-physical mechanism beyond " (James Ward, Naturalism and Agnosticism, Vol. 1 p. 154). "The path of progress," says Professor Karl Pearson, "is strewn with the wreck of nations. Traces are everywhere to be seen of the hecatombs of inferior races, and of victims who found not the narrow way to the greater perfection. Yet these dead peoples are, in very truth, the stepping-stones on which mankind has arisen to the APPENDICES TO BOOK VII. 179 higher intellectual'and deeper emotional life of to-day " (Karl Pearson, National Life from the Standpoint of Science, p. 62). When hypotheses are mistaken for established and unquestionable truths, the love of knowledge gives place to the love of dogma, and progress is arrested. In Plato's way of thinking, the path of knowledge is and must be paved out of the ruins of generalisations, if we are to tread firmly on the road to "That untraveiled world whose margin fades For ever and for ever as we move." IV. V I I 515 B. €t ovv SiaXiytaOai OLOL T ci€v irpos dAAiyAovs, ov ravra av ra Trapiovra avror? vofu^civ oVo/aa'fcii/, aw€p opucv; TCLVTOL appears for ravra in A and some other MSS. Instead of p ovTa, all the MSS except Flor. T have irapovra, while Iamblichus {Protrept. 15) and Proclus (in remp. 1 p. 293 Kroll) appear to have read ovra. The following are the principal solutions which have been proposed. (1) With ravra—m irapovra. " Hoc rogat Socrates—an haec, quae viderent, tamquam res praesentes, non tamquam umbras appellare, de praesentibus, non de absentibus loqui sese opinaturi essent?" (Schneider). "Do you not suppose that they would believe that they were naming those things that they actually saw before them ?" (J. and C). This interpretation separates ravra from TO. -n-apoura, and makes the whole force of TOL 7rap6vra depend upon its antithesis (* non de absentibus'), which is not expressed, and difficult to supply. Other objections are urged by Vermehren Plat. Stud. p. 105. Prantl (after Schleiermacher) takes VO/JLL&IV as "fur iiblich halten" (cf. Laws 637 E), translating "glaubst du nicht, dass sie es fur iiblich halten wiirden, eben die je anwesenden Dinge, welche sie sehen, mit Namen zu nennen?" (So also D. and V.) PrantFs view has been demolished by Schneider: "non hoc rogat Socrates, an nomina umbris imponenda existimaturi aut re vera imposituri essent, quippe quod citra errorem facere eis liceret." The progress of the argument, as well as the close parallelism with the next sentence, makes it clear that the prisoners are in error. The same criticism applies to the view of Ast, who reads Tavra—TOL -n-apiovTa, and translates " Nonne censes eos res praeterlatas arbitraturos esse nominandas quas viderent ? " (2) With ravra—TOL irapiovra (Hermann, Stallbaum). Stallbaum translates "nonne putas eas res, quae praeterveherentur, iisdem nominibus atque quae viderent nominare solituros esse?", explaining ravra (predicative after oVo/xdfcii/) dir€p opwv as equivalent to ravra TOVTOLS a7rcp 6pa)€v. " Sententia igitur haec est: vinctos illos nonne putas nomina rerum, quas conspicerent (conspicere sibi viderentur) ad umbras illarum praetereuntes esse de more translaturos?" But what objects at all except shadows can the prisoners see ? 180 APPENDICES TO BOOK VII. (3) Emendations, (a) Cobet (Mnem. xi p. 173 and V, Z.8 p. 531) proposes ov ravra "qyti av—TCL irapiovra vo/u£civ [ovo/xd^€tv] airtp 6pw€v, The word oVo/*d£cu> is rejected also by Baiter, who further changes ov Tavra to OVK avrd, following Vermehren and Madvig: see below. Neither of these critics appears to have noticed that d ovv SiaAc'yco-tfcu oloi TC clcv becomes altogether superfluous if 6vop.6Z^iv is omitted. For this reason Richards' insertion of KaL between vofii&iv and OVO/JLOL^LV (CL Rev. vin p. 192) is preferable to the suggestion of Cobet. (b) Vermehren, in an elaborate and careful examination of the passage {Plat. Stud. pp. 103 —106), argues that the sense required by the context is u dass die Hohlenbewohner die voriiberziehenden Schatten fur die Gegenstande selbst nehmen und sie demgemass benennen wiirden, gerade wie sie die vernommenen Tone vermdge des Widerhalls den Schattenbildern, nicht aber den sie erzeugenden Originalen zuschreiben wiirden." He therefore conjectures OVK avrh.—TO. irapiovra KTA. " glaubst du nicht, dass sie in ihrer Lage die voriiberziehenden Gegenstande selbst zu benennen meinen wiirden, die sie—ihrer Meinung nach—sahen?" According to this view, TO. irapiovra denotes the real trapafapo^ia: but how could the prisoners suppose themselves to be naming the real -rrapafapofitva, of which, ex hypothesis they know nothing whatever ? The interpretation given in the notes appears to me to give the sense required, without attributing to the prisoners any knowledge from which their situation excludes them. I have not seen it anywhere in print, but I am glad to say that Dr Jackson writes as follows : " So I have long taken this passage. I copy my old note. ' Read TaOra, retain 6Voftd£€iv, and translate: Don't you think they would suppose the names which they used to belong to the passing objects which they saw before their eyes ?'" V. V I I 5 1 9 A , B . TOVTO fievTOLj TJV 8* c y a > , T O TTJS r o i a v T r j s <£vo"€o>s c t i t c K O W T O / x c v o v 7rcpt€KO7T>; To.? Trjs y€V£O"€a>s £ u y y c v € i s (j}O"7T€p f i o k f y at 8?) cSttSais-Tt Kal TOLOVTWV 1780VCU9 TC KOU \ixyeiats 7rpocrv€is yvyvofxtvai ir€plKO.TU) CTTp€ This passage has been strangely misunderstood by many editors and critics. y€V€o-co>s is taken as * birth' by (among others) Schneider, Stallbaum, Jowett ('attached to them at their birth'—an impossible construction), although the correct translation (which has recently been reaffirmed by Seymour in CL Rev. x p. 325) was already given by Schleiermacher and afterwards by Krohn (PL St. p. 161). Others, such as Schneider and D. and V., make the weights adhere to the pleasures of eating etc. It is, however, obvious that they must adhere to that from which they are to be knocked off (TrepitKOTr'q), and it is TO TIJS Totavr^? vcrc<j)s from which they have to be removed (KOTTTO^VOV TrtpitKo-mj). Moreover x 611 E—612 A, quoted in the notes, conclusively disproves this view. APPENDICES TO BOOK VIL 181 As regards the text, TOL rrjs ycvco-cws £vyycvfj is read by many editors on the authority of some inferior MSS. TO me the neuter appears a manifest 'correction,' and far less elegant and expressive than the feminine, which has the support (among other MSS) of A, n and q. See also on in 401 c. It is strictly true, according to Plato, that the leaden weights of appetite and self-indulgence are ' kindred with/ * of the family of ycvco-is (see especially, in addition to the evidence adduced in the note, ix 585 B—586 B), SO that the adjective ought to agree with fjLo\v/3&L$as. Instead of the Trcpi KOLTCD of the best MSS, Hermann, who is followed by Burnet, reads KCLTCD, adopting a suggestion of Schneider's. Schneider himself, with Stallbaum and other editors, chose the reading of q (TTCPI TOL Kcrno), which is unexceptionable in point of sense, and which I also once thought right. Longer reflection has however convinced me that Madvig is right in restoring irtpiKaTu. The strongest evidence (other than that of the best MSS) in its support is furnished by Photius (see note) and Plutarch. The latter certainly read iripLKarui or Trcpi KOLTO) (the reading of A ) : see de fac. quae in orb. lun. app. 943 D lvia.% 8c (sc. i/^x^) KC" TttiV €K€L TT€pl K<XT ( v . l . T€pTTOfJL€Va<;) OiOV €tS ftv$OV CLvQlS opujcri Ka.TayLvofjL€vas7 an obvious imitation of this passage of Plato. J. and C. object that irepiKdro) could only mean * upside down.' Such a translation is of course ridiculous here, but it does in point of fact accurately represent the situation. The eye of the soul, according to Plato in this passage, naturally looks up; so that when forced to look down, it is itself, strictly speaking, turned ' upside down.' The fact is that Trcpuco-TO) €Lv (rpcTTciv) simply means * turn round downwards,' and the translation 'upside down' is suitable only when it is applied to goblets (as in Strattis ap. Ath. xi 467 E) and similar objects which can themselves be said to have an ' up' and * down,' or perhaps in cases like Lucian Adv. ind. 1 (where Cobet restores ^replied™). The word is discussed by Madvig Adv. Cr* 1 p. 27 and by Cobet Mn. N.S. xi p. 174 and V. Z.* p. 90. It is doubtless better (with Photius) to write irep^d™ as one word, than (with A, II, etc.) as two. The analogy of vwoKdra), i-rravw, vwepdvu) etc. favours this accentuation : cf. Lobeck Phryn. p. 48. For other instances of prepositions combined with adverbs see KiihnerGerth Gr. Gr. 11 1, pp. 538—540. VI. VII 5 2 1 C. TOVTO 8>7, (US eOLK€Vy OVK OCTTpaKOV OLV €17) 7T€ptCrTpO^»;, CtAAoL \j/V)(f}ikoLav dXyjQrj ^ c r o / x c v ctycu. The proverb oa-rpaKov TrcptcrTpo^' was variously explained by the ancients (3) as (i) CTTL TUJV TCL^C'CDS T I TTOIOVVTMV : ( 2 ) €7Tt T(OV €K Kp€LTTOV(i)V CIS TO ivaVTLOV kiri TUJV €VfX€Ta/36\u)v : /X€Ta/3aAAdl/TWV I (4) €7Tt T(JJV aOpou><s KOX di/€A.7ricrT(os xxfricTTafiivuiv : ( 5 ) €7rl Tuiv 81a Ta^ovs cts vyr)v op- fAwvrwv or the like (Schol. I.e. and on cWpaKov fX£Tair€cr6vTos in Phaedr. 241 B). See Leutsch und Schneidewin Paroem. Gr. i p. 285 f., 11 p. 84. 182 APPENDICES TO BOOK VII The last of these explanations touches on an essential feature of the game, which was itself also (according to Pollux ix 112 and the Scholiast on this sentence of the Republic) called oo-rpaKov 7repLTJ, but does not fully elucidate the meaning of the phrase when it is used as a proverb. None of the ancient interpretations is exactly suited to the present passage, and it is clear from their number and diversity that the phrase was not clearly understood. As the proverb is believed to have originated with Plato (Leutsch und Schneidewin I.e. 1 p. 285 n.), we are bound to interpret it as the context requires, and Schleiermacher's solution appears to me to come nearest to the truth : " hier ist mehr zu denken theils an die Fliichtigkeit, mit welcher solche Spiele iiberhaupt behandelt werden, theils an die Zufalligkeit, mit welcher die Scherbe auf diese oder jene Seite zu fallen scheint " {Translation of the Republic P- 577 ;/- 372)« This view combines the first and second explanations, and is in no way invalidated by the criticisms of Schiick (de SchoL ad PL civ. pertinentibus p. 31). Plato is perhaps aiming a taunt at the educational theory and practice of contemporary sophists (cf. 518 B «.). The details of the game itself have been often discussed, and are now tolerably clear. See (besides Grasberger quoted in the notes) Bliimner Privatalt. p. 298 and Forster in Rh. Mus. 1875, PP- 287 ft. The latter was, I believe, the first to point out the allusion in wKTcpivfjs TWOS yj/jLtpas to ' vv£ rjfxipa.' I think that the placing of a comma after a\riOivrjv restores sense to the latter part of the passage. The reading in the text has the support of A, II, and a great majority of MSS ; and the comparison with 517 c seems to me conclusive in favour of the view taken in the notes. Hermann and others have pointed out that rjfxipav should be supplied with akrjOivtjv, but those who take this view have hitherto (with, so far as I know, the single exception of Jackson) connected TOV OVTOS with dkrjOivrjv (yj/ji€pav). It was perhaps on this ground that Schneider peremptorily declined to admit such an explanation. In any case the emphatic opposition between wKTtpivrjs and aXr)Oivrjv invites us to supply ij/xcpav, and the transition from the metaphor to its interpretation would be too abrupt if dXrjOivrjv were connected with ivdvo&ov. ov APPENDICES TO BOOK VII. 183 194, where owa lirdvoZov (not iwdvo&os, as J. and C. assert) is found. But the 7T€piay VII. V I I 527 D. TO 8* €v o/xftaTCDV JJLOVW yap avTO) aX-TjOeta yS oparai. This eloquent sentence was deservedly famous in antiquity, and is constantly quoted or alluded to by many authors : see the references in Ast, Schneider, Wex {Fleck. Jb. 1864 p. 381), and Hiller (on Theo Smyrn. 3). An attempt has been made by Cobet (Mnem. xi p. 177) to remodel the text in accordance with Theo's citation, which is as follows: TO 8* la ov Trdvv fxaatv < £ a v A . o i 5 , d A A a nacrt €Kct(TTOu olou opydvois ^aXcrrbv ro \pvxfjs TruTTtvOrjvai, €KKaOaip€TaL O T I C V TOVTOIS KCLI d v TOIS p ff TV\oVIX€VOV KCU (XTTOO'fie.VVVIAtVOV V7T0 T(3v aA.A.O)l/ CTTtTT^ScV/xaTWV, KpCtTTOV OV awOrjvai fxvpitov o/x/xarwi/• fMOvu) yap avra> aA.rJdcta oparai (ed. Hiller p. 3). Wex (I.e. 1863 pp. 692 ff.) had maintained, strangely enough, that opyavov il/vxys would mean something bodily, e.g. the bodily eye; and Cobet accordingly adopts Theo's version olov opyavov—6fXfxa. Neither of these critics appears to have remembered ravT-qv rrjv ivova-av CKCUJTOV Svvafxiv iv rrj if/vxrj /cat TO opyavov a> KaTafxavOdvti eKacrro? in 5 * 8 C, a passage to which, as Udo-Tov shews, this sentence expressly refers, opyavov i/wx^s was also, as Wex admits, the reading of Plutarch (Conv. Disp. vin 718 E). dwoo-pevvvfAevov, which Cobet substitutes for diroXXvyitvov, is in itself good, and may point to an early variant, but diroWv^vov is supported by the evidence of Plutarch (I.e.) and Alcinous (Isag. c. 27): Nothing could be a more instructive lesson on the almost utter worthlessness of early citations of Plato for determining the text of the Republic than to compare A's readings in this passage with its reproduction by Theo and Nicomachus (Intr. Ar. 13. 7). Even the meanest and most corrupt of our MSS is, from the literary point of view, superior ; and there is not in these citations a single variant to which any of our MSS here lends support. 184 APPENDICES TO BOOK VII VIII. V I I 528C. C7T€l KCU VVV V7TO T<JJV vwb hk T<JJV ftyTOiWttv, \6yov OVK €\6vT(i)y KOLO* O TI xp-qaifta, o/xu>s aTravra ravra )3ta V7ro ^aptros av£av€Ttu. I have returned in this edition to the reading of the best MSS, which is kept also by Schneider, Hermann, Stallbaum, and J. and C. The explanation in the notes appears to me required by the grammatical construction, as well as suitable in point of meaning if we remember that the mode in which stereometricians 'dishonour 7 their subject has already been explained. The Many dishonour Stereometry negatively, on ovhefica TrdAts cim/Aws avra Ixci, and thereby negatively clip or curtail the study, for until it receives public support, it will not attain to its natural and proper growth. The students of stereometry dishonour and curtail their study positively by prosecuting it feebly and in a slight degree, because they do not know its real utility, and (as was said before) have no public encouragement to support them in so difficult a subject. The omission of /ACV before nZv -TTOXXWV was apparently a stumbling-block, for it is replaced in H and some other MSS of secondrate authority. See however i 340 D n. If vno fxlv ru>v TTOAAWV were read, we should, I think, expect another passive participle to be present in the balancing clause. As it is, hi merely marks the formal contrast between 61 iroXXoi and 01 ^TOWT«S. Schneider understands iC^Tov^va or the like after xp^o-i/xa, and takes VTTO TOJV £,r)TovvTO)v with av£(LvsTai. This explanation is too tortuous, nor is hi accounted for by calling it "quasi primitivae orationis monumentum." Stallbaum's solution is in principle the same as Schneider's. According to the Oxford editors, viro hi TT£S as of the TTOAAOI'. The following emendations have been proposed. (1) v-rro TWV TTOAAWV a.TLfjia^6fX€va KQI KoKovofx^va virb TUJV ^TJTOVVTIOV ('dishonoured by the many and curtailed by students'). I formerly accepted this change, which is due to Voegelin, and has the support of Madvig and Baiter. The sense is excellent, but the intrusion of Sc into all the MSS is very difficult to account for satisfactorily. (2) VTTO—Kokovo^va, i w he ^-qrovvroiv KT\. (Cobet). This correction, which (with the addition of fiiv before TO>V TTOAACOV) commends itself to a reviewer of my Text of the Republic in Lit, Centralblatt 1898 pp. 296 f., is much too drastic. The same criticism applies to (3) Badham's an/Aafo/Acva, Kokovo/xeva 8' VTTO KT\., and also (4) to Liebhold's vVo fikv TUJV 7roA.A.o>v—VTTO hi TU>V ^TJTOVVTWV APPENDICES TO BOOK VII. 185 IX. V I I 529 C. KQ.V i( VTTTLOLS vtwv iv yrj rj iv OaXdrrrj fiavOdvrj. The MS tradition in this difficult passage points to the existence of two early variants, viz. virrta? ixiv and urn-ias vcW The former is read by A, Cesenas M, and two other MSS ; probably also firjv (Vind. B) is a corruption of /xc'v, and prj (Vind. E) of fnjv. vVrias vcW has the authority of II, q and other MSS. vatW and v€w, which some MSS read, are corruptions of vcW No one, so far as I know, has defended /xeV. For the obnoxious particle Madvig proposes 17, Richardstfcw/u.ci'osor K€I/JL€VO<;, while J. J. Hartman ejects it altogether. None of these conjectures is in the least degree convincing. By far the best suggestion on these lines is Marindin's €$VTTTtaafi€uo<; for c£ uirTt'a? fxiv (Cl. Rev. VIII p. 193 n.) : cf. i£virridt.ovrai TYJV K€(f>a\y]v in Arist. ap. Ath. 1 34 B and itmridiuv ofxfxa (Schiitz's conjecture for ovojxa) in Aesch. Sept. 577. The active is three times used by Lucian intransitively for throwing the neck or body back {Gall. 12, Hcracl. 3, Adv. ind. 21), and once with kavrov in the same sense (Catapl. 16). But the accidental omission of —os is not easy to explain in a MS of the ninth century or its progenitors, though natural enough at a later date (see Bast Covim. Pal. p. 772 and Tab. iv 18). If /xcV and viwv each contain an element of truth (a very improbable supposition), it may be thought that /xcVcoi/ is what Plato wrote. But the word is much too feeble and pointless. The editors, except Baiter, unanimously and (I think) rightly, read i'cW. A confirmation of this reading is supplied by Pollux vn 138 vCw 8' c£ VTTTLOS /xdOrj/jia Ko\vfx/3rjTU)v *ApL(TTOdvrj<% €L7r€ KCL\ Tlkdrayv; for it is unlikely that Pollux is thinking of the more artificial passage in Phaedr. 264 A ov&k uV dpxfjs dAA' CLTTO Ttktvrrjs dvairaXiv &LOLV€IV cTTi^cipct TOV koyov, Schneider's translation u und wenn er auch auf dem Riicken schwimmen in Landes- oder in Meeresgewassern lernt" is in harmony with his note " in ea orbis terrarum parte, quae yrj vocatur, non minus quam in altera natari potest. yrj non idem est, quod x^po"0*-" But even if we allow that iv yrj may bear this meaning, there must be some more specific reference, or else the phrase is pointless; for there is no object in swimming on one's back in a river with a view to watching the heavens, when the adjoining bank affords a more secure and stedfast post of observation. Stallbaum avoids the difficulty, merely translating "etiamsi (more urinatorum) resupinus natans in terra vel mari discat," with the note "dictio c£ vTTTtas vtlv vel <Wi/€tv ab arte urinatorum petita." J. and C. see in Plato's phrase " a piece of extravagance " and nothing more ; but even the extravagance of Plato is never destitute of point. To understand viinv iv yrj as no more than lying on the land (with some older translators, including Ficinus), and to transpose iv yfj and iv daXdrrr) (with q and Flor. U) are of course wholly illegitimate resources. I have sometimes suspected that i£ vVTtas ycW (iv yrj) may be a slang phrase borrowed from the language of Greek athletics : sometimes it has seemed to me to refer to the story of Thales in the well {Theaet. 174 A and cf. A. P. 11. 13 186 APPENDICES TO BOOK VII. D. L. i 34). That it has some peculiar and specific meaning I am convinced ; and the explanation offered in the notes appears to me far more probable than any other. The Aristophanic instance of c£ VTTTLOM vziv does not occur in any of the extant plays. It should be added that hn. yfjs fj.7) 7r\€iv was a Pythagorean cru/*/?oW (Clement Strom, v 5. 49 A Migne), but I do not think there is any allusion to the maxim here. See also my article in Cl. Rev. xin p. 11. X. VII 5 2 9 C, D . TCLVTCL /X€V TO, €V T<3 OVpdVto 7T€7rotK«ATai, KakXtara fikv rfy^taOai TTOLKtXfXaTa, KOX aKptpicrraTa €7T€l7r€p €V 6paT<3 TO>V TOLOVTWV cx € t l / » T(5i/ 8e aXrjOivMV 7ro\v CVSCIV, as TO OV Tax 0 ? *aL V °^°" a /^paSin-^s £v T<3 dXrjOtvw dptO/xw Kal 7ra(rt TOIS dXrjOiarL ar^fxaart <£opas TC 7rpos aWrjXa €p€T€p€f a $7] Xoy Xrj7TTOL, Olj/€L 8' OV. This famous and difficult sentence has occasioned a vast amount of debate. I may refer in particular, besides the editors, to Schleiermacher in his Translation pp. 580 f., Steinhart Einleitung pp. 691 f., Susemihl Gen. Entw. 11 p. 209, Krohn PL St. pp. 1706°., Cohen Ideenlehre u. die Mathematik pp. 22 ff., Richards Cl. Rev. vm p. 194, Nettleship Lectures and Remains 11 p. 275 and Bosanquet Companion p. 290. Krohn's discussion, though not free from errors, is particularly able and suggestive. A large majority of editors and critics approve the MS tradition, but there is no consensus of opinion as to the meaning among those who have seriously attempted to grapple with the unusual difficulties of the sentence. On grammatical grounds, there should be no doubt that T<3V d\.rjQiv<2v means TWV dXrjOivw TrotKtX/xaVtov. It is difficult, if not impossible, to understand <^>opa>v after aA^ivcuv (with Steinhart and Susemihl), or to take TWV dXrjOwuiv absolutely in the sense of 'the true' sc. system, as Bosanquet desires to do. The accusative as—<^>opas is believed by Schleiermacher and others to be equivalent to KaTa TCLS <^>opa's, but the construction, to say the least, is difficult and obscure. Schneider, who as usual is clear and precise, repeats iroiKLkixaTuv with dXrjOiv&v, and holds that as—<£opas KTX. defines the true iroiKiXfiaTa " quasi dicat TWV dXrjOw&v TrotKtX/xaVcov, TWT* IO-TI TWV <j>opwv as " etc. This view, which I have adopted in the notes, appears to me unquestionably correct. Schneider interprets the whole passage as follows:—"quentiadmodum —sensibilis coeli varietas eo efficitur, quod Stellas in coelo conspicuas alias celerior, alias tardior motus per definita temporis spatia certasque figuras circumagit, qui motus est non verae, sed sensibilis celeritatis tarditatisque et per numeros atque figuras item sensibiles decurrit, ita veram varietatem vera celeritas et tarditas efficiunt eo, quod veras Stellas secundum verum numerum verasque figuras movent, qui motus partim ipsarum est, quia celeritas et tarditas motu carere non possunt, partim ad res motas seu veras Stellas pertinet, quae TO. ivovra dicuntur quia celeritas et tarditas cum eis sese coniungentes eas amplectuntur et APPENDICES TO BOOK VII. 187 continent." It will be observed that Schneider identifies TO, IVOVTO. with 'verae stellae,' ' d i e intelligiblen Analogen' of the visible stars (Krohn), and TO OV Ta'xos /cat rj ova-a ppa8vrr)s with 'vera celeritas et tard i t a s ' ; whereas, according to my interpretation, TO OV TO^OS *at rj ovva Ppa&vTrjs represent the ' verae stellae/ and TO. cvovTa the mathematical ovra which they contain, analogous to the sensible yiyvofieva which are present in visible stars. Others, such as Steinhart and Susemihl, have actually recognised in TO. ivovra the visible stars themselves. To the latter view there are many objections, and it may be urged against both Schneider and Steinhart that neither intelligible nor visible stars can reasonably be said evci^at TU> OVTI rayti etc. rd Ivovra is a precise and definite expression which Plato ought not to have employed if he merely meant that * celeritas et tarditas cum e i s ' (i.e. according to Schneider 'veris stellis') ' sese coniungentes eas amplectuntur et continent.' T h e meaning which I have given to ra ivovra appears to me the only one which assigns its full and proper connotation to the word. It has been thought by some critics that TO OV TO^OS KOI rj ova-a PpahvTTjs are the self-existent Ideas of Speed and Slowness. Apart from other objections to this view (see Zeller4 11 1, p. 697 //. 3), we must insist that the astronomer as such is not yet concerned with the Ideas at all, but only with TCL ixcTa£v i.e. TO. /Aa^/xaTt/ca, which, though 7roAA.a, are nevertheless both ovra (hence TO OV rd\o<; /cat rj ovcra ftpa&vrrjs) and dt6ia: see 527 B « . , with App. 1 and Zeller4 11 1, p. 701 n. 1 and Susemihl I.e. p. 209. The whole structure of the sentence in my opinion compels us to find the mathematical analogues of the visible stars not in TO. ivovra, but in TO 6V TCI^O? /cat rj oZcra /^paSuriys, and I have tried in the notes to indicate the reason which induced Plato to express his meaning in this particular way. The text has of course often been called in question. The first to suspect corruption was apparently Ast, who suggested <5v TO OV TO^OS Ka\ TJ ovaa ppa&vTrjs CV KT\., and Richards accepts the principle of this proposal, merely substituting nU for wv. I was myself once inclined to read as well as the final 5 of a?, but TO OV rdxos /cat rj ovcra /3pa8vTrj<; is in all the MSS and was read by Proclus {in Tim. 244 c and elsewhere), and it is hardly necessary to say that 'emendations' on passages of this kind are peculiarly liable to error. I see no good reason for doubting the accuracy of the MSS. XI. V I I 5 3 1 B. uv fi€Vt TJV 8' €yv o"Tpc/8A Trpdyfiara irapi\ovra<; tva 8c firj fiaicpoTepa rj CLKWV ytyvr/Tat ir\yJKTpu> T€ TrXryyaJv ytyvo/xevwv Kai KaTfjyopias tripi Kat c^apv>Jcr€a)S Kat aXafovctas ^opSoiv, iravoyiaL rrjs ctKOVOS KT\. I take rj €*LKWV with Trcpt in the sense virtually of Xeyovaa iripi. This construction appears to be generally accepted, but there is considerable diversity of opinion as to the meaning of Kar-qyoplaq KT\. Many inter- 188 APPENDICES TO BOOK VII preters understand Karrjyopias as something which is done by the strings, and not by the musicians, in which case x°P^v *s a subjective genitive going with Karrjyopias as well as with the other two nouns. Grammatically, this view is defensible enough : but whom, and how, do the strings Karrjyopelv? Is it the musician? If so, the tortured slave should 'accuse' the executioner, but he does not, although he may revile him. The slave upon the rack may denounce or accuse his accomplices, but the strings can hardly be said Karrjyoptiv in any sense analogous to this. Others, as for example Schneider, suppose that Karqyopia is a technical term in music ("hoc quoque artis vocabulum esse liquet"). For this idea there is no authority in any ancient writer, so far as I can discover. D. and V. translate " the peevishness, reserve and frowardness of the strings," but the word Karrjyopias does not mean peevishness, but * accusation.' On the other hand the contrast between KaTrjyopias and €£apvrjs means giving out no sound, and dA.a£ov€tas ' nimis acute sonant.' This too is in my judgment far-fetched and weak. Plato's words should be taken in their full sense. The musician accuses the strings; the strings protest their innocence like an obstinate slave upon the rack. If more point is needed, we should remember that if the strings are innocent, the musician is guilty. Jowett apparently makes Kanqyopia^ govern c^apv^o-co)? : " they have a controversy with the strings and torture them : they accuse them of refusing to speak or of speaking too much." But the grammatical construction is harsh and the sense inadequate. The alternative view in J. and C. is in my opinion correct, except that a\a£ov€ia<; is rather 'effrontery,' 'swagger,' than 'exaggeration.' XII. V I I 5 3 2 A. OVTO) KCLI orav ns TO) SiaA-eyccrtfcu iiri^ipy avev 7rao"a>v ruiv al KT\. The MS reading bp/xa is retained by J. and C, as well as by Richter in Fleck. Jb. 1867 p. 145. The Oxford editors treat avev—aVoo-nJ as explanatory of OVTCD—€7rtx€tpiJ, remarking, truly enough, that such an asyndeton is "not without parallel in Plato." But the objection is not so much to the asyndeton in itself, as to the misunderstanding which it would occasion. No one would readily imagine that 6p/xa is a subjunctive dependent upon orav: it would naturally be construed as an indicative, and the words dv€v—op/xa would almost inevitably be taken as the apodosis corresponding to orav—lirix^pi- Richter is certainly wrong in supposing that av can be understood before avtv irao-wv KT\. out of orav. Ast's emendation is in my opinion all but certain. Other proposals are (i) CTrt^tpiJ, avev—6p/xa, *at iav fjurj diroo-rfj KT\. (Stephanus, with APPENDICES TO BOOK VII 189 whom Hermann and Stallbaum, reading KOV, virtually agree): (2) cVtX€LPVi <&v> av€v—6/jfia, KCU /xrf aVoorfl (Baiter) : (3) iirixupw for CTH- Xctprj (mentioned in J. and C). The last conjecture is too drastic; of the others, (2) is better than (1), but neither is satisfactory. On the one hand, if avtv—6p/xa is in the apodosis, it is too prominent, and looks too much like a definition of the dialectical method; on the other hand, Baiter's remedy seems to imply that it is or may be possible to attempt dialectic without dispensing with 7rao-cu at ato-0i;o-€ts. Neither of these objections applies to Ast's conjecture, which is also more in harmony with the previous sentence than any other emendation. XIII. V I I 5 3 2 B, C. T) 8e y c , rjv 8' cyw, A w i s TC dirb TWV Scoyjiwv x a l /utcra- rj aVo TWV (TKLWV iwl ra ct8o>Aa /cat TO <£U>S «at CK TOV KaTayctov cis TOV TJ\LOV €7raVo8o9, Kat c/cct 7rpos fikv TCL £a>a TC Kat <J>VTCL teal TO TOV 7/Atov ^>u>5 €Ti dSwafxia OVTiiiV, fiXeireiv, a \ A . * OVK €t8wA.(l)V TT/OO? 8C TO, iv vSacri avTa(TfxaTa Otia Kat cnaa? T&V O"Kt0L5 8l 6T€pOV TOtOVTOV <0TOS 0>S TTpO? tjklOV KptVctv aVocTKta^o/xcvas KTX. The reading eV dZwa^ia has the support of the best MSS and is retained by Schneider, Stallbaum, and J. and C , not to mention older editors. According to Schneider's explanation (with which the Oxford editors agree), fikiwiv is a substantival infinitive, parallel to CTTOVOSOS, and cV dSwafita is adverbial ('with inability' or the like), while 67rt 8wc£/x€t p\e7T€Lv (or something of the kind) is to be supplied with the contrasting clause. But sV a8wa/xta, if taken adverbially with /JAcVciv, is an extraordinary phrase, and none of the instances cited—chiefly from the tragedians—by Schneider and J. and C. is comparable to it. Stalibaum makes /^AcVctv depend on d.8wafxia ( u bei dem Unvermogen hinzublicken nach" etc.), and supplies €7ri. 8wdfX€i to govern the pkiirtw which has to be supplied in the next clause. This explanation does more justice to the Greek, as far as CTT* dhwafxCa is concerned, but * bei dem Unvermogen ' etc. could not be coupled with CTTOVOSOS unless we admit an extremely offensive anacoluthon. Schneider appears to have felt that a nominative was needed, and would have liked to write a8vi>a/ua (with v and two other MSS). This is also Herwerden's proposal, but Irt is a great improvement, and fitly reminds us of the continuity of the prisoner's progress. Other and older emendations, mentioned by Schneider, in which l-if dhwa^ia is retained, are none of them in the least degree probable, and it may now, I think, be taken as certain that Iamblichus was right. The words h/TavOa Sk 7rpo? (/xzi/Tao-fumi, which formerly appeared between <j>avTdcryLara and #€ta, were rightly rejected by Schneider. They occur in no MS except H, which is the basis of the Aldine and Stephanus' text. ivraWa 8c in this connexion could only mean the region of intelligibles, as Schneider points out; and the whole passage is plunged into confusion if these words are introduced. It is remark- 190 APPENDICES TO BOOK VII able that Herwerden alone of recent critics has proposed this reinsertion, beguiled, perhaps, by the homoioteleuton, which Schneider thinks was a deliberate artifice of the forger (" quis non glossema ex male intellecto adverbio IKCI vel undelibet oriundum et de industria homceoteleuton factam agnoscat ? "). The adjective 0€ia has caused a great deal of discussion. I once unhappily proposed to read ela, comparing vi 510 A. The correct view was pointed out by Shorey in his severe though just denunciation of my remedy (Cl. Rev. iv p. 480). Schneider takes ^avrda-^ara 6*ia as virtually ^avrda-fxara Oeov, supposing that avTd(TfxaTa of the sun alone are meant (cf. 516 B), but this is scarcely adequate. Against Stallbaum, who (without quoting the Sophist) bracketed dela, Richter {Fleck. Jb. 1867 p. 145) rightly argued that the epithet was indispensable " um den Unterschied zu markieren zwischen den <j>avrd(T^ara und den im Kardyeiov vorkommenden ei8a>A.a." Ast's conjecture Sea is neat, and has won considerable favour (see E. J. Palmer in Cl. Rev. v p. 278 and Apelt in Fleck. Jb. 1891 p. 556, where Apelt makes the same proposal independently), while Madvig's aScia has been deservedly ignored. I have no longer any doubt that the text is sound. Some may find a difficulty because the Sophist is now believed by many to be later than the Republic; but Oela in this sense may have been familiar in the Platonic school, and in any case (see note ad loc.) the meaning can be inferred from the context, even without the aid of the Sophist, whose theory of a Beta and an dvOpiDirivrj €l8(o\o7rouKTJ may, if we think fit, be viewed as a further development of the expression in the Republic. There are also other traces in the Republic of doctrines supposed to be especially characteristic of the so-called * dialectical dialogues': see App. VI1 to Book V. Finally, it should be noted that Herwerden's excision of cncios after elSuktDv is not only unnecessary but wrong, because aVo XIV. V I I 5 3 3 B. roSe yovv, fjv 8' €yo>, ouScis y/juv afjLct>L 7r€pl TravTO? A.a^Savcii', aXX at fxkv aAAcu Tracrat KT\. The ordinary explanation of this passage takes ws with ^ ^ T7js from Acyovo-tv, and for this reason J. J. Hartman (who understands dXXrj in the same way as Schneider) cuts \eyovaiv out. If Xiyovaiv is retained, and connected, as it must be, with cJs, either oXK-q does not mean 'other than dialectic/ or else we must read aA.A.77. The latter alternative was adopted by Stephanus, Ast, and Bekker, whose apparatus criticus stated by implication that OVK was actually written in Paris A. Recent editors have rightly rejected OVK APPENDICES TO BOOK VII. 191 after it was found to have no MS authority. It is clear, therefore, unless we resort to unjustifiable emendation or excision, that dW-q does not mean ' other than dialectic' The only other possible explanations are (1) other than all the arts spoken of in dAA' at txkv dAAat— aviw, (2) that given in the notes. Against (1) it might be urged that ak\rj does not easily look forward in a sentence of this kind, and (2) is in every way simpler and more natural, provided we observe that the stress falls on at 8c A.ot7rat rather than on at jxw dAAai Trao-at etc. (' while all the other arts—the remainder' etc.). XV. VII 7TOf)€V€TaLy 533 C. OVKOVV, i)v V cy TGI? V7TO#€Cr€lS aVCLLpOVVa, €7T* dVTTJV TTJV OLpXVVi ^Va ravrrj fi*PaiUh crr)T(iL. The MSS without exception have dvatpovcra, which a majority of editors retain, avdyova-a was read by Canter (Stob. 11 p. 157), and is found as a correction in one MS of Stobaeus {Eel. 11 2. 1 Wachsmuth). I formerly printed dva^pova-a, which Oldenberg (de PL arte dial. p. 38//.) had already (as I have since found) mentioned as possible, though he himself preferred oVdyouo-a. On an earlier occasion I conjectured dviowa (C/. Rev. iv p. 357), thinking of Symp. 211 B : cf. also Alcin. Isag. 5 and 7. Schneider's dvaipova-a is an excessively rare word, and has met with little favour from critics ; but dvdyova-a has been approved by various writers, among others Oldenberg (I.e.) and Richards (Cl. Rev. VIII p. 194). Further investigation into Plato's * hypothetical method' has now convinced me that the reading and punctuation of Paris A represent the truth. See App. Ill, where the subject is discussed at length. The expression TO.? viroOto-tis dvaipovcra throws a much-needed light on the real nature of the process described here and in vi 511 B, VII 532 A. It is not, as has been asserted, inconsistent with the description of Book vi, for although we demolish our vTrodio-tis and must do so if we are ever to rise above them, they are none the less T<5 OVTI V7ro^co-€t5, otov cVi/SaWs TC Kat opfAai, without which we cannot even make a start. The path of knowledge is strewn with the wrecks of hasty generalisations, which have served as stepping-stones to students in the very act of their demolition: and in this sense, if in no other, it is true that " Error in the round of time Still fathers Truth." It is perhaps necessary briefly to advert to some erroneous interpretations of the authoritative text. Steinhart (Einleitung p. 693) translates "die Voraussetzungen aufhebend, urn das Princip zu gewinnen," taking eVt with dvaipovo-a: but cVt cannot be separated from Tropcveraij and such a sense of cVt in this connexion is harsh and unnatural. Stallbaum's attempt to shew that dvcupovo-a iiri can mean 4 taking up to' is unsuccessful, for all the parallels which he quotes are cases of dva^cpctv i-rri Finally Jowett and Campbell remark "The hypotheses are done away with; that is, when seen in their relation to i92 APPENDICES TO BOOK VII. the good they cease to be VTTOOWK; " : but dvaipeiv cannot be thus pared down, and should be taken in its full force as explained in the note. XVI. VII 533 E. Ov yap ovv, lr) [aXX* o av fiovov 817X01 irpbs rrjv l£iv IS rjv€iq. Xcyei cv faxS]* 'Apcovcci ovv KT\. The words within brackets are printed as they appear in A. II agrees, except that it has aXXo (corrected to aXX' o) and e$iv (sic). In q and Flor. U we find aXX* o av fiovov 817X01 TTOOS TTJV XC£IV crar}V€ia (i.e. rjv€ia) S Xeyoi iv ^v\% and this reading is adopted by Bekker. There is also some slight authority (in addition to II1) for aAAo instead of aXX' o, for aarjv€iav instead of r)v€[a, and for Xeyciv instead of Xcyci. Jowett and Campbell remain faithful in their allegiance to A, except that with q they insert o before Xcyci. "The words in the text/' they remark, "are very possibly genuine and may be rendered—'we only require ' (the verb is gathered from ov ir€p\ oVo'/aaros d/xLa/3rJTrj(TL^) ' an expression which may indicate with a clearness proportioned to the mental condition, that of which it speaks as existing in the mind. For example, htdvoia may not be a very clear or definite expression, but the state of mind which it expresses is also far from clear." But they do not explain how the words which I have italicised represent the Greek, and few will find themselves able to accept the translation which they offer. The reading of q is carefully examined by Schneider, who justly characterises it in these words '* sententia mihi tarn absona videtur, ut earn vix interpolator mediocri, nedum Platoni tribuere audeam." The chief emendations are ( i ) a'AX* o aV fiovov 8-qXol irpos TT;V €$€Taa-Lv a-arfV€ia < o > Xcycis iv faxd (Winckelmann), (2) aXX1 6 av fxovov Srjkoi wpos ryjv 2£u> o-a^vciav < a > Xey€i iv \j/v)(fj (Hermann, and Badham, except that the latter writes !x« for Xc'yci, and begins the next sentence with *ApK€o-€t), (3) aXX' o av ovofia fykoi wpos rqv Xc^ew? aaTjv€uiv < o > Xeyct (or av Xeyot) kv ipvxrj < apKcVct > (Steinhart), (4) aXXo av ovo/xa Srj\ol 7rpo? nijv l£w o-a^>r/v€ta, < aXXo > Xcyot av \//vxv (Richter in Fleck. Jb. 1867, p. 146), (5) aXX' o—l^iv €rarjv€iay Xey\ el iv \j/vxQ (Madvig, Baiter), (6) aXX' o av fxovov SrjXol rrjv c£iv < iruis €\€L> O"ar;v6ta5 < a > Xcyct? iv \pv\rj (Bywater), (7) aXX' o av fiovov 8rj\ol 7ra>5 avn^v c^ctv c a ^ v c t a ? Xcyct? iv ^VXO < dpK€&€i > . 'Ap#c€O-ct (or dpecrKei) yovv KTX. (Richards), (8) a AX* o av fiovov SrjKol TTOJS T^V e$iv o-a6r/V€ta Xcyctv iv tyv\rj< dpKtcrti; Nat. >'A/OKCO-€1 KT\. (Bumet). Some of these conjectures are ingenious and scholarly, but none of them, nor any other which I can devise, is altogether satisfactory in point of sense, or diplomatically probable. (The last remark does not apply to Madvig's correction, which is easy enough, but *a*ov taVai and does not attempt to cure 7rpos rrjv «f£iv o-a^vcia at all.) APPENDICES TO BOOK VII. 193 The independent reasons for holding the clause to be interpolated are :—(1) it is absent in H, which the Aldine edition and Stephanus as usual follow: (2) " in Platonis dialogis quum negationi assensus per formulam ov yap ovv praebetur, nusquam assentiens quicquam addit, quod ex contrario petitam negati descriptionem contineat idque per affirmationem cum particula aAAa definiatv (Schneider). Little weight need be attached to the first argument, in view of the general character of H, but if (as I believe in opposition to Schanz Platocod. etc. p. 81) E is sometimes independent of A, it is possible enough that the words were omitted in the MS (or MSS) from which H was copied in this passage. The second consideration, which Schneider establishes by a vast number of instances, is extremely weighty. As regards the origin of the gloss Schneider observes {Addit. p. 59) " ceterum primitivam formam et originem glossematis investigaturos contulisse iuvabit Platonis verba Leg. 1 p. 633 A : Trcpl i w rfj<; aWrjs dperrjs €LTC /xepcov CIT€ drr avra KaXtiv ^pcaJv cort, &r)\ovvra fiovov a Acyfi, et h a e c G a l e n i Eio-aycoy^s StaAcKTifoJs p . 12 : ouScv yap ?rpos TO Trapov &iaa.TiKr]v rj aTiKrjvt C^OVTO? y c (Tov (TKOTTOV iv a.7rdcrrj Ac'^ci TO $r)\<ji)(Tai rots TrcXas, o Tt Trcp av avro5 cvvo^s." Cf. also Theaet.\ii D, E, Soph. 218 B, Hipp. Mai. 296 D. The sentence is evidently an attempt to say that we should be content if the words we use express our meaning clearly. In Xcyci (and still more Acyei?) iv ^v\i we may detect an allusion to the Platonic theory of thought as the conversation of the soul (see on in 400 D) and perhaps also to the Adyos wSidOeTos of the Stoics. On this account, and also because of c£iv, I am inclined to attribute the interpolation to some adherent of the Stoic school, of which, in point of style, it is not unworthy. XVII. V I I 5 3 4 D. 'AAAa jJirjv TOV% y€ cavToi) TratSa?, ovs T<2 Adya) rp€€i<; TC KCU 7ratS€v€t?, ct 7TOT€ €pyo> Tp€<£ot9, OVK av cacrcus, o>s cyw/iat, aAdyovs ovTas toO"rr€p ypa/x/xa<>, ap)(OVTa<; iv rrj 7rd\€t Kvptovs TU>V fieytcrTtav ctvat. Schneider was the first to discover in this passage a punning reference to mathematical aAoyot ypa/u/W, as defined by Euclid x Deff. 5 — n . The same explanation, although it did not commend itself to Stallbaum, is apparently accepted by the Oxford editors, who aptly quote Theaet. 1 4 6 A 7rpo6v/xoviA€vo<; 17/uas Tcoirjaai 8ia.A.€y€O"#ai KOX <J>L\OVS TC /cat irpo ydpovs aWr/koLs yiyv^a-Oai. It is to Theodorus the mathematician that these words are spoken, and Campbell is, I believe, right in thinking that 7rpoo-77ydpovs is quasi-mathematical: cf. vill 546 B TraVTa Trpocrtjyopa Kcu prjTa ?rpo9 d\\rj\a a.7T€(f>rjvav. It is better, I think, and more pointed to connect dAdyovs directly with ypafXfxds (cf. 5 1 9 A TOL? rrjs ycveo-cco? ^vyyevct? wcnrep /JLO\V/3$i$a<; w i t h note ad loc), than to translate "incapable of reason, like irrational lines" (with Schneider and J. and C). In order to extract this meaning from the Greek, we must understand ypafx/xd^ as = dAo'you? ypa/x/xas, which is doubtless possible, but less natural than the view given in the notes. 194 APPENDICES TO BOOK VII. J. and C.'s translation also gives to There is little to be said in favour of the non-mathematical interpretations, though perhaps the following contain an element of truth: " unverniinftig wie Figuren " (Schleiermacher), " unverniinftig wie todte Striche" (Prantl), "lineae penecillo praeformatae " (Stallbaum). ypafxfxdq has, I think, a non-mathematical as well as mathematical meaning in this place, and the former is fairly expressed by Pranti's "todte Striche." Ast thought of "literae s. scriptiones," remembering the well-known passage about dumb books in Phaedr. 275 ff.; but ypa/x/xas cannot be thus interpreted. Others have thought of pictures, as for example Stalll>aum, who refers to Plut. Lycurg. 10. 3 tSo-Trcp yparjv a\pvxov KOI aKLvrjrov, and is inclined to read ypad<; instead of ypa.ix.fxd*;. The correction ycypafx/jLcvovs is suggested by Steinhart (Einleitung p. 694) and ypdfxfxa or ypdfxfxar (with reference to v 472 D) by Apelt {Fleck. Jb. 1893 p. 556). The eccentric proposal pi;ya5 Mt'Sa? a.p\avra.% is due to Cornarius, who remarks "coniectura est nostra, qua falli possum: sed tolerari poterit donee rectior occurret" (Eclog. p. 101). Stallbaum's conjecture is neat and elegant, but the text is indubitably sound. H. 543 I. Elev Tavra /xev BTJ cofJLoXoyrjTaij cS TXavfccov, rfj to 576 H). The method which he follows resembles that adopted in 11 369BrT.—iv. In the first place, he retains throughout the former analogy between the Soul and the City, and his account of the imperfect man is in every instance preceded by an account of the imperfect State. Secondly, instead of going straight to the mark and giving us a single ready-made sketch of total and complete depravity, Plato draws an elaborate and quasi-historical picture of the gradual descent of the perfect State and the perfect Man through successive phases of ever-growing degeneration down to the lowest depth of wickedness and crime. In the same way, as Nettleship observes (Lect. and Rem. II p. 295), " i n describing a perfect state, or certain steps in the process of forming a perfect state," he sometimes wrote '* as if one step of that process succeeded another in a historical order." See on 11 369 B, 372 D, 373 D et al. The question has often been discussed whether the sequence of polities in v m and IX was intended to be really historical or not: see for example Zeller4 II pp. 923—925, Henkel Studien zur Gesch. d. Gr. Lehre v. Staat p. 56 and Krohn PL St. pp. 204 ff. Aristotle seems to have understood Plato's account as an attempt to describe the actual facts of Greek history, and severely criticizes it from a his usual standpoint in Pol. E 12. I3i6 1—b 27 ; but Plato himself must of course have known as well as Aristotle that the historical development of Greek constitutions did not by any means always decide d 6 dpta-ros evdai/iov^a-Taros KCLI 6 correspond with his scheme. See Whibley K&KL(TTO$ ad\ni)T<XTOS, i) &X\US ty01 ( C ^ II Gk Olig. pp. 62—88 and Greenidge 368 E, 369 A nn.). With the character of Gk Const. Hist. pp. 12—35. T h e fact the perfect man we are now familiar, but is that Aristotle altogether ignores the we have still to discover and describe rbv real object of Plato, which is, as we K&KUTTOV, in order that we may institute have seen, to arrive at the worst State our comparison and pronounce our ver- and the worst man, and treats him as dict. This is the task to which Plato if he had undertaken to exhibit a full addresses himself in v m and IX (down 5 4 3 A—645 c Socrates now returns to the point at which t/ie digression occupying Books V— VII began. There are, as we observed, four leading varieties of States and individuals, in addition to the perfect polity and perfect man. In order of merit they are (i) Timarchy, or the Cretan and Laconian State, (2) Oligarchy, (3) Democracy, (4) Tyranny. All other kinds of commonwealths, such as dynasties etc., lie somenvhere between these primary and conspicuous varieties. Furthertnore, inasmuch as the specific character of States is determined by that of individuals, there will be five leading types of individual character, embodied respectively in (1) the aristocratic, (2) the timarchical, (3) the oligarchical, (4) the democratical, (5) the tyrannical man. The first of these we have already described; but we must review the others also, in order that, by contrasting the best and worst, we ?nay apprehend the relation between undiluted justice and undiluted injustice in respect of the happiness and misery of their possessors. As before, we will examine the commonwealths first, and afterwards the individuals. 6 4 3 Aff. The description of the philosopher and the philosophic city is at last complete, and the argument returns to the point at which the ' digression' began, viz. v 449 A: see note ad loc. Plato has already said repeatedly, and reminds us yet again in 544 A, that the aim of our whole investigation was to rTAATQNOZ 196 oltcelv iroket [543 KOIVCLS }iev yvvatKas, KOIVOVS Be iralBa? elvac Kai iraaav TracBeiav, &) re Kal elprjvr), /3aatXea^ Be avrtav 5 irpbs rbv TroXefJLov yeyovoras firjv teal rdSe ' ^vve-^p^Gafxev, ayovres elvai TOU9 ev dpicTovs. 'Q/jLoXoyTjrat, 009 OT 8^ Karaarayacv €rjt Kal 01 ap^ovre<;t B TOI>9 arparicoTa^ fcaroiKtovaiv e/9 olKtjcreis oXas TTpoeiTrofMev^ IBLOV [lev ovBev ovBevl e^ou7), ore ye and complete genealogical tree of all the changes good or bad which had ever taken place in Greek constitutional history. But Plato does not here profess to describe political advance, but only political decay; and even his theory of political decay is itself based upon a theory of psychological degeneration which justly and deliberately ignores, as irrelevant for our present purpose, the undoubted power of human character to improve as well as to deteriorate. The question, as Nettleship says, which Plato puts before himself is this: " T h e human soul being as we have described it, and having in it a certain capacity for evil as well as for good, what would it come to, and through what stages would it pass, if its capacity for evil were realized gradually but without any abatement? In actual human experience there is always some abatement; there are always counteracting circumstances which prevent any one tendency working itself out in isolation and unhindered; but the philosopher may, as Plato here does, work out the result of a single tendency logically. These books therefore put before us an ideal history of evil, as the previous books put before us an ideal history of good" (1. c. p. 295). The different stages in the decline of the individual soul are each reflected in the decline of the 7roXiTeLa, which is still, as in 11—vn, not 'a lifeless instrument, or dead machine,' but in the words of Isocrates, simply the soul of the State (&m yap \f/vxv w^Xews ovSev HT€pov r) TroXireia Areop. 14). But although Plato treats the whole question from a psychological rather than a historical standpoint, it is none the less true that the materials of his picture are taken from Greek political and social life. In Books VIII and IX of the Republic we have an extraordinarily vivid and life-like embodiment of the results of Plato's observation and experience of the Greek character, both private and public, in all its different phases, Lacedaemonian, oligarchical, democratical or Athenian, and tyrannical ; and the student of Greek history, whether political, economical or social, will obtain a clearer idea of the inner life and animating spirit of Greek constitutions from Plato's description than from any other ancient source whatever. For the rest, it should be noted that Plato has given us in this part of the Republic the earliest attempt at a Philosophy of History, and founded the psychological interpretation of the State. Every political movement is, according to him, the expression of some particular psychological impulse or impulses, and the Constitution inevitably assumes different forms, according as one or another element or 'part' of soul obtains the mastery in the individual citizen. See on this subject Krohn PL St. pp. 199 flf., and Bluntschli Theory ofthe State pp-76f. 543 A 1 TQ ticXXovorQ OLKpws K T \ . Cf. Laws 739 c, D. The adverb d/epws is said by Herwerden {A/n. xix p. 335) to be a aira% elpr)fxtvov in classical Greek. On the word /3a TTOAITEIAC H 543 197 oiBev ovBeva a>6fi€0a Belv fC€/cTfj TTJV eh ravra rrjs (frvXatcfjs ' Se^o- rpo(f>7jv irapa rwv aXXcov, avrtov re Beiv real rrjs aXXr)<; 7ro\e&)9 eirifxeXeladaL, 'O/3#ci>9, tyrjv, Xeyeis. dXXd y* €7T€cBrj TOUT' direreXeaa/jLev, dva/jLvrjcdco/juev irodev da, iva irdXiv TTJV CLVTTJV ICO/J,€V. Ov dpy tcaOdirep vvv, a>9 BieXrjXvOw Xoyovs €7roiov, Xeycov, c!>9 dyadrjv Bevpo 15 ^aXeirov, €(f>rj. irepi rrj<; 7ro\ea>9 TOL>9 fxkv rrjv rocavTrjv, ocav rore D BirjXdes, TtOelrjs TTOXLV teal avBpa ' rbv itcelvr) O/JLOIOV, KCLI ravra, a>9 Liebhold's conjecture o n KOIVO.1 is an The MSS fluctuate between dXXd 7' (the reading of A), aXX' £7' and dXX' £76 (II), undeserved reflection on Glauco's powers the last of which readings is adopted by of memory. 11 ol aWoi. oi &v$piO7Toi, which I all editors except Schneider. a\\& ye, though rare, is, I believe, firmly estaonce suggested (Cl. Rev. Iv p. 357), would blished in Plato: see on I 331 B. It fits be more exact, and AAAOI and ANOI the situation in this passage exactly, are pretty easily confused in uncial MSS whereas dXX' Aye does not, if we translate (Cobet V.L* p. 432: cf. Heindorf on iireidr) TOUT' aneTeXiaafxev correctly, and ProL 354 B). Owing to vvv, ol &\\ot can only mean 'the rest of mankind,' and the not (with D. and V., Jowett etc.) by 'now that we have concluded the subject.' Guardians are therefore virtually spoken TOUTO is not Books v—vn, but the arrangeof as a section of living men. This kind ments of the earlier city of 11—iv, as of looseness is not uncommon, though described in 543 B, C: and direTe\4(ra^€v here it has no stylistic effect. An alteris aorist, not perfect. ava/jLv^adCj/xev (as native view might be to understand ol &W01 of the rest of the citizens (rCbv Schneider observes) is necessitated by iVa &\\coi> below) and vuv as *in point of —twnev, otherwise Socrates might simply have said d\\d 7' i-ireiS^ TOUT1 aTrertX&rafact' or 'in our present discussion'; but fiev, irbdev Bevpo i^erpard/neda; There is this explanation is much less satisfactory, ws, which some inferior MSS write for wv, moreover no need for so vigorous an exhortation to exercise the memory as does not remove the inaccuracy in oi AM01: nor is OXOP &W01 in iv 419 A would be conveyed by dXX' ctye dvanvr)fiev, especially as Glauco's recollection precisely parallel, though it supports had left nothing to be desired in n and the view that oi dXXot means 'the rest of C above. mankind.' 17 Ka0aircp vvv. vvv refers to 541 B. 12 dOXTjTas—iroX^ov. v 11 511 D n. v\aKrjs tween this reading, and nAATQNOI 198 [543 D 20 eoi/cas, fcaW(o) ere e^ow elirelv iroXtv re /cat avBpa. Br) Ta9 aXXas r)/jLapTr)fjLeva<; eXeyes, el avrrj dpOr}. voXtreccov €r)cr0a, cw9 fivrj/jLovevo), rerrapa Xoyov agiov etrj eyeiv Kal IBelv avrcov 5 itc€Lvai<; av OJJLOIOVS, Iva iravTas TOV apiaTov ra c \ V | ovv 544 T&V Be Xotirtov ecBr) elvai, wv teal irepi a/jLapT7)/j,a,Ta Kal TOL>9 avrov? ISovres Kal o/JLoXoyrjadfievoi KOX TOV KCLKLGTOV avBpa eTno-KeyfraLfieOa, el 6 apiaTos evhaifioveaTaTO*; KOX 6 KCLKMJTOS d6Xid)TaT0<; r) aXXco? e^ot,' tcai ifiov ipojievov, inreXafte TLVCLS Xeyots ra9 TeTTapas 10 Xa/3u)v TOV Xoyov Bevp* dcf)i!;ai. UdXiv iroXiTeiaSy ' iv TOVTW B HoXe/jbap^o^ re KCLL 'A8et/xa^TO9, KOX OVTCO STJ ifivrjfiovevo'a*;. TOLVvv, wairep iraXaiGTrj^y TT)V CLVTTJV Xafirjv irdpe^y CLVTO ifiov y epofxevov necpej eliretVy airep TOTC e/jieXXes KCU TO Xiyecv. r)v 8* iyd), Bvvco/jbai. Kal firjv, rj 8' 09, iircOv/JLO) KOX auro9 iy TIVOLS eXeyes TCLS TeTTapas TroXiTeLas. ' Ot' %aX,67TW9, qv C 15 S' iyco, aKovaei. elal yap as Xeyco, aXirep Kal ovofxaTa eypvaiv^ r) Te V7ro TCOV 7roXX(ov iiraivov/jLevrjy r) KprjTtKij TC Kal AaKcovtKt) Der Dialog pp. 235 ff. Jowett's transto the oratio obliqua: cf. VII 515 D n. 8 £poplvov. v 449 A. lation "although, as now appears, you had more excellent things to relate both 6 4 4 B n ourircp iraXawmJs. The Scholiast remarks {0os 7&/0 roi5rots, frrav of State and man" is a defensible construction, but unnatural, and certainly 6/xov—wdXip iyepdtvras £ dfioly Krjpai crxfiv-a-Tt,ftirepTTJV aifrrtv dire not what Plato meant. The passage has been curiously misunderstood by some fii Plato, as Stallbaum points out, critics, through inattention to the force uses the same figure in Phaedr. 236 B : of the imperfect participle &xwi>. Hercf. Phil. 13 D, Laws 682 E and dvrtXa/iwerden, tor example, actually proposes to fiavbfxevos VI 505 A n. insert before /caXXiw. Schneider 13 ^TTiOvfxw—cUovtrai: * I am desirous and Stallbaum translate the sentence coralso on my own account to hear' sc. apart rectly. from the half-polemical motive suggested 5 4 4 A 3 K<j>Tia.v€i TLVL MITCLI. ideal in the eyes of many Greeks: see for example Isocr. Panath. 108 ff. 200 ff. 5 tva iravTas KT\. reminds us of the 216 ff. and the fragments of Critias' thread which is the clue to the labyrinthine reasoning of the Republic, cf. 545 A, AaKeSaifxopicjv voXtreia in Miiller Frag, Hist. Gr. 11 pp. 68 f. Cf. Nohle Stats548 D and II 368 E n. Uhre Plat. pp. 108 ff. and Whibley Gk 7 ^x ot - ^ n e optative, for which Ast Olig. pp. 57 ff. and Stallbaum needlessly read %\u with S ^ and some other inferior MSS, is due 544 nOAITEIAC H 199 j* teal Sevrepa teal Sevripcos €7racvov/jb€V7jt teaXov fjuivr} $* OXLia, v yifiovaa teaiewv iroXiTeia* 77 re ravrr} hiafyopo? teal i€^rj<; yiyvofxkvr) SrjfjLotcpaTia, teal rj yevvaia Brj rvpavvls teal iraao)v TOVTCOV hiafyepovcra, reraprov re teal eayarov TT6\€O)<; 20 D voarj/jia. fj riva aXXrjv e%e£9 ihiav ' iroXireia^, r)Tis teal iv elhet 8iaav€L TLvt, teelrac; Bwaarelai yap teal WVTJTOX /SaaiXelai, teal 19. Kal iracrvv I I : /cat r) iraaCiP A. 17 avTt]: ista 'that of yours,' 'your Cretan and Lacedaemonian constitution.' On their connexion see Arist. Pol. B 10. 127 i b 22 ff. with Susemihl and Hicks's notes. It is, I think, fanciful to see in avrrj an allusion to Glauco's sympathies for Sparta, in spite of 548 D below. Kal ScvT^pws. Hermann prints his own conjecture rj devrtpus, but the common confusion of KCLL and 77 (Bast Comm. Pal. p. Si5) is, 1 believe, later than the date of Paris A, and the text is free from objection : 'and second in order as in esteem, a constitution fraught with many evils, bearing the name of oligarchy.' devrtpa agrees with TroXtrc/a, not with dXiyapxLa18 8id<|>opos: not of course * different' (as Jowett), b u t ' antagonistic,' adversaria (Stallbaum). dtdepopos 'different' gives a poor sense, and would take the genitive, which Ast erroneously proposed to read. Greek history furnished only too many proofs of the natural feud between democracy and oligarchy: see Greenidge Gk Const. Hist. pp. 208 ff. and Gilbert Gr. Staut salt. 11 p. 285 n. 2. From this 19 £<{>€£TJS 717VOJJL€VT]. and other indications it would appear on a first perusal that the sequence of commonwealths in v n i and ix is intended by Plato to be not merely logical, but historical also; but there is no question that the political evolution of Greek constitutions was far more complex than would appear from Plato's description. See on 543 A. We must above all things remember that it is in order to furnish a picture of the worst city and the worst man that the whole of this enquiry is undertaken, and Plato is at liberty to adopt whatever mode of presentation is best adapted for the object which he has in view. The form which he does in point of fact select is that of a historical narrative (see on 543 A, 548 D), but the real order of the development which he 20. $ia£pov€ijyou describes is a 'logical order,' and is primarily determined by psychological, and not by historical considerations. Although there are many points of contact between the development of Greek constitutional history and Plato's arrangement, Plato here employs narration primarily and chiefly as a vehicle or instrument for expressing the results of psychological analysis, and not because he believes that political development always and inevitably follows the same lines. See also on 543 A and infra 544 D. 20 8icuj>lpoucra KTX. The reading of S—see cr. n.—is confirmed by v and two other MSS, as well as by Stobaeus (Flor. 43- I ! 5 ) a n d Ficinus (ab his omnibus differ ens). All other MSS appear to have diaeuyouav€i TIVI. See on 544 A. 5 4 4 D 22 Svvaorcuu. bvvacrda is that form of polity in which the son succeeds the father Kal &pxy /UTJ 6 P6/JLOS dXX' oi &PXOPT€S (Arist. Pol. A 5. i292 b 5 ff.: cf. Laws 680 A, B). Such a rroXirela might be good, but was of course generally bad: see Susemihl and Hicks on Arist. Pol. B 10. i272 b 3. Examples are pro- nAATQNOI 2OO roiavral T6? avras 25 UoWal II. rive? rroXiTeiai fieragv ovtc iXdrTov? TOVTCOV irov elaiv, evpot 8* dp 7rkpl TOU? yovp teal aroiroi, OlaO' n [544 D ftapftdpovs fj TOI>9 "EXXrjvas. €r), Xiyoprai. ovv, 7jv $' iy teal avOpoDiroDV etBrj dvdytcrj rpoirwv elvai,, oaairep teal 7roXcT€L(ov; fj olei etc Spvos OV XL *K fj etc Trerpas Ta Tals iroXeaip, 30 OuSa/xco9 eycoy\ ' a av axnrep peyfravra rdXXa €rj, aXXoOev fj ivrevdev. av elev, Tt JJLTJV ; TOP jiev Srj rfj dpiarotcpaTia nodev T ™v V^^v T ^v ifaXtcvtmyTai; Oitcovv iroXewv 7T&VT6, teal ai T&V ISMOTCOV /caraatceval roaavra el rd E r TTJ<; yfrv)(fj<; irevre Sfioiov hteXrfKvOajiev )} bv dyadop re teal hltcaiop opOcbs a/j,ev elvai. \ AieXrjXvffafiep. 545 OVP TO jjuerd TOVTO BaTeov TOU9 ^et/oou9, TOV iXovitc6v re ica\ v, Kara TTJP AatccovLKTjp iar&Ta 28. 2 1 A n : J)6u>v A . 33. iroXireiaPy real o i}5r) A 2 n : 5^ A 1 . vided by Thessaly (Thuc. iv 78. 3) and as a single word, and should be re(about 480 B.C.) Thebes (Thuc. in'62. 3 : peated with TCO\LT€IG)V : cf. IV 445 c 6 46). See Whibley Gk Olig. pp. 124— roaovTOL Kivbvvevovcrt. Kal ipvxys rp^iroi 126. elvai (a passage which proves, I think, wvtjTal pcuriXcuu: like Carthage that Schneider and Stallbaum are wrong a (Arist. I.e. 11. I273 36 with Susemihl in supplying only etdrj with tiaanep KT\). and liicks p. 349). Herwerden sins 27 4K 8pvos KTX. Horn. Od. xix 162 f. through ignorance when he proposes ald\Xa Kal ws /xot elirt rebv 7^0$, binrbdev peral for ibfrirai. €(Tffi' I ov yap airo 8pvos laai ira\ai 2 3 ToiavreU Ttvcs' such as, for example, oi)5' dird Tr^rprjs, i.e. you have a ytvos alav/j.vr]Tela, and the other specific varie- (cf. Ap. 34 D) and are not miraculously sprung dyeveaXoyrjTios out of tree or ties (as Aristotle reckons them) of Plato's typical iroXiTelai : see Pol. F, A, Z stone, like the fabled men of old (see Preller-Robert Or. Myth. p. 79 n. 4). passim. In Plato the saying is used much like the cvpoi 8' av KT\. : whereas Plato conGerman 4 es ist doch nicht aus der Luft fines himself to Greek history throughout gefallen' (Schiick dc scholiis p. 32, where vill and IX. the proverb is illustrated). 26 Kal dvOpw-TTwv KTX. Cf. iv 445 c, 5 4 4 E 29 & dv KTX. ol dp was read and on the principle here laid down see till Schneider on the authority of A ; but iv 435 E n. The present passage is a a &v (All and a large majority of MSS) is clear and emphatic statement of the quite satisfactory. " Reipublicae formae psychological basis on which Plato's eos dicuntur sequi mores, qui in quavis philosophy of History rests. Political civitate veluti pondere praegravantes ad ddiKLa., like political bLKaioc^v-q (iv 443 B se suamque regionem attraxerint reliqua" n.), is after all no more than d8a)\6p TL : injustice in the truest sense is a-rdais (Schneider, comparing for ptyavra Hdt. within the individual soul (iv 444 B), VII 139). The word pevcravra (H and some other MSS) is unattic (Lobeck Phryn. and social and political wrong-doing is p. 738): Plato's form is pvivra e.g. VI but its outward manifestation. The double genitive, which is easy enough 495 a(cf. E below and v 449 A «.), has led to 33 opOws is more naturally taken with the corruption rpbirov nvd in several MSS. atx£p (Jowett etc.) than with the adLiebhold also suggests /ecu Tpotruv injectives (as vSchneider). We rightly call stead of Tpjircov. The expression ddrj him 'good' etc., because he is 8/J.OIOS rpbmav ('specific characters') is treated dpiaTO-Kparla. nOAITEIAC H 545 c] 201 av Kal hrjfxoKpariKov Kal TOP rvpappitcop, Xpa TOP aSi/cooTaTOP 1&6PT€$ ra> BtKaioTaTip Kal TJ/JLLP TeXia r) aKeyfris fj, 7rw? irore r/ 5 hiicaiocvvr) TTpos dhiKiap TT)P aKpaTOP eysi €v8at,fAOPLa<; T€ irepi TOV C^OPTO^ Kal d0\ioT7)To<;, ipa fj %pa fj TCD PVP 7rpoatPO/jL€P(p \6ycp pep OVP, €7), OVTCO 7rot,r)T€OV. *Ap OVP, & fieOa ip rals iroXiTeiai^ irporepov aKoirelp TO, TJOTJ fj ip TOCS IBicoTac^, 10 ct)? ipapye PVP OVTCO irpoiTOP pep ovojicL yap TifMOKpaTLap fj TLfxap^iap avrrjv C TOIOVTOP apSpa OP, avdis aKes\r6fie6ay eireiTa Se eh 13. TTJP tX6rifjLOP OVK e^o) Xeyofiepop K\T)T€OP* oXiyapyiap aUo* rj 7T/OO? Be TavTrjp TOP Kal ' dphpa 6\L- BrjfLOKpaTiap dTroftXeyjrapTes deacrofjueOa 15 TatJTijv A 1 ! ! : ra&rg A 2 . 4 Kva KTX. See 544 A n. shortest period of gestation in the human 5 4 5 B 9 TJp£ap«0a. 11368E/1. kind, Socrates builds up a ' geometrical T 12 6vopia -y^P x ^- '• * for I have no number? which he calls ' the lord of better and worse births? When, through other name in our language for it: we ignorance of these, couples are united inmust call it either " timarchy " or " timoopportunely, as one day they will be, a cracy"' (" Ehrenherrschaft oder Ehrenobdegenerate race of offspring arises. The niacht" Schneider). Plato called the best of these in due course become rulers; constitution in question 0tX6ri/zos iro\ibut the mixture of races—golden, silver•, rft'a, which may be cumbrous, but is copper, iro7i—waxes greater, and sedition certainly Greek. If we want a single is the result. The contending parties name, we must, he says, invent: and either rLfx.ap\ia or TifioKparLa will do. finally, by means of a compromise, effect the transition to Timarchy—a form of The Oxford editors erroneously suggest commonivealth standing midway between that 17—K\TJT£OV is interrogative: nor is Aristocracy and Oligarchy. there any reason to suspect the text, as W. H. Thompson did. Both of Plato's 5 4 5 c ff. I have discussed the famous ' Number of Plato' at length in Appencoinages survived, but they never bedix I, and must refer the reader to that came popular, and were used in another sense from Plato's — TifxoKparla with the Appendix for a fuller justification of views which considerations of space preclude meaning of the vox nihili rLmjuaroKparia or 77 curb rifx^fxaxusv apx'f) (Arist. Kth. Nic.me from defending totis viribus throughout the notes. The connexion of the epiv m 12. ii6o a 36) and Ttfxapxia for the sode with the argument of the Republic Roman censorship (Stephanus-Hase Thes. may be expressed as follows. In accords.v.). 13 irpds—TavTTjv = ' ad hanc ' : cf. IX ance with the form of a historical narra577 R and Tim. 24 A rom iiev ovv v6/xovs tive which he employs throughout these two books, Plato invites us to conceive of GKbirei irpbs TOVS rrjde (Schneider). 5 4 5 c — 5 4 7 c How does J^imarchy his perfect city as having actually existed long ago, just as in the Timaeus (23 C ff.) arise out of Aristocracy ? We may lay it do-tun as a universal rule that constitu- and Cntias (109 B ff.) the Platonic Utopia appears as prehistoric Athens. In making tional change is originated by dissension this demand upon the imagination of his within the governing class. Socrates incountrymen, Plato could count upon the vokes the Muses to tell ' how first sedition entered? Like everything else, our perfect support to be derived from the prevalence of the view that mankind had degenerated city is subject to Nature's universal law, that whatever is created perishes. Out of the from an age of innocence and bliss in the elements of the number which expresses the far-distant past : see the references in my 545 A A. P. II. 14 nAATQNOZ 2O2 avSpa Srj/io/epaTi/cov, TO Se reraprov [545 eW rvpavvovfievr^v TTOKLV i\06vT€<; teal t86i>T€9, irakiv els rvpavvttCTjv yfrvxvv /3\€7roi/T€9, Tretpaao/MeOa irepl &v TrpovOefieOa iicavoi fcpiral yeveaOai; Kara \6yov ye rot dvy e<j>7ff ovreo yLyvotro rj re Oka /cal rj /cpiac^. 20 III. <&kpe TOLVVVJ fjv S* iyd)y iretpcofjueOa Xiyetv, edition of the Protagoras p. xxiii and Rohde Griech. Roman pp. 216 ff. What, then, was the originating cause of degeneration ? Plato finds the cause, not in anything peculiar to the Ideal city, but in a law which prevails throughout the whole of Nature—the law that everything created is doomed to decay. There cannot be any tdtos fiera^oX^ (to quote the phrase of Aristotle Pol. E 12. 1316s 12) of a perfect City ; for a city which carries within itself the seeds of decay is not perfect, but imperfect. In the sequel Plato first describes the manner in which degeneration begins to take effect (ov (xbvov —Stop 546 A, B), and afterwards proceeds to construct a Number which is the expression of that law of inevitable degeneration to which the Universe and all its parts are subject. The substance of what he has to say on the first head is that a psychologically inferior offspring gradually makes its appearance because children are sometimes begotten inopportunely. It is noteworthy that here, as everywhere in Books v i n and ix, the decline of the constitution or soul of the State (543 A n.) is traced to the decline of the soul of the individual. In the words riva rpenrov days, the duration of a Great Year in the life of the Universe. Expressed in years, the number is 36,000, if we count, as Plato here does, 360 days in the year. The two * harmonies,' 36002 and 4800 x 2700, are the two cycles described in the Politicus, each of which is a Great Year. In the first 6/J.OL6T7)S prevails, in the second avofioioTrjs: the World 'waxes' in the first, and 'wanes' in the second, without, however, suffering dissolution. In what sense the whole number 36,000 years, which astronomers sometimes called the Platonic us anuus in the middle ages, is at once the numerical Cause of Change, and the * lord of better and worse births,' is pointed out in App. I, Pt ii § 7, and also in the notes on 546 c. How far Plato attached a serious value to his Number and the calculations from which he derives it, I have briefly discussed at the end of App. I, Pt ii. Here it must suffice to say that the episode, like many other passages in Plato, is half-serious, and half-playful. The setting of the whole is mythical, for it is only for literary and artistic purposes that Plato pictures his ideal city as historically true : and the meaning of the &v0p(*)ir€i(p 5e—rpiddos (546 B, c), Plato, latter part of the Number is deciphered copying the method of the Pythagoreans, by the aid of one of Plato's myths. and closely following their calculations, Moreover, the style of the whole passage, at all events in the first part of the though extraordinarily rhythmical and reckoning, attempts to give an arithhighly-wrought, acquires a touch of fanmetical expression to the Law of Change tastic humour from the bewildering in that which he calls the yecj/xerpLKOs parade of mathematical terms, at some of api0/j.6s. According to the view which I which even Plato's own contemporaries have endeavoured to establish in Apwould probably have smiled. On its pendix I, the arithmetic, in which each serious side, the Number affords an of the factors and processes involved was interesting example of the application full of significance to ancient speculators of Number and Mathematics to explain on the theory of numbers, may be thus the life of the Universe and Man ; and, as expressed in modern arithmetical notaI have said in the Appendix, finds its tion : fittest apology in the saying Beds del ycufierpct. It is of some importance in the ( 0 3 3 + 4 3 +5 3 = 2i6. history of philosophy because of its con(2) (3 x 4 x 5 ) 4 = 1 2 , 9 6 0 , 0 nexion with Pythagorean embryology and = 36OO2 = 48OO X 2 7OO. physics, and its employment by the NeoThe first number, 216, is the shortest platonists to justify the wildest astroperiod of gestation in the human race exlogical vagaries. The extreme difficulty pressed in days. In the second equation, of the Greek has made the Platonic the number 12,960,000 expresses, also in TTOAITEIAC H 546 A] D TifioKparia yevotr Trdaa iroXneia ev aira) &v il; dpiGTOKparia^. fieraftdXXet TOVTG) ardais 77, dhvvarov KivrjOfjvai; e£ avrov iyyevrjrac 203 fj roSe fiiv ' dirXovVy on rov e-)(ovro<; ra<; ap^d?, orav O/JLOVOOVVTO? Be, KOLV TTCLVV oXiyov "EG*™ yap OVTCO. ITW? OVV 817, elirov, d TXaviecov, r) TTOXL? rjfuv KivrjOijaeraiy teal irrj crTacridcrovo'iv oi iirL- 25 Kovpoi Kal oi apxovT€<; irpos aXXrjXov? re fcal Trpo? eavrovs; ftovXeiy 6&a7r€p"Q/JiT}po<;, ev^cofieOa Tat? Wlovaais E Bfj Trpcbrov ardoris fj elirelv rjfilv, OTTCO? e/z7recre, teal (frcofiev avra<; ' rpaytfca)*;, a>9 7T/9O9 hrj airovhfj 546 Xeyovcras, vy^rfXoXoyovfxeva^ Xeyetv; fjiev KLvrjOrjvac TTOXLV OVTCO ^varaaav ovK 77 Tocavrij Zvaraats Ilci>«?; ^USe TT eVet yevo/xevcp iravrX rov airavra /xevel XvOrjcreraL. \v Number a favourite hunting-ground of successive generations of scholars, and the works which have been written on the subject, a few of which are mentioned in the Appendix, are very numerous. 5 4 5 D 21 dirXovv. See on 1 351 A. For the statement itself cf. Laws 683 B ff. Aristotle, whose standpoint is historical rather than psychological, enumerates many and diverse causes of revolutionary change (Pol. E passim). 24 KtvT)0TJvat: an ominous word, used here, as constantly throughout Greek literature, of constitutional changes for the worse. 27 6iro>s 8TJ KTX. An imitation of yjpovov, dXXa Tim. 300 c ff on the style of this and similar passages deserve to be quoted : b X p p y 0etpofi€va man's first disobedience and the fruit Of (palverai. That rb ayivt\rov is dtpdaprov that forbidden tree, sing heavenly Muse"), and rb &6aprov ayivrirov was also held fitly invokes them at the commencement (cf. Phaedr. 245 D, Arist. 1. c. -282* 30 ff., of his Epic of the Fall of Man. Cf. Tim, al.): hence Plato always regards the pre27 c. existence and immortality of the soul as 28 Kal 4>w|i€v KTX. : ' and shall we say involving one another, yiveais is here, that they speak in the lofty tragic vein, as usual, auyKpicns, and fievy I once suggested d&ittv (cf. Laws if it were—but springs from a universal 654 A and 677 c), but (pu/xev, which is in law of Nature, to which the city, like all MSS, though less picturesque, may everything else, is necessarily subject: see stand. Herwerden's excision of irai£ou [546 A TTAATQNOZ 2O4 5 teal iv einyeioL^ feioi? <j>opa /cai dopia yfrvxv^ yiyvovrai, orav irepirpotral fipaxvPloi? vfierepov T€ Ka f etedcrro^ /CVKXCOV Trepufropd? fiev ^pa^yiropov^y ivavrioi? Be evavriw evyovlcu; re teal aopi,a<;, Kalirep ' ovres avvdirraxri, yivov? fiovas 7ro\€6>9 eTraiBevaaade, ovBev fjuaXXov Xoyiafjiai per 10 revgovrai, dXXa irdpetaiv avTov? teal yevvrjaovaL Be ol ou? f)ye- B iraiBds alaOrjaecos irore ov Beov, eari Be deicp fiep yevvrjTG) irepioBo^, fjv dp t,0fibs 7repiXafi- ftdvei reXeios, avdpcoireitp Be iv $ irptorcp avgrfaei*; Bvvdfievai re speaking), 'clever though the leaders of the city be whom you educated' (the middle of personal interest iv 421 E «.), 'none the more will they by calculation together with perception obtain' (lit. hit the obtaining of) ' good offspring and no offspring, but it will escape them, and the time will come when they will beget children wrongly or inopportunely' (cf. xopd Katpbv 546 D). In arranging matters connected with marriages and the treatment of children etc., the rulers of our city employ both \oyiei cf. Theaet. 148 A. The d p t ^ s This explanation, so far as I know, is rAeio* is the period expressing the gestanew, the irepiodos being generally sup- tion of the Universe, i.e. the time which posed to be 'Umlaufszeit.' Cf. App. 1. c. its creation occupies. For the metaphor 6 4 6 A, B 7 ylvovs 8* KTX. The cf. the Orphic verses cited by Proclus in literal translation is: 'Now of your kind' Tim. 94 B and 95 E. The number is a (i.e. mankind: it is the Muses who are final or consummating number because it lated, is 'Not only to plants within the ground, but also among animals above the ground, there cometh production or non-production of souls and bodies, as nOAITEIAC H /ecu 8vva KCU CLVOfAOlOVVTOOV 205 Se opovs KCU ai^OVTWV KCU 0lPOVT(OVt reXeiot TTJP yeveT]vav gives us merely 'root-and-square multiplications' the vepiodos or period of gestation for the i.e. 'multiplications of root by square,' in other words cubings (thus wxw2 = 7.and partly also he wants the Muses to preserve their character as jtyijXoXcryotftemp dpi0/j.bs> ip $ KT\. , and that is itself short for dpOpuxely 5e 'cubings make everything fn/jrh. irpbs iv $ KT\. The 'first' number is of course AXX^Xa'—but cubings of what? The the first number after unity, av^aei^ answer is 'of elements which make like 'increases' may in itself mean either and unlike and wax and wane.' These 'additions' or 'multiplications.' 8vpdfiepai refers to 'roots' (cf. Eucl. x def. elements are the numbers 3, 4 and 5, n ) , dvpacrrevdfiepai to 'squares' (Procl. in which measure the three sides of the Pythagorean faoyoviicbv rpiytavov (Procl. remp. comm. ed. Kroll 11 p. 36. 9—12 et al.), and 'root-and-square increases' in remp. 11 p. 43. 10), the triangle which, means either ' additions of roots to squares' or ' multiplications of roots by squares.' rpeU dirovTdaeLS etc. shew that multiplications and not additions are meant. The three distances are /u.^/fos, TrXdro? and /3d^os, and the four tipoi their attendant limits. Thus in Fig. 2 AB, B 4 A B 0/ / / Fig. 2. BC, CD are the three diroardaeis, A B /xTjKoSj BC TrXdros, CD /3a0os, and A, B, C, D the four 6poi. Cf. Nic. Introd. Ar. p. 116 Ast et TL y&p ffrepedv icrnv, r d s Tpeis diao-TCLcrets—they are called diro(rraaeis in Theol. Ar. p. 23—7rdj>rws Fig- 3The Pythagorean triangle. as we are informed by many authorities— Aristotle, Plutarch, Aristides Quintilianus, Proclus and others—Plato made use of in his Number. The antecedent of uv in (Zv iirlrpLTos irvdixriv ire/jiirddi av£vyeis is O/JLOIOIJVTWV re Kal dvonototivTwv /ecu atiZbvTw nal OivbvTi»)Vy and as wv lirlrpL- ros irvQ/uLifjP means 'of which 4, 3,' Plato himself tells us two of the numbers, and the third is also readily suggested by ire/xvadi. 3, 4 and 5 are said to 'make €l $X i A^JKOS, TrXdros KO.1 {iados' /ecu ^/XTTOKLV like,' because, as we shall see, in the et TL (x€L T<*5 rpets Siatrrdcreu, £K€?VO latter part of the Number, where the TravTCJs arepebv io-riv, d\\o 5' ovbtv : also triangle fulfils its office as a KOV/AIKOV Iambi, in Nic. Introd. Ar. p. 93 Pistelli rplyupop (Proclus I.e. II p. 45. 23), they erepebs dt ianv dpiO/j.6s 6 rpirov Stdurrrjiiia produce the 'harmony' 36002, and square 1 irapd rd £P inure 801s 8uo irpo 206 TTAATQNOS [546 B 15 iravra irpoarj^fopa KCU ' prjra 7rpo? aWrjXa airk^i]vav% a>v iirLTpiTos C the 'harmony' 4800x2700, and oblong numbers are &V6/J,OIOI (il>.): they are said to wax and wane in a figurative sense—to wax in the first harmony, which represents in a certain sense the waxing of the Universe, and to wane in the second, which represents its wane. As the elements out of which the Universe is formed, they may be said to grow with its growth, and decline with its decline. The words have also a further meaning as a description of 3, 4, 5 regarded as the apxai of everything which exists: see App. I, Pt ii § 5. Now the first number in which cubings of 3, 4 and 5 are present is 33 + 43 + 53 = 2i6, and Aristides Quintilianus, in the passage where he refers to Plato's number, speaking of the Pythagorean triangle, remarks dXX' ct like together with the marriage number 6. For the evidence and further details see App. I, Pt ii § 4. 5 4 6 c c5v lirCrptTOS irv0jii|v KTX. In &v0pwirei nofqaaifiev laapidfxov hv rbv 5ia.K 6a ta 5e/ca^£, ativeyyvs r<£ rOov ewra bfiOLo(n/T(ap re Kal avoiioLotiuToiv Kal aO%6pTIOP Kal (pBivbvTuv, which I have already H*qvuv (p. 151 Meibom). Aristotle also interpreted as the numbers 3, 4, 5. Of in Pol. E 12. 1316s 5—8, according to these numbers (w»>) the iirlrpiros irvOfM^v Schneider's interpretation of his words, i.e. 3, 4 (cf. Theo Smyrn. p. 80 ed. which I believe to be right, informs us Hiller, Proclus 1. c. II p. 37 6 iirLrpiTos that the whole number of this section is wvdfx^v y Kal 5'), is 'married' or 'cou216 : see App. I, Pt iii. On iravra— pled' with 5. That is to say, 3, 4, and d\\rj\a see next note. In App. I, Pt ii 5 are multiplied together: whence we § 4 I have fully treated of the meaning get 3 x 4 x 5 = 60. ' Thrice increased' is of all these calculations. The different 'three times multiplied by itself; and 60 mathematical terms are discussed in detail thrice increased is therefore 60 x 60 x 60 ib. Pt i § 1. My explanation of this x 60. This sum, which is 12,960,000, passage is, as far ac I can discover, new, yields two harmonies. One of the two except as regards av^aeis—dvvaarevdharmonies is 'equal an equal number of fievai. Some other views are mentioned times, viz. so many times 100,' in other in App. I, Pt i § 1 ad fin. nn. words, it is a square (cf. Theaet. 147 E) each of whose sides is a certain number 15 irdvTa irpoarfyopa KTX. Cf. Philol. Fr. 13 Mullach iravra yvwcra KCLL of times 100 (for roaavraKis cf. TOCTOVTOV in Ale. 1 108 E), viz. of course 36 times 100, irordyopa dXXiJXois—direpya^erai. The for 60 x 60 x 60 x 60= 36002. See Fig. 4. Pythagoreans asserted that the embryo develops according to the proportions of the ap/uLovia or musical scale. The 3600 B first stage is complete in 6 days, the second in 8, and 8 : 6 is 'the fourth' (SLCL Teaadpup). The third stage (making flesh) takes 9 days, and 9 : 6 is 'the 3600 60 x 60 x 60 x 60 fifth' (81a, irivTt). In the next 12 days the body is formed : and 12 : 6 is the octave (5id iraauv). Total 6 + 8 + 9+12 = 35, and 35 is a ap/xovla (Plut. de anim. gen. in Tim. 1017 F). Now D C 216 = (6 x 35) + 6, so that 216 contains 6 Fig. 4apfxopicu together with 6 times rj TT&VTUV apxn i.e. the unit {Excerpt, ex Nicom. in The other harmony which 60 x 60 x 60 x 60 v. Jan's Mus. Script. Gr. p. 279), or if you yields is a rectangle (with irpofi-qK-q cf. S46C] nOAITEIAC H LTjv irefxirdhi av^vyeU Bvo apfjuovia? irapk^rai Theaet. 148 A), one of whose sides is one hundred cubes of 3, i.e. 2700, and the other the number which Plato describes in tuarbv ph —bvoiv. What is that number? apid/xoi dirb means (numerical) * squares of (cf. Procl. 1. c. l i p . 38. 9 et al.): the side in question is therefore * 100 squares of—what? Of the rational diameter of 5 etc. Now the * rational diameter of 5' is the nearest rational number to the real diameter of a square whose side is 5 (Theo 1. c. pp. 43 ff. and other authorities). The real diameter 207 rpl? avl 4800 and 1700 ('one hundred cubes of three'). The area is 4800x2700 = 12,960,000 which is 60 x 60 x 60 x 60. See Fig. 6. Thus the arithmetical meaning of this part of Plato's Number may be expressed by us as follows: ( 3 X 4 X §) 4 = 36oo2 = 48oox 2700. In this explanation, which is defended at length in App. I, Pt i § 2, the most important novelty is my view of rpis ai>^6d%. Most, but not quite all, of the other expressions have been explained in the above way at one time or another, though never, as far as I have noticed, by any single critic. The meaning of lirlrpLTos wvOix-qv was perfectly well known to ancient mathematicians: and Proclus fully understood the * rational' and 'irrational ' diameters of 5. The full explanation of €Karbv fih—Tpiados is due to Barozzi, except that he did not multiply the sides. As regards rpU aOl-7)0elit I believe that I have proved my view in App. I, Pt i § 2 and Pt iii. Here I will only say that just as in the increasing of a square whose side is 5 is ^50. See 216000 the number Fig. 5. AC 2 = 5'2 + s 2 = 50 (by Pythagoras' series 1, 60, 3600, 3 famous eOprjtxa Eucl. I 47): .*. ^.0 = ^/50. 216000 or 60 is the ''third increase' (rplrr} atitrj) of unity, so in the increasing And the nearest rational number to ^ 5 0 series 60, 3600, 216000, 12960000, is 7: for ^49 = 7. Consequently 7 is the number 12960000 or (as we express 'the rational diameter' of 5. And 100 squares of 7 = 100x49 = 4900. But we it, but as Plato, to whom 'power' means either 'square' or 'root,' never did or are told to diminish the 100 squares by 4 1 each. Do so: 4900-(1 x 100) = 4800. could express it, 60 ) is the third increase of 60. This side is therefore 4800. The words The metaphor is from dppTfjTujv 6t dvoLv give us an alternative 16 mlvytls. marriage, and marriage, among the way of reaching the number 4800. The construction is < dirb > dpprfrwv 8e < 5ia- Pythagoreans, was usually expressed by multiplication. Thus 6, which is the proixirpwv Seofxtvuv > SvoTv < iKaaruyv > = (or of 100) * squares of irrational diameters duct of the first male number 3 and the first female number 2, was called by them of 5, wanting 2 each.' Now the irramarriage, crvfvyeiaa also means 'multitional diameter of 5 is ^ 5 0 . Square this plied with' in Proclus 1. c. II p. 544 and it becomes 50. 100 squares of 50 = (ADD. I, Pt i § 2). 5000. Subtract 2 from each square and ovo appovtas. The square and obyou have 5000 - (2 x 100) = 4800. The long may be regarded as ap/xovlat betwo sides of the oblong are therefore cause in them, as in the number 216 above, all things are npoa-tiyopa ical fard. 4800 irpbs AWrjXa. Thus 12,960,000 = (35 + 1) x 360,000, so that, as 35 is a ap/xovia, 12,960,000 contains the portentous number of 360,000 dpfxoviat plus ( i x 360,000 = ) 60x60x60x60 360,000, each dpfxovla thus having added to it, as before, the unit which is if irdvTwv dpx'fi- The analogy between the Microcosm and the Macrocosm is thus preserved : see on irdvra—pryrd 546 B Fig. 6. [546 c nAATQNOI 2O8 rrjv fiev tarjv laaieiSy i/carbv roaavrdtcK;, rrjv Be laofirjicq fiev rfjy irpofJbTjKTj Be, e/carbv fjuev dpid/xcov dirb Btafierpcov prjr&v BeofJLevtov evbs eicdaT(ovy dpprjTv\aK€<; D vvfupas vvfufriots irapa /ccupov, OVK evvel<; ovB* ev17. 18. iKardv A2IT: A1. above. So much for the arithmetical founder meaning, suitable to the real meaning of the term apfiovtas. In App. import of the two harmonies whereof this I, Pt ii § 5 I have given my reasons for is the number. The number is r<£ 6vn connecting the two bpfiopicu with the yewfierpiicds, for it measures an aeon of myth of the Politicus. In that myth we the Universe, of which the Earth is part are told how two cycles of equal and vast (cf. 555 A n. and vi 511 B n.): and indeed duration invariably succeed one another it is artistically right that the meaning of in the life of the Universe, a progressive the two harmonies should be summed up and a retrogressive cycle. These two at the climax of the whole in a single pregcycles are two Great Years, in the first of nant word. How do good and bad births which 6/JLoi6rrfs prevails and the Universe depend upon this number? Because in is fresh and strong, while in the second, the early days of our era, when God had in which we are living now, &PO/AOI6TIIS but lately left the world, and ^0^016x175 begins to assert itself and the Universe and dvcofiaXia were young, Nature proflags and wanes. Cf. 547 A n. Here duced better children than oloi vvv (3porol the first appovLa, which is a square and el nOAITEIAC H 209 TraiSes eaovrcLL' (Sv Karaar^aovrac fxev T01/9 dpucrTovs 01 547 A] irporepor, oficos Be ovres dvd^coi, et rjficov 7Tpa)TOV ap^ovrai rov Beovros yvfiva rjy^adfievoL 547 BoKi/jbd^ecv rd Kal dpyvpovv dpyvpo) rd fiovaitcfjs, odev d/jLovaorepot yevrjcrovrai E TOVTWV ap-%ovT€<; ov irdvv HaioBov Bevrepov | re teal rd €K Be ' irpos To Trap" vyulv yevrj, yjpvaovv Kal %a\KOV y^pvato dvofioioTT)*; eyyevrjaerat <Ti8ripov apyvpy Be rd rjfitv ol veoi. vXaKiKoi KaraaTTjaoprai /cal yaXKovv Kal auBr^povv o/xov Be luyevros 7. Bvvafieis dfxeXelv re acBrjpov Kal d II : (Ttdrfpov apyvp<£ A . used by the rulers as a means of deterthe exaltation of any one pursuit at mining at what time unions should take the expense of another. In the Spartan place, derives no support from the Greek, city Gymnastic ranks higher than Music, and ought not to be entertained. In because Music has fallen from the high point of fact, the number is not a nuptial position which she formerly occupied, but a secular number, being yewfjLerpiKbs and not because Gymnastic stands higher u>s d\r)0Cos. The expression 'nuptial than before. number' is not applied to it either by 27 o0€v—Wot: 'and so our children Plato or by Aristotle, and it is only in will forget us.' The Muses are speaklater writers that we meet with 6 rov ing, and the children of Plato's Muse Xeyofievov ya/xov roiros (Nicom. Intiod. may well be called the Muses' children. Ar. p. 144 Ast), ya/j.i)\iov 5idypa/j./j.a This is the forc£ of rjfilp, which is the (Plut. de Is. et Os. 373 F) and ya/mLKbs reading of A, A and some other MSS : dpidfios (Iambi, in Nic. Ar. p. 82. 21 II and others have V/JUV. Schneider says Pistelli). "Movcais—a/xovaov yiyveadai nullo modo 23 KaTeuTTTJo-ovrai. The active KOLTCL- tolerabile est." That is true, only rifuv v KT\. : 'us they will first begin tributes to dixovffia. to neglect when they are Guardians' (i.e. 6 4 7 A 1 TCI irap' vj*.tv yivr\. See after they have come els rds TWV irar^pcov III 415 A ff. 8vpdfx€is), 'setting too little store by music 3 dvop.oioTT|$ Kal avwfiaXia dvdpfirst, and second by gymnastic' Political JMXTTOS. We have already seen that as decay is constantly associated by Plato the second scroll of the World's life unwith neglect of * Music': see on IV 424 c. folds itself, dvo/j.oi6TT)s, avw/xaXta, and In place of Sevrepov be TO. yv/xvap supports the MS tradition, and theKal eiraPopdCjp dOdparop avrbp Kal dyfypup decline of the ideal city, which, as we direpydfcTai {Pol. 273 D f.). See on 546 c have seen, arises from inevitable organic and App. I, Pt ii § 5. The same indeterioration, shews itself in a general sidious enemies, not from any fault of the lowering of vital energy, rather than in rulers, but because the part must neces- rTAATQNOI 2IO s, a yevofieva, 5 eySpav. yiyvrjTac TavTTjs del. ov av iyyevrjrac, roc yeve as K.al 6p6u)s y\ [547 del TUTCL TTOXC/JLOP KOLI %pr) dvai eivai €V* avrd? at Movaat; TO) 8* av, TO yjpvcrovv ical %aXteovv eirl teal oiiclas %pvaov re teal dpyvpovv, re teal dpyvpov, are ov irevofxevo)^ dWa teal TTJV r/yeTrjv ftia^ofjuivodv Be teal dvTireivovTwv e/? /jueaov d)fio\6yrjaav av T£ ovv, rj 8* 09, TO vo~€L ovre TrXovaico rr/«? yfrv^d^, iirl rrjv dperrjv KaTaaraatv oirov Xrdaecos, r)v & eyco, yevo/juevTjs B ei\Kerrjv dpa eteaTepa) ra> yevei, TO fiev aiBijpovv 10 XprffjuaTtcrfAOV Ka\ yr)$ Krrjaiv ardaiv, diroKpiveadai Kat ydp, rjv $* iyco, dvdyicr) Mowxa? ye ovaas. /juerd TOVTO ' Xeyovaiv A dpyaiav d\Xr)Xoi<;, yrjv fxev teal ol/clas Karavei,p>afjuevovs IScco1 2 7&et I I : T$ yfrei A : rw yivee A . 11. TU> 5' aO, rb Schneider: rw 5* ai5 rb (TO xPv 10. sarily suffer with the whole, fasten both different breeds. Cf. the oracle foretellon the perfect individual and on the per- ing the destruction of the city OTCLV aurty fect State, and the fall of men and cities, b aL5r)pos rj 6 x a ^ K O S whose authority is not course ' Such, as we must say, is the pedimuch inferior to that of xPva^0V' Cf. gree of Sedition, wheresoever she arises.' Xpvo~6v re Kal dpyvpov 548 A. Herwerden, D. and V. are wholly wrong when they retaining XPV would write dpyvplov translate: "so that we may positively instead of dpyupov with some MSS of little assert that the rise of such a generation value: but the reading printed above has will invariably be marked by divisions." much more MS support. His further 5 4 7 B 9 €IXK€TTJV KTX. The logical object of eiXK^Trjv and -qyir-qv (in line 13) p r o p o s a l iirl xPViJLaTl^lxov XPvffL°v T€ KC^ dpyvpiov Kal yrjs KTTJO-IV KOX oi/ct'aj will n o t is T7\v iroXiTelav. For the omission of the object with I-XKIO and d? w cf. 560 B, find favour among scholars. x 604 A, 604 D et al. It is only another 12 <|>v. T70AITEIAC H 547 C o-aaOaiy I row <\>Lkov<$ re §€ irplv vXaTTo/jbivov<; vir KaX rpocfrias, ol/ceras e^ovre^y avrol adai. Ovtcovv, Aofcel fioi, oXcyap^la^ IV. avrrj SovXcoadfievot avr&v iv rj TroXtreia; etrj dpiGTOKpaTias O l / T t u ? , €(f)7]. ylyveaOai. re KaX VLdvv /j,ev ovv. 20 fjueraftaaa D ff (pavepbv on ' ra /j,ev fjn/jbrjaerai TT)V irporepav dr iirtfAeXel- 7) fji€Tdfia<Ti<; ivrevOev fiecrw TIS av WleTafirjcreTai fjuev Brj ovrco' Tt)v oXiyapyiav, c!)9 eXevOepovs, i$ TOT€, Trepioifcovs re fcai iroXifjuov re teal (frvXa/crjs avrcov € r)v S' iya), 211 Se 7ra> ra Se iv /jieaoi) ovaa, TO 8e TI /cal avTrjs e^ec Ihtov; OlJKOVV TO) /JL€V TLfJL&V TOL»9 CLpyQVTa^ TO irpoTroXe/juovv avrrj^ ical yeipoTeyjvi&v v, ^vaaina KCLl y€(OpyiCOV KOX TOV aXXov 25 Be /careo-tcevdo-dai ical yv/JLvacrri/crj? re /cal change is effected, as in the case of the distinctive peculiarity is the love of war corresponding man (550 B), by a peaceful and warlike matters; in cupidity and avarice it is like Oligarchy. On the whole compromise. In the later stages of political decay, when avofx.oibT-qs has Timarchy is a mixture of good and evil; but the one conspicuous feature of this gathered strength, revolution is attended by civil war (557 A), and the tyrant polity is the lone of victory and honour. wades through bloodshed to his throne 5 4 7 c Plato's description of * timocracy' is, as he says himself, a sketch (565 Eff.). (548 D), but one in which hardly any 16 ircpioCicovs TC Kal o'iK€Tas. We meet with ireploiKoi not only in Sparta, feature of first-rate importance is wholly ignored. He regards ' timocracy' as of which city Plato is chiefly thinking, primarily and essentially the political but also in Crete, Thessaly and Argos: see Gilbert Gr. Staatsalt. 11 pp. 16, 74, 220. embodiment of 6v/xo€i5te (548 c), and consequently a sort of half-way house In each of these States there was also an between aristocracy and oligarchy, as 0vinferior grade, in Sparta the Helots, in fioeides is between XoyLGnicbv and ChoCrete the /biK^es of the Gortynian inscripXpyp-arov. It is, however, at the same tion, sometimes also spoken of as o^/cercu, time a 'mixed' constitution (548 c «.)» in Thessaly the 7r«'^(XTcu, and in Argos the yvixpijT€s or yvixu-q<noi (Gilbert I.e.)- and partakes in the characteristics of both its neighbours. The portrait of timocracy It is clear, I think, that in 01/c^ras Plato is is drawn in the main from Sparta, as the thinking of this lowest order. The Sparnotes will shew, but it represents the tan Helots had to perform the duties of Sparta of the fifth rather than of the domestic servants, as appears from Plut. fourth century, during which the oligarLye. et Num. comp. 1. 4 771/ f? ?repi r a XPVfxara KaraoKevr) bebofxiv-q 5oti\ois /ecu Ei'Xw- chical element in the Spartan constitution V\O.KT]S avircSv: the duty of Plato's sketch may be filled in from the watching and guarding—sensu inimico— the ireploiKot and oUirai. The institu- sources enumerated in Hermann-Thumser Gr. Staatsalt. pp. 176—191, 251—260. tions and history of Sparta are a suffiThe student of Greek history and political cient commentary on the phrase. science should read Aristotle's account of 19 OVKOVV—iroXiTcta. Cf. 547 c it. the Lacedaemonian and Cretan polities 5 4 7 c—548 D So much for the {Pol. B 9, 10) in connexion with Plato's origin of Timarchy. In character, it will resemble Aristocracy on the one hand, and description of the timarchical constituOligarchy on the other ; partly also it will tion and the timarchical man. See also have peculiarities of its own. The aristo- Schoemann-Lipsius Griech. Alterthiimer cratical features of Ti?narchy are respect pp. 196—323. for the ruling class and so forth ; its own 5 4 7 D 24 •ycwp'yittv—xP1lFLaTurlM>* : FTAATQNOZ 212 [547 rrj<; TOV iroXe/iov ayeovLas eirLfxeXela-OaLy ira /jLifAtjaeTcu; Nat. Tc5 Be ye fyofHeiaOat TOV<; ' iirl Tas ap^as ayew, are OVKCTC KeKT^fievrj cbrXofc T€ fcal aTevel? 30 rou9 TOIOVTOVS avBpas aXXa fieifCTovs, iirl Be dv/xoevBeU re teal airkovcrTepovs aTrotcXlveiv, TOV$ 717309 iroXefiov fiaXXov ire^vKOTa^ r) 777209 elprjV7)v% I KOX Tot>9 irepl Tavra 80X01/9 re /ecu firj^ava^ 548 ivTLficos e^)(eivy KCU iroXe^ovaa TOV ael yjpovov Btdyetv, avTrj eavTrjs av TCL iroXXa T&V TOLOVTCOV tBia el-ei; 29. Nat. KeKrrjfitvi) Bekker, fortasse secundum v: KCKT^V^V ' ETriOv/jLTjTal Be ye, A cum ceteris. as in Sparta: see Xen. Rep. Lac. 7. cause their S48c] TTOAITEIAC H tfv 8* iyco, xprjfidrcov oi TOIOVTOL eaovrai, iairep 213 oi iv ral<; oXiyap- yiai<$, tcai TI/JL&VTCS dyplcos virb CKOTOV xpvaov re teal apyvpov, tc€/CT7)fi€voi Ta/jLiela teal olteelovs drjaavpovs, 61 Oefjuevoi av /cpvyjreiavy Kal av TrepLftoXov? olterjaeoDv, dTeyy&s B CLI? I dvaXiateovTes yvvailji veorrias are 5 avra ISla*;, iv re teal 0I9 iOeXotev OXXOL<; iroXXa av 'AXTjdecTaTa, €rj, Ovteovv Kal €iScoXol yjpri^drrtxw^ teal ov av€pa)<; KTCO/JLCVOC, (fyiXavaXcorai Be aXXorplcov 10 $1 iinOvfiiaVy teal XdOpa ras irarkpa TOP vofiov f)hova<; tcapTrov/jLevoi, SaTrep dirohthpaatcovTes, o\>x VTT6 7T€i6ov<s} dXX' VTTO TTCTraiSev/Jbivoc Bca TO TT)? dXrjOtvrjs Mover?;?, TT)? /JLCTCL Xoycov C T€ Kal (j>i\oo-o rjfieXritcevai ' teal 7rpea/3vT€pco<; yvpLvacmtCTjv <£?7, Xeyec<; iietxiynevrjv TTOXL- 15 10. ov I I : erasum est in A. ment : see the references collected by Susemihl and Hicks on Arist. Pol. B 9. I27i b i6 with Eur. Andr. 451, Ar. Peace 622 ff. and Isocr. Bus. 20. 5 n|iaivTCS aypi(*>s : ' passionately adoring.' The adverb was unnecessarily suspected by Herwerden. 6 Tafucta KT\. In spite of the formal prohibition of gold and silver (Xen. Rep. Lac. 7. 6, Plut. Lye. 9. 2, Lys. 17. 6), an immense amount of gold and silver money was accumulated in private hands throughout Laconia: cf. Alcib. 1 122 E xpvalov hk Kal apyvpiov OVK Zanv iv TCLCTIV wE\Xi7 poetical flourishes. A Spartan husband could occasionally escape from the rigid discipline of camp-life and take shelter— this is the force of 7re/K/36Xous—in his domestic nest: see Plut. Lye. 15. 4—7. Plato seems to imply that this arrangement encouraged habits of extravagance and luxuriousness in the wives as well as in the husbands: cf. Arist. Pol. B 9. i269 b 22 fwert yap (the Spartan wives) d/coXds irpds diraaav aKo\as. Aristotle's remark is amply borne out by other evidence : see Hermann-Thumser I.e. p. 180 n. 5 and Newman on Arist. I.e. 6 4 8 8 8 ots cO&oicv dXXois: mascuT6G€ it- airavTiov TCOV "EXX^O;*', iroXXd/cts line, not (as D. and V. translate), neuter. Hi KCU €K TCOV pappdpuv, i^ipx^rai 5c The reference is probably intended to ovSa/x6uXotas. Cf. justified even at the beginning of the the famous saying in s p i t e o f sound half-technical, and it is clear from Xenophon Rep. Lac. 7. 6. Laws 712 Dff., 691 E, 693 D, Isocr. Nicocles 24 (with Areop. 61) and Arist. Pol. A 9. 7 ircpipoXovs olKij5 ir€pt(3€p\r}/j.ivov and Crat. 400 C. they did not always analyse the /JU£IS in the same way: cf. Henkel Stitdien zur The phrase has a poetical sound and Gesch. d. Gr. Lehre v. Staat p. 62 nn. 35, may be taken from the drama, but is 36, and Whibley Gk Olig. pp. 14, 19. The more likely to be one of Plato's own T7AATQN0Z 214 recap ite KdKovre /ecu aya&ov. rarov $ iv avrfj iarlv [548 C Me/xi/crai yap, fjv 8* iyd>' 8ia<j)a,v€ ev TL fxovov viro rov 0V/JLO€L8OV<; tcpaTovvTos, i\ovuclai teal (j>t\oTLfjLLaL. iyoi), avrrj fiev f) irdkireia ^(j)6Bpa ye, rj 8* 09. OVT(O yeyovvla 20 \6ycp a'xfj^ia TroXiTeLas ' vTroypd^avra Ov/covv, fjv 8' real TOLCLVTT) av TI$ etr), a>9 firj aKpLfiw airepydaacrdaL D Sta TO igap/ceiv fxev ISelv Kal ifc TT?? V7roypa<j)f)<; TOP TC hitcaioTaTov teal TOP aSitccoTaTov, a^r)yavov Se fjL7]/cei epyov elvau iraaas 7To\iT€La$y TrdvTa Be r\Qr) firjBev irapaXiiTovTa BieXdeiv. fiev Kal 6pd(o^y €T). 25 V. TY? ovv 6 KaTa TavTTfv TT)V 7ro\iT€iav avr)p; fievo? irolos T£ TCS (Sv; Olfiac 7TW9 re yevo- \xkv, ecfyrj 6 'ASa/Liai>T0?, e'771}? TL analysis which is attributed to Archytas analogy with that of the timarchical State may serve as a specimen : 8ei 5% rbv (548 D—549 B). In origin {continues vbfxov rbv K&ppova Kal rav IT6\IU'4K ira/xo\6y7)i\oxpt-in Hooks v m and ix by the present, but in some cases the effect is much more liarou (547 C «.)• realistic and picturesque if we make 18 <j>L\ovt.KLCu KTX. Cf. Plut. Ages. 5. 4. Plato is not thinking of * divisions them past, and I think that Plato intended some of these aorists to be underin Sparta between the partisans of the stood in that way. The instances in ephors and kings' (as J. and C. suppose), point are 550 B rj\0€, rraptdwKc, iytvero, but of the passion virelpoxov i/xfitvat aireipy&oavro, 551 B KareaT^aavrOf dWcjv: for this and not * quarrelsome- 550 E 555 D iivayKaaav, 560 A—C vircx&pyv, 566 E riXevOtpuxre, marchicar man if i\6ptKo$ (or i\6v€iKos) St4vetfi€. Except in 550 E, 551 B, 555 D, is connected with pet/cos instead of with 565 B, and 566 K, in which the aorists are VIKT). On the spelling and derivation of no doubt the so-called gnomic aorists the word see IX 581 B n. **used in animated language to express 6 4 8 D 21 Bid T6 tgapicciv KT\. See general truths " (Goodwin MT. p . 53), 544 A n. With a^xavov ^ KT^- c^- I V each of these tenses is in my opinion 443 D, E n. 6 4 8 D—66O C The character of the correctly translated by a past in English. timarchical man is now described in close Plato of course repeatedly employs the TTOAITEIAC H 549 B] 215 E avrov TXavKcovos TOVTOV'L relveiv eveKa ye (fiiXovLKias. ' "lceos, fjv 8' eyd>, TOVTO yem dXXd /not BOKCL rdSe Td irola; AvdaSearepov ov Kara TOVTOV ire(f>VKevat. re Sec a&Tov, rjv B' iyco, elvat Kal viroa- fiovaorepoVy (f>i\6/jiovcrov Be, Kal i\rjtcoov /juevy pijTopt/cov 8' ovBa- 30 549 //,&>?. Kal BovXois \ fiev TIS dv ayptos ecrj 6 TOIOVTOS, OV Karapo- va>v SovXcov, (iicnrep 6 Uavcos ireTraLBevfievos, iXevdepois Be tf/jLepos, dpypvToav Be acfroBpa VTTTJKOOS, l\apxos Be Kal faXoTLfios, OVK dwb TOV Xeyeiv d^icov dp-^etv ovK dirb TOLOVTOV ovBevos, dXX' dirb epycov T€ iroXe/jLiKcov Kal T(xiv 7T€pl Ta TToXe/jLiKa; (fuXoyv/JLva&Ti]*; TC 5 JOV Kal faXoOrjpos. OVKOVV Kal "ECTTL ydp, er), TOVTO TO fjOos €Keivr)<; TT79 XprjfiaTcov, ffv S' B jiev ' dv KaTapovol dv, oacp Be TTpea/3VTepos 1. eydo, 6 TOIOXJTO^ ylyvocTo, 1 fxdXXov J>€09 del 2 TLS &v v: TLGIV IlS q et fortasse A : TIS A . present also, not only where he is painting a scene (e.g. 549 B ff., 553 A ff., 555 C ff.), but also when he is describing the actual genesis of a particular sort of commonwealth or individual (eg. 550 D, 551 A, B al. and many instances of 7*7vercu), and in such cases the appearance of historical narration is not preserved, for it would be pedantic to view all these presents as merely examples of t h e / r ^ ^ « j historicum. See also on 549 c. 27 <(>vXovtK£as: 'desire to excel.' The translations 'party-spirit' (D. and V.), 'spirit of contention' (Jowett) are misleading: see 548c ;/. On Glauco's iKTi Schneider is mistaken in taking oi)5a/i,tDs with all three adjectives: it belongs only to pi)ropLK6v. The carefully qualified expression vtroafxovaorepov would be inconsistent with calling the Spartan otidafjLws iX6ixovaov : a n d is n o t u s e d as in vii 535 D, but rather as the antithesis to prjropiKdv. 6 4 9 A 1 tf-ypios KTX. : like the Spartans towards slaves and Helots: cf. Laws 'ill A ff. and Gilbert Gk Const. Ant. E. T. pp. 32 ff. ov Kara<(>povwv KTX. is a subtle (piXoviKia see In/rod. § 2. psychological touch. Those who have no moral or intellectual right to ' de5 4 8 £ 29 viroa^toiKTOTCpov. It is spise ' inferiors are apt to treat them unnecessary (with Herwerden) to add < ix4v >, although uiroa/j.ov«.\o|i.oviko(roLa$ Arist. Eth. Nic. iv 8. i i 2 4 5. 20 and (548 B), but he is nevertheless 0I\6MOU- IATJKOOV KT\. This characteristic of the Spartans is well illustrated by J. and C. from Hipp. Mai. 285 D ff.: 'AXXd (for KaraQpovwi') Thuc. II 62. 4 aHxVfJLa fitv yap Kal dirb d/xadias evrvxovs Kal deiX(f TLVI iyylyverai, Kara x 3 OVK aird TOV X£yciv KTX. Cf. Prot. 342 E ff. The Spartans were men of deeds, not words. 5 iXo'yv|ivao-TT{s—4>iX69i]pos. as in Sparta: see Hermann-Thumser I.e. p. 182 rl tir}i> £ SI irpco-pvTCpos KTX. rCov y€PU)v—rdv r e 7]p<J)U)i> Kai TU>V avdpdjThe life of the timocratical man is an ir(t)v, Kai TQ>V KaTOLKi nAATQNOI 216 ^ 10 fit) elvai av TGS TC ^erkyjeiv elXitcpivrjs v\a/co<;; T779 TOV (^cXo^prj/juaTOV <j>v 717)09 dperrjv Tlvos; [549 81 a TO diroXec^OrfpaL fj o° 09 o 'A8et/Ltaz/TO9. TOV dpLcrTOV A0701/, 171/ o° e7&>, fiovaitcr} K€Kpa/jL€vov 09 }JLOPO$ eyy epofiepo? KaXws, e<£?7, Xeyeis* 67ft), TOLOVTOS 6 Tl/JLOKpaTlKOS 15 Hdvv fjuev oifv. YiyveTai Kal ecr* /xei/ 7', 771/ S' V€CLvLa<;y TTj T0LCLVT7) TToXei 601KCOS. he y\ ei7rov, ' OVTO? (LSe 7r<w9. ivioTe C Trar/309 dyaOov COP pios £09 eV 7ro\e6 OIKOVPTOS OVK ev 7roXcTevo/jL€Pjji evyopTO(; ra9 Te TL/JLCLS KOL dp^a? KOX Sitcas /cat TTJP ToiavTrjp iracrap hr), €r], yiyveTat; as actually happened at Sparta, the oligarchical element grows more and more powerful as time goes on (547 c n.). 11 X6"yov—KCKpafUvov recalls the d\rj- "OTCIP, rjv 8' iyco, irp&TOV views: see above on 548 D. I formerly printed a comma after 7rws and a full stop after ^xctl/» but now revert to Stallbaum's punctuation, because (1) the conOLVJ) Movaa of 548 B. trast with Kai. £«VVOVTOS KTX. Cf. vi 496 c ff. will not rule except ' in his 07cn city,' and Theaet. 173 c ff. (pvyapxia (if the i.e. aristocracy. We must beware of word may be allowed) on the part of the supposing that there is no remnant of best men was a growing evil in Athenian good men in depraved States (cf. VI politics : see Hermann-Thumser I.e. p. 492 E ff., 496 c ff., ix 591 E ff.). If 749 n. 4. In a bad State, according to Plato had here preserved the fiction of Aristotle (Pol. T 4), the good man is a historical narrative and made the rt/xoapt to be a bad citizen. KpariKOS veavias the son of an dpurro6 4 9 c, D 19 oTav KTX. : 'whenever, KpariKbs in his own ideal city, he could I continued, he listens in the first instance only have attributed his fall to the same to his mother, who is annoyed because law of natural degeneration which subher husband has no place in the governverted the KaWliroXis (546 A ff.). As it ment and is on that account belittled is, the description is drawn from facts of among the other wives, and who also sees ' daily experience and observation, and etc. icpCjTov yjkv has nothing to do with Plato, as is suggested by the Oxford editors, &r«Ta, but prepares us for KOX oi OU£TCU may well be thinking of some ' LaconKT\. in 549 E. See also on 549 D. Krohn izing youth of Athens,' perhaps of some (PL St. p. 198) thinks the present sentence member of the Socratic circle. We have inconsistent with the position assigned already seen that Plato frequently deserts to women in v ; but actual wives kv irdXei the epic or narrative form of exposition OVK ev TToXiTevo/xivr} may be allowed to which he has chosen to express his differ from the perfect products of an nOAITEIAC H 549 E] D fjLep T779 fjLTjTpos aKovrj, a%6^0fiivrjs on avrjp i Bca ravra 217 ov TS)P dp^ovrcop iv rals 6p(oar)$ /JLT) a-6Bpa irepl ^prjfiara l avrfj a-Kcvha^ovra firjBe fievov teal XoiZopovfiepov IBia re ip SLteaaTT) plots teal S?7/zo iravja irpoakypvTa del ra rocavra €povra, teal eavrw al aTi/jLa^ovra, if* airavroav TOVTCOP dy6ofievr]s avavhpos re avro) 6 irarrfp teal \iav E ola c\ov aveifievos, dWa pep TOP POVP Tifiwvra /JLTJTC 25 re teal Xeyovarjs, ct>9 teal aXka hrj oaa teal irepl TO>V TOLOVTCDV V/JLVCIV—Kal /LtaX,', re teal o/juoca iavrals. r&v TOLOVTCOV iviore tp fir) kire^kpyerai riva 0 iraTr]py 77 n jeovPTa, BiateeXsvopTat,, O7ra>9 iireuhap dprjp ideal city. Plato's description is as realistic as anything could well be : he Olada ovv, rjv 8' XdOpa irpos Tot> Xeyovauv, ol Soteovvres evvoi elvat, teal idv 6€i\opTa xpij/Aara, 6 20 aWacs I&GMTIP rj aXKo dhv- yiprjrac, re: Richards excises it altogether. Neither solution is perfectly satisfactory ; speaks as though t-wyKriKws tv r<£ avr$ and it is possible that the sentence by Kai irapayeyovios iv rais /car' OIKLCLV irpd- some accident or other was imperfectly £eaiv (IX 577 A). Socrates and his relations revised by Plato. The grammatical with Xanthippe possibly furnished some structure of this chapter from iviore details of the picture (so also Miiller on iraTpos down to iiraivov/xivovs (550 A) is p. 749 of his Translation). considerably freer than is usual even with 6 4 9 D 23 XoiSopovpcvov is certainly Plato, and there are other passages in middle, not passive, as Ast imagined: cf. Book VIII which seem to stand in need vi 500 B. of revision: cf. 558 A n. Nothing is iv SiKacr-rnptois. The opposition be- easier than to 'emend* them all in actween tdtai and 5rjfi6 TTAATnNOS 218 [549 TOVS \ TOLOVTOVS real avrjp fidXXov eaTat TOV waTpos. teal 550 il*i Kal iv afiitcpq> Xoy
TOV TOTC Br) 6 TCL TOtavTa itcovcov T€ Kal 6pa>v, teal av TOV<; TOV 7rarpo9 Xoyovs dfcovcov Te Kal 6p, eXtco/JLevo? vir eyyvOev Trapa a/j,<j>oTep<0V TOVTCOV, TOV jiev TraTpbs avTov ' TO XoyKTTLicbv ev TT) yfrv^j} aphovTos Te Kal av^ovTOs, T&V Be B dXXcov TO T€ ewtOv/MrfTiKov xal TO 0vfioei8e<;f Sea TO fjurj KCLKOV dvBpo<; io elvai TT)V- voT€pa)v TOVTIOV rjXOe, Kal TTJV iv eavTip dpxfjv irapeBcoKe TO5 /jueacp Te Kal <$>iXovcreep Kal OvfioeiSel, Kal iyeveTO vyfrrjXoQpQyv Te Kal BOKCU TTJV TOVTOV yiveaiv (^iXoTifio^ dvrjp. BieXrjXvOevac. KoficSfj /xoc, erft "JfypiLev apaf f)V ' o° iy(o, C 15 TT)V Te BevTepav iroXLTeiav Kal TOV Bevrepov avSpa. VI. 2. a.Kov€i OVKOVV /JLCTCL TOOTO, TO TOV Alay(yXovt AII^. 5. avrovsZ: 1 atirovs A !!: v E^o/i.€J/, € dXXov 2 A : a& q. naturally a bad man,' lit. 'his nature is not that of a bad man': not ' because he is by birth the son of no bad man.' 10 ct9 T£ (Ucrov—t{X6c KTX. A compromise is effected, reminding us of the compromise which converted the aristocratical State into rifiapxla: cf. 547 B els fiii\oxpfithan of the ways of others." fiarov supersedes dufioetdb. The lower 7 4\ic6pcvo$ KTX. describes the trrd* parts' of soul assert the mastery in 66O A 2 oxovfi. See cr. n. If we retain airotffl, 6rav must be carried on from 549 c, in spite of the intervening sentences in 549 E. In that case we should regard Socrates' description (549 c —550 B) as virtually a single sentence T70AITEIAC H SSOE] a\\y 7T/3O9 iroXei trporipav 6\iyapxia irolav rerayfiivov, Tt)v TT6\W ; fidWov oXiyapxiav}> Mavddveo, 17 8' 09. Aiyet? Si, T; S* 09, rrjv prjriov; Nat. (£>? ixerafiaivei. nrpcarov fiev yap IId>9; S E TOVS Popov? €7rl TOVTO irapdyovaiv, yvvcuKes a&T&v. E1V0?, ecfyrj. irp&rov etc To Ta/JLieiov, fjv 8* aTreidovvres w E7retTa ye, olfiai, ToiafiTriv II et in marg. A 2 : om. A1. sovereign place. Plato's description of Greek oligarchies, if we judge it by the facts of history, probably lays rather too rrjv TOMLVTTJV 25 i^evpiaKovatVy opoyv teal et9 %rfkov l iy Kai firjVyfjv 8* €yd>, iyeb, ifcelvo eicdcrTq) yj>v iyafiai, apypxxriv, irewqTi ' Se ov Ovtcovv a>9 iierafialvet, eh TTJV 6\iyap%lavt Sij\ovf TTJP virodecnv ^rjv airo rc/jurj/Mdrayv, fjv 8 D TroXireiav, iv f) oi fiev irXovacoi /ecu Tv\
Se Kara Tidvv fiev ovv, erj, Eirj Si y av, (J>9 r/ fiera rrjv roiavTrjv iroXireiav. Kardcradiv 219 teal avroi T€ /cat d\\o<s aWov direipydaavro. 28. avrwv II: avrf A. through his friends, he was himself connected with the Athenian oligarchical faction (Grote v m p. 30). The term * olimuch emphasis on TO a>Toif: but itgarchy * retained its Platonic sense after Plato (cf. e.g. Arist. Pol. V 8. 1280s if. is certainly true that the pursuit of riches av ay KOUOV txiv, 6irov av &px<*><Jt hia TTXQVTQV was the characteristic feature of ancient &v r* iX&TTovs av re rrXeiovs, etvai Taurrjv oligarchy. See on the whole subject Whibley Greek Oligarchies, and Newman dXiyapxiw xrX.), though Aristotle recognises also the wider meaning, e.g. in Pot. The Politics of Aristotle IV pp. xxi— Z 2. I3i7 b 39 39 dXiyapxla ical yivei ical xxxvi, and compare the account which ypx y Xti q Kai i iraidila dl oplfeTai. lf S i Aristotle gives of the causes producing See especirevolution in what he calls 'aristocracies' ally Whibley Gk Olig. pp. 15—22. (Pol. E 7). 66O D 22 o>s |i€Tapa£v«i. The leadr6 TOV Alor^vXov. The line is a ing features in Plato's narrative are proplayful adaptation from Sept. 451 \4y* bably taken from the history of Sparta, AWOP aMcus iv iruXais elXrjxora and 570 which had degenerated during his lifetime 'OX 8£ pd tfX from a • timarchy' to what was virtually yf d an oligarchical polity: cf. Nohle die StatsThere is no good reason for holding lehre PI. p. 100 and Hermann-Thumser (with Herwerden) that Plato is quoting I.e. p. 258. Others have referred to the from one of Aeschylus' lost plays. Solonian constitution and the oligarchical 17 Ttjv viroOiortv. See 545 B ff. revolutions at Athens in 411 and 404. In 20 •Hjv dirA Ti|rq(idTwv. By Herodoneither of these instances was the previous tus (in 81) dXiyapxly is used in its strictly government timarchical, for the rule of etymological sense; and Socrates' own the Eupatrids had become an oppressive name for that which Plato calls' oligarchy' was rXovTOKparla {Mem. IV 6. 12). The oligarchy by the time of Solon (Holm Gk Hist. E. T. I p. 389); but it is likely establishment of a property qualification enough that Plato was thinking of these for full citizenship was the central feature among other oligarchies and oligarchical in the programme of the Athenian olimovements in some parts of his descripgarchical party from 412 B.C. onwards: see (for 411) Thuc. v i n 65. 3, 97. 1 and tions: see 551 B/I. 24 T&ra|iiciov—fcfivo. 548 A«w. The (for 404) Xen. Hell, n 3. 48, with Heroracle spoke truly d (pCKoxp^^o-Tla "Lxdprav mann-Thumser I.e. pp. 724—734. It is (5Xe?, aXXo 5e ovth (Tyrtaeus 3. 1). therefore natural enough that Plato should 28 "YWCUKCS. See on 548 A. define oligarchy as he does, especially as 66O £ 29 dircifrydouvTO. On the in his younger days, both personally and [55O E TTAATQNOZ 22O 3O Et/CO9. ToVVT€V0€V TOLWV, ellTOV, TTpolovre? ^pr)fiaTL^€(r6ai, ocrcp av rovro rifiKorepov driporepav. rj ov\ ovrco wXovrov €19 TO TTpOaOeV TOV rjyebvrat,, roaovrq) apery BtearqKev, irXdar lyyi £vyov /cei/juivov ktcarepov del rovvavriov fidk\ €r). Tc/jLCjfiivov Brj I irXovrov drcfiorepa apery re Kal ol dsyaffoL rifjicofievov, dfieXelrai ArjXov. Tidvv ye. Kal els ras dp^as faXoxprjfianaral ayovai, TrXi)0o<; xprffidrav, Vy ov B' fjrrov, eXarrov, *Avrl By iXoKal t\oxpT]fjLaroi eiraivovaiv rov Be nevrjra OVKOVV rore Br) VOJJLOV rldevrai V^» ' ra^dfievoc Kal *A 5 reXevTcovre? eyevovro> Kal rov fiev irXovaiov Oav/id^ovat peirovre; iv iv iroXet, teal rSyv TrXovalcov 551 he ro dri/j,a£6fievov. VLKCOV Kal iXorifjL6)v dvBpcov dperrjv Sairep irpoenrovres re Kal drifid^ovai. opov iroXireias ov fiev fiaXXov 6\iyap- oXiyapxia dpx&v firj y^erkyetv, c5 av tense see 548 D n. A few MSS read direip- that the special oligarchy which Plato y&ffaro: but aXXo? a\\ov is in partitive probably has in view, viz. Sparta in the apposition to the plural subject, according fourth century B.C., became to all into the regular idiom: cf. II 369 B, c, IX tents and purposes an oligarchy chiefly 581 en. from this cause, as in fact Aristotle himself recognises ib. 7. 1307s 34ff.: cf. also 32 TJ o v \ KTX. Cf. 555 c and especiB 9. 1270* 14 ff. It should also be really Laws 743 A ff. &ya$6v 8i 6vra 5tamembered that Plato's selection of the €p6vru}S Kal irXovcnov efoai 8ia4>€p6vTu>s dSuvaror ('how hardly shall a rich man* airia 7-77* (pdopas is primarily determined by his psychological standpoint: see on etc). Other parallels are quoted by Spiess 543 A. Logos Spermatikos p . 7 4 . Cf. a l s o III 416 En. 5 rylvovTo. See 548 D n. &nrcp KTX. : * as it were inclining 7 vopov TtOcvTcu KTX. In Sparta, always in opposite directions when each apparently, matters never went so far as is placed in the scale of a balance.' As this, although those who were unable to the scale containing virtue rises, that conmake the statutory contribution to the taining riches falls, and vice versa. Cf. public mess forfeited their citizenship, acHorn. / / . x x n 209 ff. Madvig's neiixevov cording to the laws of Lycurgus, and later ixdrepov, though adopted even by J. and abuses swelled the ranks of the virofxdoves C.,is questionable Greek, and certainly no from this cause: see Arist. Pol. B 9. 1271* improvement. Cxjxtp should be taken 34 and Hermann-Thumser I.e. pp. 258— with ftirovTc "quasi non irXofrrou dperi) 260 nn. * The minimum amount of prodUffrrjiecv, sed irXovros Kal apery 5ie(rnJ- perty qualifying for privilege in an oliKOLTOV praecessisset" (Schneider). There garchy ' was of course different in differis a kindred figure in 544 £ above: a av ent oligarchical States: cf. Whibley Gk (Sffxep ^xj/avTa raXXa ieXKijtXoxp^fiarot Kal xMf*a2), - and is commended by Plato in Laws 698 B ff. rurral ol iv rals apxah, there is no doubt B 55i c] fir) fj ovaia SunrpdrrovTat, TTOAITEIAC H €19 TO TaftOkv TLfirj/xa, ravra 221 he fj ftia fie$* oifkwv 10 fj Kal irpo TOVTOV o/3i]0-aPT€S Karearrjaavro roiavTTjv irdkirelav. fj ovx OVTGDS ; Ovrco fiev OVP. f Tr\v H fiev Srj Kardaraai^y o>9 Giro? elirelp, avrr). Nat, €r}* dWa rk hi) 6 rpoiros T779 7ro\iTeta9; Kal iTold iaTiv a €afi€V avrrjp afiapTij/xara ^exew; 15 V I I . Tlpa>TOP flip, €r)p, TOVTO avro, opo$ avTr}<; 0I09 adpec yap, el pe&p OVTCO TL<; TTOIOITO KvfteppijTas, dirb TO) Be 7T€prjTct€l Kai KvftepprjTiKdoTepo*; eft), fir) eVtTpeTrot. 10. Uoprjpdp, y II: ij A. } P J KTX. •* To an Athenian, as to ourselves, this would naturally suggest a revolution against a democratic system such as took place at the establishment of the Four Hundred in 411 B.C., or of the Thirty in 404 B.C., and constantly throughout Greece during the Peloponnesian war'* (Bosanquet). The remark applies with cf. 548 D n. u>s tiros elxcir is illustrated on I 341 B. {(paper refers to 544 C. 5 5 1 c—558 A There are many grievous faults in the oligarchical city. It makes wealth instead of knowledge the qualification for ruling, is divided against itself\ incapable, in all probability\ of waging wart and false to our principle of * one equal force to trpo ro&rov <pof}i) [551 TTAATQNOZ 222 rf 6° 09, TTJV vavrCKiav avrovs 20 aXXov ovreo? OTOVOVV dpxfjs * iyco, fj /cat 7roX.€ft>9 irkpi; Kal fieyiarrf 17 apxy. exot, dfidpTrjfia. To irolov ; vavriXXeaOai, Olfiat, eycoye. Ov/covv Kal irepl TlXrjv iroXeoy^; T)V 8* HoXv y, erjt fidXiara, ' ^ H1^ &V ' TOVTO roaovrov o av D alv€Tat,. Tt Be ; roBe dpd TI TOVTOV eXarrov ; To fir) fxlav dXXd Bvo dvdyKrj elvai TT)V rocavrrjv TTOXIV, 25 TTJP fjLev irevrjTGyv, TTJV he irXovaitoVy OLKOVVTCL? iv TC5 avrQi, del iirifiovXevovTas dXXijXoc^. OvBev pa fii)V ovBe roBe KCLXOV, TO dBwdrovs fxelv Sid TO dvayKa^eadat SeSUvai fiaXXov 30 6Xiyapxi/cov$ At', e7], eXarrov. elvai larcos iroXe^iov rtva *AXXa iroXe- f) ^pa)/xei'0U9 T&> TrXrfdei ayirXurjxevcp rj I TOU? TroXefjiiovs, rj fjur) xpcofAevovs &>? UXTJOO)^ £ (pavr/vai iv avra) rat /jud^eo-dai, Kal dfia XPVfJLaTa M 19. vavrCklav A 2 S ^ : vavrrfKlav (sic) A 1 !!. 20. OTOVOVV vertit Ficinus: brovovv $ TWOS A I I S ^ . 24. avdyK-g A s t : audyKT) codd. 27. Ita I I : 1 d\U w» ov8i A : Kal rfr ovdi rdde A*. ing (after iviTpiiroi) TL \4yois av ircpi TOVTOV; or the like, and \4yoifxi av to govern the accusative with infinitive. J. and C.'s solution is in principle the same as Stallbaum's. The text may be corrupt, but no convincing emendation has hitherto been offered. The different proposals are eU6s (Ast, Richards) and av eti) 6^0$ (Liebhold) for 5 5' 6s: <<palriv av> added after fj 5' 8s (Stephanus): irovtipa etrj dv vavrikia avrois vavrLXkeffdai (Ast): irovypav < avdy- KTI> KT\. Richards—but it would surely be better to add the word after vavTtXlav. I have sometimes fancied that Plato wrote irovrjp&v, y\ 5' 8s, TT\V vavrCkiav ai)To\s vavTlWecrdai, taking the accusative as in apposition to the previous sentence (cf. in some respects Hipp. Mai. 291 E and infra 567 c ) ; but, for a reason to be mentioned presently on 551 D, perhaps vavrCKiav < dvdyKt) > is right. 19 ircpl dXXov KTX. See cr. n. ij TIVOS is retained by Schneider, who takes it as neuter, and OTOVOVV as masculine. The words can hardly be anything except a gloss or variant on OTOVOVV: the corrections rjerivos or ijaTtvoaovv (Ast) are much less easy and probable, irepl governs dpxys, on which aXXov OTOVOVV, which is neuter, depends. Cobet's irepl aXX17j ourws OTOVOVV dpxys (* about any other dpxh whatsoever') does not suit with ir\yv 7r6\ews (i.e. aXXou—not 0XX17S —OTOVOVV 7r\7;v 561D TO\€ 24 |ITJ |tCav KTX. Aristotle (Pol. E 12. I3i6 b 6ff.) urges that this is equally true of all States where inequality of property prevails : but Plato would not allow that it is true of his ideal city, or even of timarchy except in so far as timarchy is itself oligarchical (548 A). dvavKfl. See cr. n. The word could be dispensed with here, and, as all those MSS which are in the habit of writing the iota subscript at all regularly appear to have the nominative and not the dative, it is possible, and even perhaps probable, that this is the dvdyKrj which Richards desiderated in 551 c : see note ad loc. 27 TO dSvvdrovs KTX. The sense of course is 'to be—probably—unable' i.e. 4 that they are in all probability unable.' Richard says f 552 c] nOAITEIAC H iOeXetv €lai\oxpi]fJLdTov<;. i\oi$opov/jL€v, TO 7ro\v7rpay/j,op€Lv 223 Ov tcaXop. yetopyovpTa? TiBe; 552 fievovs \ KOX woXefiovvTas ajia TOIM? avTov? iv TTJ rocavrrj fj Botcet opdw e%et,v; OvS* OTTOXTTCOVV. TCOP teatewv el ToBe fieytaTov To i^elvai irdvra rd diroBoaOat iroXiTela, "Opa S77, TOVTCOV TTCLVTCDV avrrj irpayrrj irapaBe^eTai. avrov To irolov; /cal aXXcp KTrjcraaOcn, ra TOVTOV, teal dirohofxepop ol/celp iv rfj iroXet, fMrjBev ovra T 7ro\e«9 fMepwv, fii]T€ yjpt)fiaiI b iraXai teal %pr)/j,aTi£o- liTirka irevrjra teal airopov tcetcXrjfjiivov. ' Upa)T7), k'(f>rj. ovtcovv Btatca)\v€TaL ye iv rals dXcyapxov/jbivats TO TOIOVTOV OV yap dv oi fjuev VTrepirXovTOi f)aavy 01 Be iravTairaGi TrevrjTes. *Op0(b$. ToBe Be ddpet* Spa OT€ TTXOVCTIOS dp dprfkiaicep o TOIOUTOS, /JLOWOP 10 TL TOT TJP 8e\o<; Trj iroXei eh « PVP Bt) ekeyofiep ; fj iBofcev fiep T&P dpxoPTcov elvat, TTJ Be dXrjOeia OVT€ dp^cop OVTC virrfpeTrj? fjp avTrj*;, dWa C ' dWo T&P eTolfjLcop dpa\coTij<;; rj dpaXcoT^. BovXei OVTOO<;, e<\>r)* ofip, fjp 8 iBoicei, f)p Be oiBep iyd>t a>fM€P avTOP, d)? although to sell it was ov na\6v [Pol. B {Herren von wenigen, Schneider). Cf. tXiyapxiKM 555 A n. and (for d>s dXrjOQs) p. 1270s1 19 ff.). The conflict of evidence VI 511 B n. Jowett's translation "few to is discussed by Newman and Susemihl on Arist. I.e.: see also on the other side fight as they are few to rule" does not Hermann-Thumser 1. c. pp. 259 f. In bring out the peculiar force of dXiyapx^0^ many Greek States besides Sparta it was here. either illegal, or at least dishonourable, to 31 <^k\oxp?i|&6Tovs: with emphasis dispose of the ' ancient lot': see Whibley on #i\o- (Schneider, who compares Gk Olig. pp. 113—115. 568 B for arc without the copula). The 6 5 2 B 8 otitcovv KTX. Schneider sentiment is illustrated by Bosanquet from b Arist. Pol. B 9. 127i 13 clipov(rl re was the first to give this sentence to AdiKO.KUS (of the Spartans): cf. also infra mantus, and dpdws to Socrates, " qui quum paucorum gubernationem primain illud 554 E f. and Theophr. Char. 26, where vitium recipere persuasum haberet eamthe 6\iyapxuc6s cries ir&re iravadfieda virb 1 que sententiam verbis 6pa dy etc. aperte X i py Kal p piyjax^ ' f j p x ; and more in Hermann-Thumser 1. c. demonstrasset, suffragante Adimanto rursus in dubium sine causa rem vocare non p. 685 n. 1. debebat." Cf. 554 B. Baiter and others irdXai. IV 434 A ff. ought not to have reverted to the old 5 6 2 A 4 TO 4{civai KTX. According to arrangement. For OOKOVP—7c see Neil's some ancient authorities (cited in Heredition of the Anights of Aristophanes mann-Thumser 1. c. pp. 186 f.), the p. 195. constitution of Lycurgus absolutely for11 ils a : i.e. for x^Ma^wMs, fybade the alienation of a certain minimum of the original KXrjpos, called the dpx<"a /uovpyla and the other purposes specified in 552 A. fiolpa. The evidence of Plato does not go 13 486KCI: SC. &\\O TL 77 dpaWnfc far, but so far as it does go, it supports this (Schneider). This explanation, which is, view; for he says that oligarchy is tht first I think, neater and more pointed than to polity which permits a citizen Trdvra ra avrov &iro5Ldo [552C nAATQNOZ 224 IS iv Krjpitp K7j<j>fjp irfyiyperai, iv oiKia Krj(prjva iyylypeaOai, ft) Sft)/C/3aT69. OvKOVP, a-firjpov^ po&rjfia, OVTCO Kai TOP TOLOVTOV poarjfia TroXew ; Tldpv fiep oip, €<j>r). CO 'ABeifJLaPTC, TOVS fl€P 7TT7fPOV<: K7)f}pa<; trapras arcipTpovs 6 Oeo? 7T€7roii]/C€Vt TOU? Be 7re£bt>9 TOVTOVS iplov? fj,€v avr&p atceprpowiy ipiovs Be Becpa tcePTpa e^oi/rav; Kai ex fiep 20 T&V d/eivTpoyp 7TTO)^ol 7rpo9 TO yr}pa<; TeXevT&o-w, • CK Be T&P D K€K€PTpcofi€Pcop irapTes OGOI K€Kkf)PTaL KaKovpyoi; * AXrideaTaTa, €rj. ArjXop apay fjp B* ey Kai iravTtoP K\€7TTai, T€ Kai T&P TOIOVTCOP KCIKCOV ftaXkaPBrjjuovpyoL 25 Arfkop, erjt irdpTa^ TOV$ €KT6<; T&P dpyppTCOP. M ^ OVP oldtfieda, eiprjp I iywy Kai KaKovpyov? TTOXXOVS ev E eipai KCPTpa Chopras, 25. ovs iirifieXela 6ij\op, tri I I : om. A . 6 6 2 c 15 *v KT)p£ /3ia KaTe^pvciv ai 27. old>fi€0a A 2 S : pay 5id£ov<Jiv. The Areopagiticus was published about 354 B.C. 26 6X(y°v 7«—Ap\ovT«v. Plato's description may be illustrated from the state of Athens just before Solon's legislation : see Solon Fr. 36 ed. Bergk = Arist. Ath. TOV TOIOOTOV — KTj^ijva. The comPol. 12. 4. The words xPVv Tpoetret fXTjdtv; and infra 554 8 with other examples cited 'tandem fiunt'; but the other view— Schneider's—is better and more natural: by Stallbaum: see also Kiihner Gr. Gr. cf. II 372 D yripaiol T€\CVTWT€$ and II p. 187. The positive counterpart of Symp. 179 E. this idiom is olutfuOa. or povXei oidbfxtOa: and the negative is due to the jussive 6 6 2 D 21 irdvTf*: sc. elalv (understood from TeXevTUKTtv) rather than yiy> idea on which the subjunctive logically depends. oloficOa (see cr. n.) is retained vovrai (as J. and C. explain). 22 Iv irtfXci KTX. Compare the me- by Schneider and others, /iij being construed as 'num.' But 'we do not, then, lancholy picture of Athens in Isocrates Areop. 83 T&re fxtv oitfcls TJV rtow TTOXITUV suppose, do we,' overdoes the irony, and ivdeift TWP dvayicaiajv, oMi Tpos Stallbaum's explanation is better in every way. On the interchange of 0 and v ix&vrw oft &£i6v icm woWty (rvyyp&firiv ?x€iy> et' 6 6 2 E 28 tiri|u\c£t= 'deliberately,' povri^owrtv d \ \ d TOVTO 'consulto,' is a rare but well-established (TKOTOUfflV, 6 6 0 & l 4 adverb: see Xen. Cyr, v 3. 47, Mag. Eq. nOAITEIAC H 553 dpyai; 225 OlcofieOa fiev ovv, ef). *A/o' ovv ov Be dirathevaiav /catcrjv rpo(f>r)P teal fcardaraacv TOVS avrodi iyylyveaBai; av ecrj rj oXiyap^ovfiivrf 553 /ecu 7r\eto). iyco, rj iroXireia, TOU9 apxpyras' re yiyverai VIII. <$>rj rjv oXvyap^cav teaXovaiv, 616$ re yevopevo*; ecrnv. ravra e^pvaa Yldvv fikv ovv, €rj. eh oXiyapxitcbv IIa>9; TO fiev TTpforov ^rjXol re rov irarepa tBrj igatyvrjs ?9 Se ire nfirj^drtov rov he ravTrj O/JLOIOV fiera TLKOV iteeLVOV /AeraftdWei; 29. Kaiea e^ovaa, 'Airetplydada) Bfj rj/ilv teal avrrjt yv 8* *Ap' ovv cS8e fidXtara B €7T€ira avrov 'AW* oiv hrj roiavrrf ye TI$ TTOXIS Kal rotravra S^eSoj/ rit e^rj. teal rf}<; iroXtreia^ (^rjcrofiev rovs TOIOV- 30 irraiaavra oluifieOa A*: oldfieda A 1 !!^^. "Orav avrov i/c rov ripo/cpa- 5 iral$ yevopevoq teal ra i/ceivov txpV BKOKT), 1 &o"irep 7rpo9 €p/j,ari Trpo? rff 5. eh A2U: om. A1. 7. 9 and cf. /car' ixi/juiXciav in Hell. IV succeeded to the political party of Cimon; 4. 8. The magistrates resign themselves for Cimon was TL/AOKpanted* rather than 6\iyapxtK6s (cf. v 470 Cn.). The deto the presence of these xaicou/ryot, and scription of the progress of individual instead of removing the cause—arraiSeudegeneration from the aristocrat down to , ov D (557 )- For the construction of this TretBojv ort OVK tLfxeivov, ou5' rj/xepwv X07V, ctXX' avdyicQ Kal 0OJ8<^J KT\. Schneider's sentence cf. 549c—550 A n. We ought not to understand ficra/SaXXci before orav, translation 'carefully' (sorgfaltig) is infor the fterapoXr) does not take place accurate; but he was right in holding that ivintXtit and not /3fp (as J. and C. until 553 c, and ap' oik—irapafavvvvTa is the only apodosis which Plato thinks it suppose) is the adverb. We certainly cannot understand i-mneXelq. a.s = vird rrjsnecessary to provide. 8 Trraia-avra KTX. For the figure AWrjs ivifxeXeias in spite of 554 C. The cf. Aesch. Ag. 1006 and Eum. 554—565. suggestions Kal pla (Stephanus) and 6 6 3 B & fTAATflNOI 226 [553B iroXeiy Kal eKX^aPTa Ta TC avTov Kal eavTOp, rj arpaTrjyrja-apTa io TIP aXXrjp /jueydXrjv dpxvp fj u>p%<*>vTa, elra, et9 SiKa fiXawTOfiepop virb avKOCJMtPTcbv rj airoOavopTa fj eKireaopra rj artfMcoOePTa Kal TTJP ovdav aTra&av airofiaXovTa—Et/co9 Se ye, o> cX€, ravra olfiat,, evOvs iirl Kal iraOoap Kal diroXeaas y , e^Tj. I Scop ra oPTa Set eras, KeaXrjp codec e/c TOV dpopov TOV ip TJ) eavTov 15 yjrvxfi ' iXoTCfJLiap re Kal TO dvfioeiSes eKelpo, Kal Ta7reipcodel<> virb C irepias 7r/oo9 XPVfxaTia'fJL^1/ Tpairofiepos yXicrxpw *&l fcara €t&6fi€vo$ Kal ipya£6/ji€Pos xPVfJiaTa £vXXeyeTai. afii/cpop ap OVK otei TOP TOCOVTOP T0T€ €t9 /J>€P TOP OpOVOP eKelPOP TO ilTlBv/JLiJTlKOP T€ Kal ^cXoxpfJM'CLTOP iyKaOi^etp 20 Tidpa? Kal fieyap re Kal aTpeTTTOV? Kal aKivaKas €r). To Be ye, ol/iai, Kal epdev irapaKadlaas XoytcTiKov vir ftaacXia iroielp 7rapa£coppvPTa; re Kal Ov/jboecBe^ ' ip eauTcS, "Eycoy\ xa/J>al eKeip
ov&ep aXXo ia Xoyi^eaOai ovSe GKOirelv dXX* rj oiroQep il* t 9. 18. fj TIP' %q\ 7} rV All. rb &q\ rbp All. 17. £u\\^yercu S^ 2 : J-vWiyrjTat AHq1. Athens see Hermann-Thumser Gr. Staatsalt. p. 686 nn. 2—4. 6 6 3 C 17 {vXXfyfTat. Seecr. n. and * having either been a Strategus or held 550 A, 553 A nn. £vAX£y77Tat is impossible some other high office, and then, when after <*>0«, and u>0ri would be very awkbrought to trial, been either put to death, ward. or banished, or disfranchised and deprived 20 Tidpas KTX. : symbols of Oriental of all his property, by the damaging sovereignty—note fi4yavpadvTai manage to secure his condemna- neath Usurping, over sovran reason tion (cf. Xen. I.e. I 7. n ) Badham and claimed Superior sway." The poet Cobet ignominiously expel pXairTOfievov, Gray's note, though not, I think, correct, apparently for no better reason than that is worthy of quotation: " An allusion to ifxireffovra can be followed by i>ir6 of the those statues or bas-reliefs where some 2 agent (Cobet N. L. p. 752, V. Z. p. 54). king, or conqueror, is represented with If the passage is taken as I take it, jSXoir- captive nations in chains sitting at his rofievov cannot be cancelled without grave feet; as in that erected to the honour inconvenience; and even if pXairrSfievov of Justinian, in the Hippodrome at Con{firb arr£)v be construed with Ifiice- stantinople." fl-ovra, its excision is unnecessary. On 22 Kal KaraSovXaMrcLpcvos is excised the mischief wrought by 9 ij crrpaTT|'yTf nOAITEIAC ri 554B] 227 7rXela) eaTai, TO he av Oav/jud^eiv Kal rtfiav fiifiev a\Xo fj TTXOVTOV re Kal TrXovaiov*;, Kal faXoTifjLelaOai /i?/S* e' evl aXXtp 25 fj eirl xprj/jbaTcov KTryaei Kal edv TL aXXo els TOVTO eprj. OVK ear aXXr), ecfrr), fjL€ra/3oXr) OVTCO Tayeld re Kal lo"%vpa €K cXori/jLov veov E els <\>LXo\prjixaTov. I *Ap* ovv OVTOS, rjv 8' iyoo, dXiyap%iK6<; i<mv; f H yovv /j,€Ta/3oXr) avTov ef 6/JLOLOV dvSpo? ian rf) iroXireia, i^ ^9 554 7/ oXtyapxia /J,€T€O~TT). ^KOTTCO/JL€P Brj el ofioios av ecr). \ 2/co7ro>/xei/. 30 IX. OVKOVV TTpcorov fikv To) ^prjfxaTa Trepi irXeia-TOv Troula-ffai O/JLOLOS CLV €L7) / UlOS S' OV ,' K a l /JLTJV TU> J6 (f)€l8coXoS €LVai Kal i d ras dvayKaiovs €7ridv/jiia^ fiovov T&V trap avrw diroirifi' «9, TCL he. dXXa dvaXd/xaTa /JLTJ 7ra/3e^6//.€i/O9, dXXa, SovXovfievo? 5 Ta9 dXXa? eTrtdv/JLias ay? fiaralov?. Haw fiev ovvt Av^/nTjpo^ yi Tt9, ffv 8* iycOy G>V Kal diro iravrbs Trepiovaiav Troiovfievo?, drjaavpoB 7roto9 dvrjp* ou? Sr) I Kal eiraiveZ TO TrXfjdos, fj ov% OVTOS av elrj 6 rfj Toiavry iroXiTela Spoto?; 'E/ioi yovv, eT), BOKCI' xprffiara yovv fjudXiara evTijia rfj re iroXet Kal irapa TC3 TOLOVTW, OV yap, 10 ol/jLai, TJV 8* iyco, TraiBeia 6 TOLOVTOS irpoo^eayriKev. Ov BOKO), eKfyrj* ov yap dv rv Ita Schneider. tor'fyraTO. Kal fn fidXiara etf A. 24 prfiiv is written rather than ovdtv owing to the infinitives davfidfav Kal Tipav. 27 OXXT) : i.e. other than you have just described. Jowett's translation " O f all changes, he said, there is none so speedy or so sure as the conversion of the ambitious youth into the avaricious one " is quite wrong. 6 6 3 E 30 c?T|. Stallbaum and some others place a mark of interrogation after cly: "quod ego non penitus ineptum, sed inter proxime praecedentem et proxime sequentem interrogationem minus aptum existimo " (Schneider). Cf. 550 C 6 6 4 A — 6 6 6 B In character•, the oilgarchical man resembles the oligarchical State. He gratifies his * necessary1 desires and no others. He is avaricious', niggardly\ sordid^ and the blind god of wealth is leader of the chorus of his soul. From time to time, as opportunity offers, the drone-like desires within him assert themselves, but for the most part he forcibly represses them through fear of consequences. Thus, although his soul is a prey to sedition, his better desires generally prevail over those which are worse. In public competitions he is usually content to be beaten and save his money. 6 6 4 A 4 Ip'ydrqs: not simply ' hardworking' (D. and V.), but with reference to illiberalis labor, &va-yKaCov$. This form of the feminine recurs in iv 425 D, supra 558 D, 559 A, 561 A (ter) and IX 572 C; but in 558D we have avayKa'iai, and dvayKaia in 559 B, C. See Schneider on iv 425 D. There is no justification for making dvayKalos consistently an adjective of either two or three terminations (as suggested by Richards). The full meaning of dvayKcuoc itridv/xlai is explained in 558 D ff. 5 ret dXXa dvaXwpaTa "sunt pecuniae in cetera impendendae, quas hie negatur Tra/^xeo-tfcu,de suis praebere"(Schneider). With <x\Xa cf. aXXrjs 554 C, and with irapexfy^os IV 421 D«. The translation ' not affording or allowing himself (J. and C.) is inaccurate. irapad€x6fi€vost which was read, with slight MS authority, before Bekker, has been rightly discarded by later editors. 8 ovs 8ij. For the plural cf. (with Stallbaum) Laws 908 D and Eur. Hel. 440 "EXXiji' 7rc0uKii>s, olaiv OVK ixicrrpoipai. See also on I 347 A. 664 B 12 TV<|>\&V KTX. rbv TLXOVTOP, nAATQNOZ 228 [554B E5, rjv B* iyd). roBe Be aKoirec. K7)<j>r}va>Bei<; eiridvyias ev avrw Bia rrjv diratBevaiav fit) wfA€V eyyiyve&dat, ras pev Trrco^cKa^,' ras C 15 Be /ca/covpyovSy KaTex<)/j,eva<; ySta viro T?)? aWrjs eirLixeXela^; Kal fid\\ €rj. Olada ovv} elirov, 61 airofi\fya<; Karoyfrec avroyv ras tcatcovpyLas; Hoi; €<j>r). EZ9 ra<; TCOV 6p(f>ava)v eTnTpoirevaeLS Kal el irov re avrols TOIOVTOV j-vfiftalvei, ware TTOWTJ^ e^ovo'ia*; \a/3ecrOai TOV aBiKelv. 'A\r)0fj. *A^' ovv ov rovrcp Bifkov, on ev rot? 20 aWoL<; ^vfjiftoXaiois 6 TOIOVTOS, ev ol6/3(pt Trepl rrj<; aWrjs overlap rpe/jieov; Kal irdvv y\ ecjyrj. Kal vrj Ata, rjv 8 eyoi), c3 i\e, rol<; iroWois ye avrwv evprf&eiSy orav 25 Berj raWoTpia ava\lcKeiVy ras TOV Krjcfrrjvo*; j;vyyevei<> ivovaa*; 24. €vp-f)(T€is A 1 ! ! : iv€vp-f)(T€is A 2 . olfxai, t)aiv says a Scholiast in the marginToi/ry 5£ SrjXov and Ar. Plut. 587 { ^ of A. See Blaydes on Ar. Pint, 90. 5rf\ot). Stallbaum reads TOVTO with SJ and Hirmer {Entst. u. Komp. d. PL Pol. a majority of the inferior MSS ; but there is no reason for deserting A and II. The p. 658 ti.) doubts whether the god of antecedent to roiJry is contained in ol€\tv ay i!Vw|uv. 552 D n. hardly sufficient to justify ^veup^trcif, 6 5 4 c 15 KaTcxoplvas KTX. Cf. 552 E. &\\T)S = Trepl TOL dXXo: cf. 4XXa especially as efy)i)<ms has much more support from the other MSS. ivevpicKu has in 554 A. The translation 4 his general not yet been proved classical (see Jebb habit of carefulness' (J. and C.) is scarcely on Soph. Aj. 1144), and Schneider afterr i g h t : cf. irepi rrjs AXXrjs ovatas rpifnav in wards {Addit. p. 65) retracted his defence D below. 16 avTwv: not K7] TTOAITEIAC H 555 Kal /xaXa, r) 8' 09, 6Spa. T09 6 TOIOVTOS iv eavTQ), ovSk eh E €7ri0vfucov dXXa a>9 TO ' TTOXV Kparovaas "JL&TIV ovrco. Aia ravra 229 Ovtc ap av etrj a SnrXovs av eypi Tt?, iiriffv/uas fieXTiovs Br), olfiaL, evcr^rffioveaTepo^ Be yeipovayv* av TTOXXCOV O TOIOVTOS ett) • 6/jLOVO7)Titefj<; Be zeal r)pfio av avrov. Ao/cet fioc. Kal firjv dvra- 555 yoovco-Ti]*; ye IBia iv iroKei 0 €c8co\6<: \ av\o<; r\ TWOS a \ \ i 7 9 (fyikoTifiLas TO)V tcaX&v, ^p^fiard re OVK ideXoov eve/ca Kal T&V TOLOVTCJV dycoveov dvaXldKeiv^ SeSia)*; Ta9 r a 9 avaXcoTitcas iyeipeiv Kal £vfnrapaKa\€cv (pikoviKLav, oXvyois ricrlv eavrov i)TTaTai Kal TTXOVTCL. aTriCTOv/Aev, fir) Kara Kal iiridvixia^ CTTI ^v^ijJbaxiav re Kal 7ro\e/*a>i> okLyap^LKO}^ ra iroXXa 5 fiaXa, e v rrjv oXiyap')(ov^€vrjv B €c8coXov re Kal %pr)fiaTL VLKT)<; rj evSo^la^ 2 ETt ovv, fjv 8' TTOXLV ofioiorrjTC ey<*>, rbv Ou8a/i,<M9, €r). 1 fi}j A II: om. A . money' Jowett). The force of j-v/j.- in ^v/xixaxio-v may perhaps extend to i\ovtKlav (cf. 546 A ».), which must not be translated * rivalry' (with D. and V.): see on IX 581 B. ^rrarcu /cat TrXovrel has an epigrammatic effect somewhat like £K TOWQV, cdxfrpova KOU ijpfioafUvov IV Juvenal's "probitas laudatur et alget." 443 D, E. 7 6poi6rr)Ti = * in virtue of simi31 dvray»vurn\s y* KTA. See on cf. ix 576 c. Baiter and others larity': 551 E. Susemihl Gen. Entw. 11 p. 232 would expunge the word in both places as reminds us of the disinclination on the an l inutile glossema,' and it is tme that part of rich Athenians to undertake Xftrovpylai: see Hermann-Thumser I.e. pp. the meaning could be apprehended without ofjLoifrrrjri, as in 561 E—562 A. There 687 ff. 6 5 5 A 2 TttV KOX«»V : SC. v. in summing up, Plato should emphasise This interpretation is more idiomatic and forcible than to refer roiofrrwv to iXovtK(av KTX. The 6\tyapxuc6tf el ofiotos tv ctri (554 A) onwards: see when competing for VIK^ is a av\os 554 B, D, E nn. For the dative cf. IX &.vraywi E 3 0 r\p\i.o TTJS + X J Richards would omit T^J, but the article (which is in all MSS), implies, I think, that such a soul exists and has already been described, as it has in J-ya yevbfievov TTAATfiNOI 230 X. 10 ylyveTat [555 Arj/jLOtcpariav Srj, c!>9 ecn/te, fi€ra rpoirov yevofiivr) re irolov nva avSpb? Tpowov yvovres TOVTO c/ceirTeov, riva Trapaq-rrfacified* avrbv yovv dv, €(f>r], f)fjiiv avTol? iropevolfieda, els Kpicrcv. Ovtcovv, fjv 8 iyoo, fiaXkei fih rpoirov rivk Toiovhe ef oXiyap^ia^ aTrXrjariav TOV irpo/cei/jL&vov ayadov, 15 ylyveo-dcu ; Bia TO iroWa av IIW9 Srj; |r/ Are, olfiai, et9 Sq/io/cpaTuav, St, TOV G>9 irXovaioiTaTOv Selv apyovTe*; iv avTtj oi apyovTe^ C KeKTrjaOai, ovtc iOeXovaiv elpyetv vofup T&V vecov o&ot, cuKoXaaTOL yiyvwvTcu, fit) i^elvai avTOis avaXia/cecv aTToWvvat Ta avT&vy Xva wvovfievoc TO, T&V TOIOVTWV /cal £bl>T€? €Tt, Tr\ovaiC0T€pOl 20 fi&Wov. re e^ei, Xv at/ TOV TOV TOCOVTOV KOI ivTlflOTCpOl ylyVCOVTCU. T€ teal elcSavei- IIaj/T09 y€ OVKOVV hrfKov rjBrf TOVTO iv iroXet,, OTL TTKOVTOV TI/JL&V teal G(opoavvqv a/xa l/cavco? KTacdai iv TOI$ TTOXLTCLK; ahvvarcov, ' aXK* D dvdyfct) ff TOV €Tepov ajxeXeiv rj TOV €T€pov; Uapafji€\ovvT€<; Srj iv rat9 oXiyapxiais OVK dyevvels eVtore 18. dvdpobvrovs 1 'E7rt€^/cw9, €^17, BrfXov. tcai iievT€<; a/coXaaTalveiv irevqTas rjvdy/cao-av yeveadac. 2 eladaveLfovTcs A ! ! : davelfovTCS A . strength and the weakness of the rich, and but ' propositus, * as in TO TAOS TO irpoicelthereafter it needs but a little impulse to fievov. Seiv (wrongly rejected by J. J. overthrow the rotten fabric. Democracy Hartman) 'resumes the notion of irpoKciis established as soon as the introduction of lUvov' (J. and C ) . Similar pleonasms the lot affirms the principle of equality. occur in Crit. 44 C, Gorg. 500 C and else666 B 9 8ijjj.oKpo.Ttav 6^ KT\. We where : cf. also ifcTpcu in C below and VII have seen that the dominant feature in 535 A n. the oligarchical State is rd QikoxpilfMLTOv, 6 6 6 c 15 arc—dpyoyrt* KTX. A S and the present chapter describes how in in timarchy (550 D ff.), so in oligarchy, it process of time the polity itself is inis the love of money which sows the seeds evitably overthrown by that very principle. of party strife and political degeneration. The incidents which prove the immediate Cf. generally 552 A n. and Aristotle Pol. cause of revolution are such as may fre- E 6. i3O5b 39 ff., with his criticism of quently have happened in Greek history: Plato ibid. 12. I3i6 b 15 ff. see 556 c, D, E and 557 A nn. It is 18 clcrSavcC^ovrcs' i.e.' lending money instructive to compare with this chapter on-the-security-of' (els). The Ta T&V TOIAristotle's a posteriori analysis of the otiruv should be taken with the eft of causes of revolution in oligarchical cities elaSavel^ovres as well as with (bvovfxevoi: {Pol. E 6). On the psychological basis cf. Arist. Pol. Z 4. 1319s113 davelfciv ttt of democracy see 557 A n. rt /j.4pos T^S virapxoforis iKdffry yrjs and 11 vapcurTT) 556 B] MaXa TTOAITEIAC H ye. Kdffrjvrai 231 8*7, otficu, OVTOI iv rfj iroXei K€/c€VTp(Ofiivoi 25 T€ teal ij*co7rXio'fLevoi, oi fiev d€iXovT€$ XP^a» °* ^ arifiot oi Se dfjuporepa, fjuo-ovvre? re teal iTrifiovXevovres E ra yeyovore?, TOU fcrrjaafievoc^ avT&v teal TOIS aXXocs, veeorepca-JJLOV ip Oi Se Brj xprj/jbaTMTTal iytcvyfravTes ovBe hoKOVvres TOVTOV? 6pavy TG)V XotTT&V TOV a€L V7T€L/C0VTa €Vl€VT€$ dpyVplOV 556 TOV TraTpos iicyovovs TOKOVS iroXKairXaaiov^ TOP fC7j(j>rjva KOX irrwypv iroXvv ; ifnroiovai TLTp(i(TKOVT€^ KoX 3° KOfiL^ofievoi \ TT) noXei. iro\vv ITo)? ydp> e<prji oi OI5T6 7' ifcelvT), fjv K eya>, TO TOIOVTOV KCLKOV ifc/caofievop ideXova-cv diroafievvvvcu, rpeireiVy ovre Kara ravra. €ipyovT€$ TjjBe, rj av Kara A Srj riva; O9 per ra erepov i/ceivov ian dpeTtj^ iTnfi€Xel avrov OTTJJ TI$ fiovXercu vo/nov ra rotavra Sevrepos XVGTCLI, 5 zeal dv eav yap eirl ro> avTov B TCL iroXXd Tf9 TWV eKovaltov gvfiftoXaieov ' Trpoa-rdrTrf gvfJ yjp^lxaTi^oivTO (xiv av rjrrov dvatSw? iv Ty TTOXCI,, iXdrra) 8* iv avrf) voiTO T have seemed to Plato a case in point (cf. Sallust Cat. 5), and the Catilinarian conspiracy illustrates not inaptly the description which follows (555 D, R). The aorist r)vdyKatUvoi KTX. See 552 C, D tin. i^iav\L(TfJukvoL does little more than explain the metaphor, more Platonico : see on v 451 B and cf. Kal icrtaxtv (wrongly discarded by J. J. Hartman) in 556 A below. 665 E 29 tycvt|ra.VTCS. rotavra yap T& TCOP (fr/ay St&voiav VTU)V ix^ Kal ire pi rty (Schol. on Ar. Clouds 191). A comparison with IX 586 A K&TU) del pXiwovres Kal K€Kv yrjv suggests that the stoop of the XPW*1' ruTTifa in reality betrays the inherent earthliness of his soul: see on v n 519 A, B and cf. Dante Purg. 19. 70—72. 31 TOV irarpo's KTX. Cf. vi 507 A n. T6KOVS is bracketed by Herwerden, but TOV TSKOV re Kal (Kyovov (I.e.) supports it. 666 A 3 OVTC yt KTX. Kal appears before otire in IIS q and a majority of MSS, but the reading of A is, I now think, right. We should translate 'At all events, said I, they are unwilling to extinguish this kind of mischief when it is beginning to break into a flame, either by preventing' etc. If they quenched it Kal in its earlier stages, then the vru>xoi would not be TTOWOL : and woXtff bears the emphasis in both the previous sentences. For this use of 7c see 559 B »., and cf. IX 581 C and (with Schneider) Isocr. Paneg. 153. With iKKabficvov cf. Ar. Peace 113a. D. and V. understand the word of 'cauterizing,' wrongly, as airoapevi'ijvai shews. 4 xi I formerly, y with two inferior A read d oirot, which h i h is i d Ast, MSS, Bekker and certainly more exact: see the examples cited by Blaydes on Ar. Clouds 858 ras 5* ifip&Sas irol Tirpo<pas; The verb fiotiXerai is however treated as more than a mere auxiliary, and the relative accommodated to it by a species of attraction, even at the cost of sacrificing something of the peculiar force of Tpiveiv. Translate 'to dispose of one's property as one likes.' 5 frcpov vop-ov. Plato's language here and in 6s /uer' iKttvbv i similar provision in Laws 741 C, 849 R, 915 E. iroXrj 10 TTAATQNOZ 232 7e, r) S' 09. NOv Se 7', €7jv iyw, Bia, iravra Br) dp^ofiepov? OVTO) Biartdiaatp avrovs [SS6 B ra roiavra TOVS ip rrj iroXec oi ap%0PT€<>' aa$ Be Kal TOVS avreop up* ov TpvcoPTa<; fxev TOV<; peovs Kal diropov? Kal ?rpo? ra rov <j<w/xaT09 Kal 7T/DO9 ra T779 ^1^*79, fiaXaKOV? Bk 15 Kaprepelp ' irpbs rjSopds re Kal Xvira? Kal dpyov?; Ti fjurjp; AUTOU9 C Be irXr)p xprjfjLaTia/jLOV TCOP aXXayp rjfieXrjKOTas, Kal ovBep 7rXel orap Oi yap OVP. TrapafidXkcoo-ip dWrfXot,? OL re 17 eV oBcbp TropeLai? rj ip aXXais real 20 Kotpwpiais, rj Kara decoplas r) Kara crTpaTelas, r) ^V/JL7TXOL yiyvofiepot, r) GvaTpaTioyrai, rj Kal ip avrols rol<; KIPBVPOK; ' dXXrjXov? Oecofievoi D jL^ ravrrj Karacfypopcovrai oi 7riprjT€<; vivo TWP irXovaicop, dkXct trxyb? irXovai(p dvr)p Triprjs, r)Xio)/j,ipo<;, TraparaxdeU iarKiarpocfyrfKOTt, TroXXa? e^opri adpKas ip fiaxy aXXorplas, IBrj 6 6 6 B 11 TOVS ^ v 8T) KTX. ixh see note. Richards suspects corruption, balances U after intaken with 6^ in the ordinary sense of the stead of rj Kal, or (2) simply to insert Kal collocation /xtu drj: so that there is no before /xrjdafirj. The second proposal is reason to omit 677 (with 3 and two other neat and scholarly; but Kal was unlikely MSS) on the ground that fUv dy comes too late in the sentence. 8r) " priori membro to disappear, and Plato's rapidity of thought and style renders him particularly dilatando inservit et vinculi per ntv liable to grammatical and other irreguiniecti nexum relaxans alterum membrum larities in his more spirited and dramatic ut nova interrogatione instructum minus passages : cf. vi 488 c, D, VII 531 A, and miremur efficit" (Schneider, comparing infra 558 A. See also on 549 D above. Laws 751 E). 6 6 6 D 22 TavrQ is emphatic, im13 dp* ov Tpx>u>vTa$ KTX. Note the plying that it is otherwise when danger usual Platonic chiasmus. not threaten. does 6 6 6 c, D 18 irapaPctWwo-iv : * come 24 iroXXds KTX.: 'with quantities of alongside,' originally perhaps a nautical expression (J.and C ) , as in Arist. tie geti. alien fat about him' (vie/fremdes Fleisch an sich habend, Schneider), 4 cumbered anim. m 11. 763*31. The usage occurs with much fat.' iraxeis 'bloated ' was, again in Lys. 203 B, and tolerably often in it may be remembered, a nickname Aristotle. for oligarchs: see Gilbert Gr. Staatsalt. 21 rj Kttl KTX. 6rav extends its inII p. 275 n. 2 and Neil's edition of Ar. fluence to KaTaX^ (555 E). With (iv 431 A ;/.), of which idiom a somewhat the feeling of this passage cf. Plut. Apoph. similar extension occurs in v 465 C, where TTOAITEIAC H 5 57 A] 233 re Kal diropias fiearov, dp olei avrbv ov^ rjyelcrdai Katcia 25 rfj ore avBpes r^fierepov ' elal yap ovBiv; olBa fM€v ovv, €(f>r), eycoye, on ovrco iroiovaiv. E5 OVKOVV warrep crcjfia voacoBes iMKpas poirr)s e%(o6ev Becrat Trpo&Xafteo'Oai irpos rb tcafiveiv, evlore Be Kal dvev Kara ravrd ra>v e^co arao-td^et i/ceivw avro BiaKetfievr) TTOXK; diro avr&, ovrco BTJ teal rj 30 afiL/cpas e^oiOev €7rayofieva)v rj rebv erepcov liayLav rj TCOV iripcov 557 yudyerat, ivlore etc Brj/jLOfcparov/JLevT)?, voael re teal avTrj avrrj Be teal dvev TQSV ego) araatd^eL; ATjjjLotcparia Btjy olfiai, yiyverat, orav \ Kal cr6Bpa ye. oi TrevrjTe? viter)aavTe<; TOU? pev diroKTelvoaai rcov erepcov, TOU? Be eteftdXcoai, TOA? Be \017r0ls e% taov fieraBoiau iroXireia^ re teal dpx&v 32. iirayo/xfrwv—Gvixfi Kal to? rb TTOXV diro tcXrjpcov JI et in marg. A 2 : o m . A 1 . 33. vo 1 V0i) Soph. O. T. 961 fffiiKpd iraXaia crw/xar' evvdfei poTnJ. The Platonic simile is 6 6 imitated by Arist. Pol. Z 6. 132ob 33 ff. atirou GK£TCOV<JL ri)v yaaripa aarrlSes rpeTs and may also, as Stallbaum thinks, have if T4(Ts TO iroXv KTX.: 'and ours'). A kindred meaning, but without the magistracies in the city are for the any colloquial touch, appears in Xen. most part given by lot.' These words, Cyr. 11 3. 2 (quoted by Schneider Addit. which depend, of course, on 6rav, explain P» ) TJV P 6 55) J ftC" T)/Ji€tS VLKG)fX€V—5i]\0V OTl 0% i£ t*« and trinsically better (cf. 562 D), and may be Arist. Rhet. I 8. I365 b 32 5-q/j.oKparia fiiv ToXtrela £P rj KXrjpy Siavi/xovrai rds right, but the intrusion of ydp in the best MSS remains a difficulty, and rrapayyiXXeiv dpxdty with Whibley Gk Olig. p. 35 and (as in Baiter's reading) is shorn perhaps Greenidge Gk Const. Hist. pp. 139 ff. The of its full force. It is on the whole easier, clause was, strangely enough, condemned I think, to understand TjjjLtrepoi as I do by Hermann. Plato was not likely to than to explain the insertion of ydp in omit all mention of the most characterour two oldest and best MSS. istic and necessary factor in the establish6 6 6 E 28 OVKOVV «v5as) Kal nva TOIOVTOP TTAATniMOI 234 5 at dp%al iv airrrj ylyvayvrai. ia^y idv Erj, avrrj r\ re real Si SirXcov yevrjraL idv T&V XL V [557 A re icai BLCL (f>6/3ov €T€p(OV. Tlva &r) ovv, rjv 8* eyai, ovroc rporrov oltcovo-i; tca\ irola Tt9 r) rotavrrj ' av iro\treLa; SfjXov yap on 6 TOIOVTO? dvrjp B io BrffjLOfcpaTiKoav7jr). Ov/covv Sf) ikevOepoiy fcal i\ev6epla<; r\ irokw fiearrj ica\ irp&rov 6. 6pu>v AlU. introduces the same feature in describing the democratical man (561 B uxrirep \a* Xodffrj). J. and C , with Schneider and others, read ylypovrai, for which there is very little MS support, remarking that ' the subjunctive is inexact, because any words dependent on OTCLV should describe a characteristic of the origin of democracy, not merely a characteristic of democracy.' The fact is that the words do explain the origin of democracy by explaining i£ ttrov ixera&GxTi KT\., where the aorist is rightly used of the act by which democracy is established; whereas if we read ylyvovrai the clause must be taken by itself, and then it can only express a characteristic of democracy after that constitution is in force, so that its proper place would be in the next chapter. It should be observed that in no ancient democracy that we know of was the lot employed in electing to all magistracies: see Gilbert I.e. 11 p. 318. For this reason Plato writes ws rb TTOXI). 5 6 7 A—5 5 8 c The peculiar characteristics of Democracy are liberty and licence. It is of all governments the most manifold and many-coloured, resembling a bazaar of constitutions rather than a single polity. In a democratic city the individual is free to adopt his own policy independently of the State. Little trouble is taken to execute judicial sentences. The people are indulgent to educational defects in their leaders and require nothing beyond a profession of loyalty to the masses. Truly a delightful constitution, full of anarchy and colour, distributing a species of equality to equal and unequal alike I 567 A 8 rivet Si) o$v KTX. The psychological principle of Democracy, as well as of Oligarchy, is TO iiridvfirfTiKdp. But whereas in Oligarchy everything was subjected to the dominion of one particular desire, viz. the desire of wealth (550 c n.)9 Democracy, on the other hand, is the political embodiment of absolute freedom and equality among all desires, unnecessary as well as necessary: see on 558 C ff. The materials for Plato's picture of democracy are of course taken from Athens more than any other single city. It is an extraordinarily vivid sketch; and indeed Plato's whole account of democracy and the democratical man (557 A—5^5 c), in spite of manifest exaggerations, brings Athens nearer to us than almost any monument of ancient literature, Aristophanes alone excepted. We can see that Plato was fully alive to the wonderful variety and colour of Athenian life; but even on this ground democracy did not appear to him worthy of praise. Multiplicity and variety are the offspring of that fatal avofioifrrris which works ruin alike in the city and the soul (547 A n.). In other respects, Plato represents democracy as a land of Hedonism, peopled by Anarchy and Waywardness, and darkened by the shadow of the Tyranny to which it must at last succumb. Nearly all the greatest writers of Greek antiquity were on the whole unfavourable to democracy, except of course the Orators: and least of all in Plato could democracy expect a champion. For the other side of the picture, we should of course take Pericles' speech in Thuc. 11 35 fT. See Neil's Knights of Aristophanes pp. vii ff. 667 B 9 STJXOV vdp KTX. I t is t h e &vi)p rather than the iroXirela which is the ultimate object of our search; but as the w^p in a democracy will be SrjfxoKpaTIK6S TIS, we cannot understand him until we understand drj/xoKparta. Hence the question iroLa TIS—iroXiTcla. Cf. 545 B, C. 11 i\fv0cp£as. i\€vd€pia was the fundamental {tir60c 1317a 40. Cf. 562 B. It involves, according to Aristotle I.e., two ideas, viz. (1) TO iv nOAITEIAC H 557 E] ylyverai, Kal ifjovaia ye $i), €r). iv avrrj /caTaateevrjv rov avrov flakier iroielv o ri ri$ "OTTOU &e ye it-ovaia, C apecrKOL. AfjXov. fiiov 235 KaraaKevd^ovro iyylyvocvro avBpcoiroi. H&S yap ravrrjv, axnrep av av iroXcreiav. Ti Bij; "On 7r6\iv, &airep els irdvra 09 &v avrov iravroTrcoXiov £ ovrto KaroiKL^eLV. "laws irdacv ra Kal TJV 8* irouctkov r)QetJiv ireiroi- iinrrjhetov yevrj dpeaKrj rpowos, 0eco~ 20 er}. Kal iv airy fyrelv iroXtreiSyv elvai iroiKika fid\\ T^5 f3ov\opL€V(p irokw St) rjfiel? iiroiovfjLeVy dvayKalov iX06vri KwSvvevei, yvvaiKe? Kplveiav. rjv ' 8' iyd, igovcTLav, Kal Kivhvvevei vvv Kal ai iroXkol 76, cS fiaKapie, e/caarov alvoiro* fcal tao)<; fiev, f)V S' iyd>, /cal oi iralhe<; re fievoVf KaWi oii; &v rrj iroXtreia 15 d&airep Ifiariov avOetn, ireiroiKLXfievoVy ovrco KOI avrrj /ciX/JL€V7j tcaWicrrr) Aeyeral eKaaros iv avrf}t rjns JlavToBairol Sfj av, olfiai, iv ravrrj' iyd), fcaWiaTT) avrrj rayv 7roXtreca>v elvav iraaiv ftovXerai; hrfXov ore IS lav €%€L SLCL rr)V KaracKevd&cv, els b BrjfJLOKparovfJuevrjv 25 rovrov iK\£l~ao~0aii niKOfiev(p x7roXirei fUpei &px*00cu xal Apxetv, (2) rb $9)v CJJ fiov- XereUns (ib. I3i7 b 11). Throughout this chapter Plato illustrates the second of these characteristics. Cf. Whibley Gk OHg. pp. 3 3 - 3 5 . irappijcria and l$ovcrla are democratical watchwords; see e.g. Gorg. 461 E, Eur. Hipp, 422, Ion 671ff.,and Thuc. v n 69 (rrji—aveiTLTaKTov irdffiv is TTJU Siairav plies nothing whatever as to the process: cf. n 378 c. On the verbal play in &v0€ F o r r\v 5' iyd> repeated cf. v n 522 A «. 5 5 7 D 23 irdvra yivr\ KTX. Cf. Laws 681 D irdXireiaf axhv*1—^ V ^ wdvra etdrj Kal xadrjfxara TO\LT€LCJV Kal ana T6\€U)I> ^u/JuriTrei ylyvtedai. On H-ouffLav see 557 B n. 26 TOVTOV 4icXi|a il-ovtrlas) with n 37. 2 and infra 557 D, 563 E, Arist. Pol. Z 4. '3^8 b 39 4 557 c 17 a>»> symbolical of kaleidoscopic diversity and rts Kal aadp<2s Idpvfiivos (ap. Arist. Eth, changefulness, just as in recent years Nic. 1 11. n o o b 6). Hence, as Plato we have heard the expression ' Joseph's would hold, the waywardness and incoat of many colours' applied to a verstability of democratic policy, constantly satile and distinguished statesman. See also on 561 E. &p0€(n is not * flowers' reversing to-morrow what it decrees to(as seems to be generally supposed), but day. See Thuc. I 44, 11 65, III 36 ff., iv 28 and VIII 1. Democracy in fact, *dyes,' 'colours (iv 429 D n.) : nor need reiroiKiXfitvri be understood of em- from Plato's point of view, is the political expression 01 monochronous Hedonism: broidery: for iroucl\\€tv means no more than *to diversify with colours1 and im- cf. 558 A and 561 C nn. TTAATONOI 236 TCOP. [557E To Be fiT)&€filav dpd/y/crjp, elirop, elvai 30 iroXeiy fiT)& av $? itcavbs apx^vy apyeiv firj&e av apytaQai, iv ravrt) iav firj rfj ftovXy, jjLTjSe TroXepelv iroXejAOVPTCop, firj&e elprfprjp ayeiv reap dXXayp dyopT6)i/, idp /JLTJ iTriOvfirjs elpqpris, firjBe a&, iav Sia/cooXvy fj Sucd&iP, firjBev fjrrop avru> aoi iwly, Tp irapavriica; pojios | dp* oi Oeawe&la teal fjSela rj rocavrrj Biaytoyrj iv 558 v Icra>9, €^17, ev ye Tovr reap StKacr&evTcov oi Koy^r\; 1 ixiBvuvs q: iiriBvfirj AIlS : tociBv/iei £?. &PM* KOX hic&to A1!!9: Ti 8e; f) irpaort]^ ipicov fj OVTTCO eZSe? ip Toiavrj) dv0pdy7rcov KaTayfrr)ia0€PT<0p dapdrov 32. T19 apyew /cal ap%€t,p /cal Bitcd^eiv, TroXcreia, fj vyfj<;, OVBCP fjrrop 33. 4px«v ical ApxT?* K*1 8ikd?gt A 2 : apxv* (sic)' KOI S&fr avrwp II1. 1. roiafrni II: o ^ A. 5 6 7 E 29 Avd-yKTjv. The Athenians gloried in their dveipUmj $Lair a. See Thuc. II 39. 1 and Laws 642 C fibvoi A d tiQ fal i dws teal oH TI xXatrrws elaiv dyadoi. 32 fjLT|8^ ali—Suca^civ: 'nor again, if any law prevents you from being a magistrate or judge—actually to be both magistrate and judge in spite of the law, if you take it into your own head to be so.' The grammatical construction would naturally be firjde aO (avdyicriv tlvai)— JJLTfStv rJTTOV Kdl Hp\€LV KOl Slicdfav KT\. This could only mean *nor any necessity compelling you to act as magistrate or judge if a law forbids you,' etc. i.e. *you are not even compelled to follow your own inclination when it goes against the law.' The sentiment is intelligible, but too extravagant and subtle a piece of satire even for so highly coloured a passage as the present. As it is, Plato starts as if he would write *nor again—to refrain from being a magistrate or judge,' but by a dramatic anacoluthon expresses the last part of his sentence in a positive form. have been condemned to death or exile, how none the less they remain and roam about in public, and the culprit saunters round as though unheeded and • unseen like some spirit from another world?' They bear the State no malice, and shew their good temper by stopping where they are—for the sentence remains unexecuted. See also App. II. 3 8iKav has been thought to be neuter (Weil Rev. d. Phi/, v i n pp. 171 ff.); but although the usage of the word in other passages of Plato (Critias 120C, Laws 867 E, infra x 614 D, Crit. 50 B, Gorg. 523 c and elsewhere) favours this view, it yields no satisfactory sense, and irpa6Tt)s is an attribute of persons rather than of things. The perfect passive—it is not the middle—of Sticdfa is similarly used of persons in Lysias 21. 18 alaxp&s ditcas SediKaa/uai. The circumstances of Socrates' own imprisonment after his condemnation illustrate, though only imperfectly, what is said here, for the Athenians were not careful to prevent him from escaping: see Crit* firjdtv fJTToi> and the emphatic ical-tcal make passim and my Introduction to that diait easy to catch the meaning. The cor- logue pp. ix f. ruptions in A II (see cr. n.) and some other 4 dvepaJirwv KTX. The construction MSS are probably due to assimilation. is extremely irregular. Perhaps the simplest and least unsatisfactory solution 6 6 8 A 1 0«ivyqs KTX. For the genimerit praise. tive Kiihner (Gr. Gr. 11 p. 332) com2 T( SI; ij irpa&np KTX. : 'And is pares Oavdrov KpbeoOai, inrdyeadat and the not the perfect good temper of some who like, in which SIKIJP is probably understood. The genitive of the penalty seems have been tried exquisite? or have you not to occur elsewhere with f l never seen in such a State, when people nOAITEIAC H 558 B] 237 fievovrcov re teal dvacrrpe^o^ievcDp ep f*>€(r9 ovre povTi%ovTO$ 5 ovre 6pa>vT0$ ovBepbs irepipoa-rel & B e7f. f Kal TTOWOVS H Be avyypd) fit) teal ouS* ' OTTOXTTIOVV aficKpoXoyta aXkd Karap6vT) crefivvvovre*;, ore rfjv wKL^ofiev, ft>9 el fi-q Tt9 VTrepftefiXrffjLivrjv $vcriv yepoiTo avrjp dya66<;y el fir) irafc tip evffix; iraitpi a>9 fieyaXoirperrrSa^ OVTTOT irokiv &V ep KCLXOVS KOX 10 irrrLrrjSevoi rd roiavra (iirapra ovSev popTL^eit it* OTTOLCDV av Tt9 ermTiqhevfidr<»>p ravra irapra, eyoi, y\ aim/9, KarairaTqaaa* iirl ra 7ro\iTi/ca Iwv irpdrTrj, dXXd ri/jua, iav jj fjuovop evpov? elpac 11. KarairaTrpcur' q%\ icaTairaTi7 12. ravra I I : aurA A . $ , and we should perhaps- read ov5tv6$ ? It may be noted that the superQ6LV TTAATQNOI 238 TC3 I TfKrjOei, Tldvv y, €r), yevvaia. [558B Tavrd re 8rj, €rjvt €%oi av C 15 Kal TOVTCOV aXXa d$€Xa SrjfjLO/cpaTia, /ecu elr), o>? eoitcev, fihela TTohiTeia Kal avapyos Kal avlaois XII. teal TTOIKIXTJ, iaoTr\Ta Tiva 6/JLOICO<; "001$ re Siave/jLOvaa. "A0p€i Kat jj,dX\ ecfyt), ypcopi/xa \eyei9. By, 7)v 8* iyco, Tt'9 0 TOLOVTOS Ihlq. rj irp&Tov rj. *Ap* ovv oi>x wBe; yapyiKov ' ykvoir €Keivov rfOeac. fjhovoyv, oaai dvayKalai rov cj>€cScoXov eKtlvov av, ot/juai, £09 viro TC3 irarpl Tl yap ov; dvaXwriKal redpa/Jiixevos iv rols D Hia Srj Kal 0UT09 apyoav rtov iv avTtp fxevi ^pTjfiariarcKal Se fir]* at Srj OVK K€KXr)VTac. &r)Xovy €7j. BovXei ovv, fjv 8* iyeb, iva /JLTJ 25 CKOT€IVO)<; SiaXeycbfieOa, Trp&rov optacofieOa rd? €7ri0vfila<; Kal ra<; firj; av olol r yiyverai; Kal 0X1- T&ovXofiai, fj $ 09. elfiev diroTpk^faiy hiKalux; av dvayicalai ocrac ' diroreXovfievai 2 re dvayKalov? OVKOVV «9 T€ OVK KaXolvro, axfreXovaiv f)jjLa<;; TOVTCOV yap Kal d/j,<j>OT€pcov £ 1 14. yivvala H ? : yevvaXa All q .^ ravrd I I : raiJrara {sic) A. 25. 6pi~ a A 2 II: 6pis fieyaXo6 6 8 D 22 P^STJKTX The description irpeirws KT\. See on v 465 E. Apelt is interrupted by the digression on Desire: strangely suggests tyrj. Tevvala ravrd hence the anacoluthon. re KT\. {Fleck. Jb. for 1893, p. 556). 23 OVK AvcryKauu. See 554 A n. 15 &Wa dSc\d. It is remarkable 24 Yva pi] nOAITEIAC H 559C] ivaei dvdr/Krj. 559 STJ I TOVTO enr avrais a? ye T49 diraWd^eiev dryaOov evovaac avay/caiovs oil/. ipovjiev, av, fj ov; TO dvayicaiov. el fieXerw Kal ftaka. At*ata>?. i/c veov, xal OVKOVV XPV* *Ap' ovv ovx V T°v B vyieia<% re teal €vel~ia<; fcal avrov f airov Xva rvirtp 5 cvyeZv pi^pi re real oyfrov dvay/calo? H fiev ye irov rov CLTOV tear* dfjufrorepa $ re G) ^&vra Bvvarrj. TTTJ rcva &>e\iav Trpos eve^Lav Trapexerai. Nat. Hdvv 'H Be oyfrov, el fiev oiv. Be KoXatyfievr) etc vecov Kal iratBevofievrj ex TWP 7ro\X&v Kal ftXajiepa C p6p7) fiev awfian, TO 'Opdorara fxev ofiv. 11. T6 ayadbv fify tvtextTai /3\a/3epa V €^y OVKOVV ye ' &v avaytcaia9 7) irepa TOVTODV Kal dWolcov iSeafidreop fj TOLOVTCOV eiriOvfua, readai, el firj Ka\a>? fiev HpoeXtofjueOa Si? n TrapdSevyfia e/carepwv, at elav, Olfxai. TV Be; 3° 7rpo? ovSev Spaxrcv, al Be Kal TOVVCLVTLOV, irdxra^ ravras (fcalfiev elvai, dp* ov *a\a>? av Xeyotfiev; Xdftcofiev avrds; elrj; 239 Ti Be ; io Swart) diraWdT- Be tfrvxr) Trpo? re opdeos OVK dvayKala civ Kal dva\&fiev 15 $ U: ij A. (Met. A 5. 101511 22). 6 6 8 E TOVTWV—ctvtrytcr] justifies the appellation dvayKcucu. The pronoun roirnav is used somewhat vaguely, and denotes not the desires themselves, but their objects. Cf. 543 c n. 29 TJ <)>uor€i. It follows that no desires which are necessary can be unnatural: see Epicurus referred to on 558 D. 6 6 9 A 2 Kal irp<$$: 'and which moreover* (Midem est quod Kal irpo rrpbs ou5lv dya66v, as I formerly suggested. I have no longer any doubt that Stallbaum's view is right. Ast's conjecture irpbt oitbiv* is refuted by Schneider. 7 avrov a-irov: * merely of food,' as opposed to e.g. pleasant food, sweet food (TU>V Toi&vbe ffirluv in Epicurus: Usener Epic. p. 295). See in particular iv 437 D —-439 A nn. 6 6 9 B 8 i] \Uv yt KTX. On ye see 556 A n. and Neil's Appendix on ye in his edition of Ar. Knights p. 192. The words $ re— bvvar-q should be explained as follows. Hunger, which is the desire of aiTos, *is capable of putting an end to life': i.e. it must be gratified (OVK av olol r' eTnev drroTptyai 558 D), or else we die. On this ground, and also because it is uj4\ifios (i.e. dToreXov/xivrf uxpeXel rjnas 558 E), we pronounce it an dvayKala imOvfxLa. The Greek is terse but not obscure. With iravaai $G>vra cf. Gorg. 523 c, D and Menex. 241 B. Jowett thinks the expression 'very strange' for dvoKnvvdvai.. It is strictly accurate: the sword kills, but hunger iravci t&vra: we merely 1 cease to live/ Other views on this passage are discussed in App. I I I . 11 dXXoUov—T[ TOU>VTO>V: "alius generis—quam qualesmodo diximus" (Stallbaum). fTAATQNOI 240 [559C elvac ravTas, eicelvas he XprjfiaTiGTLicd*; Bia TO y^prjaifiovs 777)09 ra epya Tt firjv; elvat; a\\a>v 7](rofi€v. Ovrco Ovrca. hrj teal irepl acfrpoSurlcov KCU T&V *Ap' ovv ical OP VVV hrj tcrjffiva wvofid- £ofiev, TOVTOV ekeyofxep TOP T&P TOCOVTCDP fjBop&p ical eirvOvfiiSyv 20 yifiopra ical dpxpfievov avaytcaicov XIII. Hdktp n&>9; rov he virb T&V 'AXXa ri fiijv; ToipvPy TIP 8' iyco, Xeycofjuev, a>9 ejf hrjfjLOKpantos yuyveTai. aOac. viro T&P fit) dvayicalcov, eihco\6v I TC ical oKvyap^LKov; <\>aipeTai he fiot, TCL ye iroWa, D oXiyapxi/cov <58e yiype- "OTCLP peos TeOpa/jLfiepo? a>? vvv hrj i\eyofievy airai- 25 SeuTca? T€ xal (pecScoX^, yev hvvafievois ateevdgeiv, evTavdd nov olov eivai what is by far the best appreciation of 669c 1 x j H 7 X P 1 H Plato's hierophantic vein: see especially 'money-making or productive, because cc useful in production. Plato more suo « where we can hear more than a mere echo of that sublimity which is <j>l{erac irepl rb tvofxa. (VI 509 D/f.). itself, according to Longinus, the 'echo 17 ovro) hr\: they also are dvaXwri(flxf/os fieyaXoippocrOvrfi KCU. Epicurus I.e. describes ij TUV &variK^ y*kv, OVK dvay-dirjxv^ - ib. 9. 2). For a very different estimate the student may be referred to xala 54. Dionysius of Halicarnassus (ad Cn. 18 v«v 8i{. 552 c ff., 555 E ff. 6 6 9 D—662 A Let us now return and explain thegenesis of the democratical man. An oligarchical father has a son, whom he brings up on narrow and parsimonious principles. The young man tastes the *honey of drones? and sedition is engendered within his souL A struggle ensues* and after perhaps a temporary check the unnecessary desires prevail; but with the help of fortune and advancing years a sort of equality of all desires is finally established; and the man becomes an impartial devotee of pleasure in all its forms—a beautiful and many-coloured creature, *everything by starts and nothing long* 22 irdXiv TOCVW KTX. Plato's description of the genesis of the democratical man is one of the most royal and magnificent pieces of writing in the whole sange of literature, whether ancient or modern. Throughout most of this chapter, in the words of Longinus, the style irXouffnirrara KaOdwep T4 x^Xa70j els dvaT€irTafi4voy Kixv™—ptyeOo* (***P* tyovs 12. 2), and no better example will ever be discovered of that full tide of lofty thoughts and images and words—a tide *too full for sound and foam'—in which the author of the treatise On the Sublime places the essence of O^OJ. We owe to Longinus Pomp. Gem. 753 — 765 Reiske), whose pedantic criticisms make it tolerably plain that a study of the Attic orators does not qualify a man to sit in judgment upon Plato. The present episode is hardly less remarkable for psychological insight than for elevation of style, and the description of the democratic man as the chameleon of human society paints him for all time (561 c ff.). As a representation of actual fact, the picture is doubtless somewhat exaggerated, as usual; but it is extraordinarily vivid and powerful, and shews that the Platonic analogy between the individual and the State may prove in the hands of a master an admirable clue whereby to unravel the workings of the human soul in the individual as well as in the State. 6 6 9 D 24 vvv 8^ KTX. See558c,D. With dircufetsrus cf. 552 En. 25 KT)<|>ijvv KTX. I t is clear from the summary of this passage in ix 572 c to human drones, and not to the /ojtfnjvwden imdvfxlcu in the young man's heart. atduxri *furious,' 'wild' (Jebb on Soph. Ajax 221) shews that the drones are of the 4 stinging' order (552 C ff., 555 D ff.). nOAITEIAC H 56OA] E vT& fierafioXris HOWTJ adarjs oXiyapxw 241 7779 iv eatrrco e* dvaytcT), €rj. *A/D' ovv (bairep TJ TTOXIS /jLereftaWe ra> iripcp fie pec gvfifiaxia*; 0 veavias fiera^aXKet fiorjdovvTos e^co0€vy Ofiolas ofioia), ovrw teal 30 egcodev T£> av €?8ou €T€pw rcov Trap' itceivco, £vyy€vov<% re teal 6/JLOLOV ; fiev ovv. r YaPXCK(P %vViVt'a'XJ'a> V irodev irapd rov irarpo^ teal fid-^V *v avT
6\i- r) teal TOOV aWcw 560 OIK€L(OV, I vovderovPTcov T€ KCU tcarci£6vTCi)vt arddt^ CTaais WavTairaciv Kai iav fjuev, olfxaiy dvTi/3or)07] iv eatrroS Btf /cal dvTi- 35 TOTC yiyverai. Tt firjv; Kat 7TOT6 fi£v, olfiai, ro Brj/AOtepaTLtcov u7T€^a>/37;o'e T& 6\iyapxitc<5, teal T ^ € 9 ifiiv i7ri0vfjLiG>v ai fiev 8t,€dapr) Ylyverai yap iviore, 6\tyapxl<*-sifp II et in marg. A 2 : om. A1 . €(f>rj. AvOis Kai tcaTetcoafjurjOr) 5 8e, olfiai, r&v itareo-ov- nos: 6\iyapxtK7)S—drjuoKpaTucrjv codd. fxer^aWe A 1 ! ! : fierapdXkei 29. corr. A 2 . 6 5 9 E 28 6X.i-yapx£as—8-r|)ioKpaTCav. make any alteration. If Plato did not See cr. n. Schneider defends the MSS by write the passage as it is printed above, explaining /xerapoXii oXiyapxirf as "ea there can be little doubt that iroXtreLas quae ad dXiyapxiw pertinet eamque efnhas accidentally disappeared. cit/' and referring TTJS iv iavr^ l4 ad ipsam 29 ficWPaXXc KTX. See 556 E. r<£ f 6\tyapxLcu in adjectivo latentem." 5T]/XOiripifi TQV means of course rV imdvfxidv. KpaTiav by a sort of attraction. This 33 r<j» iv €avT
which Ast adopted (after events in this connexion. The MS readStephanus), would be easier; but 1 think ing can only mean 'of the oligarchical Plato means to suggest that the oligarchichange within himself into a democratical element present in this vcavlas is a cal,' an expression which bears no sense. universal feature of the human race. J. I formerly wrote 6\iyapxt/coD rod—fajfju)- and C. think i Keif if and iavrtf may have KpaTLKov, comparing 559 E, 560 A; but it changed places—a conjecture which is may fairly be objected that the 'oligarchisurely too bold. Schneider, taking iavr$ cal element' within the man does not as 'himself and not 'oneself,'compares change into a democratical: it is the iv aur$ irpbs abrbv below and a.vr$—iv government that changes. For this reason iavr cannot there6\iyapxiKou — drjjxoKpar 1 K6V is perhapsfore be translated in Schneider's way. somewhat easier to explain. For the 66O A 1 242 a&v avvqv TTAATQNOZ €7n0v/jua)v aXXai virorpe^ofievat [56O A gvyyepeU ' rporj<; Trarpos iroXXai re teal la^vpcd yovv} €$7), ovrto yiyvetrdai. 10 6/iiXias, teal XdOpa TeXevToxrai TrXfjOos everetcov. Tt Brj, olficu, KareXafHov rrjv rod veov T779 tyvxfj*; d/cpo- teal Xoycop dXrj0dovy ot 8rj apicroi re teal eirirrjhevfidroDv tcaX&v (ppovpou re dvhpoiv ' Oeo(f)tXojv el Kal rov avrov rbirov rov rotovrov, ovv ov irdXvv re e/9 eKelvovs KaroiKei, Kal idv trap yjrvxfj? d^iKvrjrai, KaX vXa/ee<; iv iroXv y\ e7]. tyevBeis Sfj C 15 Kal aXa£6v€$, olfiat,, Xoyoi re Kal hol*ai dvr €K€LV(OV dvaBpafiovre? ^6Bpa y\ e rou9 Adyov<; iX0(bv avepa>^ OLKCLCOP T*9 fioijdeia ra> ei,Ba)Xa> avrov KXrjaavre*; 01 dXa^ove? Xoyoi itcelvoi rd$ 20 fiacriXcKOV T€6%ot>9 iv airw irapidaip eyevovro. OVKOVV elXKVcrdv re 717909 ra$ ^vyytyvofievai TTOXLVJ alaOofiepac /cevrjv fiadrjfidrcov Karkayov 81 irvXas ovre avrrjv rrjs rov rrjv ^vfifxa^av ! ovre irpecrfiei*; irpeafivrepoiyv Xoyov9 IBtcor&v elaSexovrai, ]> 7 dvfmcrrr]\i.o in place of Karoifather is himself diraLdevros (552 E«.), K€i is wholly unnecessary and spoils the and the dxaideuros cannot waideOeiv. On rhythm. the genitives see v 440 A n. 19 TOV poouXiKov Tcfyovs: i.e. the wall enclosing the aKp6iro\is (560B), where 6OO B 9 TCIS avTas 6p.tXCas KTX. the soul's king or ruling power inhabits. The reference in ras aurds is to £1^77^vrjTCLi—Bewails 559 D. Ast's conjecture 66OD 21 OVT6 irfSo-pcis KTX. : ' nor rds avrais 6fxi\las is wrong in point of admit an embassy of wise words spoken sense. \d$pq. j-vyytyv6fievat: viz. with by private persons of maturer years.' The the desires of the 'drones': see 559 D. contrast is between the ^vtxfiaxia itself, consisting of the \byoi of OIKCIOI, and 13 Iv dv8p»v KTX. The stately ca'ambassador-words' of I6iurraif i.e. men dence is worthy of the theme: cf. rty— who take no part in public or official rfreai 560 E, and see the remarks of life. Their representations would serve Longinus on rhythm and the arrangement of words as an element of v\f/os (irepl as ambassadors to those of the oliceioi, whether the oUeioi inspire them or not. iiyj/ovs 39 ff.)« It has often been pointed out that Plato 56O c 15 dva8pafi6vT€$ KaT^or^ov: 'ran up and seized.' dvadpafAdvret pre- is thinking of Alcibiades in various parts serves the metaphor in dicpdiroXiv (560 B). of this description (see e.g. Steinhart Einleitung pp. 239, 698 n. 238), Suse17 els—AWTOCJKIYOVS: 'to those Lotos-eaters' land.' iiceltfovs refers to KT)- mihl Gen. Entw. 11 p. 233 and Heros with reference to Socrates see dyatioh Kal 7r/>edyoi) Luc. Salt. 2-4,, Anth. Pal. 33 B. The order and rhythm, as in iv XV 12. 8 /u av8p<2y decxpiXcov elai diavolais above, is in irarpiv idu>8fy (with reference to Epicureanism). avcpt5s KaroiKct: no longer \ddpq. (560 B). He glories in his shame. Her- keeping with the stately and'sonorous eloquence of the whole passage : cf. IX 573 D. On Badham's conjecture 61' for idi(i)T(2v see App. IV. nOAITEIAC H 56IA] 243 avToi T€ KpaTovai fia%6fiepot, Kal TT)V pep alB& rjXcOiOTrjTa opofidfoi>T69 (oOovcrtp €%<& art/x-o)9 <j>vydBa, a"(O(f>poavpr}p Be dvapBpiav "€9 T€ Kal 7rpo7njXaKL^oPT€<; eKfiaXXovai, fieTpioTrjTa Be Kal Bairdvqp 009 dypoiKiap virepopi^ovai Kal dveXevdepiap ovaap ireiBoPTe^ 25 fieTa TTOXXCOP Kal dpoxfreXoup eTTiOvfii&p; % ILOVTCOV Be ye irov KepooaaPTes Kal KaOrjpapTe? TT)P TOV KaTeypE fievov ' Te vir avTtop Kal TeXovfiivov TOVTO TJBT) vftpip yfrv^rfv fieydXoiai Kal dpapyiap >a9 fieTa TTOXXOV X°P°v fcaTayovatp Kal avapylav v7TOKopi£6fiepoL, vfiptp TeXeai, TO Kal dconTiap Kal dvalBeiap iaTe^apoo/jLepas, eyKwynd- 3° fi€P evTracBevaiap KaXovvTe?, Be eXevdepiap, dacoTiap Be fi€yaXo7rpe7recav, dpalBecap Be 561 dpBpeiap. \ ap* oir% OVTOJ 7r«9, r)p 8* eyd), peos dop fieTaftaXXet CK TOV eV dvayKalois eiriQviiiais TpeOfiepov TTJP TG>P fir) ap ay teat cop Kal dpQ)(j>€Xcop rjBopdop iXevdepcoaiv r) 8' 09, epapy&$. Zfj Brj, olfiai, fidXXop et9 dpayKaiovs XpvfiaTa TC Kal apeaw; fieTa TavTa r) fir) dvayKaiov^ Kal 7T6POV<; Kal BtaTpiftds' the cleansing of the /MJCTCU in the sea : cf. Mommsen Feste d. Stadt Ath. p. 207 n. 2. KaTexopivov is used as in Men. 99 n Karexo/Jiivovs iK TOV Oeov. 66O E 28 pc'ydXouri riKttri KTX. The archaic termination in fxey&Xouri adds solemnity : see on I 330 B. Xa/Arpds = 'in a blaze of light.' Plato's language would suggest to an Athenian the brilliant scene on the evening of the Iacchus-day, when the * procession following the figure of Iacchus transformed fidXa ye, 6 TOLOVTOS ovBev r)8opd<; dpaXicr/ccop Kal 5 a\X' edp evTvyr)*; j) KOI fir) irepa eK/SaKxevOfj, dXXd TL Kal irpeaftvTepo? 22 \La\6\uvoi: viz. with rb \6v " (560 c). at8». See 560 A. With what follows cf. Thuc. ill 82. 4 ff. and Isocr. Areop. 20, Panath. 131 (Diimmler's Chron. Beitrdge pp. 15 ff.). 23 Kal yepofiepos TOV 7roXXov ' itself into a \afivadr)<popla' (Mommsen I.e. p. 229): cf. Ar. Frogs 340 ff. tyeipe ~ "X ' "" " x The exiled tifipis etc. are conducted home like Iacchus to Eleusis. In Xopov there is an allusion to the x°P°s fivaTUfv. 32 peyaXoirpl'irciav. See on v i 486 A. 6 6 1 A 2 TOV—rp€<|>o(Uvov. Masculine, not neuter. I formerly read eh Tijv—&v€ et Tt)v—£\evde'pw P&Weii'. Hoc prius, illud posterius, haec via, ille finis est" (Schneider). If Plato had written eh, it should have been followed by an accusative masculine, contrasting with ix rov—TpeQofie'vov, as in 553 A € k iXcyapxiKov iK TOV TifjLOKpaTiKov iKeivov /uera/3dXXet. For the use of nerap&XXet cf. (with Schneider) iv 424 c et al. With the force of &ve CVTVX^S x| = * if he is fortunate ' is much better than evrvxMv (Cobet), which would mean 'if he becomes fortunate.' Cf. ix 578 c n. 7 dXXa TI KTX. : 'but, owing also in some measure to the influence of years, 244 FTAATQNOI [561B Oopvftov TrapeXOovTos fieprj re Karahe^rjrai T&V €K7T€ Trj TTapairtTTTovorj del wairep Xa^ovarj rrjv eavrov a>PXhv Trapahihovs, eax; av TrXrfpcodfj, Kal avdc? aXXrj, oihefiiav arifid^wPy aXX itj caov rpecfxov. Haw fiev ovv. Kal \6yov ye, fjv 8* iyd>, dXrjdrj oi nrpoaheyp^evo^ ovhe TrapieU et? TO povpiov, idv Tt? \ey17, C09 ai fiev eltri TCOV ' icaXatv re Kal dyaO&v einQvynonv C 15 r/Sovai, ai he TCOV irovqpwv, Kal TO? fjuev XPV eTnrrjBevetv Kal rifiav, rav he KoXd^ew re Kal hovXovaOav dXX ev iraai TOVTOI? avavevec re Kal ofiolas r)6Spa yap, €rjf OVTM hiaKeifxevo^ TOVTO Spa. OVKOVV, fy S' €7^, Kal Sia^fj TO Ka8* rjfiipav ovrco /)(api%bfievo<; rfj irpocnriirTOvarf eiri" 20 0vfua, rore fiev fiedvcov Kal KaravXovnevos, aZdi? he vhpoTrordov Kal KaTKr^vatvofievo^y ' rore\ h* av yv/jLva%6/j.€vo$t eanv h* ore apydov D Kal irdvTcov dfieXwv, Tore 6° a>9 ev y3i^); dXX* rjhvp re hrj Kal eXevdepiov Kal fAdKapiov KaXwv TOP ftlov TOVTOV XPVTaL dWT^ hco, iravTOS, TlavTaTraciv, ' rj 8' 09, j3Lov 1 r)v 8' ey iavrov %q\ €OLVT$ A l l . when the tumult of the soul has mostly passed ' etc. Cf. 1 329 c. Plato means that good fortune does something, and growing age the rest. 6 6 1 B 9 els torov KTX. Pleasures are regarded by .the SrjfioKpaTiKbs ayfip as individual men are regarded by the dri/xoKpariKT] iroXirela (557 A, 558 C nn.) : they are all equal. For wpovpiov KTX. The povpiop is the aKp6iro\is of 560 B. With idv TIS Xtyy KT\. cf. Gorg. 495Aff. 6 6 1 C 19 8ia£j KTX. The 6rj/xoKpartKbs, like the State of which he is the counterpart, is a living example of the Cyrenaic cult of /xovbxpovos 7)bovfi: see 557 A, D, nn. and RP. 7 207 B, 211. Stein- 20. TQTI I I : TO A. hart (Einleitung p. 698 n. 239) with much probability thinks that the portrait is drawn from Alcibiades, whose TJ^OJ (says Plut. Ale. 1. 1) iroWbt—dvonoidTrjTas Kal irpos avrb /xeraj8o\ds iiredeL^aro. Cf. Eur. Hipp. 1115—1117 pq.6ia 5' ijBea rbv aQpiov ' fA€Tapa\\o[xtva xpbvov del' fiiov ZvvevTvxoirjv, and (with Nettleship Led. and Rem. II p. 311 n.) the striking parallei in Dryden's Absalom and Achitophel 545 ff. On dvofiotfrrrjs as marking decay in men and cities see 547 A, 557 A nn. 6 6 1 D 35 OUTC Ti$rd£is KTX. " T h e absence of principle, he, like the democratic state, makes into a principle " ^Nettleship I.e. 11 p. 310). On otire avdyicr) see 557 E «., and on ^Stfp 561 C n. 5 6 1 R 28 lerovojiiKov: 'to whom all laws are equal.' ' Equal laws' (iaovofiia) was the proud claim of democracy (Hdt. ill 80, Bergk Poet. Lyr. Gr.A i n Scol. 12). The dynoKparucds practises what he preaches ws d\yi$(as—by impartially ignor- 562 T70AITEIAC H A] tcai iravrohairov 245 re teal Tr\ei Kal TTOIKLXOV, wairep itcelvrjv rrjv iroXiv, rovrov woXXol av Kal iroWal fyXdocetav reicov re teal rpoircov irXelara 562 ecnv. Tt ovv; rov avhpa elvai, ov 3° rov fiLov, irapahely\iara ev avr<*> e^ovra, rerd^dco TJ/MV Kara \ Srj/jLOKpariap 6 roiovro? 0)9 Srj/AotcpaTLtcbs opdeos av ITpoo-ay opevofievos; XIV. on eepe htj, Tt avrjp, Teraxdco, e7). 'H tcaWio"rrj Sr/, rjv 8* iyeb, iroXcreia re Kal 6 avrjp Xonra, &v rjficp elrj SieX&elv, rvpavvls y\ rroXi- OUTO? ydpt €rjt re Kal rvpavvos. TvpavvLhos, cS <j>iX€ kralpe, ylyverai; ix hrj/iOKpaTLas fieraftdXXei, ax^bv SrjXov. &r)Xov. OVTOI A 2 ^ 1 : otiros (sic) H: oUna vel otfrws S ^ 2 et fortasse A 1 . of life—political^ domestic, educational^ and social: the very dogs and beasts of burden become tainted with the prevailing vice. In the final stage no regard 7vhatever is paid to laws, whether written or unwritten. 6 6 2 A ff. 3 ^ KaXA£ ifdu>p cf. ira yeupyithat Clement interprets Joseph's * coat of KurraTot yiyvovra^ Euthyd. 298 E many coloursJ in the Old Testament as 6 L 6 ( l i )pyy p symbolical of desire: etrf 5' hv ixtOvfiia aS€\6s, infra 566 A, IX 576 B and Prot. TTOIKIXOV ivdvfia (Strom, v 8. 84 C ed. 325 B with my note ad loc. 'What,' Migne). asks Socrates, *do we find to be the 30 IKICVUV TI\V ir6Xiv. See 557 c, character of tyranny ? As for its origin, with which and 557 D the wordsfawoWol it is pretty obvious that tyranny comes KT\. are also in close correspondence. from democracy.' For the order of ques6 6 2 A— 6 6 8 E / / remains to detions cf. 558 C. The words 6TI I&P yap scribe tyranny and the tyrannical man. KT\., when taken in connexion with the As oligarchy was overthrown by the inpreceding question, seem at first sight satiate pursuit of wealth, so democracy to suggest that the /Acra/SoXiJ will not be begins to change to tyranny\ when evil cup- described : but cf. v 466 D, where flip bearers provide the wine of Freedom in yap is used in exactly the same way, and excessive draughts. Anarchy under the followed by a full account of the topic to name of Freedom infects every department which its clause refers. See also App. V. ing every law ! For the etymological figure cf. 11 376 B n. 29 iravTo8air<(v TC Kal — purrov. Richards proposes to write the genitive, remarking "surely the words are parallel to UrovofiiKov.n Logically they are, but grammatically they need not be, for the 5 TTAATQNOZ 246 [562 A *Ap' oiv TpoTrov Tiva TOV avTov €K re oXvyap^ia^ SrjfiotcpaTia yiyv€Tai Kal i/e STJ/JLOKparlay ' rvpavvfc; TI&s; AO irpovdevro, B fjv 8* iyeo, dyaOov, Kal SL f> rj oXiyapj^la /caOla-raro—TOVTO $' f/v IOTTXOVTOS' 17 yap; Nat. 'H TTXOVTOV TOIVVV airXr^aria teal 17 TCOP aXXoyv dfieXeca Sea yjpr\^artcr\i6v avrrjv dircoXXv. 'AXrjOr}, ecfyrj. *Ap* oZv Kal 0 Brj/jLOKparia opt^erac ayaOov, 17 TOVTOV a7rXr)? C IS e\*1 T € fcdXXiarTov Kal Bia TavTa iv fiovp TavTrj agiov olielv OCTTIS va-€i iXevOepo?. AiyeTai yap ST;, €r), Kal *rroXv TOVTO TO prjfia. *Ap* oitv, rjv 8' iyeb, 07T€p rja vvv Sr) ipebp, r) TOV TOCOVTOV aTrXrjaTia Kal r) T&V aXXcov afieXeia Kal TavTTjv TTJV iroXtTeiav fieOia-Trjaiv T€ Kai TrapacrKevd^ei Tvpavvi&o? $€r)6fjvai; Tl&$; €ri, "OTav, olfiai, 20 SrjfioKpaTOVfievrj TTOXI? iXeudepias Siyfnja'aa'a /catccbv olvoyocov irpoO~TaTOVVTG)V TV'XXIt ' Kal TTOppCOTepQ) TOV &€OVTO$ CLKpCLTOV aVTTJS D /X€0v coat, Kal 7roXXrjv p. 6 nos: ov codd. rj I I : om. A. 10. TXOUTOS unus omnium if. codicum Vind. F : virtpirXovros AII^: ylp€' TTOS rijs iroXirelas is not described till (Stallbaum), virep vXofrrov (Madvig—but 566 D ff. Here again the situation in v the use of virip is not above suspicion), 466 D is nearly, though not quite, analoirou irXoOros (Campbell), vTrepirXovTeiP gous : see note ad loc. For other views (apud J. and C ) , etirep TI, ITXOUTOS (Apelt on this passage consult App. V. Berl. Phil. Woch. 1895 p. 968). Stephanus' conjecture ylyp€G&a.i virtpirXovrop 5 6 2 B 8 irpovOcvTO : sc. the citizens was adopted by Ast. The expression of the oligarchical State. Stallbaum reads TTpofidero, on inferior MS authority ; but vrrtpirXovTOs irXovros occurs in Joan. Damasc. ill 733 A ed. Migne, but in a the plural is easy enough : cf. 550 D. highly rhetorical passage and without any 9 Kal Si* 6 KTX. explains and amplifies 5— aya$6p. Wealth is the cause of reference to Plato. It is probably best oligarchy, that ' o n account o f which it to read irXovrot, with Schneider and was established: cf." 550 D ff., 551 c, 555 B Hermann. virtpirXovTos may have origin(TOV TTpoKei/xtvov dyaBov). The reading ally been a marginal note intended to 1 fit ov (see cr. n.) would make wealth the recall viripTrXovroi in 552 B. means or instrument in producing the 11 aircoXXv. 555 C—557 A. result, and this it was not, except in the 13 IXcvOcpCav. See 557 B n. loose sense in which the irpoKelfiepop 6.ya6 6 2 c 14 &icov 563 B] TTOAITEIAC H TTJV iXevOeplav, Ap&aiv 247 tcoXd^ei aiTicofievr) ft>9 fiiapovs yap, €<j>r), TOVTO, re teal TOU? Be ye, elirov, TCOV apyovroDV teaTrjfcoovs IT poirrfXatel^ei ft>9 iOeXoBovXovs re teal ovBev 25 ovras, TOVS Be ap^ovTas fiev apxpfikvots, apypiikvovs Be apyovcrw ofioiovs IBia re teal Brjfioaia iiraivel re teal rifia. up* ovie dvdyterj E iv roLavrrj I iroXei iirl irav TO TT79 iXevdeplas ikvai; ITft>9 yap ov; K a l tcaraSvecrOai ye, fjv 8 iycoy do i\e, €?9 T€ Ta? IS la? olteia? teal reXevrav iikyjpi TG>V drjpieov rrju avap^iav €fi(f>vofieprjp. lift)?, rj S* 30 09, TO TOCOVTOV Xiyofiev; Olov, €rjv, irarkpa fiev iOl&aOat irathl ofMOLov yiyveaOac teal o^€L 5631 Be atiTto teal aaTov fieroUcp igiaovadcu, teal %kvov TlyveTai yap ourft)?, €, teal a/Mtcpa, TOitiBe aXXa yiyveTaf BiBacrieaXos T€ iv TC5 TOLOVT
oiTT)Ta<; oj3eiTac teal Ocoirevei, oiTt)Tai re BiBaateaXtov dXiyapovatv, OVTG) Be teal TraiBaycoycov teal oXft)? ol fiev vkoi TrpeafivTepoi*; aireucd^ovrai teal 5 BiafiiXXtovTai teal iv X070A9 teal iv epyois, ol BeykpovTes gvytcaBikvifnrlfnrXavTai, B T69 Tot? vioi? evTpaTreXlas Te teal ^apcevTiafiov I fiifjLOVfjievot TOV9 veovs, Xva Brj fjbrj Sotccoaiv drfBel^ elvai firjBe BeaWOTLKOL Tidvv fiev ovvy ecjyrj. To 8k ye, rjv 8' iyco, € CXe, T ^ 9 iXevOepias TOV TrXrjdovs, oaov ylyveTai iv TTJ ToiavTjj 10 iroXei, OTav Brj ol icov7j/j,ki>oi teal al iwvrifikvat firjBev TJTTOV iXevdepoi &ai TCOV 7rpiafjL€VQ)v. iv yvvai^l Be 9rpo9 avBpa<; teal dvBpaxri irpos of the proceedings after Arginusae itl Xen. Hell, 17.12—15. 6 6 2 E 30 |Uxpt T«V OijpCwv. See on 563 c, D. 31 irarlpa \tkv KTX. Cf. Laws 701 B, [Xen.] Rep. Ath. 1 8—12 and Mem. i n 5. 15, 16 (Hermann Gesch. u. System d. PL Phil. p. 91). 6 6 3 A 6 £vyKa6ilvrfS. V 467 B «. 663 B 9 TO & -y€ KTX. * But the and Dem. Phil. IV 2. This explanation is that of Schneider, and indubitably right. The English editors and translators make TOV ir\^0oi/j depend on iXevdeplas : but "servi servaeque non sunt pars TOV irXifr0ovs," and Strop—iroXei is not easily either separated from xX-^dovs or connected with (oxarov. n OTav—irpia)Uva>v. Cf. [Xen.] Rep, Ath. I. 10 ff. TUV SOVXWV 8' aO /cat rdv extremest amount of freedom which ap- /XCTOIKUV vXelanj forty 'AOfy-Qcnv aKoXaaia, pears in such a city is when' etc.: lit. ical oifre trard^ai H-co-Tir CLVTOOI, OHT€ inreKaT^aeTal TTAATfiNOI 248 yvpaltcas oar) r) laovofila li€$ elirelp. 15 €7rt CTOfia; teal eXevdepia [563 yiyperaty oXiyov eTreXado- Ovtcovp icar* Al ye, elirop, Kal e7&>7€ OVTCJ Xeyoa. rb yap TCOP drjpieop rcop viro roU apOpwiroLS ocrtp iXevdepdorepd ipravda fj ip aXXrj, OVK dp n<; ireidotro re KVP€$ Kara rrjp irapoifiiap direipo^. dre'xyo)^ yap olaiirep ai heairoLpai, yiypoprai fiep eanp at re hi} Kal Xirtrot Kal OPOI trdpv eXevOepcos Kal TG> del dirapreopri, cap firj e£l Plato of already forgetting the liberalism of Book v (Krohn PL St. p. 214): but an ideal city is one thing, and a lawless democracy another; and corruptio optimi, in the relations between the sexes, as in other cases, may well be pessima. 6 6 3 c 14 o n vvv—0T<5(ta: *' 'what rose to our lips just now, whatever it be,' as Aeschylus observes." See Aesch. Frag. 337 Dindorf=334 Nauck. The reference in PQV, which here as in some other places (in 414 B«.) has the meaning of *just now/ is to 562 E Kal rcXeurai' ^4%pi rQiv OrjpLwv rijv avapxLw ifupvoii.kvr)v. Nauck restores the fragment of Aeschylus in the form on vvv T;X0' CTI (rrdfia: but the enclitic is unpleasing, and as 6n is absent from the other two places where the quotation occurs (Plut. Amat. 763 B, Them. Or. iv 52 B) Aeschylus Phil. 45 E and Laws 657 D (Ast). 18 TI^V irapotfiCav. The proverb was otairep r) dtcnroiva, Tola x<*> KIW (Schol.), and meant 6TL oirola Siairoiva, TOIOLIJTI) Kal T) Qepa-rcaivLs Mike mistress, like maid.* Plato takes K6UJV literally: hence arexvus* See Leutsch und Schneidewin Paroem. Gr. 11 p. 44. The traveller in modern Greece will remember the * democratic dogs' of Peloponnesian villages. •yfryvovToX TC 8ij KTX. : 4 aye, and there arise both horses and asses' etc. This explanation—Jowett's—catches the mock-heroic humour of the passage and is at the same time easier grammatically than to supply, with Schneider, oloitrep ol Seairdrai or, with Campbell, iXetOepoi or the like. There is no ground for suspecting the text as some have done. Plato's humorous description brings vividly beprobably wrote vvv y&p rj\0f iirl arbyua. fore us the anarchical condition of the ('just come to my lips') or something of Athenian streets. Foot-passengers have the sort. With the general sense cf. ill a poor time of it where the very beasts 394 D. Similar expressions in Greek of burden forsooth are tainted with the literature are collected by Schaefer on spirit of democracy ! " The regulation Dion. Hal. de comp. verb. pp. 12, 13. of traffic," remarks Bosanquet, perhaps Jackson ingeniously proposes 10 connect a little sententiously, " is in some degree the present passage with Arist. Eth. Nic. a real test of social order." No doubt ill 2. 111 i a 9 fT., where he conjectures this is what Plato means. dtov X^yovris a of Philology XXVII p. 159f.). *• Is it possible he asks "that the phrase ?JX0' 4xi wv tiratfev aurrpaydXois iv T<£ arc 6& (ioXr}s KaSrjKovarjs els aiirbv 4TTTJ€I. TrpQrov ixtv ovv l p rov &yovra rb fcvyos' uWTMCT€ yap if poXi) ry -rrapody TTJS a/id£rjf (iTf T€i0ofitvov Si &' dypoiKiav, dXX' itrdyovros, ol nkv AXX01 ircuSe* dUex0** b 6' 'AXKipiddys KarapaXwv i-wl aro/ia icpb rov fcfryovs Kal iraparelvat iavrbv eKiXevev OOTWJ, cl fiotiXerai, die^eX$€tvt uxrre rbv yJkv Hvdpoiirov avaKpouvai rb {cvyos bwlau) Selaavra, rofc 6' Idovras iKwXayrjvai Kal fiera porjs cvvdpapeiv lrpbs avrov. nOAITEIAC H 249 D rrjraL' teal raXXa irdvra OVTCOS ' fxecrra eXcvdeplas ylyverai. To ifiov y\ <: To Be Srj K€d\aiov, TJV O° iya>t iravroiv TOVTCOV ^vvrjdpoL(rfjL€V(ov ivvoeU, a>9 diraXrjv rrjv yfrv^v TO>V TTO\LTO>V Troiel, &€pr)Tai, dyavaicTeZv ical fir) 25 dve^eaBai; T€\€VTO>VT€ irov olad% on ovBc r&v vbyuwv pov- E ri^ovaiv yey pa fjbfjiivcov rj dypd(ov, Iva 8t) /j,i)8afir) firjSels avTol? I rj s. Kal /xd\\ €rj, olSa. I have retained the MS reading pro tempore, although I think Thompson's conjecture represents what Plato meant to say. 26 TCXCVTWVTCS *ydp KTX. There is steady deterioration; and the last stage of democracy is the worst. Aristotle holds the same opinion : see Pol. A 6. 1293* 1 i} reXeurcua rois XP°VOLS *v r a * s TrdXeat yeyevT}ixivq along with 1291b 30 — I2O2a37^. 25 K«£V OTIOVV KTX. If the middle is ov& TWV v6|iV ixovapx^v rrj rvpavVlSi (Arist. bear to see any one making himself even I.e. Cf. also Gilbert Beitrage zur inn. a willing slave. In the sacred name of Gesih. Athens pp. 79 ff.). Freedom, Democracy, which is now on 6 6 3 E—666 D Such is the seed which the verge of Tyranny, puts freedom developes into Tyranny^ excessive freedom down. The sentiment is perhaps a generating excessive servitude* in accordlittle exaggerated, but otherwise suitable ance with a common law. The drones enough; only we should rather have exwax more numerous and violent\ and ruin pected Plato to express this meaning by the democracy in course of time as once ai)r6y CLVT$ irpo4p€iv used for the active, the it drones, stinging as well as stinglessy would be better to construe irpo4pT}Tai. I once proposed rial, People, as soon as he spills the blood of and the proposal is approved by a critic fellow-citizens, is doomed to become a in Hermathena xxiv p. 252. The citizens tyrant. Civil war begins; the Champion become so sensitive that the least degree is either driven from the city, and returns of pressure applied to any section of them a full-fledged tyrant, or receives a bodyrouses them all. Meantime, as neither guard to protect him from secret assaults, of these conjectures is quite convincing, and thus achieves his end. A. P. II. 17 6 6 3 D 21 TO ip6v y'—6vap is manifestly proverbial (Schneider). For 6pap cf. Charm. 173 A a/coue 5r;—rb iyJbv 6vap and Iheaet. 201 E. 22 avTos •yap KTX. ' I frequently experience what you describe when I am on my way to the country,' sc. through the congested streets of Athens. Jowett's 'when I take a country walk' is hardly accurate. The present iropevofxcvos should be taken in its full force. nAATQNOI 250 XV. A i m ; fiev TOLVVV, r/v 8* iyob, (Z lXe, rj dpyrj OVTCOCI KOXTJ 30 Kal veavitcr), odev TVpawls €<j>rj' dXXd TL TO fiera oXiyap^ia <J>V€TCU, vocrrjfia iyyevofievov dirajXeaev avTijv, ravTTj irXkov re Kal la-xvporepov €K TTJS i^ovaias hovXovrai SrjfjLOKpariav. Kal TG> OVTC TO dyav 35 (fytXel els TovvavTiov iv I vToh Kal ijKta'Ta. iv Neavitcrj SrjTa, TCLVTOP, fjv S' iycb, onrep iv Rltcos, €rj. f H ydp dyav 8rj Kal iyyevofievov TL iroielv fieTaffoXrjv dvTairoStSovat, aoifjuaacVy Kal TOVTO Kal iv iv E//COTO)9 Toivvv, elirov, &pai$ T€ Kal TroXiTeiais iXevOepia eotfcev OVK els OVK i£ Kara- fieydXrjv TI rj els dyav SovXeiav /j,€Ta/3dXXeiv Kal IStcoTy Kal iroXei. ydp. rfj iv dXXrjs iroXiTeias 5 KaOiCTaTac rj €/c Br)/j,oKpaTLas, ef olfiai TTJS aKpOTaTrjs °^X 564 d\Xo EIKOS Tvpavvls iXevdepias SovXeia nrXeiaTrj TC Kal dypccoTdTT). "E^e* ydp, e(f>r), Xoyov. ov TOVT\ olfiat, rfv S' iyoi, rjpcoTas, dXXd irolov voarjfMa iv o 1. 6 6 3 E flf. 29 ai/rr) \Av roivvv Kal 5rj Kal Tl: Kal A. KTX. In his account of the genesis of tyranny, as in his description ot the tyrant himself, Plato has borrowed several features from the career of the most conspicuous tyrant of his own age, Dionysius I of Syracuse. See on 564 A, and for other historical references 566 R al. KOXI) Kal vcaviKT): 'fair and proud/ For veaviK-f) cf. iv 425 c. 32 v6 OVTI cf. vi 497 D n. 6 6 4 A 1 Kal 8T| Kal KTX. See cr. n. The omission of Kal 8$ was a natural slip, and a majority of Mss agree with II. For Kal dij Kal with oi>x rfKiara following cf. (with Schneider) Soph. 216 B. The present passage brings out very clearly Plato's conception of the State as a living organism and no mere * dead machine.' See on this subject Bluntschli Theory of the State E. T. pp. 18—24 and cf. 543 AW. 3 dyav SovXcfav. For the omission of the article cf. iv 434 c n. We certainly should not read, with Schaefer, ri)if &yav, or delete &yw with Cobet. 4 OVK i£ O\XT)$ KTX. In early times, according to Aristotle (Pol. E 5. 1305s 7 fF.) democracies used to give rise to tyrannies. The tyranny of Dionysius I of Syracuse is a notorious illustration from later history (see Grote c. 81). But tyranny had other origins as well: it constantly appeared for example during the transition from Aristocracy to an oligarchical form of government (Whibley Gk Olig. pp. 72—83). Plato deliberately selects that particular origin which accords with his psychological standpoint. In the decline of an individual soul, 'lawless' or unnatural (irapavo/jioi) desires succeed the laovoyla in which all desires are treated as equal. Hence tyranny, which is only the political expression of unnatural desire, succeeds democracy in' the fall of a State. Granted that Plato thought Athens was still degenerating, he must certainly have expected her, unless the process of decay should be arrested, to end in a tyranny. See also on IX 576 B.- With the position of olfxai cf. 568 c and other examples in Braun de hyperb. Plat. II p. 12. 5 ctxpoTaTTjs- Herwerden (with Flor. T) conjectures aKpaTOT&Trjs: but aKparos does not easily admit the superlative, and the word is less suitable here than in the elaborate similitude about the wine of freedom 562 D. For the superlative of &Kpos cf. v 459 E al. 7 ijpwras: 'you were asking about' (dock wo/il nicht danach fragtest du, Schneider), viz. when you said TL T6 fxcra TOVTO ; (563 E). Cf. Crat. 407 C rov"kpy\ ipdna ('ask about Ares'). KOX T<£ OVTI—aypiuyrdr-q (563 E—564 A) is a digression, and Adimantus' question is 564D] TTOAITEIAC H 251 B I re v6fJL€VOv ravrov Koi iv Brffiofcparia SovXovrai avrrjv. *AXr)0f}t €rjvf eXeyov TO T&V dpycov re teal BaTravrjpcov dvhpcov yevos, ro fxev avSpeiorarov r)yov/ji€vov avTcov, TO 10 6° dvavSpoTepov €TT6/JL€VOV 01)9 ST) dcjxofjLoiovfjiev /cr)r)cnt TOVS fjuev KCVTpa €\^OV(TL, TOL>9 $€ dtC€VTpO(,<>. K*M 6p0(O$ y \ €7). Toi/Tfi> TOIVVV•, r]v 8' iyd>, TapaTTeTov iv irdarj TroXtTeia iyycyvofieva), olov € trepl aoifia 6v /xeXtTTOvpyov iroppcodev 15 evXa/Seiadat, /jidXecrTa fxev O7ro)9 fiif iyyevrjaecrdoVy uv he iyyevrjadav, O7ra>9 0 TL Ta^Lo-TO, gvv avTolat TO?9 icqpiois eKTeTfirjareadov, Nal pa Aiat ff B' 09, TravTairaai ye. *Q8e Tolvvvy fjv & eyd)t \d/3a)fj,evt iv evtcpiveaTepov tScofiev b /3ov\6/j>e0a. tlo>veTai $1 e^ovaLav ov/c eXaTTov rj iv rr) oXLyap^ovfievrj. "JLGTLV OVTO). YIOXV Se 7c SpLfivTepov iv TavTj) fj ev iiceivr}. IIa)9; 'E*e£ fiev Sea TO /ATJ evTifiov elvaiy aXX* dweXavveaOai TWV dpySavy dyvfivaaTov teal ov/c 11. d not answered until Socrates specifies what particular voarifia was meant by the allusion in 563 E. J. and C. erroneously refer Jipwras to wwy—rb TOLOVTOV \4yofiev; {562 E). 6 6 4 B 9 fcftvo KTX. 'Well then,1 said I, ' I was referring to yon class' etc. iiceivo = * already-mentioned ' (in 552 C and later). On rd (X£V—iird/xeuoy see 5644 D n. d ^ t i S fi d^copoiotijuv. See cr. n. Th The present is less suitable, especially with hi\ \ — ut scis> Schneider). For the error see Introd. § 5. 13 TdpaTTCTOV KTX. TapaTT€Tov i s used absolutely as in Hipp. Min. 373 B iv TOIS \6yois. 2 if x°^V fl^v ^(TTi Bepjibp* rb 8e 0X^y/xa \f/vxp&v, and rightly hold that 'the hot humour answers to the stinging, the cold to the stingless drones.' Cf. Tim. 85 D ff. 6 © 4 c 15 i&cXiTTovpY^v is the reading of S q M as well as II (see cr. «.), and is elsewhere better attested than /j.e\iTovpy6pf which " api magis quam homini convenit" (Schneider), 17 {vv has been suspected by W. H. Thompson and Herwerden; but the preposition is occasionally found with this idiom both in poetry and prose (Kiihner Gr. Gr. 11 p. 356 and Lina de praep. usu Plat. p. 33). The half-poetic \tiv (see on IV 424 E and v n 518 c) suits well with the archaic form afrrolai ((I 33 330 B n.). ) fi 8 8 Wh i what 19 Tpixfi 8tao-T^06p(p irXiov M^/>OS, | « robs tx0VTa* KivTp* aiav\acraov&' SPTIP' dp T&£JI *6\I$. Plato is thinking primarily of course of Athens. See also Arist. Pol. A 11. i*95 b 1 ff. and (on the whole subject) Whibley Pol. Parties in Athens pp. 35 ff. and Beloch Att. Pol. pp. 1—19. 21 r6 TOUOOTOV ylvos: viz. the drones, 6 0 4 D {{owCav. See on 557 B. FTAATfiNOI 252 [564 D 25 ippwfjLevov ylyveTac, iv BrjfioKpaTLa Be TOVTO TTOV TO Trpoeo-Tos am €KTO ftofiftel Te KOI OVK viro TOV TOLOVTOV hiOLKelTai ev E Tff- ToiavTrj TToXiTeia ^oypi^ TCVCOV oXiycov. MdXa ye, rj S' 09. 3o>'AXAo Tolvvv ToiovBe del airoKpiveTat €K TOV TTXTJOOVS. TO irolov; V 7T0V irdvT(OV yiyvovTat. ol K0O-/JLL(i)TaT0l 9 TO TToXv Et/co9. TlXeco'TOV S?;, olfjuac, TO69 K7)^r)ai /jueXi, Kal eviropanaTOv evTevdtv /3XLTT€IV. 25. 1 2 irpoevrbs FI et nisi fallor A : irpoeaTios A' . IIa)9 yap dv, €r), irapd 33. pXirreiv n o s : @XITT€L A n 1 : BXtTTei II 2 *^. 25 irpo€ drifxaywyoL in general and all who lead the people whether as orators or as officers (X^yei re Kal Trpdrret). 26 4KTOS 6\iymv. The leaders in a democracy, says Plato, belong to the class of drones—with a few exceptions. Pericles, for example, was an illustrious exception (Thuc. II 65. 8, 9 and Xen. Syrup. 8. 39); and so, according even to Plato himself, was Aristides (Gor^. 526 B). Plato's general attitude towards Athenian demagogues has often been censured; but nearly all the greatest writers of antiquity, except the orators, pronounce the same verdict. TO fJ^v Spijivrarov—Po|iP the hands of the few exceptions noted above (iKrbs 6\lyu>v D ) . 30 TOCVVV is ' a l s o ' : see I 339 E //. 31 xpr\\i.aT\%o\Uvn>v KTX. : 'if all are engaged in making money' etc. TTCIVTUV is the whole of which ol Koa/jLidbraToi form a part; not 'all the citizens of a democracy,' for the aim of democracy is not irXovros but eXevdepia, and the drones at least are not engaged in money-making. 32 irXcurrov 8TJ KTX. : 'thus, I imagine, there is plenty of honey for the drones, and it is most easy to squeeze honey from this source.' My correction ftXirreip for ($\iTT€i (see cr. n.) is regarded as certain by a reviewer of my Text of the Republic in Hermathena XXIv p. 252. jSXtrret is retained by J. and C.; but there is no authority for the intransitive use of the Ol. II 2 9 iroXireveaOe /caret crv/x/xoplas. verb, and /3Xt eKartpujv, Kai errparrjybs ence is active. Schneider reads fikvrvirb Tourif), Kal ol ftor)o~6u.€voi rptaKbaioi.. T€t, which would be a s TOIJRuhnken's ^3Xirrerat is unexceptionable TOVS, ol 8e u»s iKeivovs. wpoo~L£ov (used o f in point of sense, and has found much a bee alighting in Arist. Hist. An. v m b favour. The author of this emendation ir. 596 1^) and po/xpel keep up the claims (in his note on Tim. Lex. s.v. fiXirfigure. / T€iv) that it is confirmed "cum Scholi28 TOV 6-XXa \£yovros. Vermehren proposes TOV, comparing v 479 A ov8a/j.rj astae, turn Codicis Parisini aucloritate. '* avexbpevos av TLS—<prj and IX 579 A. If But the Paris MSS have all either (3XLTT€I or /SXurrei; and Bekker's collation of the Plato had wished to say 'any one,' he would, I think, have written ovdevbs: TOV Scholium is jSXtrrei * aatp€i (not a<paipuTCU) TO fitXi dtrb TU>V K-npiuv. Moreover, is too weak. The article is generic. although the syllable rat was sometimes 6 6 4 E 28 TOV TOIOVTOV : the class of drones in general, not simply rb bpi/xijTa- abbreviated in uncial MSS (see on 563 D), it is easier to suppose that the horizontal TOP aiiTov. Cf. TO TOIOVTOV yfros in C stroke for final v was here accidentally above. 29 x ^ f k TIVWV 6\iy<»>v is neuter and omitted, as constantly in the Republic see Introd. § 5. For the sense cf. I should be taken with xavra. The differ343 A n. and on the word PXLTTCIP (i.e. ent liturgies etc. would scarcely be per*jA((i)XlTT€iv from ju^Xt) Blaydes on Ar. formed by the drones; and some departments of civic administration might be in Knights 794. TTOAITEIAC H 565 B] ye TCOP (Tfittcpa €%6PTCOP TC$ TOCOVTOL /caXovprai, 565 XVI. TlXovaioi &17, olfiai, ytvos, oaot irep dOpoiaOfj. Tft>re9, TOU? €%ovTa<; rrjv ovaiav e^ecv. d<j>aipov/j.€voi,t Siavifiovres oi irpoea- 5 TO5 Brf/Mp M€Ta\afjLJ3dv€i, yap ' ovv, fj $> o?, OVTGO?. hrj, olfiac, (ifivveaOai, 7rpdrrovT€<; OTrrj hvvavrai, ical ri fjL€Ta\afjL/3dp7j. OVKOVV fj,€Ta\ajj,/3dv€i, rjv 8' iyo*> «€t, tcaO* O Xeyovre? re iv TCO hrj^cp /cat OVTOC COP daipovvTai, Ileo? yctp A ITcav Sij €O")(0v V7ro T re fcal "IL aXA' ov Oafia ideXet iroielv TOOTO, iav fjurj fieXiros 'Avay/cd^ovTai, 35 avrovpyoi TTOWCL tce/cTrj/juevoi' h Srj irKelaTOP re ip Brj/jLOKpaTLa, orav B TO Tr\€io~Tov avrol oi K7j7]vcou ftordpT). S^eSoi/ TI, €rj. ATJ/ZO? 8' av ecrf | rptTov airpdy/jLove*;, ov irapv Kvpuorarov ftXlffeiev; 253 TO> hrj^cp fcai elaup oXiyapxitcol. ov; peoyrepL^eiv, 10 TL firjp; OVKOVV KOL rekevToyvre^, iirei&ap opoocri TOP STJ/JLOP OV% etcoPTa a ut videtur II 1 : 34. p\l 34 irXovi—KaXovvrat. The olithe compulsory migration of Athenian garchs were frequently called irXoticrioi, farmers into Athens at the beginning of Krrj/xaTLKoi and the like: see Whibley Pol. the Peloponnesian war had a decisive Part, in Ath. p. 48 and Beloch Atl. Pol. effect on the course of Athenian demop. 2. cracy: cf. Thuc. 11 14 and 16 and Gilbert 35 Kt)i)va>v pOTavrj has a proverbial Beitrdge etc. pp. 98 ff. ring: cf. the proverb K7f<prjv€i /JU>XQOV$ dXXwi/ Kar^Sovrai (Leutsch u. Schneidewin Paroevi. Gr. 11 p. 179). The same expression, as Schneider points out Addit. p. 69, is used by Plut. Mor. 42 A with a different meaning. 5 6 5 A 3 KvpuoTdTov. In a democracy the sovereignty lies with the drj/jcos in its assemblies. 4 ov Gapd KTX. Under the earliest and best form of democrat ical government, according to Aristotle, the 8rjfios consists chiefly of farmers, and are infrequent, for && TO i 6 TOVS l\ovras KTX. On the op- pression of the rich in Athens see Hermann-Thumser Gr. Stoatsalt, pp.688 ff., 747SiaWftovrcs KTX. : ' while dividing it among the people to retain the lion's share themselves.' The epigram is spoiled if (with Cobet) we read <6\lya>~ Siav^/xovres. For the sentiment cf. Dem. 01. ill 31, Ar. Peace I.e., Knights 46 ff., 792 ff., 1218 ff. and (with J. and C.) Wasps 655—679. 5 6 5 B 7 OVTO>S : emphatic, * with that proviso' (D. and V.). 9 irpciTTovTfs is quite satisfactory: diovTai TTJS rTAATQNOI 254 dyvorjaavTa [565 B re teal e^airaT7]0evTa viro T&V StafiaXXovTcov eV poifvra ' aas dStteelv, TOT' rjSrj, ecT€ ftovXovTat etre /JUT], 009 dXr)0co<; C 15 oXcyap^LKoi ylyvovTai, itcelvos 6 tcrjr)v 6VTLKT€1 KCVTCOV avTOvs. yeXiai fiaXa. teal TOVTO TO KCLKOV ou% e/coi>T€9, dXXa KofjuiSr) JJLCV ovv, Bfj teal teplaeis teal ay&ve? irepl dXXrjXcov ylyvovTai. RlaayKal OVKOVV eva TLVCL del 8f}fio<; eccodev SiafepovTcos Trpot(TTao~6ai eavTov teal TOVTOV Tptyeiv T€ teal aiigeiv fieyav; ^Xoodeydp. TOVTO 20 fi€v apa, yv & iyvrjTaL Tvpavvos, TrpoGTaTiKrjs pL&S hrjXov. Tt? dpyr) KCLl °^K aXXoOev iteftXaaTavec. Kat ovv /jb€Ta/3oXrjs itc TTpoaTaTov eVt Tvpavvov; BrjXov OTL iireuhav TavTov apgrjTai etc D fidXa rj hpav 6 irpoaTaTrj^ TO5 iv TW /jLV0(p> 09 irepl TO iv *Aptca8la TO TOV Ato9 TOV Avtealov iepbv Xeye- Athens was simply " t h e leading demagogue, who acted as guardian and repre(Antid. 318): 0^ roits /xiv £V5O£OT&TOVS T£JV sentative of the demos, as the ordinary iroXiTuiv K(d fi&Xurra dvua^povs rroiijcrai rt •n-poffTaTfjs did of the metoecs " (Whibley ry)v ir6\tv ayaObv, dXiyapxtoLv 6P€I81£OVT€S Pol. Part, in Aih. p. 51). He was not a Kai XaKUiPKTfidp, oi> irpdrepop iiraijaaPTO (sc. magistrate, although his position was ol wartyes rj/xtap) trplv i)P&yKaa Tipd Cobet substitutes ha y£ r^a, dogs the footsteps of political decay: see without sufficient reason: cf. vi 494 D n. on 566 A and 567 C. To my mind the emphasis on %pa is much 16 cUrayyeXCai: 'impeachments/ as stronger without -ye: and Plato clearly e.g. for Kar&Xvais TOV drjfxov. On eisanintends to emphasise that word, for it is gelia in Attic legal procedure see Hager by the rise of a single champion that Diet. Ant. s.v. and Meier u. Schomann tyranny is caused. Att. Proc.l pp. 312—335. 17 dyttves ircpl dXXtjXwv: ' trials of 5 6 5 D 20 *K irpoo-TaTiKTJs pfl»S KTX. one another' (Jowett): lit. ' trials about Arist. Pol. B 10. I3io b 14 ff. CTX^OP yap one another,' i.e. trials in which the inol TTXCIO-TOL TWP Tvpdppw yeybpaoip 4K dividuals chiefly concerned, viz. the de8r)/j.ayu)y<j}p us dweip, irLVTevOtpTes £K TOV fendants, belong to one or other of the diafidXXeip roi)s ypaplfiovs. This was estwo parties in the State. dXXr)Xiop by pecially true of earlier times, when the itself would be better suited to the words orator also held military command (ib. 5. e&ra77e\«u Kai /cp^reis, but oiy wpes dXXJj- 1305s 7 ff.). See Gilbert Gr. Staatsalt. XWP is too harsh an expression, and that, II pp. 280 ff. I think, is why Plato writes dywes ire pi 21 KOA owe &Wo6cv. If we treat this aXX-fjXajp. This explanation is in my sentence as a statement of historical fact, opinion better than to translate "ProPlato expresses himself too strongly; for cesse um Leben und Tod " (Schneider: tyranny sometimes arose in other ways. cf. dywpas—irepl 4u)P avrC>p Hdt. VI11 See however on 564 A and 543 A, 544 c 102). Some may think that dXXrfXovs nn. should replace dXX-fjXwp: but irepi with 23 Tu>fiv9u>. See [Hecat.]/>££•. 375 in the accusative would not express a close Miiller Frag. Hist. Gr. I p. 31 and Paus. enough connexion in this passage. VIII 2.6. In his note on the latter passage, Frazer collects the ancient legends 18 OVKOVV KTX. SO in Ar. Knights 1127 Demos says jSouXo/xat Tp4eip 2paabout werewolves. For the later history d The irpoaTdrrjs TOV dififiov inof the superstition consult McLennan's 566 c 14 TCST* TJ8T|—OVX CK6VTCS. Isocrates makes a similar complaint 566 A] rai; nOAITEIAC H T19; € 255 TOV dvOpeoTrivov airXdyx" vov, iv aWoLS aXXayu Upeicov evbs iyKararerfi^^evov, fj OVK atctj/coas TOV \6yov; E Tovr
2 5 dpdr/KT) Srj "Qywye. OVT(O teal 09 av St]fMov 7rpo€ *Ap* ireiOofievov 8')(\ov, JJLTJ a7r6a")(r}Tat ifjLu\iou aXfiaTo*;, a \ \ ' dhiKO)^ €7raiTi(b/j,€vo<%, ola &rj i\ovcnp, €*9 8itcaavl- 30 £&>!/, y\(i>TTrj T€ Kal arofiarc 566 dvhprfKarf) Kal diroKTivvvrf Kal 7^9 dvaBaafiov, dvdp virb rcov fyBpfov rj rvpavvelv Kal XVKO) eg Brjf e^rjv, 6 trpoecTTus but rov in rod dvdpuyirlvov diroKOira^ TOVTO Kal IIoXX^ dvd/yKT), €(f>rj. Ovros Trpoveffr&s A : rrpofferujs (sic) II. article Lycanthropy in E n c Brit. ed. 9, and for parallels in non-classical mythologies Tylor Prim. Culture* 1 pp. 308— 3X526 cvos is bracketed by Herwerden; proves it genuine. T€ apa TCS TOLOVTCO dvdyKTj Sq TO fierd eLfiaprai rj diroXaiKevai 28. dvoai(p yevo/Jievos <j>6vov t-vyyevovs, teal \ Kal V7ro But for ivos Plato must have written TOV avdpwwipov airXdy- Xvov iv aXXoi? KT\. The werewolf superstition was similarly associated with cannibalism in some of its later European forms (Mc Lennan I.e.). avdYKT] 8-q KTX. The anacoluthon is illustrated by Engelhardt Spec. Anac. PL i n p. 40. 5 6 5 E 29 £p<)>v\Cov crfparos. Cf. re (sc. ol p-fjTopes) 6i> dp (3o6\u)VTat, Kal d<pat.povvTai xp^uara Kal iKpdWovatv €K TCJV TToXewv 6v av doKy avrois; N^ T6V Ktva. The unscrupulous mob-orator is a budding tyrant. 5 6 6 A 1 vTroiov/j.ai—ovdt rwv xpe&v TCOV I5lu)v airoKoiras ovde yrjs avahaofibv TTJS 'AOrjvaicov ovd' OIKLUV (in the Heliastic oath), Isocr. Panath. 259, Arist. Pol. B 5. 1305* 5 al. and Sandys on Ath. Pol 6. 1. Cf. also Gilbert Gr. Staatsalt. 11 p. 279. 2 ctva-yKTi—Kal ctppapTai KTX. Once more Necessity rings her knell (565 en.): Pind. Pyth. II 32 ifiplop, OVK (x (Plut. Sol. 14. 10). See also on 545 c in Pindar (01. I 35, 66 etc.)and 547 A. 31 YXWTTQ T€ Kal—Jvyyevovs. The 4 oftros KTX. 'This then,' said I, ' i s blood of fellow-citizens is kindred blood : the man who is guilty of sedition against for all are sons of the same fatherland. * The unholy tongue and lips' is an the holders of property.' yiyvcTai is not * becomes' ("the leader of the faction eloquent amplification of yevdfievos, in against the rich becomes that person " J. harmony with the story to which Plato has and C ) , but 'turns out to be,' 'is' sc. in referred in D above. J. and C. seem to our argument or picture: cf. 562 A n. me to mar the effect of Plato's eloquence OVTOS yiyt>€Tai is similarly used at the end by remarking that " t h e tongue and lips of the picture of the tyrannical man in which make the slanderous accusation IX 576 B. Schneider seems to suppose are vividly imagined as actually tasting that o-Tao-iafav refers to civil war ("vim et blood." arma civilia ") such as is described in what 32 dvSpTjXaTfj KTX. Cf. Gorg. 466 c H 8£; ovx <2 TTAATQNOZ 256 [566 A 5 (TTaaiaXfinv yiyperai wpos TOVV expvras ra$ ovoias. OVTOS. *Ap' ovv itcrrecrcbv fjukv teal Karekdcov fUlq r&v ix0p&v rvpavvo? dweipyaa/caripxercu; ArjXop. 'Eai/ Be d&vvaroi itcfiaXXecv avrov & a iv f) I diroKrelvai BiaftdXTwpres rr) voXei, /3iai
XddpCL. <J>tA.€t yOVP, fj 0° 09, 0VT(D 10 yiyvecrOai. To Brj rvpavviKov acrrjfia rb iroXvdpvXrjTOP €7r) TovTtp TrdvTts 01 eZ? TOVTO TTpofiefirjKOTes i%€vplv\a/cd<> rivas rov adb/jLaros, ipa a<5>9 avTOi? rj 6 rov Sr/fiov Kal fid\\ €T). AcSoaac &ij, olfjuai, SeiaapTes fi€P virep i/ceivov, 6apprjaapre<; Be virep eavrcjp. Kat ' fidXa. Ovtcovv TOVTO OTCLV C 15 Xhrj dpTjp %pi]/j,aTa €%a)p Kal fi€Ta TCOP %pT)fidTG)v aWlav ty TOT€ STJ OVTO?, oS eTalpe, icaTa TOP Kpolaa) 7roXvsfrj](f>iSa Trap "Qpfiop , ov&e fiepet,, OVS* aiBelrac /ca/co? elpac. 20 Oi yap ap, €rjy SevTepop av0i<; alheaOeir). *O Be ye, olfiat^ rjp Bi* iyd), KaTaX7f0€U dapaTtp BlBoTat,. 'Apdytcr). 'O Be Brj irpoaTaTT}^ i/ceivos a&Tos BijXop Bi) OTI /xiya<; fieyaXaxTTl I ov tceiTai, dXXa D aXXoi>p
icara/faXwi' A 2 I I : KapaXiov (sic) A 1 . Gilbert (Gr. Staatsalt. II p. 281 n. 1) would certainly be called ardais by a remarks that the body-guard plays a part Greek, and ofrros Sij—ylyvercu points in the genesis of nearly every Tyrannis. backward rather than forward, as is clear both from dj and from Adimantus' reply. 6 6 0 c, D 14 6oppijo-avrc$—lavrwv. Cf. Solon Frag. 11. 5—8 Bergk. 6 4KIT«T«V KTX. He is transformed 16 TOV Kpot KTX. See Hdt. 1 55. into a full and finished tyrant in one of two ways: either by being expelled (in 20 atSfo-Offo) KTX. Liebhold's concourse of the ar&ais) and returning (2Lq. jecture olKiadelr) is of course absurd. The v or e se n tn TQV ix&P& i l * c way described expression Qav&ry 5i86vcu is paullo exin ifo 5e—cbroreTeXCOMPOS (D). Pisistra- quisitius dictum, resembling our phrase tus is not a perfect example to illustrate *is done to death': cf. (with Stallbaum) ticireautv etc., for he had made himself a ix 571 R, 574 c and Phaedr. 254 E (680tyrant before he was expelled (Arist. Ath. van idwictv, imitated from Homer Od. Pol. 14. 3). XVII 567). 22 fifyas p-eyaXaxrH. / / . xvi 776. 6 6 6 B 8 SiapdWovrcs TQ irtfXti: ' by setting the citizens against him' (J. and 23 iv r<# htfypy KTX. The figure—a C.) rather than 'by accusing him to the common one—is of course suggested by State' (D. and V.). Cf. VI 498c'and the Homeric allusion. Cebriones apveuPhaed. 67 R. rijpi ioiKws | K&tnrecr' air' euepytos 5i 566E] TIOAITEIAC H 257 Tvpapvoi ami trpoararov aTroTereXeafiivos. TV 8' ov XVII. p lidvv AUXdcofjbev 8ij rrjv teal rfjs evSaifiovlav, yv 8* iy 7ro\ea)9, iv rj av 6 TOIOVTO? #/>OTO? I irepiTvyxdwy, iroWa iyyevrjrai; fiev ovv, €rjy Siekdcofiev. *Ap' oivi elvovt ov rah psv rjfiipai? re KOX XP°V*P TTpoayeKa re tcai daird^erat /cal ovre rvpavvo? ' rj(nv elvcu re irptoraw irdvTa*;, $ virujyy&Tai av re 30 KaX IB la /cal Srjfioarla,'Xpecovre rfKevdepaxre tcai yrjv hUveipev hrjfjLG) re teal Tot9 Trepl iavTOv, KOX iraaiv Trpoa-TTOcelrai; 'Avdy/cr), €<j>r}. i%dpov<; Tot? fiev /caraWayr}, "Orav tXefti? T€ KOX TTpao? elvai Si ye> ol/juai, ?r/0O9 rov<; e^to rov rjav^la i/celvcov yevrjTai, Trp&rov fikv 7ro\£fiov$ Tiva$ del Kivel, Xv iv Xpeia 35 24. fitWei A 1 !!: fitXet A2. succession of wars. All who expostulate, he * removes'; it is a sad necessity of his situation that he should purge the city of wealth and virtue. To provide against his growing unpopularity, he must increase his standing army by enlisting foreign mercenaries and the slaves of private citizens. These are his * new citizens' forsooth! Euripides and other tragedians praise tyranny and its retinue: that is why we exclude them from our city. The higher they climb the hill of commonwealthst the more the honour paid to poets flags. As for the tyrant, after exhausting the property of temples and thet proscribed, he will compel the Demos that begat him to support his rabble rout. All remonstrance is in vain. The Demos now learns what slavery means—slavery in its most cruel form, where slaves are masters. 6 6 6 D ff. 26 SUXOwjuy Sij KTX. Throughout the whole of this picture, it is tolerably clear that Plato has Dionysius the first of Syracuse in his mind: see on 566 E, 567 B, E, 568 A, D. The reader should compare Aristotle's brief account of the three kinds of Tyranny in Pol. A 10. 1295s 1—24. That which Plato describes is of course the worst variety TJTIS Eur. / . A. 337—342, where Menelaus says to Agamemnon : otaO' or* icriroOdafcs apx€iv Aava.l5a.is irpd* "IXiov \—us raircivbs rifrda, ird re (neque—et) where the stress falls on the affirmative clause (non modo non— sed etiam) see iv 430 B n. 5 6 6 E 31 tiXcvOlpuort—SUvcipcv: fulfilling the hopes held out by him as irpo T&VTUV irpbs rb aforepov OLVTTJS tyrant is something less than human. 29 irdvTas
Kal drjfioala. In both cases the idiom resembles so-called partitive apposition, for which see iv 431 AM. 35 iroXlpov? Tivas KTX. Cf. Arist. Pol, 258 TTAATniSIOI [566 E qyefMovo? 6 &rjfjLO<; 7j. EtVo? ye, | OVKOVV teal iva xptfpara elae- 567 pomes 7T€VT)T€<; yiyvofievoi 7T/JO9 Tcp # a 0 ' fjfiepav dvayKa^covTac elvai KaX fjTTov avr
Ta9 /it) eTnTpetyeiv avTip 5 07r©9 av TOVTOVS fi€Ta, rrrpo^dae^s diroXXvy ivBov? roi? TroXe/uot,?; TOVTWV 7rdvTeov €P€/ca Tvpdvvtp del dpdr/tcr) iroXefiov rapdrreiv; *AvdyKrj. T a v r a Brj irciovvra CTOI/MOV puiWov dire^Odveaffat ' TOIS B iroXirai,?; IIa>9 yap ov; OVKOVV /cat rivas r&v £vytcaTai\cov prjT e^dptov \LTTT) fjLrjBiva orov TL o<^>e\o9. ArjXov. 'Of e&>9 dpa Set opav avrov, Tt9 dvhpelos, T^9 fieyaXocfrpcov, ' Tt'9 p6vv/j,o<;t Tt9 7r\ou9 evBai/mcov iartVy ware TOVTOL? airaaiv dvdr/Krj avraipovvT€<s Xelirova-L TO fieXTto-TOV, 6 8e ToivavTiov. 'II9 eoLKe f 1. 13. d elirep 1 r<jj S ^ : rb A !!: r<*> (sic) A 2 . airrbv A'11: axrrbv A 2 . B 11. 13 i3 b 28 ff. fort di tcai iroXefioiroios 6 rtipavvos, oVcos Sr) &opa TUP TCXcov, olov ip 2u/>aKoi5o-ot$* kv irhre yap irccrip iirl Aiopvaiov Trjv ovclav &ira n. virti-cupeiv II: inrei-alpeu' A. ruption inre^aLpetv (cr. n.) cf. Xen. Hiero 5. 2 5rav 6t TOUJ Toiotfrous—i>ir€£cupu)VTcu (J. G. Schneider's conjecture for inre^aipwprai of the MSS). On this passage the poet Gray remarks: "Compare this description with the Hiero of Xenophon : it is in almost every step a picture of the politicks and way of life of the elder Dionysius." 12 Kcus dv JMJTC 4>CXWV KTX. There is no solitude or desolation like the tyrant's: for he is the enemy of the whole human race. See the passages quoted by Nagelsbach Nachhom. Theol. p. 304. 6 6 7 c 17 KOXOV 7c—Ka0app.6*v. Cf. v n 540 E n. The famous anecdote of Thrasybulus and Periander (Hdt. V 9 2 : cf. Arist. Pol. Y 13. 1284 s 26 ff., E 10. 1311* 20 ff., also Eur. Suppl. 445—449, where the poet borrows his imagery from the same story) is one instance out of many in Greek history: see Greenidge Gk Const. H. pp. 31 ff. 20 etvo-yKt]: sc. £<mp. ]. and C. strangely say that "dp&yKy is the subject nOAITEIAC H 568 A] D XVIII. irpoardrTet 'Ei/ fia/capia avrw apa, r) fiera elirov eyco, dvdytcj) <pavX(ov r&v TOUTOOV fJU 259 BeBerai, I f) iroXX&v oltceiv teal 'El> TOtaVTJ), fj 8' 09. ocrcp av fxaXXov TO*9 TroXiraLS aTrexOdvrjrav ravra irXecovtov teal TrurroTipcov Bopvfyoptov Serfo-erai; Bp&v, ro Tu/€9 ovv oi TTiaroi, teal iroOev aitTovs fierairifiyfreTai; € virb *Ap* OVV OV^l rov fiiadbv ov; 25 Avrofiaroc, 8t8o>. Kr)f)va<;, E fjv 8* iyco, vrj TOP teiiva, So/cel? ai TWOS /JLOI Xiyeip I %€Pt,tcov<; re teal TraPTohairovs. 'AXrjdr) yap, OVK ap iOeXtjaeiep—IIo)?; €rjy BOKCO O~OI. TY Be; avrodep iXevdepobcras, TCJV irepl iavrop y\ &opv6pcop iroLtjaaaOat; €(f>7]' €7T€L TOl Kal TTLGTQTaTOl aiJTO) OVTOL €laCP. TOV9 irporepov^ fifjpy €7jf roiovTois ye iyjp^\Tai' eralpot i\. X6Bpa *H /JiatcdplOP, XPVf1^ €^ TOIOVTOC? <£t\ 568 fjv 8' €70), Xiyei? rvpavvov TO49 dvBpdo'c xpfjrai ap Tot»9 BovXovs dfaXo/juepo*; TOV<; 7ro\iVa9, 30 ^a\ itceivovs diroXeaa^. 'A\\a davfid^ovaL Brj, elirov, OVTOL oi avrov, Kal ^vvecaiv oi pioc iroXlraiy oi 8' eineLKels yaaovcrl s 1 fxaKapLq, A n : fxaKapla A . av&yiCQ I I : dvdyKTj A . 29. ri hh (nullo interrogationis signo) q\ ri% hk AIlS of ioiK€." For aim} avaytct) cf. 568 E and /CTX., but rt's is indefensible, and retained by no editor. Schneider's rods 81 ainbIX 579 A. On the force of way/crf here 6eu (with several MSS of inferior authority) and just below see 565 c, 566 A nn. seems to me grammatically awkward, as 6 6 7 D 27 T]{ov 26o TTAATQNOZ 5 T€ real cfrevyovai; TpaywBia avrf). ILL Brj; "On &>9 dpa y\ ' ela 1 ra>v aoa>v avvovcria. TOVTOVS elvai TOVS aoovs, 0Z9 ^vveanv. ey, TTJV rvpavvlBa ovros fcal ol aXXoL TroirjraL TroXirevovTai, on avrovs £6/jL€0a are rvpavviBos /calB K a l ft>9 iytcQ)fiLd£ei, KCU erepa iroXXa, teal Toiyaproi, rr)9 rpayqy&ias Troirjrai avyyiyvd&otcovocv rjfjLwv iyyvs Ovtc €T09, f)v B* iyw, r) re /cat 6 T&vpnrLBr)? Biacfyepoov iv KCLI TOVTO Trv/cinjs BiavoLas eyopevov etf>6ey}*aToy ao eXeye BrjXov on 10 la66eov Tt 8 ov fieXXovcLv ; oXcos aobv Bo^el elvai [568 A ecfrrjv, lire ol 6Vre9 oi TJ/JLLV re teal ifceivois, ocroi et9 TTJV iroXireiav ov irapaSe- vfJLvqra^. Olfiai €ycoy\ €7], £vyyiyva)crfcov- 15 a iv oo~oi7T€p ye ' CLVTCOV Ko/xyfroi. Et9 Be ye, oi/j,ai, Ta9 aXXas irepi- C 15. TepudvTes A 2 S ^ : Trepibvres A 1 !!. 5 OVK Ms KTX. A highly ironical and sarcastic sentence. It is not without reason that tragedy 'in general' (6'\ws is not 'on the whole' as D. and V. render) is thought co that Aristophanes and Antisthenes made the same mistake, suggesting that either Aristophanes misled the others (so also Hirmer Entst. u. Komp. d. pi. Pol. p. 658 n. 2), or that the two tragedians wrote the same line independently (so Schneider also thinks). The latter supposition is unlikely. Perhaps the reduplication of the cant Euripidean crooi rvpavvoi TCJV bv 8OK€L eivaL Plato is also perhaps and II), and that Plato, in his hurry to scoffing at the constant use of ao(p6s in reply, forgets to rectify his assailant's tragedy, especially by Euripides: ao6s error. Still less should we suppose that is, no doubt, that co6v says ! None but Plato's perverse exegesis is meant to caria aoCov ovvovcriq.. The poet of course poetry. really meant that tyrants gain wisdom from 6 6 8 B 10 I 568 D] TTOAITEIAC H 261 ? KaXa<; a)j/a<; /cal fcai TTidavas ixicrOwad^evoL, el? Tvpavvlhas eX/covai ras rrroXiTeias. /JLKTOOVS Xa/j,f3dvovai OTTO rvpdvvcov, re Kal Srj/jL OVKOVV teal irpocreTi TOVTCOP /cal TLfitovraL, fidXiaTa fieVy wenrep TO eltcos, SevTepov Se virb SrjfjLOfcpaTias' 00
D tcocnv 777)09 TO avavres iiairep MaXa ye. TOUV TTOXIT€I V7ro daOfAdTO? dBvvaTOvaa I avrcov TTOpeveadac. Udvv fJL€V OVV. XIX. irdXiv ' A W a hrj, eiirov, itcecvo TO TOV Tvpdvvov ivravBa //,ev i!;€/3r)fi€V \eyoo/jL€V Be aTpaTiirehov, TO KOXOV T€ teal TTOXV 25 /cal TTOI/CLXOV teal ovheiroTe TCIVTOV, iroOev dpiyjreTat. OTi, idv 7TOT6 av del e%apicf)y 11. ArjXov, e T€ Upa xpTjfiaTa f) iv TJ) iroXei, TavTa (/vaXooaet, OTTOC venrep II: y uxnrep A. Ta TCOV diroXopLevcoVy i\aTTov<; elcrcf)opd<; 28. Baiter: om. codd. diroXo/iiivcjv q et corr. A a : dtrodo/JLevuu A 1 I I S . to Poetry varies inversely with the merit of the constitution. This is perhaps the 5 6 8 C 16 KaXds 4>wvds KTX. TOLS TQ>V severest thing which Plato has yet said viroKpiTiov (Schol.). With this whole against Poetry. The striking metaphor in diairep vird dad/xaros KT\. is curiously sentence should be compared Laius 817 c, where Plato addresses tragic poets in like Dante, as Bosanquet points out. these words : /JLTJ 5r) dd^rjre ijfxas pq.5Lio$ ye 5 6 8 D 26 0p€\|/€Tcu. Is the verb oirrws v/xas rrore wap* TJ/JUV idaeiv aKrjvas re middle or passive ? It is passive in E •K'f)^avra% /car' dyopdv KOX Ka\\iovs below, but that does not decide the VTTOKpiTas elaayayo/xtvovs, /xeifov dcyyo- question : see on 546 D. If we confine fiivovs yj/xtov, iirtTfjtyeii' vfxiv Srniiqyoptiv our attention to the single sentence X^ywvpbs iralSds re KOX yvvaZicas Kal T6V TTO\I>I/ /xev—Spheral, the verb is most readily OXXOJ/ KT\. understood as passive; but dvaXuxret in the next sentence favours the view that it 17 rvpavvtSas TC Kal 8r|^OKpaTCasis middle. On the whole, I prefer the Democracy is next door to t y r a n n y : in passive. It is easy to supply the subject fact, i} dyj/xoKparia i) reXeirrcu'a rvpavpU of dvaXuxrei from TOV rvpdvvov. ianv (Arist. Pol. E 10. I 3 i 2 b 5). Attic tragedy, of course, praises Democracy 27 4dv T€ Upd KTX. The elder more often than Tyranny. On the Dionysius in particular greatly shocked political influence of poetry see Laws the conscience of Hellas by plundering 817 C ff., Gorg. 501 Eff.and other passages temples : see Grote x pp. 300, 302 n. 3. in Reber Pinion u. die Poesie pp. 55—59. 28 r d TWV diroXojUvttv : 'and 19 }j.ur9ovs KTX. W e may recall the property of his victims': cf. diroXXur} P i n d a r ' s dpyvpujdeia'aL TrpoGwira fxdkdaKb567 A, diroXeVas 568 A, as well as the nondum exstitit, sed veniam iam nunc sibi dari sperat Socrates" (Schneider). u)voi doibai {/siAm. 2.8). TipcuvTcu KTX. " F o r good and evil," says Bosanquet, "Plato's assertion is true on the whole." But as far as concerns Greece, at any rate, we may doubt whether tragic poets were not more honoured in the democracy of Athens than in imperial courts. 20 viro rupdvvwv : e.g. Hiero, Archelaus, and such like patrons of poetry and the drama. 8 Kadap/j.6s of 567 B, C. diroXo/j^i/uv is itself so used in Laws 628 B. In the indictment of Dionysius I by the Syracusan knight Theodorus (Diodor. xiv 65) occur the words ovros Si rd fikv iepk avX-fjaas, rovs 8£ TUJV 15LU>TVI> irXotJ- rovs dfxa r a t s r<2v KCKT-qfJL^vcjv \pv- ^ats d(p€\6/j.evos TOVS OIKC'TCLS /AI Kara rijs T The sentence exactly illustrates what Plato here says. On the text and other views of this passage see App. VI. 262 T7AATQN0Z [S68D dpay/cd£cop TOP Brjfiop elcrfyepeiv. ' Ti 8' orap Br) ravTa eirCXiirri; E 3° ArjXopy €r)f on itc TCOP irarpaxop dpiyfrerai avro<; re /cal oi avfnroTai T€ /cat irdipoL /cat eratpat. M.av0dvcj, er)V iya>* on 6 Srjfios, 6 yevpijaa? TOP Tvpappop, Vpeyfrec avTop re teal €Tatpov?. IIoW^ avTw, €7f, dvdytcrj. lift)? Be \eyei9, elirop, idp rt dyava/cTf) re teal Xeyrj 6 Bfjfio?, OTV OVTC Bi/eaiov Tpe(f>ea0ai VTTO iraTpb<; vov rjfidSvra, 3$ aXXa TOvpapTiop viro t»eo? iraTepa, ovre TOVTOV avTop eve/ca | iyivprja-ep T€ /cal KareaTrjaep, ipat €7r€tSrj fiiyas yivoiTo, TOTC 569 ai>TO$ hovXevcop rot? avTov SoiiXoi? Tpioc i/celpop T€ teal TOVS SovXov? fi€Ta %vyKXvh(ov aXXeov, dXX' Xpa diro TWP TrXovaleop T€ teal tcaX&p tedyadwp Xeyofiipcov iv Tjj iroXei iXevdepwOelrj iteeivov 5 TrpoaTapToSy teal PVV KcXevec dirikpai e/c T^9 7rd\€a>9 OVTOP T€ /cal TOI)? €Talpov nos: tyrjv 5' iyu> A 1 !!: T}I> 5' eyw A 2 S: tu> q. 32. iralpovs II: ertpovs A. 33. idv rt q: idv re AIIS. 3. dwb q: virb A IIS. 5 8 8 E 29 8-q. Badham suggests i£e\a6vei. It seems to me better in every rf 77, needlessly: cf. ix 573 E and 574 c way to make the question refer to the (Baiter). new point which is about to be raised by €iriXC7r|] KTX. iiriXeiwxi (see cr. n.) Socrates; for the statement that the Demos is retained by Hermann, but the aorist, will have to support the tyrant is already which nearly all the MSS read, is no less complete, and needs neither further elucinecessary here than in 1 340 E, IX 573 E dation nor any expression of surprise. A and x 601 B. Cf. Heller Curae Criticae majority of editors read HLP Se for idp re. pp. 3 ff. On TWV TrcLTpywp see ix 574 A H. I think that re must be wrong in any case, 31 |iav6avw—on. A comparison with unless (with Schneider) we postulate an 584 A line 8 and with 496 A line 8 (see cr. awkward anacoluthon, as though Socrates nn. ad loc.) shows that ty-qp iyw, and not meant to add idp re yd). The reading of rt r)v 5' iyv is in all probability the right for re enables us to retain ITWJ 5e Xe^ets, reading in this place, on = (you say so) and refer the question to what follows: for 'because,' not ' t h a t ' : see on 1 332 A. which reasons I now follow q. 33 ir«s 8i X£yci$ KTX. 'And how 5 6 9 A 3 diro is read by Flor. U say you,' quoth I, 'if the Demos be and V as well as q. Schneider alone somewhat wroth' etc. I formerly read retains vw6t but iXeudepouffdai vwb means 7rws Xe^eis with 2 and some other inferior only 'be freed by.' It is better to write MSS, but now revert to the best supported dir6 than (with Baiter) to excise the prereading, except that, with q, I print iav TL position. For the corruption see Bast for idp re (see cr. n.). If we read TTWS Comment. Pal. p. 794. \iyets, we must take the words as refer4 icaXcov K(rya0d)v. See on vi 489 E . ring to woXXij ourc^J—dpdyKrf: if 7raJs 5e 5 KCXCU€I. Baiter's conjecture KeXetiy Xiyeis, the reference will be to the words is a curious error. KeXeitei depends of which follow etirpp, and TTWJ 5e Xe^eis course on o n : in oratio recta the drj/xos will then invite the reply which Adiwould say iceXeuio ae dirtipai. Cf. 5tamantus gives below, viz. ypuxreTai ye— /ceXetfoti/ro in x 614 D and note ad loc. 569c] TTOAITEIAC H 263 €ov> teal a>? eoifce TOVTO Bfj 6/jboXoyovfJL€V7f b\v tfhrf TVpawls etr), Kal, TO Xeyopevov, 6 BTJ/JLOS favycov &v Kairvbv C SovXela? iXevd&pcov eh irvp ' SovXuv heairoTeia^ av e/i7T€7TTft)/ca)? eftf, dvTi T779 TroXXfjs €K€lvr}<; Kai OLKalpov iXcvdepias Trjv ^aXewcoTaTrfv 15 Te Kal TriKpoTciTTjv BovXcov SovXciav /j,€TafjLTrio"x6fi€vo$. Kat fjbdXa, €T), TavTa OVTQ> ylyveTat,. Tt ofiv; eiirov OVK ififAeXd)? rfficv elprjaeTat, eav (fyw/xev iKav&s SieXrfKvdevai, (09 fi€Ta/3alv€L Tvpavvls Udvv fiev ovv LKavcos, €<\yq. €K SrjfiOKpaTLa? yevo/juevrj T€ oia icrTiv; TeAoc 5 6 0 B 13 r6 X€*y6^tcvov. rbv icatrvbv €JLfyo)p els TO Trup iviireaov. iirl TUJV fUKpa ruv deLvujv Leutsch u. Schneidewin Paroem. Gr. 1 p. 314, where the other authorities are also cited.) <|>tv-ya>v KTX. : ' in trying to escape the smoke of servitude to free men will have fallen into the fire of the masterdom of slaves.' Herwerden proposes to excise iXevdipwv and 5o6Xuv (both here and in c below). It is difficult to believe that he H'. had read 567 E and 569 A (SoiAeiW rots avrov 8ov\ots) before making this audaTO. cious suggestion. The chiasmus SovXdas iXevdtpwv—5ojJXawfeaxvrclatis in Plato's finest style. 6 6 9 C 15 cbcaCpov. dicpdrov (Herwerden: cf. 56* D) would be grossly incongruous with /JMTafiirKrxbpevos, and is otherwise less suitable here than aicaipov. 16 SovXcov is emphatic: *the most galling form of slavery' is slavery to slaves (J. and C.). Cf. 567 E n. APPENDICES TO BOOK VIII. I. THE NUMBER. The famous Number of Plato is notoriously the most difficult passage in his writings. The difficulty lies in the Greek, and not in the calculations, which are, as will be seen, extraordinarily simple, and can be understood by any one who has a rudimentary acquaintance with the multiplication table, and is willing to believe a single proposition of Euclid, viz. i 47. I have explained my conception of the passage as a whole in the note on 545 c: and in this Appendix I propose to investigate and illustrate the entire section in detail with a view to justifying the explanations which I have given throughout the notes. The literature of the subject is immense. Many of the passages relating to the Number in ancient authors have been collected by Schneider, who has also made a digest of the leading publications on the subject from the revival of learning down to 1830 (Piatonis Opera Graece in pp. i—lxxxviii). For more information on the literature between 1830 and 1881 reference may be made to Dupuis Le nombre geometrique de Plaion, Paris 1881. In addition to the commentators on the Republic and on Aristotle Pol. E 12. 1316s 4 ff., to Proclus in Kroll's Prodi in PL remp. comm. 11 pp. 1—80, and to the summary of earlier opinions contained in Schneider's edition, I have found some of the following discussions interesting and occasionally suggestive : Monro, Journal of Philology vi 11 pp. 275—289, and Classical Review vi pp. 152—156, 242—244 : Gow, Journal of Philology xn pp. 91 ff., and Academy no. 522 : Hultsch, Zeitschnft fur Mathematik und Physik xxvix, Historisch-literarische Abtheilung, pp. 41—60, de numero Piatonis a Proclo enarrato disputatio in Schoell's Prodi commentariorum in remp, Piatonis partes ineditae pp. 140—148, and Exkurs zu Mikurcra AE in Kroll's Prodi in PL remp. commentarii 11 pp. 400— 415 : Ret tig, Proleg. in remp. pp. 315 ff. : Donaldson in the Proceedings of the Philological Society 1 pp. 81 ff.: Martin in the Revue Archeologique xin pp. 257 ff. : Dupuis Le Nombre Geometrique de Platon^ Interpretation Nouvdle, Paris 1881, Seconde I?iterpretation, Paris 1882, and Memoire Definitif"in his edition of Theo Smyrnaeus pp. 365—400: Tannery in the Revue Philosophique 1 pp. 170 ff., xm pp. 210 ff., xv pp. 567 ff. : Demme in the Zeitschrift fur Math, und Phys. xxxn, APPENDICES TO BOOK VIIL 265 Historisch-literarische Abth. pp. 81—99 and 121 —132: Albert Die Platonische Zahl und Einige Conjecturen zu Platon etc. : Jowett in The Republic of Plato translated, 1888, pp. cxxxff.,and Zeller4 11 1, pp. 857 —860/7. It should be mentioned that this Appendix is in a few passages identical with the treatise on The Number of Plato which I published in 1891. During the eleven years which have elapsed since my earlier publication, my views have been considerably modified, especially as regards the interpretation of the words rpct? d7roo-Tao-€i0LV6VT(DV and the philosophical significance of the latter part of the Number; and the explanations contained in this Appendix are those which I now believe to be right. I may perhaps be allowed to express my obligations to those scholars who have supplied me with criticisms, whether written or printed, on my former work. The Provost of Oriel's discussions on my Number of Plato in the Classical Reinew have been constantly before me while engaged upon this subject. Some of his objections to my earlier theory were sound : others, and these the most important, I believe that I have refuted in the course of the present discussion. I am wholly unable to acquiesce in the praeiudicata opinio that " there is no complete solution because there was no consistent meaning in Plato's mind" {/. of Ph. vm p. 285), but my revised explanation owes something to Mr Monro's resolute and sturdy application of the 'negative arm of the elenchus/ and I am not less grateful to him for the opportunity which he has given me of shewing (in Parts ii and iii of this Appendix) that the incomplete solution which he himself suggests is one which cannot be attributed either^to Plato or Aristotle, without infringing, as it seems to me, the laws alike of logic, arithmetic and Greek1. It will be convenient to quote the passage in full and also, for the sake of facilitating reference, to divide the words with which we are more immediately concerned into five sections, A, B, C, D, E. 1 Mr Archer-Hind's criticisms in the Cambridge Review for Jan. 28, 1892, have also affected my view on the meaning of the two ap/xovLai: and I now also agree with him in his suggestion that av^vyeis in iTlrpiTos TTVO^V Trefnr&di (rvfryds invites us to multiply together the three numbers 3, 4 and 5. The review by Hultsch in Berl. Phil. Woch. 1892 pp. 1256 ff. may also be mentioned. Hultsch agrees with me in making the two numb?rs 216 and 12,960,000: he was also the first, so far as I know, to see that the sides of the ap/xoviai should be multiplied and not added, and that the rectangle is equal to the square : but in other respects his proposed solution is almost entirely different from mine. It is due to Hultsch and to the reader, that I should give the two solutions side by side, and I now do so. A. P. II. A. Hultsch''s Solution. t^ (so also Schneider) 23 x ^=2i6 . . , » _ , * 2 ' 13 + 4 + 5 / 3 — 3 » and 36 by somehow or other developing out of itself a square number multiplied by i°o, becomes 36002, which is the first harmony. The second is the rectangle whose sides are (1) 1 0 0 x 7 ^ / 7 - 1 , , 4 - /• , a n d (2) IOOX 3 3 V7~f. For further information the reader should consult Hultsch's article in Zeitschrift f. Math. etc. I.e. 3 . The solution now proposed. /v ^ ^ 3 + , z - 2 l ^ , \ , \ , \ (2) ( 3 M X r) 4 = 3°oo2 = 4 8oo x 2700. In the interpretation of Plato's Greek I am seldom if ever able to agree with Hultsch. 18 266 A B D, C E E APPENDICES TO BOOK VIII. p TOIVVV, rjv 8* cya>, Trctpai/xcfla Xcyctv, TtVa rpovov TtfuwcpaTta ycVotT* 5 4 5 C c£ dpurroKpartas. rj TO8C /U-CV ' airXovv, o n Tracra woXtTcta /LtcTajSaXXct 5 4 5 D O/JLOc*£ avTOv TOV C^OI/TOS Tas a p ^ a s , OTav cV avr<3 TOVTO> o r a V t s kyyivqrai' VOOVVTOS 8c, KOV 7rdVv okiyov $, a8vi>aTov KivrjOrjvai; "Eari y a p oura>. IId)S ovv 817, CTTTOV, <S rAavKcov, ?J 7roXts 17/xti/ Kivrj^crcTat, KCU TTTJ O"Ta7po5, €u^u>/xc^a Tats Movcrats CITTCII/ ^/XIV, O7T(os 8>7 7rpa)Tov orTacrts €fJL7T€utfji€v a u r a s ' Tpaytica>9, o>q 7rpos ?rat8as >J/xas 7rat^ov6opd iany, oi)8% 17 roiavrrj ^vcrTatri? TOV aTravra /xcvct ^poi^ov, aA.\a Xv^i^rcTai. Xvat? 8c ^|8c • ov /xovov VTOLS cyyctots, a*AAa. Kat cv cViyctots fa>oi9 opa /cat dop[a J/^X 1 ?^ T € K a ^ o"<*>//.aTa>i/ yiyvovrai, OTOLV 7rcptTpo7rat CKacrrot? ICVKXUIV ir€piopas (TvvdirTto&i, ppa^y/3CoiS fxkv ^pa^vTTopov?, ci^avTtots 8c cvavrtas* ycvovs 8c VfX€T€pov cvyoi'ia? TC Kat a(^>opta?, xatVcp ' OVTCS 5 4 6 B ol ovs ijyc/i.ovas TTOXCCDS C7rat8cv(racr^€, ou8cv / x a W o v Xoyio-/xa) /ACT' atcrOTJO'€0)^ Tcv£oi/Tai, dWa ird.pf.MTiv avrov? Kat ycvvrjcroueri TratSa? 7TOTC OV ScW. I cart 8c ^cta> yxcv ycvviTTa) TrcptoSo?, 17V dfJiOfxos 7r€pL\afxfidvti TcActos, | d^poJ7T€tu> 8c cv a> 7rpa>TO) avf^crct? 8wa'/ncvat TC Kat 8vi/aorT€vo/x€iat, Tpct? aVooTcurcts, TCTTapas 8c opoi^ \afiovcrat, Ofioiovvruv T€ KOL dvofXOLovvTO)v Kat av£oi/Ta>v Kat <^^ti/ovT(ov, 7rai/Ta irpo70€ts, I T^I/ trpOfnjKrj 8c, CKaTov /xcv dpiOfjiuiv aVo htafxirpoiv prjr&v rrc/XTra'So?, 8co/xcVa>v cvds CKacTTwv, dppijTOiv 8c 8votv, cKarov 8c Kvfttav Tpta8o?. | £v/xwas 8c OUTO?, dpLOfxos ycto/xcTptKo's, totovrov Kvptos, a/xct^ovcoi/ TC Kat x € t pova)v yc^ccrccuv, a s OTai' a'yvo>;oravTcs fyui/ ' ot <^vXaKcs votKt^axrti/ i/v/u,<£as vu/xtots ?rapa 5 4 6 D I | ^8 Vy OVK €VV€LS OV& CUTV^CtS 7Tat8c9 € For the sake of clearness I will endeavour as far as possible to confine myself in the first instance to the elucidation of the numbers and numerical processes, reserving the question of the philosophical significance of the Platonic Number for separate treatment in Part ii of this Appendix. But as it is impossible thoroughly to grasp the numbers apart from their meaning, or their meaning apart from the numbers, I may perhaps be allowed to suggest that the student, after he has read a section in Part i, before going on to the succeeding section, should glance at the corresponding division of Part ii. I have added a third Part by way of epilogue, in which Aristotle's criticism of the Platonic Number is fully discussed. Before we embark on our task, it is desirable to allude to the evidence which there is for believing that Plato made use of the Pythagorean triangle in his Number. The triangle in question, as is well known1, is the right-angled triangle whose sides are 3 and 4, whose A. X "Z hypotenuse9 is consequently 5, and whose area3 is -—- = 6. See Fig. 1. 1 See Gow, History of Greek Mathemattes^ p. 155. 2 By Euclid I 47—a proposition which is said to have been discovered by Fy- thagoras, and which was certainly familiar to Plato: see Tim. 54 B. 8 ABC, the right-angled triangle in which AC=3, and AB — \, is half the APPENDICES TO BOOK VIII. 267 It will be shewn in Part iii that Aristotle regards the Pythagorean triangle as the basis of the number in the section which I have called B. Besides Aristotle we have the testimony of at least three authors (cited by Schneider1), viz. Plutarch (de Is. et Os. 373 F), where he says T W TpiyutvttiV TO KOLWUTTOV—a) Kal n X a r o i v TO iv rfi TroAiTCta 8 OK el irpocrKexprjaOaiy JT yaix-nXiov -> Sidypauiia O-VVTCLTT(OV. CYCI 8C , , [ T ' N / r r nr~ N v , A/A N FIG. I. The Pythagorean €K€ivo TO Tpuywvov Tpitjv TX\V irpos opoas, teat Triangle. T€TT(ip(tiV T7JV pdcTLV KOU 7T€VT€ TtJV VTTOTtlVOVO'aV tcrov rats 7T€pt€xov(rai? hvvayiivqv: Proclus (in Euclid, p. 428, ed. Friedlein) in these words: TO iv 7ro\iT€ta rpiyw^ov, ov TTJV opdrjv w€pU\ovcrw 6 TC TpCa (sc. dpiOfxos) Kal 6 TcWapa: and Aristides Quintilianus, who (De Musica, ed. Meibom p. i52=Jahn p. 90) remarks: at 8c TYJV opOrjv 7r€pL€\ovcraL $Y}\OV(TI TOV C7riTpiTov. TOVTO 8rj Kal TlXaTttiv <j}r)crlv iiriTpiTov 7rv6fjL€va 7T€/x7ra8t crv&ytvra. To this testimony may now be added Proclus and the authorities whom he quotes in his commentary on the Platonic Number (ed. Kroll 11 pp. iff.), in the course of which constant reference is made to the wonderful properties of this Koo-piKov Tpiyiavov, as it was sometimes called (ib. 45. 23). PART i. T H E ARITHMETICAL SOLUTION8. I will take the four divisions B, C, D, E in the order in which they occur. The division which I call A involves no arithmetical calculations, and will be better discussed in Part ii. dv8p(tiircLU) It may be well to give at the outset a translation of this passage. ' But the number of a human creature is the first number in which root and square increases, having received three distances and four limits, of elements that make both like and unlike and wax and wane, render all things conversable and rational with one another.' T h e construction of t h e words dvOptair£t7rcta> 8c Iv w irpwrta, which is itself an abbreviated expression for aV0pu)7rcuj> 8c iv a> irpamj), as a glance at the preceding clause will shew. The meaning is: * while the number of a human creature is the first rectangle ABDC.lt. it is ^ = 6. Cf. Theol. Ar. p. 39 ed. Ast, where in a description of the Pythagorean triangle it is expressly pointed out thatthe area is 6. So also in Proclus in remp. 11 p. 42 ed. " . p . x x x i i . Cf. also Iamblichus, - Pythag. § 131. A brief summary of the results of Part i has already been published by me in Cl. Rev. x v i pp. 17—-23. Vit 2 268 APPENDICES TO BOOK VIII. number in which/ and 'the first number' signifies of course the first number which satisfies the conditions about to be described. In the notes on 546 A f., as well as in Pt ii § 3, I have shewn that by 'period' Plato means * period of gestation': so that the ' number of a human creature' must be a number which measures the time during which the human creature is in the womb. It will be well to bear this in mind throughout the calculations which follow. I proceed to explain ai^Vcis (Wa/xcvcu TC KCLI hvvacrTevo^vai. The word avgrjo-ti? means ' increases/ and in its arithmetical signification must denote either * additions' or * multiplications'1. Which of these two meanings the word bears here, Plato himself, as we shall presently see, informs us by means of the clause rpcis dTrocrrao-ci?, TCTTapas 8£ opovs Xapovvai. What is the meaning of Swdptvai? It is clear from more than one passage in Plato that the mathematical sense of Svvao-dai i be equal when squared to/ i.e. ' be the square root of/ was not yet fully and firmly established in his day. In Theaetetus 147 E—TOV apiOjxbv irdvTa hi^a htikdj^o^v TOV fxkv Svvdfxevov Icrov itraius yiyvcaOai ra> T€TpaywVw TO cr)(rjfj.a d7T€CKao"ai/T€S T€Tpdyu)v6v TC #cai icroirXtvpov irpocr- curo/xcv—it is a square number which is said to be 8iWp.cvos (viz. to-os Icrdias yiyveaOai), w h i l e i n 1 4 8 B—oo~ai fxkv ypa.fJLfi.ai TOV Lpro7rX.€vpov KOX C7ri7rc8o»> apiOfibv T€Tpay(DVi£ovai, /JLrJKOs wpicrdfJLeOa, ocrai Sk TOV eTepOfiTJicr), 8vva//,«92, ok fi^Kct fx.lv ov ^u/x/xcVpovs €K€tvat5, TOIS 8* €7ri7r€8ots a hvi avTdi— it is the roots which are Swa/^cva (sc. to produce squares), as in Euclid x def. I I *ai at $vvdfjL€vou avTa d\oyoL. But on comparing these two passages from Plato, we note that, while hwdfievov is not used absolutely in the sense of a square, but requires to be further explained (viz. by the words tcros uraias -yiyvco-tfat), SwavTai, where it is used absolutely, means * are the roots of.' We infer that Swdfievai in our passage refers to roots and not to squares. Our inference will be confirmed as we proceed. We have next to deal with the word Swaorcvo/icvai. it i s fortunate that Proclus3 should have expressly alluded to this part of Plato's Number. At the outset of his commentary on the first book of Euclid he endeavours to shew that the apxai of the Universe of things—TW ai 6VT<J)V airdvToyv—are also the apx " o( Mathematics. One of his examples, 4 that from Swa/mct?, is as follows : fcal oo-a Kara Ta? Suva/act? di/aatv€T? irpoayjKei Tots /Aa0T7/xao"i, T<5V fiev Swa/xcvcov, TWV 8C 8i;vaorT€VOjLt€Kov. a 8^ Kat 6 lv 7roA.iT€ta SwKpaTTy? r a t ? /xovtrat? vxj/rjXoXoyov/jLei'ais dvtOrjKtv, TOL KDLVCL irdvTW TWV fjLadr)[iaTU«jjv \6yayv iv Trtpaa-iv (opio-ficVots ircpiA.a/Jwi' KOI 7rpoarrr]a'dfi€vo<: iv TOIS i 1 For the meaning 'multiplications' cf. fact proposes to confine the word Theol. Ar. p. 39 Ast 6 \«' £i-&8i aiii-ydev to surds, and to use /xrjicos for the rational vov eirTdfirjvov xpt> diroreXct rbu TUP APPENDICES TO BOOK VIII. 269 dpi0/xoi?, d* vos ylyv€acnv V7r6 rwv UvOayopcttov Xiytcrdai rrjv 7rcvTa8a, rovro Sc o n TWV 6p0oy0T€pai<; a/xa, 8ta TOVTO yj fi€v Swafxivrj KaActTat, ai 8c 8uvacrT€vd/x€vat, KO1 tori TT€VT€. rrjv TC 7T€vra8a dviKtav IXcyov o>s fxrj VIKW/XCVT/V dXX* drjTTrjTov KOU Kparovcrav. The general drift of the passage is that the Pythagoreans called the number 5 ' Invincibility,' because it is the hypotenuse of the first right-angled triangle with rational sides—the one 3, the other 4. As the hypotenuse is equally powerful* with both the other sides, it is called hwafxivyj, the others Swcurrcvo/xcvcu. It is aviKta, because it remains unconquered and prevails. Bwa/xevrj here means * powerful,' * prevailing' : Suvacrrcud/Kcvai i subject to power,' 'prevailed against.' Our sympathies being with the hypotenuse, because the odds are against him, we call him conqueror even although the battle is a drawn one. The only bearing of the passage on our text is this : it uses Swaarevofiivrj as a passive of hwaixivq. But whereas, in Proclus, Suvao-Ttvd/xcva includes i what can be produced by roots' (i.e. squares), and SiW/xcvci 'what can produce squares' (i.e. roots), here SWOL/JLCVT) means * equal, or rather greater in power' (viz. the hypotenuse), and Swao-Tcud/xcvai 'prevailed against' (viz. the sides). It is evident that the words are used by Alexander 1 Cf. also Proclus in remp. 11 p. 36 rb 7&p dvvdfxevov irdv icpbs T6 dwa 2 See e.g. Zeller4 II 1, p. 858 »., Zeller5 I p. 400 n. 1, and Susemihl Aristoteles* Politik 11 p. 374. 3 In Arist. Met. A 8. 99051 23. 4 Being equal when squared to the sum of the squares of the other two sides. 270 APPENDICES TO BOOK VIIL less in a technical, than in a metaphorical sense, and with no reference to their occurrence in the Platonic Number—to which indeed he makes no reference at all. The interpretation of oWacrTcvo/icwu in Plato should be deduced not from Alexander, but from an examination of the passage of Proclus in the light of Theaet, 147 E ff.1 We are now in a position to interpret the highly elaborate and fantastic expression av^o-eis Swdftcw TC KOX Swao-rcvd/ncvai. The literal translation is ' root and square increases' or * increasings,' and the correlation of meaning between the words $wdfi€vai and SwaoTcvd/xevcu— TO yap hwa.fji.fvov Trav irpbs TO &vvao~T€v6fJL€vov diroSiSorai*—requires us to suppose that in a *root and square increase' the 'root' in question is the root of the * square' in question, and the ' square' in question the square of the 'root' in question. When for example x is the 'root,' the ' square' will be x2, and where the ' square ' is x2y the ' root' will be x. What then is the meaning of a ' root and square increase' ? If av^o-ts means ' addition ' it will be x + x2, if ' multiplication,' x x x2. And the plural ' root and square increases' will refer to more than one instance of the same process, i.e. for example either (1) to x + x2, y +y2, z + z2 or (2) to x x x2, y xy2, z x z2. Whether the ai'^Vcis mean processes of addition or processes of multiplication will presently be seen: meantime it should be noted that the awkwardness of the English expression ' root and square increases' is escaped by the Greek idiom, because o\W/x.cvcu and oWao'//.€vcu are participial adjectives3. I come now to Tpcis aTrocn-ao-cis, rirrapa^ 8c opovs Aa^oiDcrat. The literal translation is ' having received three distances, and four limits,' and the meaning will appear from a glance at the following passages. In Nicomachus Introd. Ar. pp. 143 f. ed. Ast we read TOL fxkv 1 2 I have treated the words of Alexander Proclus in remp. 11 p. 36. 3 seriously, because there is no a priori As it will shortly be found that reason why the Pythagoreans should not a i ^ i m s refers to multiplications, I may have called 5 dvi/n'a, or indeed almost remark here that Schneider and Donaldson anything else in heaven or earth, as so far agree with me in explaining at3£i7x tfftoia rod aptd/xov 56o etdr), &pnov Kal that the words a^^ APPENDICES TO BOOK VIII. 271 if AcycTcu rpixV 8tao-Tara, TO, 8C CTriVcSa St\y...Tavra 8c n j s OIKetas cra<^?yvcta? €7ri\rj\{/€Tai iv ryj UkartoviKfj crvvavayvtsXTei Kara rov rov Acyo/xcvov ya/xov roirov Iv T]J HoAiTCia aVo irpoaiarrov rwv Movo*u>v irap€Laayofxtvovl. There are many other statements to the same effect not only in Nicomachus, but also in the Theologutnena Arithmetica, in Theo of Smyrna, and in Iamblichus' commentary on the work of Nicomachus. The distances are sometimes called Siao-n^aTa, sometimes Siao-Tcurcis, and in at least one passage an-corao-cis, as in Plato. The fullest explanation of the matter is in the Introd. Ar. p. 116: irpvTov 8c Stao-Try^a ypa/xfirj Acyeraf ypafifirj yap CVTI TO C^* iv SiaoraTov rpia 8c 8i;o 8c 8tao"Tr;/xaTa cVt^avcta • iindv€La yap COTI rb Si^fl} Siacrarov hiaarrjfxara o~T€p*6v crrtptbv yap ian TO rpiyfl 8taa"TaTOV, KOX OVK €O"riv ovSa/jLws iTTivotiv crrcpcdv, o TTACIOVCJI/ TCTCV^C ^laa-rrjfxdrmv y rpuav, fjurficovs, 7rA.aTous Kat /3ddovs...€i rt yap arcpcoV cortv, Tas Tpcts 8tao"TttO"€ts TTttVTO)? € ^ € t , fJLTJKOS, 7TA.CITO5 K a t fiddo*' KCU C/ATraXtl' Ct T t I^Ct TO,? T p € t S 8tao-Tacr€t5, CKCIVO 7raiTa)S o-T€pcdv co"Ttv, aX\o 8* ovScf. Compare also pp. 117, 123, 128, and Theol. Ar. p. 38, in each of which places Siaorao-cis is used with this meaning, T h e o pp. 24 f. ed. Hiller rwv 8c crvvOeTwv (sc. dpiOfjaZv) rovs fxkv VTTO SVO dpiOfxwv Trcptc^o/AcVov? KaA,o{kriv €7rt7r€8ov5, (05 Kara 8vo 8tao"Tao*€ts 6tu)povfji€vuv<; KOI olov viro /J.TJKOV$ Kal 7rcpt€^o/i.€vovs, TOVS 8C VTT6 rpi&v orcpcovs, u>s /cot TT/V rpCrrjv 7rpoo-€i\r)6ra<;, Theol. Ar. p. 48, Nicomachus I.e. p. 136 ol KvySot rpixtj Stavraroi ovr*<; and Iamblichus I.e. p. 58. In Theol. Ar. p. 23, the author, in speaking of the number 4, which according to the Pythagoreans wp^rrj c8ct£c rrjv rov o-Tcpcov vo-iv ar//x€tov yap, ctra ypafifirjj ctTa €7n<j>av€ia1 ctTa orTcpcdv, ctra crw/xa, remarks TOLS—7rao"as a7roo-Taoret5 ^fTot Ta.5 Tpcts oVc'cr*;, wv irtpanipia OVKcVt CMTIV. Finally, we may refer to Simplicius /Vi physica iv 1, p. 531. 9 ed. Diels o-w/xa— TO T<XS Tpcls c^ov 8tao"Tao-ct9 and ibid. p. 634. 11 flf., to Aristotle Top. Z 5. 142^ 24 6 rov awfiaro^ 6picr/zd?, rb c\ov rpeis 8iaomrdom€is, Phys. IV I. 2O9a 4 ff. Siao-Tif/xaTa \x\v ovv c^ct (sc. 6 TOTTOS) rpia, /XTJKOS Kal irkdros Kal ft ados, ols bpl&rai crw/xa Trav and other passages cited by Bonitz in the Index Arist. s.v. StaaTaVcis, and also to Plato himself, who in Laws 894 A has the following s e n t e n c e : ylyvtrai &rj vdvrs OTav apx^ \a/3ovaa av$rjv cts T17K ocvTcpav 1X^7/ jj.trdfSao'iv Kal aVo TavTrys cts TT^^ TrXrjaiov, Kal ft€p(pt rpicov iXOovo'a alaOrjaiv CT^TJ TOI? alaOavofiivois. From these passages it is clear that the three dTroorao-ci? of which Plato speaks are /xrJKosf irkdros and ftddos. What then ought we to understand by the four opot? In Theol. Ar. p. 16 Ast we find the StaararoVy words rb i£ vXrjs KCU ct8ovs alaOrjTov, 6 io-nv a7T0TcA.ccr/xa rpixH iv TCTTapcrtv opot9 CVTIV, and in Iambi, in Nic. p. 93 Pistelli crr€pcos 8c icrriv dpid/Jibs 6 Tpirov hidvTTHxa irapa ra iv €?ri7rc8ots hvo Trpocctriaaapo'iv krj(f)(jjs, Srjkovort rf.roprov opov irpoo'y€vofJL€VOV• iv yap 1 The reader will observe that Nicomachus had the Platonic number in his mind when he wrote these words. Cf. Mr Monro in J. of Ph. v m p. -276 "The Pythagorean writer Nicomachus says {Introd. Arithm. p. 143) that solid figures are called rpixv 5ia 272 APPENDICES TO BOOK VIII opois TO rpixii Stao-Tarov. The meaning will be easily apprehended from the accompanying figure of a oTcpcos dpt6fi6% (Fig. 2), which I borrow from Theo p. 42 ed. Hiller. AB is the /xijicos, BC the wkdros, CD the fidOo* (or A ^B vi/roc or W^os, as it was sometimes called: see y Nicom. I.e. p. 123), and the points A, B, C, D sure the four opoi (at oriy/iat T<J5V /xcyc^cSv opot Arist. ilfc/. N 5. iO92 b .9): cv yap TcWapo-iv mmm^m—m_^m—r opois TO Tptx^ Suxo-TaTov, as Iamblichus observes. D From these and other passages to the same FIG. 2. effect, I conclude that the three dnoardcreis and four opot are prJKos, irXdros, and fidOo^ with their attendant limits, that consequently av^'em? refers to multiplications and not to additions, and that the whole expression uv$ifo-cis oWa/x.cvat TC KQ.1 SwaoTcvo/mcvai, rpets dTroaTourcis, Tcrropa? Si opovs \afiovv re KCU avofAoiovvrw KO.1 y y f In point of construction the genitives might depend, so far as the Greek is concerned, either on (1) opovs, or (2) on. airoo-Taow and opovs combined, or (3) upon avtqcrtvs. Other possibility there is none. As far as concerns the sense, we observe that whereas the meaning of dTToo-rao-cts and opovs is complete-^-for fxrjKo*;, irkaros and fidOos, with their four opot, demand no further specification—that of av^'o-cis is incomplete, because ' increasings' necessarily imply something to be increased. Now we have not yet been informed what we are invited to increase: and we are therefore compelled to suppose that the information is contained or concealed in 6/XOIOVVTWV TC teal dvo/xoiowTwv icat av£6vTu>v teal 0iv6vTU)v. I therefore believe that the genitives depend On avfifcrcts. In point of grammatical gender the genitives can only be neuter. o/jLOLovvrwvy for example, is the genitive of b^oiovvra i.q. TO, 6/iotovrra, the article being dispensed with in accordance with Plato's frequent practice in passages of real or affected elevation*. But as Plato is trying to reach a certain number ( f the first number in which J etc.), the 1 Xa/3oO dx66ivbv2 It is the Muses who are speaking, TWP is intransitive, a&£6vT(av must be inand the article was rarer in their language, transitive too. APPENDICES TO BOOK VIII. 273 objects which are subjected to the processes of cubing cannot themselves be anything but numbers : so that for practical purposes we may regard OfJLOLovvTiov etc. as bfxoiovvriov api9fjni)v etc. It is clear, therefore, that o/AoiovrrcDv TC KOX avofxotovvTwv ical av^ovrtav KCLL <\>6iv6vTU)v stands for the numbers which we have to cube. What then are the numbers that * make like and unlike, wax and wane' ? The Muses are evidently teasing, and we must be patient with them till they choose to tell us. Let us look a little farther on. The next half of this sentence begins with J>v kirirpiTo^ 7rvO/jLTJvt and €7rtTpiTo? TrvO/j.'qv, as will presently be shewn (§ 2), means the numbers 4, 3. Now if we take the expression 'of which, 4, 3 ' in its simplest and most natural signification, it means 'of which numbers, the numbers 4, 3/ so that the antecedent to v ? The possibilities— I use the word in a generous sense—are (1) a v ^ o - c i s W (2) T/o€t9 aTrocrTcuTcis and TCTTapas 8c opovs, either or both, (3) ( 4 ) 6/AOlOlWo>l> T€ KCU dvO/AOlOVVTWV KCU Civ£6vT6lVOVT(i)V. It will be agreed that (2) is scarcely possible, and also, I think, that (3) is unlikely. On grounds of sense neither the first nor the second alternative is suitable. The antecedent to cSv, on the most natural and simple translation of v iirtrpiros TTVO/JLTJV, must be, as I have said, 'some numbers, two of which are the numbers 4 and 3.' Now av^'crcis are not ' numbers,' but (as Schneider remarks) ' actiones augendi,' and the three airoorao-ci? and four opoi are only /XTJKOS, irXdros and fidOos with their limits. As for TraVra, so comprehensive a word might certainly include numbers, and numbers, too, in which 4 and 3 are present: but it will be shewn in Part ii § 4 that Travra has not in point of fact the meaning required, but another and very different meaning. We conclude therefore that the grammatical antecedent to a>v is OfXOLOVVTUiV T€ KGU aVOjXOlOVVTttiV KCU av£6vTU)V KoX (j>6lv6vTU)V, a n d I think nO one will deny that the relative is most obviously and naturally connected with these words. It follows that ofjLotovvTwv—div6wu)v are * some numbers, two of which are the numbers 4 and 3/ We have thus obtained two of the numbers which are to be cubed, viz. 4 and 3. It is however clear from the partitive genitive oSv that 4 and 3 are not the only numbers: there must be at least one more. What the missing number is, Plato does not tell us, but as the numbers 4 and 3 are 'married with 5 ' (7rcfi7ra8t 274 APPENDICES TO BOOK VIII. and unlike' both for other reasons, as will afterwards be pointed out, and also in view of the use which is presently made of them to construct the two harmonies in the latter half of the number. It will be shewn in § 2 that these harmonies are built up out of the numbers 3, 4, and 5, by multiplying them together, and then multiplying the product three times by itself. Nothing is contained in either of the two harmonies except what 3, 4, and 5 supply. It is, in short, the numbers 3, 4, and 5 that make the two harmonies. Now the first harmony, as we shall see, is the square of 3600, and square numbers, according to the ancients, were V/JLOLOL. The second harmony is 4800 x 2700, and oblong numbers were considered aVo/xoioi. See Iambi, in Nic. Intr. Ar. p. 82 Pistelli oi 8c 7ra\a.Lol TavTOV? T€ /cat 6/xotous auTovs (i.e. TOVS Tcrpaywvous) c/caAow 81a. TYJV 7rcpt TCLS 7rAcvpas TC /cat ya>vtas o/xotdrT/Ta /cat uroVr/Ta, dvofxoiov^ 8c c/c rov ivavTiov /ecu Oartpovs TOVS €T€po[jLT]K€Ls, and Nicomachus himself Intr. Ar. pp. 132 ff. Ast1. The numbers 3, 4, and 5 are therefore called o/xoiotWcs TC /cat aVo/xoioiWcg in connexion with the arithmetical side of the Platonic Number, because they produce the square and the oblong which express the ycw/mcTpi/cds api0/xos in its twofold aspect, first as o/totos and afterwards as aVo/moios. This is the arithmetical significance of biLOLovvTw TC Ka]. dvofxoLovvTo)v in this passage: but the words have an even wider significance as a description of the Pythagorean * cosmic triangle' (Proclus in remp. 11 pp. 45. 23 Kroll): see Part ii § 5. To the same section of Part ii I defer my account of av£6vru>v /cat 6iv6vruw, because these words have no technical arithmetical meaning, but merely describe the sides of the Pythagorean triangle in its cosmic and creative aspects. I accordingly believe that the TrcptoSos of the av^pcuVctov ytw-qrov was obtained by Plato, following of course the Pythagoreans, by adding together the cubes of the three sides of the * zoogonic triangle': 33 + 4* + 5:J= 216. The justification for adding the cubes together is that the numbers are said to be contained in the total (cV <S 7rp KT\.). The result which we have reached is supported by the evidence of Aristotle, who gives us to understand that the total number of this section is 216: see Part iii of this Appendix. It is also in exact correspondence with Aristides Quintilianus, who informs us, in a passage where he alludes expressly to the Platonic Number, that the number 216 is nearly equivalent to 'the number of the seven months' child,' and can be reached by adding together the cubes of the sides of the Pythagorean triangle, precisely as Plato does here : aAA' ct /cat TW 7rAcvp(3v kKao-nqv Kara fiaOos au^crat/xcv (fiddos yap 97 cjcu/xaTOS vcris) iroiricrai^v av TOV Sia/coo"ta Sc/cac£, [(rdptO^ov OVTO. (rvvcyyvs TW TC5V €7rra/xiyi/a)v (de mus. Ill p. 151 Meibom, 89 Jahn). T h e words irdvra irpoaryjyopa /cat prjTa. Trpo? aAA^Aa diri^-qvav can be 1 That the habit of calling square numinference may be drawn from the Pythabers 6/J.OLOL and oblong numbers ditdfioioL gorean avaroLX^ (Arist. Met. A 5. 986* was not merely a later development of 11 ff.), in which rerpdyuvov appears on Pythagoreanism, is expressly stated by the same side as irtpas, dyaddv etc., and Iamblichus (oi 7ra\cuof), and the same erepo^/ces along with aireipov, KOLKOV etc. APPENDICES TO BOOK VIII. 275 abundantly illustrated from Pythagorean writings, and will be more conveniently discussed in Part ii. I conclude1 that the arithmetical meaning of section B is 1 In my former treatise on the Number, and Donaldson, 6/j.oiovvres is equivalent to I explained section B in a different way 8/xoioi, and means numbers "whose factors (The Number of Plato, pp. 33—35), taking are in the same ratio...i.e. as length to the three dtrocrTcureis as denoting 3, 4, and length, so breadth to breadth " (Donald5. Except as regards a££^0lvovTcs to AXirreFs, i.e. numbers which authorities quoted above, and is in har- are larger than the sum of their 'parts,' mony with the passage cited from Laws e.g. 8 and 27. But the identification is 894 A. Other attempts at solving the purely speculative, and no proof of it is Number have usually supposed that the offered. It has also been suggested that Spot denote terms in a numerical pro- since Sfjcoioi and dphfxoioi were sometimes gression, and airocrrao'eis the intervals used for 'square' and 'oblong' numbers between them. The words opoi and (Iambi, in Nic. p. 82 ed. Pistelli), 6/j.otanwrcw-eu could of course bear such an ovvres and dvo/xoiovvres may be odd and interpretation: but what can the 6poi be ? even numbers, because according to the According to Proclus and Hermann, they Pythagoreans "the odd numbers produce are 27, 36, 48 and 64; according to the series of squares, and the even numSchneider, 8, 12, 18, 27. I cannot see bers the series of oblongs," and further that Plato furnishes any hints to justify us t h a t CLV£6PTU>V KOA divbvTwv m a y b e " o n l y in selecting either of these progressions, another way of describing the antithesis and nothing can be made of them without odd and even " (Mr Monro in J. of Ph. having recourse to arbitrary calculations VIII p. 278). This too is the merest confor which there is no authority in Plato's jecture. There are other suggestions no language; whereas it is clear from 0ivovT€s = ICCLKLS taoi £\a 276 APPENDICES TO BOOK VIII. §»• wv €7rtTptro9 nvOfirfV—c/carov Be Kvfiiav Tpta8os. As before, I begin by giving a literal translation. * Of which the numbers 4, 3, married with 5, furnish two harmonies when thrice increased, the one equal an equal number of times, so many times 100, the other of equal length one way, but oblong—on the one side of 100 squares rising from rational diameters of five diminished by one each, or if from irrational diameters, by two; on the other, of 100 cubes of 3.' Let us now examine the individual words, beginning with wv cViTpiros 7rv0jj.rjv. What is irriTpiTos 7rv0fxi]u? About the meaning of this phrase there can no longer be any doubt, if we put any faith in the repeated statements of ancient writers on arithmetic and mathematics. The words denote, as Mr Monro expresses it (C/. Rev, I.e.) "the ratio 4 : 3 in its lowest terms (the actual numbers 4 and 3)." See Theo Smyrnaeus Expos, rerum math, ad legendum Platonem utilium pp. 80 f. ed. Hiller iravnav 8c rC)v /car' ct8o9 tlprjfJLevwv Xoywv ol iv cAa^t'orots KCU 7rpa>Tots Trpos (1AA77A.OVS apiOfJLols OYTCS /ca#* CKacrrov 7rpu>Tot Xcyovrat TLJV T6V avrbv \6yov i\6vruiv KoX 7Tv6jJL€V€<; Tc3»/ 6/AO€t8d>l/* OLOV SLTrX.aO'LU)V /JL€V \6yUiV ITptoTOS KCU 7TvO/JL7JV 6 rwv /3' 7rpos €v fX€Ta yap TOVTOV iv fxei^ocn KOL (TvvOeTois apiOixoL*; \6yoL clcrl Oi7rA.acrioi, 6 TWV 8' 7rpo? TOL J3 /cat TUJV g~ 7rpo? TO. y /cat 6JJLOLU)S €7r* awetpov. rpLirXcLcifjiv h\ A.oya>v 7rpa>ro5 /cat irvvp>t)v o TCHV y irpbs TO €V ol 8c act iv fi€L^oaL /cat crvvOtTOLS dpt^/xot? iir airupov irpodyovaiv. J h\ C7rt TC5V aAXcDV 7roXAa7rAacrtW. 6/xotcos 8c /cat iv rots €7rt/xo/9tots. TJ/JLLO fikv X.6y(DV 7rpa>TO5 /cat irvOfjLrjv 6 TC3^ y irpoq ra ft\ itrirptTQiv 8c 6 8' 7rpos y\ Kat cVtrcTapTtui/ 6 TU>V € Trpo? 8 • ol 8c iv /xct^oortv opots /cat avvOiroL for example 4 : 3 is the -n-vOfjajv of 8 : 6, 12 : 9, 16 : 12, and so on : arid Plato calls it the cVtrptTo? WVOIJLTJV because it is the irvOfxyjv1 of all cVtTpiroi Xoyot: cf. the expression 6 cVo'ySoos TTVO^V in Theo p. 70. With Theo's evidence Nicomachus Introd. Ar. 11 p. 134 is in exact correspondence, as Mr Monro has shewn (CL Rev. vi pp. 243 f.); and Proclus takes the same view: see his commentary 11 p. 37 [Icrriv ovv OVTOS] 6 €7rtTptTO5 irvOiJLrjv y /cat 8'. We may therefore take it as certain that the c7rtTpiTO9 TTvOfxriv is the numbers 4 and 3, forming two of the three sides of the Pythagorean triangle. c5i/, as we have seen, has for its antecedent 6fJLOLOVVTU)V T€ Kat OLVOfAOLOVVTWV /Cat av£oVT(i)V KCU 0LVOVT(t)Vi w h i c h W e h a v e already identified with the numbers 3, 4, 5. Of these three numbers, viz. 3, 4, 5, Plato bids us take 3, 4, and 1 couple' or * marry' them with 5. So far as I can discover, the word av£evyvvfXL had not either in Plato's time, or later, any fixed and stereotyped mathematical meaning, and (VV6/JL7]V 5e eirLTpiTuv 6 5' 777)65 7 ' early), 67 et al. The other explanations which shewn by Mr Monro, among others, to be untenable: see CL Rtv. vi pp. 153, 243. APPENDICES TO BOOK VIIL 277 in the first instance a metaphor from marriage, not inappropriate in connexion with a number which is 'lord of better and worse births': cf. Nicolaus ap. Proclus in remp. 11 p. 26 Kroll ok kv TOI? dpid^oU at irolai O"v£€v£ct5 6/AOIOVS rj dvo/jLoiovs diroTiXovcTLv rovs i£ avriZv, OVTID KOL kv TOI? fiLoi<;. But how is the metaphor to be interpreted ? If o-v^vyeis has no arithmetical meaning in this passage, the numbers 3, 4, 5 will stand side by side like lonely celibates throughout all time, and the riddle can never be solved. If it has an arithmetical meaning, the reference must be either to addition or to multiplication. We may fairly say that the process of multiplication is at least as readily suggested by Plato's metaphor as the process of addition, and in point of fact the Pythagoreans frequently denoted marriage by the number 6, because, among other reasons, 6 is produced by multiplying together the first male number, i.e. 3, and the first female number 1 , i.e. 2. It is therefore permissible to hold (with Schneider and others) that o-v^vyet? refers to multiplication, and as it has been asserted that " there is no parallel to lead us to take crv^vytU to mean multiplied" (67. Rev. I.e. p. 154), I may mention that Proclus uses the word with this meaning 2 . On this view €7rtrpLTo<; TrvOfxrjv Trc/xTraSi crv^vyecs cannot mean anything except 4 x 3 x 5 = 60. Every other possibility is excluded. We cannot interpret the phrase as (4 + 3) x 5, for e-rrirpLTos irud^rjv is not 4 plus 3, but only 4, 3, and there is nothing in the Greek to justify the addition, nor yet as (4 x 5) + (3 x 5), for here again we introduce a. plus without any warrant from the language. If on the other hand we refuse to connect the numbers in any way whatever, and hold that if iirirpiros irvBfxriv means 4, 3, cTrtVpiTos TrvOfirjv 7r€/x,7ra8/, o-v£vyci? means 9, 8 or 20, 15 and nothing more, the marriage is either altogether sterile, or else it produces, not a number, but only a ratio : whereas Plato himself expressly describes the issue of his calculations not as a ratio, but as a number (£u//.7ras Sc ovTos, dptOfxos ycw/ACTpiKos 546c). Those who, like Hultsch, suppose that (rv£vycU denotes addition, and make the whole clause equivalent to 3 + 4 + 5, justly extend the arithmetical process to the two numbers of the cVtVptTo? irvOfxrjv: and if multiplication is intended, we are equally justified in multiplying all three numbers together. T h e * coupling' of 3, 4, 5 is simply 3 x 4 x 5 . The words ITTLTPLTOS TrvO/jLrjv 7T€/A7ra8i o-v&yeis therefore mean that 3, 4 and 5 are to be multiplied together. 3 x 4 x 5 = 60. 1 See Iambi, in Nic. Ar. p. 34. 20 the number which falls short of it by 52 Pistelli, Aristid. Quint. 1 151 Meibom, makes the cycle from birth to birth. That Clem. Alex. Strom, v 14. 137B, vi 16. cycle, according to Proclus, is 7500 (ib. 365A Migne, and the Theolog. Ar. p. 33 p. 38) ; and 100 x (100-25 = ) 75 = 7500. Ast, et al. No doubt the number 5 could It is right to state that this passage had not been fully published when Mr Monro also bear the same meaning (see Zeller5 I p. 390 ».), but I have found many more wrote the words quoted above. Cf. also examples of 6 than of 5. Demetrius ap. Proclus ib. p. 23. 14 ff. 2 See in remp. 11 p. 54. 2 ff. ed. Kroll, The constant employment of ol yevo/jLei) 5' oZv eKarovras ry iXXetvovrt apidtxy voi i% in Euclid (e.g. VII 16 ff.) to denote irpbs avTTjv Kara rbv diro TTJS Trefxtrddos numbers produced by multiplication out dpid^bv 278 APPENDICES TO BOOK VIII. Let us now proceed to rpU avfriOtk. The literal translation is 'thrice increased/ and, as far as concerns the Greek, the words might refer either to three additions, or to three multiplications, and the addenda, or multipliers, might be either the number which has to be increased, that is, 60, or any other number or numbers whatsoever1. But as we have seen that a^o-cis in section B refers to multiplications and not additions, it is the most natural and obvious cdurse to give av^qOtU the same meaning here, and as Plato does not specify any multiplier, the simplest inference from his silence is that the multiplier is the same as the multiplicand, that is to say, 60. And 6 0 x 6 0 x 6 0 x 6 0 = 12,960,000. At this stage it becomes necessary to discuss the arguments which have been advanced in favour of a different explanation of rpU avtqBtk, and against the explanation which was first proposed in my Number of Plato pp. 25—28. The discussion will bring to light several points which will, I hope, convince the reader, as they have completely convinced me, that rpls av£r)6*U means 'three times multiplied by itself,' and cannot possibly mean anything else in the context where it occurs. By every writer whom I have read, the words are taken as meaning cubed, or else the multiplication of some three factors : Weber, however, as I learn from Mr Monro2, saw this much—that the words denote three separate processes of multiplication. I may be permitted to take Mr Monro and Dr Gow as types. The former observes8: " The phrase rpls av$rj$€is may be translated ' raised to the third dimension,' since it may imply either ' solid' numbers (products of three factors) in general, or the cube, which is the solid number par excellence. For the former use, see Rep. 528B; for the latter, Rep. 587 D. Aristotle paraphrases Tpls av£r)$€is by the words orav 6 rov 8iaypdfJLfj.a.TOS dptOfjiOs TOVTOV yivrjTai orcpcoV In Dr Gow's article4 we read: "oreads" (sc. in the passage quoted from Aristotle in Part iii of this Appendix) "seems to be equivalent to and explanatory of rplq av(rj6€t<s (cf. Plato Rep. vn 528 B)." That is, they would regard 60 rpU avtrjOtk—granted that OTiVpiTos irvQfjLrjv 7r€/i7ra8t £vy€ts means 60—as equivalent to 60 multiplied twice, and not thrice, by itself. I say l would regard,' because Dr Gow does take rpls ttvfrjOeLs as meaning merely the multiplication of three numbers, which in this case, he thinks, are different from one another (viz. 15, 20, 25), but Mr Monro admits5, and Dr Gow would not deny, that the three factors may be identical. The fact is a.v&fid% means simply Multiplied,' and, if the multiplier is not otherwise stated, it can only be the multiplicand. In support of their explanation these two scholars quote, in the first place, the well-known passage in which Aristotle refers to Plato's 1 The phrase cannot however bear * multiplied by 3,' if we choose the verb Hultsch's interpretation * multiplied by av£di>uy would be rpidSt a&l-rjdeis: cf. three,' for a number which is multiplied by 3 does not receive three increases, but only one, or, if we suppose that the increase means addition, two. Thus 60 x 3 (one increase of 60)= 180 = 60 + 60 + 60 (two increases of 60). The Greek for rpi&di aif^d^ Nicom. Intr. Ar. p. 127 Ast and k%ifa a^ridels Theol. Ar. p. 39. a 7. of Ph. vm.p. 284. 8 I.e. p. 280. 4 J. of Ph. xii p. 93. • Lc. p. 280. APPENDICES TO BOOK VIII. 279 Number (Pol. E 12. 1316* 4 ff.). This passage of the Politics is so important for the correct understanding of the whole of Plato's Number that I have found it necessary to devote a separate division of this Appendix to its explanation. In Part iii I have, as I believe, shewn that the words quoted by Mr Monro do not paraphrase rpU avfydtt's at all, but tell us what Aristotle believed to be the number of the section which I have called B. I will therefore ask the reader to defer his judgment on the Aristotelian passage till he has read Part iii. In the second place, the above-named writers refer to Republic vn 528 B and ix 587 D. I cite these two passages in full. The first is as f o l l o w s : fxera CTTITTCSOI', rjv 8' cyaj, iv ir€piopa ov rj8rj aT€p€Ov Aa/?oi/T€s, irplv avro KOLO* avrb X.a/3€LV • optfcos 8k c^ct €$rjs /XCTOL SevWpai/ av£rjv TptTrjv XafJLftdvClV. € TYJV T(OV Kv/3u)V av^TJV KCLl TO /3d0oV$ fi€T€xov (5 28B). T h e second runs thus : Kara 8k 8vvafi.Lv KOL TpLT-rjv av£rjv 8rj\ov 8rj QLTTOfTradiv ocnqv d€O"rr]K I have fully commented on these passages where they occur, but it may be convenient once more to recapitulate my explanation of rpcrrf av^-q in each of these places. The first passage is where Plato says that the study of solids by themselves should precede the study of solids iv ircpiopa, i.e. astronomy: after the second * increase,' says Plato, we ought to take the third. What does this mean ? A point (= unity) has no 'increase': a line (say 3) has one: a rectangle (say 3x4) has two (Scvrc/oa av$rj) : a solid figure (say 3 x 4 x 5 ) has three. A solid figure is therefore rightly said to be or have rpiTt] av$rj, because your reckoning begins from the point, which has no increase. The second passage deals with a case, not of solids in general, but of cubes. The number in question is 9—which is (says Plato) the distance separating the tyrant from d\.rj6r]s rj8ovrj) measured dpiO/xti or Kara TOV TOV /JLIJKOVS dpiOfXOV, i.e. "numero sen secundum longitudinem, numerus enim omnis quatenus monadibus constat, lineae instar habendus" (Schneider in p. Ixxxxv) : * and how far removed the tyrant is according to the square and the third increase, is manifest.' But the third increase of what? Not of 9 (though belonging to 9), for 9 is itself already one increase, viz. of unity—but the third increase of unity in that special case where 9 is its first increase. * The first increase (viz. of the unit or point) was 6 TOV ^KOVS dptOfios, i.e. in this case (1 x 9 =) 9 : by the second-and-third increases on the same scale we obtain 9 x 9 (second increase or 8wa/xts) x 9 (third increase) = 729' (n. ad loc). Both in 528 B and 587 D it is unity or the point which suffers a third increase: in Plato's number it is not unity, but 60, and that makes all the difference. Cf. Pt iii. Let us consider for a moment what is the meaning of the Greek word av£?/ or avfqcri?. Aristotle1 distinguishes ycVco-is from auf^o-is in these words: av€pbv 8rj—on OVK ICTTLV 77 a v ^ a i s /xeTa/JoA.17 CK $vva/mct f t € y € 0 O V 9 , €VT€\€)(€Ca 81 flTj8€V t\OVTOS /X€y€#O?...€Tl 8k ij y€ TOiaVTYJ fl€TOL- f$o\.rj OVK av£rjcr€ii)s t8tos aXAa y€i/€o-€o"is. Compare with this another passage of the same treatise2: cV /xcv yap TW yiyvtadai TI 1 De Gen. et Corr. A 5. 32Ob 25 ff. 2 ib. 321* 22 ff. 280 APPENDICES TO BOOK VIIL rj 0€Lptcr6aL ov% \nrofJL€V€it iv 8k TO> dkKoiovcrOai rj av£dv€a6ai 6wct.v virofj.€V€L TO CLVTO TO 'at>£avo/JL€vov rj dWoiovfJLtvov• aAV tvOa fxkv TO Tra^os, €vOa 8k TO / x c y e ^ o s TO CLVTO OV /J.€V€L. I n Other words, rj the process which calls a thing into being out of nothing is airkrj ycVco-is, not aborts: in av^ons the original size is not lost, but increased. Now apply this to the number 60. Increased once, what does it become? Certainly not 60, which it already is: else what of the words TOt> € V l > 7 T a p X O V T O S €7Tt8ocrtS, a n d VTrOfXiVtl evOa 8k TO /xcyetfos TO CLVTO OV fxevei? TO (XVTO TO O.V $CL VO/JL € VO V, . . . Does the process of avfrjo-is, when applied to a number, begin by putting it to flight, and afterwards lure it back again? 60 once 'increased' (i.e. in this particular passage, as we have seen, multiplied by itself) is 60 x 60; twice ' increased ' it is 60 x 60 x 60; thrice * increased' it is 60 x 60 x 60 x 60. Apply the reverse process to 6o:'", and the illogical nature of the traditional interpretation will at once appear. If 603 is 60 three times * increased,' then 602 is 60 twice 4 increased,' 60 is 60 once increased, and nothing—or rather, unity, which is the point1,—is 60. When Aristotle says, in the passage referred to by Mr Monro, OTOLV 6 TOV Staypa/jL/xaTo? dpiOfios TOVTOV yivrjTai o-T€pcos he means* that 6, which has already one increase, by getting tivo more becomes 2 16. The number 216 we may then call either an apt^os Tpis i^^/zcVo? (cf. Epin. 990 D), i.e. a number which is thrice increased (sc. from unity, by means of 6), or we may call it d c£ apifyxos 8!s -r)\)£y\\xkvo lines as the -n-puWrj av£rj. Now there can be no question that the word avfr) in each of these phrases bears some meaning, and the obvious and natural meaning is 'increase.' But 'increase' must be increase of something, and we are surely bound to ask ' What is that something which is increased first to a line, second to a plane, and thirdly to a solid ?' The non possumus attitude should not be adopted till we have tried and failed. The only possible and at the same time perfectly satisfactory answer is ' the unit or point,' for number on the one hand is a crvcrnj/xa /xovaoW (vn 525 A n.\ and the Pythagoreans, to whom the expression TpCrrj av£rj is surely due, ' built up the line out of points, the plane out of lines, and the solid out of planes' (see App. II to Book vn, where the evidence is cited, and cf. also Part ii § 4). The origin which I 1 The Greeks did not regard * nought' as a number and had no symbol for it : see Cantor Vorlesungen zur Gesch. der Mat hern. p. 144. 2 It will be shewn in Pt iii that 6 TOV Sicrypd/xfj.arot apidfibs TOIJTOV is 6. 3 67. Rev. I.e. pp. 154, 242. APPENDICES TO BOOK VIII. 281 suggest for the phrase is therefore in harmony both with Greek linguistic usage and with the theories of the school to which above all others Plato confesses his obligations in the domain of mathematics (see on vn 530D, E and cf. also App. II to Book vn), and no rival interpretation is offered either by Mr Monro, or, so far as I am aware, by any other critic. Finally, my interpretation of TpUav£r)6 WCTLV, 6 /xcv TpiVos a-irb rrj<; /xoi/aSo? rerpdytDVOS Icrrai KTA.., a n d refers to a similar passage in Archimedes, quoted by Nesselmann, Alg. d. Griechen p. 124 n. 16. " On the latter of these" continues Mr Monro " Nesselmann remarks : ' Es ist bei diesem Satze nur zu bedenken, dass die Griechen bei Angaben von Abstanden beide Grenzen mitzahlen' (Algebra d. Griechen p. 125, cp. p. 161)." I have no fault to find with Nesselmann, whose remarks are perfectly true and relevant in both the places cited by Mr Monro, and in the fullest harmony, so far as they go, with my explanation of rpls av$r)0€i$. My only objection is to the inference which Mr Monro on his own account draws from this and similar passages in Greek. That inference will claim our attention presently : but first it is necessary to explain what Euclid means1. The meaning is as follows. If, for example, we take the series 1, 60, 3600, 216000 etc., in which 1 : 60 :: 60 : 3600 :: 3600 : 216000 etc.2, then the third number —it will be admitted that api9fj.6s is understood with TpCros—-from 1 will be a square. (Here it is of course 60*.) The expression ' third number from 1 ' is doubtless, as Mr Monro thinks, somewhat illogical, for one cannot be the first number from itself: and it is perfectly true that 'this is only one of many examples of the usus loquendi' of the Greek language. But what inference does Mr Monro draw from the usage in question? Because the third number from one is a square, he seems to infer that the third increase is also a square. This is the only way in which I can interpret the words : " We may feel sure, I think, that the ''third increase' would naturally mean the third term in the increasing series rather than the fourth." (The italics are mine.) Well, the increasing series is 1, 60, 608, and the third term in the series is 602, so that according to Mr Monro's view 602 is a rplrf) av$rj. This no one believes. * It is not in accordance with the usus loquendi] not to speak of logic. My reviewer's inference from the idiom to which he calls attention is therefore unwarranted and fallacious. The fact is, of course, that the 1 The passage of Archimedes is, as Mr Monro remarks, similar to that from Euclid; and what I say of the one applies equally to the other. 2 That Euclid regards the increasing A. P. II. series as beginning with unity, and not with the second number, is clear from the words with which he begins his demonstration: iirel yap iartu w$ 77 /xovas wpbs rbv A, otfrwf 6 A wpbs rbv B KT\. 19 282 APPENDICES TO BOOK VIII. * third increase' meant to the Greeks, as it means to us, the fourth term in the increasing series, and not the third. Thus in the increasing series i, 60, 3600, 216000, the fourth term, viz. 216000 or 60 x 60 x 60, is the 'third increase/ and in the increasing series which is involved in the words <Sl/ €7TtTpiTO9 7Tv0fXr)V 7T€/U.7Ta8l O~v£t;y€lS Tpl<% ClV^flciS, that is tO Say, 60, 3600, 216000, 12,960,000, the * third increase' is also the fourth term viz. 12,960,000 or 6 0 x 6 0 x 60 x 60 i.e. 60 Tpts avfrjOtls. So far am I from interpreting rpU av^tfcts differently from Tptrrj av$rj, as has been asserted by Mr Monro (I.e. p. I54) 1 . Our conclusion therefore is that u>v «rirpiTos rpU avfrjOeis means 60 x 60 x 60 x 60 = 12,960,000. This number, according to Plato, * furnishes two harmonies' ( apfxovias 7rap€X€T matics in the technical language of a later generation. Mr Monro for example calls it a paradox to hold " that T/XJ a&£ri$els means * raised to the fourth power.' while TpLrrj ati^r) denotes the third power " {Cl. Rev. I.e. p. 242). The 'paradox' becomes a truism if we say * rpls a^rjdeU means thrice increased, and rptrri atii-i) denotes the third increase.' And this is in fact the only admissible way of stating the case. The mathematical terms ' fourth power' and * third power' were unknown to Plato. 'Power' or 5vva.fj.ts alone was sometimes used by him with the meaning which we express by * second power' (Rep. IX 587 D), but he also employs 6cvr4pa ati-i} ( 5 B),) , to conveyy that meaningg (ib. v n 528 and itself d duvafxu d i l f actually ll means ' root'' in Theaet. 148 A. See Allman Gk Geom. p. 208 n. In the course of my commentary on the Republic I have had occasion to point out some instances in which the interpretation of Plato's philosophy has suffered by the employ- the same tendency in connexion with his mathematics. 2 It is at this point where all the previous attempts to solve the Number with which I am acquainted have broken down. In order to make their conjectures about the iirlrptros TV0/J.))V irefxirddi. ^x€Tat Kr^- as ' furnishes two harmonies after it has been submitted to other arithmetical processesJ and as no such processes are indicated by Plato, they have supplied the missing links by a variety of purely imaginative conjectures j according g to their different interpretations off the iirLrptTos d^ i/^ t i i h iL and of the harmonies which it provides, 3 A less natural but still possible answer would be ' When it is produced by the sum of a square and an oblong.' But the sequel shews that this alternative is not intended here, APPENDICES TO BOOK VIII. 283 Let us now examine the words in which Plato describes the first harmony. It is, he tells us, 'equal an equal number of times, so many times ioo.' But how many times 100? This time the Muses are only pretending to tease: for the answer is already in our hands. 12, 960,000 furnishes 3600 (i.e., as we have seen, can be resolved into) 36008 (Fig. 3), and 3600 8 is * equal an equal number of times, viz. thirty-six times ioo,' so v that ToorcumiKi? means 36 times. It should ~ be added that uros 1 FIG. 3. a square number by Greek writers on arithmetic1, and bears the same meaning in Theaet, 147 E. Why does Plato add the words kKorov Toa-avraKcq when the square could be just as easily discovered without them ? He wishes to call our attention to the fact that each of the sides of the square is a multiple of 100, just as each of the sides of the oblong is also a multiple of 100 («aTov fxkv apiO/Auiv—(/caroi' 8k KV/3(DV TpiaSos). We are thus en- couraged to look for some special significance in his employment of that number. What the significance is will be explained in Part ii § 5. The number 36 had also a profound significance and value in Pythagorean embryology, theory of music, and physics (Part ii § 4), and Plato calls our attention to it all the more pointedly because he represents it as if it were an unknown quantity. In reality it is not unknown, for the antecedent of Tocravraias is easily discovered from the equation which Plato himself has already given us, viz. 12,960,000 = a square*. J Euclid VII tief. 11 Terpdywvos &pi$fi6s iffTiv 6 1 , the word roaavrdxis having for its antecedent the square number which In my Number of Plato p. 21 I ex- -Urrfp ladxis denotes, and Ifindthat Schneiplained Twravr&Kis in substantially the der, Donaldson and apparently also same way. It was urged against my ex- Hultsch (ll.ee.) understand the expression planation that To8€ yap ntycdos el Kpeir- pressed the area of his square in this way: rov Tocoude, TO$ taop. In CL certainly in Men. 83c he writes TcrrdRev. I.e. p. 241 I suggested that the whole piov yap (not rirrapa) rerpdicit 4 284 APPENDICES TO BOOK VIII. T h e first ' harmony' is therefore 3 6 0 0 2 ; what is the second ? Plato describes it in the words rr\v 8C 10-0^77*07 fitv rrj, irpofji^Krj M fxkv apiOfxuv awb 8ia/zcTpa)v / f y i w TTC/XTTCLSO?, 8co/xcVa>i/ CVOS c*cacrra>v, pp hi Svotv, €KaTov 8c KV/3(I)V rpiaSos, * the other of equal length one way, but o b l o n g ; on the one side, of 100 squares of rational diameters of 5, diminished by one each, or if of irrational diameters, by t w o ; on the other, of 100 cubes of 3 / Let us examine the words one by one. It is clear that rqv 8C lo-ofjLr'jKrj fxkv rrj, 7rpofjL^Krj &€ means that the ' harmony' is expressed by means of a rectangle. " W h e n the sides of the rectangle were expressed in numbers," says Allman 1 , " 7rpofxrjK7}s was the general term for an oblong," and TrpoiJLrJKrf<s is the term employed here. Compare the Platonic definition of an oblong number in Theaet. 148 A irXciW eXarrovdias rj cAarrwv TTXCOVCLKIS ytyvcTat, /xet^tov 8c KCLI iXdrniyv act irAcvpa avrov TrcpiAa/x/?avcu The sense would have been complete if Plato had merely said rqv 8c wpofxiJKr}, but the addition of laofxiJKr} fikv rrj has a stylistic effect: the rectangle, like the square, is also IO-O/ATJKYIS, though only in one direction 2 . We have now to interpret c*aTov fxkv api0/xu>v aVo hiafxerpuyv pyjTiHv 7re/*7ra8o5, fteofi&vw cVos €Kacrr(Di>, dppijnav Si 8votv3. These words express the first of the two sides of the rectangle : cf. Critias 118 A irpo^yjK^ 8c possible task has been compelled to resort to purely conjectural and arbitrary profj.tjK€S Si iraVy ivl jj.tv dare pa TpLax ^L v cesses for which there is not a shadow of justification in Plato's language. ffTadlwv, /card 5^ niaov dirb daXdrrys &vta 1 di square as *of its sides, just as he usually describes an oblong (cf. Critias 118 A irpbi APPENDICES TO BOOK VIII. irav, cVl fiev Odrepa avai Sicr^tXicov. Vy Kara Sc /ACVOV airo dakaTTrj? In the language of Greek arithmetic dpiOfxbs aVo means 'square o f : see for example Euclid vn 20 ear Tpcis dpiOfxol dvdXoyov coo-iy, 6 viro T&V a/cpcov tcros IOTCU TW aw 6 rov /ACCTOU, i.e. for example, in the proportion 2 : 4 : 1 4 : 8 , the product of 8 and 2 = 42. The same use of diro is found in Plato, e.g. Men. 85 B a7ro rfjs Siafxcrpov av, a>s av TO SnrXdaiov ^lopiov. Consequently c*aToi> /xcv dpi$nwv dwo is simply 'of one hundred squares of.' What are Bid^Tpoc p-qral Trc/ATraSos ? The rational diameter of 5 is the nearest rational number to the real diameter of a square whose side is five1, i.e. to ^ 5 0 by Euclid 1 47 (see Fig. 4). Now the nearest rational number to ^ 5 0 is 7 = ^49. Therefore pryrat Stafxtrpoi 7T€/u.7raSos = ' sevens.' Thus the entire clause €KOLT6V fxkv dptOfiaHv a7ro SiafxirpiDV p-qrwy 7T€/i7raSos means ' of one hundred squares of 7,' i.e. 100 x 49 = 4900. It remains to explain SCO/XCVOJV tvos cxao-Twv and Sc / SVOLV. €j/o5 €KCL(TTU)V means 'wanting one each,' i.e. each pf diro or square being diminished by 1. The normal expression would be SCO/ACVCOV cvos €Kci It is equivalent to 2 (7 x 100) — (1 x 100) = 4 9 0 0 — 100 = 4800. The words dpprfT^v 8c Svotv merely give another way of arriving at 4800. The translation is: ' or, if you take irrational diameters of 5, 1 For evidence of this see Theo Smyrnaeus, pp. 43 ff. Cf. also Proclus in remp. II p. 38, Gow, Gk Math. p. 96 and Cantor Gesch. d. Math. p. 191. This is FIG. 5. the only passage in Plato where * rational diameters' are mentioned. In Theaet. 147 Dff. he merely distinguishes rational from irrational roots or surds : while a careful study of Polit. 266 A shews that the passage is in no way parallel to ours except in the use of didfierpos. But there is nothing harsh or difficult, from the Greek point of view, in the expression ' rational diameter.' The geometrical construction is very simple. See Fig. 5. Let AB = *J$Q, i.e. the irrational diameter of 5, and consequently ABDE — the square of ( 286 APPENDICES TO BOOK VIII. wanting 2 each.' T h e construction is dpprjTuv Se <8ia/A€Vpa>v 8cofA€Viov> 8uotv <€KaM>. T h e meaning, expressed in figures, i s : 'or, if you prefer it, of 4800 A R (Js°)2 x 100 —(2 x 100) = 5000—200=4800.' 8c gives an alternative, as in fxaXXov 8c = vel potius. Consequently one of the two sides of the second harmony is 4800. The words CKCITOV S€ KV/3 D c the other hand of 100 cubes of three' give FIG. 6. us the second side, viz. 100 x 3 s = 2700. The second harmony is therefore 4800 x 2700 (Fig. 6) = 12,960,000. And this harmony, like the first, is furnished by 60 x 60 x 60 x 60, for 60 x 60 x 60 x 60 = 12,960,000. The reason why the square and the rectangle are each called ' harmonies' will be explained in Part ii § 5. The arithmetical solution of the Platonic Number is therefore (1) (2) 3 8 + 4 3 + 5 3 = 216. ( 3 x 4 x 5 ) * = 3600 8 = 4800 x 2700. PART ii. THE MEANING OF THE PLATONIC NUMBER. I will now discuss the whole passage from beginning to end, and elucidate the meaning step by step. § 1. The point of view. Our city, says Plato, will be moved, when orao-ts appears in the two higher classes. The Muses shall tell us how o-rao-ts entered first. The cause of our city's being moved, they say, is that everything created is liable to destruction. The process of destruction (AvVis) is when the leaders of the city ycvovs v/xcrc'pov cvyovias TC Kat dopias—ov8cv fxaXXov T€V$ovTai, aAAa irdptunv avrovs KCLI ycwTjaovcri iraiSd? TTOTC OV 8C'OV. Whenever, in ignorance of 'better and worse births,' ol vXa.K€s crwoiKL^WCTI vvfias vv/xtois irapa Kcupov, OVK cv^>vcts ovS* CVTV^CIS TTCUSCS itTovrai (546 D). In the next generation the dissolution has already gone so far that iron breeds with silver, and copper with gold. Accordingly the Avert? of the ideal State is the begetting of children when children ought not to be begotten, or briefly, the begetting of children out of season, or inopportunely. This is quite in harmony with the stringent rules laid down by Plato in Book v on the subject of marriage and the procreation of children. Thus in 458 D the male and female archons are not allowed drciK APPENDICES y L , TO BOOK VIII. 287 but marriages are to be celebrated tcpol cis 8vva/*iv o n / In 459 E it is said : OVKOVV &rj koprai TIVCS vo/Lto^€T7/T€ai, cV ats £vva'£ofc,cv Tas TC i/v/A<jf>as Kat TOVS VV/A<£IOVS, /cat Ovaiai KOI Zfxvoi iroirjTCOL TOIS Ty/xcTcpois A n d a t 4 6 1 A it i s r e c k o n e d 7roi77Tai9 irpcVovTcs TOIS ytyvo/xcVois ya/xots. a sin against God and man to produce a child for the State ov\ wo dvauZv ov6° VTT* cv^cSv <£vs a ? c<£* CKaoTois rot? ya/Aois cu^oKrat /cat tcpctat Kat tcpcts Kat £v/x7ray TTOAIS KTA. § 2. Zfo meaning of the words from yaktirov fx€v to 7rat8as TTOT€ OV SCOV. We have thus obtained the point of view from which the whole passage is to be interpreted. While the cause of change from the best to the second-best commonwealth lies in the perishability of everything which is created, the process which leads to change is the begetting of children inopportunely. Plato deals first with the process leading to change (Averts). To plants and animals, he says, cometh production or non-production (a bearing or no bearing) of soul and bodies, whenever revolutions join for each the circumferences of their circles, these circumferences faring a short way for the short-lived, but the reverse for the reverse. That is to say, plants and animals have fixed periods of gestation, which may be represented by circles whose circumferences revolve (Fig. 7). Every time that the fixed point A is reached, there is <£opa ij/vxrjs TC Kai v, if the seed was sown on the last FIG. 7. occasion when the same point of the circle was at A, and if it has come, without accident, to maturity: if however the seed was not then sown, or, though sown, has not come to maturity, there is <xopla. \pv\ij^ TC Kat o-w/xttVwv. The singular \j/vxrj is used because soul, viewed merely as the principle of life, is one in all plants, in all animals, and in both1. Why are the circumferences long in the case of long-lived animals, and short in the case of short-lived ? Because animals that live long have long periods of gestation, and conversely. Aristotle also takes note of the same general rule: see Prod/, x 9. 891b 25 ff., Sta TI Ta filv TaxyroKa TWV ttyuv cort, TWV 8C 7roAv^povtos rj Kvrjo-is; 77 oTi TCL //.aKpo/?ia/rcpa /3paSvr€pov 7TC<£VK€ T c \ c i o v a # a i ; COTI 8c Ppa&vTOKa TOL fxcLKpofiio. and dfe getter. a?iim. iv 10. 777* 31 If., where the elephant is cited as a well-known case in point. The meaning of the words from AvVts 8c 178c to cwmas may therefore be summed up in the sentence : In all plants and animals the period of gestation is fixed by nature. Now as man is the animal with whom in the ideal State we are concerned, we are prepared by this exordium for the mention of the period of gestation in the human race. It will come in due time. 1 Cf. Tim. 77 B. 288 APPENDICES TO BOOK VIII. Plato proceeds to narrow the case down to man: ' Now as touching your kind (i.e. mankind), clever though the leaders of the city be whom you educated, none the more will they by calculation together with perception obtain J (literally, hit the obtaining of) ' good offspring and no offspring, but it will escape them, and the day will come when they will beget children when they ought not.' Several points in this require to be explained. First: in place of repeating opa KCU aopia Plato writes cuyovias TC /cat a<£opias, because it is not enough for the prosperity of the ideal State merely to produce children—the children must be good in quality. The word d^opta? is full of meaning; it is the duty of the rulers to render, if possible, illicit unions unproductive, irdvra 8iaKcAcucra'/u-cvoi 7rpo6vfA€LO'6aiJ fxaXtcrra fikv fjLrjB* c i s (jfrtos CK<j)€p€iv Kxnqfxa firjSi y cV, lav ycVi/Tai, lav 8c TI /3ia rporjs raj TotovTu) (v 461 c). Second: what is the meaning of Xoytcr/jto? fi€T ato-fl^crecDs ? Nothing very recondite. Both calculation and perception by the senses must be employed by the rulers in arranging the details connected with marriage and the bringing up of children : perception for example in settling what couples are to be brought together (v 459 A ff.), which children should be reared, and which exposed (460 c al.), and calculation in order to determine what number of marriages are needed to keep the population nearly uniform (460 A), what couples may marry by reason of age (460 E ff.), and other things too trivial to mention. Plato means that however well the rulers employ the means at their disposal, that is, Aoyioyxds and aicrOijcriSj yet the time will come when mistakes must happen. We are not to blame the rulers of our perfect city, nor yet aio^o-is (with Amelius ap. Procl. I.e. p. 29 and Nettleship Lect. and Rent. 11 p. 302): for the real/ons et origo mali, as we shall shortly discover, is the Universe, the failure of whose energies is beginning to affect the ideal city, as well as every other portion of the whole. See §§ 5 and 7. § 3. The iT€pio&os of the Ociov yevvrjrov. W e come now to the words COTI 8c #€««> fxkv yewr^rw irepioSos fjv pdb 7r£pi\afjLpdvci TCACIOS. Plato has stated that all f<3a have a fixed period of gestation : he now proceeds to deal with the periods of (1) the 0€iov ycwrjTov and (2) the di/0pci)7reiov, beginning with the 0ctov, on the principle IK Atos ap^w^a-Oa, Four expressions require to be discussed before we can arrive at Plato's meaning—viz.: ircptoSos, TrcpiAa/i/Javci, apcO/xos TCACIOS, and 0ctoi/ yfvvrjrov. The word 7rcpto8os means nothing more than 'way round.' One complete revolution of any circle is a 7rcpto8o5: two or more of the same circle, or one (or more) of one circle and one (or more) of another or others, are 7rcpto8ot. This will not be denied by any one who will take the trouble to study side by side the examples quoted in Ast's Lexicon of the use of MptoSos in Plato. In the present passage the ' way round' is that described above in the words orav 7rcptTpo7rat cKaorois KVK\(MV TT€picf>opa<; (vvdirToxn I the 7rcpto8o9 of a $€LOV yevvrjrov is therefore APPENDICES TO BOOK VIII. fulfilled orav irtpiTpoTrrj 0€io> ycvvrjrw KVKXOV 7r€ptopav ^wdfrrrj. 289 N o w it has already been shewn that the words from orav irtpLTpoiraL to cravrtois refer to periods of gestation, so that the Trcpi'oSos of a OtLov yevv-qrov is the period of gestation which ends in the birth of a divine creature1. This is the only possible interpretation of the Greek, nor is the meaning otherwise than appropriate, as will appear when we apprehend what the ' divine creature' is. The word TrcpiXa^/JdVci means * comprehends.' If a number is represented by a rectangle, its sides, or factors, are said to ' comprehend' it, as in Theaet. 148 A, where the number which /x€t£a>v *ai ikdrrtav act vXtvpa 7T€pcX.aiJipdv€L is called a 7rpo[ArJKrjs apiOfxos. In the present case, we are dealing, not with a number, but with a TrcptoSo? which is comprehended by a number, and that number TrcpiAa/x/JdVci TTC/HOSOV which gives the time that the revolution takes to accomplish. The period of gestation of a divine creature is therefore expressed by a 'final number/ I will now discuss the words rcXcto? a'pifytos. It is well known that a 'perfect' number meant to Euclid2 and Greek arithmeticians generally a number which is equal to the sum of its divisors, e.g. 6 = 1 + 2 + 3 ; 28 = 1 + 2 + 4 + 7 + 14. Although there is no trace of such a meaning in Plato, nor in the fragments of Philolaus8, the usage may very well be old: but even among the Pythagoreans numbers are often called ' perfect,' although they are not equivalent to the sum of their factors4. The TCACIOS dpiOfjLos par excellencewas 10 according to Philolaus : ^ccopciv Set TO. cpya Kal rav coxriav TU> dptOfiiS KCLTTCLV Svva/uv, aVis icrrlv iv ra. S c K a S r jxtyaka yap Kal 7ravT€krj$ Kal 7ravTO€pyo$ Kal dct'a> Kal ovpavim )3ta> Kal dv0po)7TLV(i) a p x a K a ' <*y*/*v Kal Kocrfjujreipa a Svpa/us d Tas $€Ka§o? 5 . B u t 10 was called by them iravTcX-qs or TCACIOS simply because, as the basis of their system of calculation, which was a decimal one, it may be regarded as the 'consummating' or 'all-ending' number, the numbers above ten being considered merely repetitions of the first ten6. Plato was perfectly at liberty to call any other number TCACIO? which ' ends' or ' brings a consummation7,' and in point of fact he does so in the Timaeus. In 39 D of that dialogue we find the words: com 8* o/*a>9 ovSkv rj-rrov Karavorjcrat, SvvaTOv, OJS O yc TCXCIOS dpiOfxbs \povov rbv WAetov cvtavrov 1 For trepiodos in the sense of * period genuine or not, are at all events, in my of gestation,' cf. Aristides Quint. De Mu- opinion, tolerably early. sica, p . 143 Meib. Tats rdv iirrafi^vuv irepiodois. Many writers on the Number understand by irepfoSos'Umlaufszeit^e.g. 4 Zeller 11 1, p. 858 n.): but the word must of course be interpreted by what precedes and follows. I have shewn that 'period of gestation' is the only meaning which harmonises with Srau vepiTpowal KT\. above, and it is the only meaning possible below, where the period of the human creature is described. 2 v i i def. 23 rAetos &fndfi6s £ 4 e.g. 3 and 9 : see the Theolog. Arithm. pp. 13, 58 ed. Ast. The number 3 is on p. 13 said to be TAetoj ISiaLrepov r&v AXXWP, implying that other numbers may also be rAetot, though in a less specific sense. Cf. Demme (referred to above) pp. 8 4 ^ 5 Frag. 13 in Mullach II p. 4. 8 See Zeller6 1 p. 398 n. 2, and Aristotle quoted there. 7 Cantor in his Vorlesungen zur Gcsch. der Math. p. 142 agrees in denying that * perfect number' here means ' a number equal to the sum of its divisors.' 290 APPENDICES TO BOOK VIII. irXrjpol TOTC, orav airacnjjv Tv TO. wpos ak\rj\a Ta^r) a)(rj K€aXyv TW TOV TCLVTOV /cat 6/u.ouo? aVa/xcTprfiivro. f p KVK\U). It is rightly held that we have here a reference to a Great Year—the period within which all the eight circles1 revolving around the earth simultaneously reach the point from which they started at the commencement of our cycle. Now if Plato allowed himself to call the number which measures a cycle of the world's life a * final' or * ending' number, it is clear that he might with equal propriety apply trie epithet TCACIOS to the number which completes or fulfils (TCACUH)* the World's creation; for the Oelov ytvvqrov, as will presently be shewn, is the World and nothing more. What the particular number is, he does not say: and no one will blame him for his reticence3. There remain the words Owo ycwrjTw. The ancients 4 explained these words, with perfect justice, as referring to the Universe: ovpavos 17 Kocr/Jios y Kal aAAo o ri TTOT€ 6Vo/i.a£o'/A€VO9 //.aAior* av SC^OITO, TOVS* rjfxiv wvofjido-Ow (Tim. 28 B). In the Timaeus there is abundant evidence that Plato regarded the World as a divine creature: rovfc TOV KOV/JLOV, he says, £<*>ov i/xxj/v^ov Ivvovv T€ rrj dXrjOcia 8ta TTJV TOV Otov ytvicrBai TrpoWav5, with which compare the words of Proclus (in Tim. 89 D) : array 8c c/xi/^v^ov avro Kal Zvvovv t$?/9, Otov avro KaAc / y(iiocr€. The Universe is $€iov, because it is a God ; ywwqrov, because it is created6. The Oelov ytwrjTov is therefore the World, and the words which we have been discussing mean that the time during which the world is in the womb1 is comprehended by a final or consummating number, the size of which Plato prudently conceals. 1 viz. the circle of the Fixed stars, /xova debv aMv iyevv^ffaro) and 37 C. 6 Saturn, Jupiter, Mars, Mercury, Venus, Tim. 28 B yiywcv opards yap avr6s Sun, Moon: see Rep. x 616Dff. There re Am Kal na fxiK4 ivrbs irijx&v ' al$4pos 3 rcXeto? is used with the same meaning eipeL-qt 176" ovpavov dy\abv V\J/os KT\. It in the Theol. Arithm. p. 58 Ast: icaXetis well known that there is a large element rat U ai/r77 (sc. Ivveai) Te\€ APPENDICES § 4. The TO BOOK TreptoSo? of the VIII. 291 avdp7r€iov The general statement, with which we started, that every living thing has a fixed period of gestation, has now at last been narrowed down to man. The period of gestation for a human creature, says Plato, is the ' first number in which root and square increasings, comprehending three distances and four limits, of elements which make like and unlike and wax and wane, render all things conversable and rational towards one another.' The arithmetical meaning of this sentence, as we have seen, is 33 + 43+ 53= 216, the numbers 3, 4, and 5 denoting the sides of the Pythagorean triangle. In order to apprehend its real significance, it will be necessary to say something about (1) the numbers 3, 4, and 5, (2) the expression av£yjcreis Swa/xevai TC KCLL SwacTCud/ievai, rpcts aVocrrao-cis, TcVrapas Se opovs Xa/?owat, and (3) the whole number 2 l 6 together with irdvra 7rpoa"ijyopa KOU prjra irpos aAA^Aa air€<j>y)vav. As regards the numbers 3, 4, and 5, I have already alluded to the evidence which there is for holding that Plato made use of the Pythagorean triangle throughout the Number. The oldest testimony, as we shall see in Part iii, is that of Aristotle, and practically all the ancient commentators, as appears from Proclus (I.e. 11 pp. 22 ff.), made the figure in question the starting-point of nearly all their investigations on the subject. That the properties of this triangle were employed by the Pythagoreans to explain and enforce their embryological theories, is also attested from many sources, such as Aristides Quintilianus in 151 ff. Meibom = 89 ff. Jahn, Proclus 1. c. p. 26 on dwb rov rptywov rovrov hiiKvvcriv TLvOayopas TOLS TU>V €7TTU/A7;VU>V /cat ivveafjujvuyv KCU To.? TC3I/ 6KTafxr)vwv 7T7;p €vyovias ex Nicom. in von Jan's Mus. Scr. Gr pp. 278 f., Thevl. Ar. p. 40 Ast, and Censorinus de die Nat. 11 (redeo ad propositum, ut doceam quid Pythagoras de numero dierum ad partus pertinentium senserit etc. The authority followed by Censorinus throughout this chapter, and indeed throughout the whole of chapters 4—15, is Varro, as Diels has shewn Dox. Gr. pp. 186 ff). Compare also Plut. 7rcpi rfjs cV Tt^ato) \frvx<>yovias 12. 1018 B and Diog. Laert. vm 29. The most exact parallel to the calculation adopted by Plato is found in the passage already quoted from Aristides 1. c. p. 89 Jahn: aAA* ct KOL TWV wktvpwv Uda-T-qv Kara fidOos av^rjaai^v (/3d6os yo.p rj cwfurros Averts), irovqa^aifx^v av rov SiaKOcria Sc/cac^, ladpiOiJLov ovra crvvcyyvs T<3 TWV €7rTa/j.rjvu>v. We may therefore, I think, regard it as certain that Plato is closely following the Pythagoreans when he expresses the period of human gestation in terms of their favourite triangle. In what sense are the numbers 3, 4, 5 said * to make like and unlike and wax and wane' ? As the numbers in question produce not only the number 216, but also the y€a>/A€TpiKos apt^/xos 12,960,000, we shall be in a better position for dealing with this question after we have interpreted the meaning of the larger as well as of the smaller number. This subject is accordingly reserved for § 5. The phraseology of avf^crcis Swa/xci/at T€ KCLI SwaoTCuo'/xcvcu, Tpcts 292 APPENDICES TO BOOK VIIL ci7rocrracr€is, TcVrapas Se opyvs \aftovcrai is in all probability borrowed from Pythagorean sources. We have already seen that the use of the word * increase' in this connexion agrees with Pythagorean principles (Part i § 2), and our authorities for the meaning of rpcis a7ro iv ypafifj.-)], TO 8* cVi Svo cViTrcSoy, TO 8' cVi r p i a crto/ia—KaOdtrtp yap acri KOLI OL UvOayop€ioi, TO TTOLV KGU TO. TcavTa TOLS Tpi&lv wptCTTat. It is however impossible to believe that so long and cumbrous an expression was even in Plato's time a regular phrase for cubing. The word KV/3IKO$ occurs both in Plato (Tim. 55 c, D) and in Aristotle (Prodi, xv 3. 9 i o b 36), and although KV/3(DV avfyv in vn 528 Bhas a different meaning, we may reasonably suppose that av^o-cts Kvf3iKal would have conveyed the meaning of lcubic increases' or 'cubings' to Plato's contemporaries as well as to a later generation (cf. KvfiiKrjv avirjatv Excerpt, ex Nicom. p. 279). Why then did not Plato employ that or some other equally simple phrase? The answer is that the words selected by Plato are intended to have a significance of their own, in addition to the arithmetical process of cubing which they describe. We are dealing with the formation of a human child, and, as Aristides reminds us, (SdOos r\ awfiaTo^s vo-i<;. By expressing the process involved as 'root and square increasings,' Plato intended to remind us that the human, like every other solid body, is built up from the line, which makes cVt^avcta as €mdv€ia makes crw/xa (Theo p. 83). The same desire to adumbrate a theory of the different stages in the growth of the dvOpu^iov yewrjTov is apparent also in T^CIS aTrocrrao-ci?, T€rrapaq 8c opovs, wherein, as we have seen, the allusion is to /XTJKOS, TrXaVos, and fidOos, with the four limits which they imply; and a similar tendency makes itself felt in a noteworthy passage of the Laws, where it is easy to detect Pythagorean inspiration : yty^cTai 87/ irdvTUiv ycVccri?, rjviK uiv ri ird6o<; rj; &f)\ov o>5 OVOTCLI/ dp\rj Xafoovaa avfyv cts TYJV $€VT€pav cA^yy /x€Ta/?acriv KOU dnb Tavrrjs cts TTJV irXiqcrLOv, /cat /ic'xpt TptaJv (\dovo~a aiarOrjo'iv a-\fj rots alaOavo/jLtvois (Laws 8 9 4 A ) 1 . We may even go a step further, though Plato does not here invite us to do so, and say that the substance or ova-la of which the three aVoo-Tao-ct? viz. /X77/C09, 7rA.aVos, and fidOos consist, is T6 d-n-tipov: and the opoi which limit and determine them belong to the category of 7rcpas2: so that the dvOpuTTtiov ytwrjTo'v, like everything else in the universe 8 , is a compound of Trcpa? a n d a7rctpoi/4 . 1 It should be mentioned that Proclus Cf. Thompson on Phaedr. 252 E and finds a further astrological meaning in Pauly-Wissowa art. Astrologie pp. 1810 f. 2 dvp&fievai re KCLI SvuaaTevd/JLCPai, interArist. Met. N 3. 109i a 15ff.av€pQs preting dvvd/j.€vai of the stars that prevail, yap \iyovaiv (sc. HvOaylpetot) u>$ TOV ivbs avoTaQhros — eOdvs r& tyyiara TOV and 5vvaTU)p and (pdivovruv Proclus also atPhilol. Fr. 3 Mullach €K TtpatpdvTtop tributes an astrological as well as an re /cat aireipuv 6 re K6a/*os icai rA iv avrf arithmetical connotation (ib. pp. 57 ff.), o-vpap/x6x^V' Cf. Arist. Met. A 5. o.86a but it is most unlikely that these words 15 ff. 4 Cf. Phil. 27 B vpunov pkv TOIVVV meant anything of the sort in Plato's time. APPENDICES TO BOOK VIII. 293 Let us now briefly discuss the number 216. The number 216 is the first number (cv <S irpurta KTX.) in which the cubes of 3, 4, 5 occur, and was known to the Pythagoreans as the \j/vxoyoviKb<; K\>I3O<S (Anatolius in Theol. Ar. p. 40), because it expresses the period of the seven months' child, counted in days. It is also the cube of the number 6, which the Pythagoreans called the marriage number1, owing, as we are told, to the fact that 6 represents the union of the first male number 3 and the first female number 2 ( 3 x 2 = 6 ) . In other respects also the number 216 maintains its character as a matrimonial and generative force: for it is the cube of the area of the zoogonic triangle and the product of the cubes of the first male and female numbers (2* x 3 3 = 216)8. 216 can likewise be produced by multiplying together the marriage number 6 and 36, and 36 is not only the sum of the Pythagorean rerpaK-rvs (1, 2, 3, 4, 5, 6, 7, 8), but an dpiOfxos TCA.CI.OS /cat TOV opOoyuviov €x0}V TT/V avfy/crtv3, and also peculiarly important in the growth of the embryo, as will presently be shewn, both on other grounds and because it is the number of the ScKavot4. Any one who cares to examine the writings of later Pythagoreanism will discover many other virtues in the number 216: but enough has been said to shew that the number was suited to express the meaning which is here attached to it, that is to say the number of the seven months' child. I will only add, in conclusion, that the number of the iwed/xrjvov y€vi/rjTov was itself also connected with the smaller number by adding thereto the product of the sides of the triangle : TrctA.^ 8c ras rpcls cV aAA.77A.ovs Kara fidOos iroi^cravTcs, KOL TO) Trpocip^/xcVu) TrpoorflcWcs, TOV T&V €VV€afJL7]V0)V (TVVTLd€IX€V (WKOCTIU. kfihojXlJKOVTCL 3 x 4 x 5 + 2 1 6 = 276. As 210 and 270 were usually held to express the exact numbers of the two periods, Aristides adds cV djxcf>0Tspots Sc 6 c£ 7T€piTT€V€l, yafALKOS U>V oY rjv ilirOfXtV OLITICLV Viz. b e C a U S e (TVVTl6€fJL€VOS etc irpujTov ircpLTTov KOX dpTLov : see p. 73 ed. Jahn) 5 . We have Still to discuss irdvra irpocrqyopa KOX prjra 7rp6s dX.Xrj\a diri^rfvav. It is curious that these words find an echo in a fragment attributed to Philolaus6 on the virtue of the number 10. The resemblance may be interpreted as an indication either of the spurious or of the genuine character of the fragments of Philoiaus, but I am inclined to think that it is in favour of the authenticity, if not the genuineness, of p >w, dctirepov 8e iripas, ZTT€IT' itc Math. p. 86, and Sir G. C. Lewis Ancient TOIJTUJV rplrrjv /cat yeyevrj/ji^vrjv over lav and Astronomy pp. 306 ff. other passages to the same effect in that • Ancient authorities were not agreed dialogue. "quoto post conceptionem inense infantes 1 Iambi, in Nic. Introd. Ar. p. 34. edi soleant" (Censor, de die nat. 7. 2). 19 ff. Pistelli, and many other passages, The different views are given by Censome of which have already been cited. sorinus I.e., following Varro: cf. also 2 Cf. Macrob. Somn. Scip. 16. 15 f. Gellius Noct. Att. in 16, Proclus I.e. 11 8 Excerpt, ex Nicom. p. 279 von Jan. pp. 33 ff., and Diels Dox. Gr. pp. 427— 4 Proclus I.e. II pp. 44 f., 56 ff. et al. 429. Cf. Aristid. Quint, p. 90 Jahn, Stob. EcL ° Mullach 11 p. 4 vvv bk ovros (sc. Phys. I § 470ft., Sext. Emp. adv. Astrolog. d/u0/x6s) TTOTTILV \f/vxo.v apfibfav aicrd^aei pp. 728 ff. and August, de civ.' Dei v ir&pra yvuxTra. Kal irordyopa dXXiJcc. 1—7, and see also Cantor Gesch. d. \ois Kara yvibfiovos 294 APPENDICES TO BOOK VIIL this particular fragment, for it is not unlikely that in a passage so full as this is of Pythagorean influence there should be some verbal indications of the source whence Plato drew something of his inspiration. However this may be, we are told by Censorinus1, whose authority, as we have already seen, is Varro, that the Pythagoreans thought the development of the embryo proceeded according to the proportions of the harmony or octave: eos vero numeros, qui in uno quoque partu aliquid adferunt mutationis, dum aut semen in sanguinem aut sanguis in carnem aut caro in hominis figuram convertitur, inter se conlatos rationem habere earn quam voces habent quae in musica arvfxtjxDvoi vocantur. How they worked the idea will appear from these words8: quorum prior ac minor (sc. partus, i.e. the seven months1 child, to which they usually assigned a life of 210 days within the womb) senario maxime continetur numero. Nam quod ex semine conceptum est, sex, ut ait (sc. Pythagoras), primis diebus umor est lacteus, deinde proximis octo sanguineus: qui octo cum ad primos sex accesserunt, faciunt primam symphoniam 81a T€(ra>i/. (That is, the fourth, which is 8 : 6 or 4 : 3 . ) Tertio gradu novem dies accedunt iam carnem facientes: hi cum sex illis primis collati sescuplam faciunt rationem et secundam symphoniam Sia TTCVTC. (That is, the fifth, which is 9 : 6 or 3 : 2 . ) Turn deinceps sequentibus duodecim diebus fit corpus iam formatum: horum quoque ad eosdem sex collatio tertiam Sta irao-wv reddit symphoniam duplici rationi subiectam. (That is, the octave, which is 1 2 : 6 or 2 : 1 . ) Now 6 + 8 + 9 + 1 2 = 35, and as 35 is a apfiovia*, 210, which is 6 x 35, contains 6 apfiovlai. Plato's number is not 210, but 216: but in 216 all these apfxoviai are also present, together with the marriage number 6. The statements of Censorinus are confirmed by other authorities, among whom we may cite Plut. ir*pl rfjs lv TV KTX. 12. 1017 F, Arist. Quint, p. 85 Jahn, Proclus I.e. 11 pp. 34 f. and Nicomachus Excerpt ex Nic. p. 279 von Jan4. If we search the works of Plato to discover how he himself conceived of the * harmony' in the development of the child, our quest will be in vain, but it is worthy of remark that the making of Soul in the Ttmaeus proceeds according to the proportions of the octave8, and that the Universe is constituted, as Plato thought, in the 1 I.e. 9 adJin. I.e. 11. Plut. irepl TTJS iv Tifxaicfi \f/vxoyovlas 12. 1017 F. 4 It should also be mentioned that Empedocles thought the didpdpwis began on the thirty-sixth day from conception. For the views of ancient philosophers on embryology in general see Diels Dox. Gr. pp. 417—433. I may here add that Aristides I.e. gives a few fresh points. He tells us that the sum of 1,2, 3, 4 (in which are involved the tvt T)/M6\IOS, and itrlrpiTOi ratios) added to 35, yields 45, /ca0' Bv aai /xofxpovadai TA ivved^r}va : and 45 x 6 = 270, which is the 2 3 number of a nine months' child. It is also important for our purpose when in speaking of the Pythagorean triangle he notices (p. 89) that the sum of the sides 3 and 4 = 7 (the ircploSos, in months, of the iirrafx-qvosi), of 4 and 5 = 9, of 3, 4, and 5=12 (the number of signs in the zodiac), and that (as we have already noted) the sum of the cubes of the sides = 216, and 216 + (3 x 4 x 5) = 276, which is about the period of the nine months'child. ft Tim. 35 B. In the Ttmaeus 44 D ff. the creation of man's body by the created gods is described. It is reasonable to suppose that the embryo was thought by Plato to develop on the same lines as APPENDICES TO BOOK VIIL 295 same way1. There can be little doubt that if he speculated on the subject at all, he followed in the path already marked out by the Pythagoreans, framing the Microcosm, as his manner is, on the lines of the Macrocosm. § 5. The meaning of the words from wv cirtr/uro? to Kvptav The chief question which requires to be discussed in this section is What does Plato mean by the two harmonies ?' So far as I can see, he does not, in this passage, inform us, and we are therefore justified in trying to discover his meaning from other passages in his works. From the Republic itself we obtain little assistance: but I think that the myth of the Politicus {Pol. 268 E—274 E) furnishes us with the right solution. It will be advisable to begin by giving a succinct analysis of the story itself. At one time, says Plato2, God himself accompanies and helps to wheel the revolving world, at another, when the times are fulfilled, he lets it go, and the Universe begins to roll back again spontaneously, £uov ov KOL <£pov77 TOTC fxtv vtf OA.XT/5 (rvfXTroSrjy€lo'OaL 0€t'as aiTias, TO J^rjv 7raXiv ITTLKTII>^€VOV Kal Xa^pdvovra aOavaciav €TnarK(vacrrrjv irapa rov 6\//xiovpyov, TOTC 8* orav dvcflj}, 6V kavTOv avrov levcu, a$>t6£vra roiovrov owrrc avdiraXtv Top€vc rolling back (avaKVKX^o-ts): in the reign of Cronus it rolled forward*. The end of the backward is the beginning of the forward movement, and when the forward ends, the backward begins. The change from either movement to the other, says Plato, ijycicrOai Set Tv ctvcu /xcytcmyv /ecu TCXCCDTCLTT^V Tpoirrjv, and this TCXCWTOLTT; rpotrq is marked by wide-spread destruction among animals and men. When the backward movement ends, and the forward begins, a few men are left surviving, and these suffer change in sympathy with the whole. The old grow middle-aged and young again till at last they dwindle to a point and disappear: fresh generations are born, not from one another, but from the earth: for those that died in the former cycle and were buried within the earth now rise again from the dead and in those on which the gods first made the human body, and a minute study of the Timaeus from this point of view might possibly yield one or two interesting results. In Tim. 91 D Plato sums up the development of the embryo in the words fi^XP1 *€P &—**** €^ cipovpav TJ)V /jLTfjrpay &6paTCL virb afUKpdrriTOS Kal ddidirXaffra {t£a Karacrireipavres KOX TT6XIV SULKpivavres fiey&Xa ivrbs iKdpi^uvrai icai fierb TOVTO els s ayaydyres fa d X f o yivcaw. l Rep. x 617. 2 Pol. 269 c ff. 3 270 A. 271 D, 269 A. 4 296 APPENDICES TO BOOK VIII. their turn are born old, grow young, and vanish, oaovs /XT) 0COS av-jw ct? aWrjv /xotpav CKO/AIO-CV. In those days, when God ruled the rolling world, and divine shepherds kept their flocks, no creature preyed on any other, nor was there any war or strife. God was himself the shepherd of the earth-born : they had no TroXtrctat nor KTTJCTCLS yvvaiK<2v /cat iralSwv, being born by resurrection from the ground. The earth, their mother, fed them with abundant fruits, and they toiled not, neither did they spin. Whether they were happier than we depends entirely on whether they used their manifold advantages as means to help them to attain unto wisdom : tradition says they did not. When the forward movement ended, and /xcTa/JoA/qv cSet yiyvtcrOai KOX Srj /cat TO yrj'ivov 77877 irav dvrjXiiiTO ycVos, Tracras €KaarTr)<; rrjs ij/v)(YJ<; TOL? yevcVcts aVoScSwKutas, then the pilot of the Universe olov wriSaXiw ota/cos d(f>€fx€vo<; cts rrjv avrov rr^pntiiryjv dviarrrj. Thereupon began the backward movement. At first there was crcur/xo? within the world, attended by destruction among all kinds of living things. The few who survive, ceasing to become young, grow old, while those just born from the earth with hoary hair die and return to the earth from which they came. Fresh generations are no longer born from the earth, but even as the world is now left to itself, so also are all its parts, and each race breeds offspring from its kind1. After the shock of turning, TrpoeXOovros IKOLVOV Oft T€ /cat Tapa^rj<; 17877 7ravo/x€i>os /cat TWV crctcr/xaJv, yaA.77vr)$ S T€ TOV €t f Srjfxiovpyov teal Trarpos aVo/xvr;/i.ov6vaJV StSa^i/ ct? 8vva/uv9. Gradually the Universe became less and less accurate in its movements: rovnov Sc avT<3 TO (TW/xaToctScs Trjs crvyKpdaeu)? atrtov, TO TT;S TraXai TTOT€ C^WCCDS £vVTpOOV} OTt TToWrjS Y)V /X€T€^OV ClTa^ta? irpiV €t? TOV VVV KO&fJLOV d<j)lK€~ crOai3: it is 77 ifAirpoarQtv efts to which is due oVa xaAcTra Ka^ a8tKa kv ovpavu yLyv€Tai. As time rolls on, the disorganization increases more and more until the world is at last in danger of perishing with all that it contains. Thereupon God, careful lest his Universe should vanish cts T6V T77S dvofjLOLOTrjTos <xTT€ipov OVTO. TOTTOV, takes the helm again, a n d reversing the motion of the world, dOdi/arov avVov /cat d dd It would be an interesting enquiry to investigate the sources from which Plato drew the materials for this myth. That it embodies many echoes of the early cosmogonies, there can be no doubt. As I have elsewhere pointed out5, an essential feature of the story is already involved in two lines of Hesiod, who, in speaking of the end of the fifth» or iron age in which we live, observes Zcvs 8' oAcW/ Kat TOVTO ycyos /x€pO7ra>v €VT av ytiv6)Xkvoi iroktOKpoTa^oL 1 a 3 4 8 273 Eff. 273 A—B. 273 B. « Works and Days 180 f. See also Heraclitus Frag. 78 Bywater 273 E. TO iyptjyopbs Cl. Rev. Y p. 445. Kal yrfpatdv /cat T6 Kadeudov, /cat vkov T&de yap b APPENDICES TO BOOK VIII. 297 Hesiod means that the iron age will end, and consequently a new, and presumably happier, era begin, when men are born grey-haired. We may perhaps regard the grey hairs as a sign that the time is at hand when human creatures, as in Plato's myth, will all be born with grey hairs (irokih. vvTa Pol. 273 E) and pass from age to infancy and fade away1. It is tolerably clear that there was a tradition according to which old or grey haired children were considered to be a sign of the end: for in the Testament cited by James in his account of the Revelation of St Peter2, we are warned that when the end is near there shall be ' children whose appearance shall be as of those advanced in years : for they that are born shall be white-haired3.' But for our present purpose the details of the myth are of less importance and value than the underlying idea of the whole. That idea is that in the life of the Universe there are two recurrent cycles, in one of which peace and uniformity prevail, while in the other discord and dissimilarity gradually assert their sway4. It is also, I think, clear that the two cycles are of equal length, for the march of the Universe being regarded as progression and retrogression along one ^Ketvd tern KaKelva TT6L\LV fierairein Hesiod I.e. as 'fair-haired' and thinks crbvTa ravra. The last four words mean the line eur' ay ynvofxtvot Tro\ioKpoTas 5' dXtaet KCLI TOVTO fabled trees, of whose fruit he that tastes ytvos (xcpoTTiav avdpujiruv evr aV KT\. that ylvercu /card /3pax^ veuiTtpoSy rb fiev yb.p the white hairs foreshadow the end of the yijpas 6.7roppi\f/as, tiri TT)V dK/j,r)v uiro(TTp4^0os, Hal iirl passages which, like the myth of the rovrots ££apa\u)dr} (Theopompus Fr. 76, PolitictiSt describe the end of one epoch Miiller F. H. G. 1 p. 290). A careful and the beginning of the next, and not to study of Empedocles' cosmology will also Diod. Sic. V 32. 2. Plato's 7roXta oi A. P. II. 298 APPENDICES TO BOOK VIII. and the same circle, the forward revolution has to traverse the same space as the reverse, and nothing is said of any difference in the speed of the two revolutions1. That the cycles occupy a long period of time may be inferred from 7roAAas ireptd&Dv fxvpia&as in 2 70 A. Now what do these two cycles represent? If we are to believe Deuschie2, one of them is ' the transcendent realm of Ideas,' the other ' the world of appearances,' and the myth is intended to shew us * the relations existing between the world of Ideas and that of phenomena, and the dependence of the latter on the former.' It is surely unnecessary to refute a view which requires us to assign a metaphysical significance to the yiyycvct?. Deuschle's interpretation belongs to a style of criticism which always makes Plato sing the same old strain, forgetting that his was a Travap/idvtos \frv^. To my mind it is quite clear that in the myth of the PoliticuSy we have before us an astronomical, and not a metaphysical conception. The prelude to the story indicates in what direction we should look for its significance: yv roiwv Kal ZTL la-rat ruv irakai \0 A A Kal Srj Kal TO ir€pl rrjv *ATp€a>s TC /cat ®V€dcrfia—TO Trcpl rrjs fxtTafioXrjs Svcrcak T€ Kal avaTokrjs q Kai TUJV aXAwv ao"Tpa>v, tells us that the myth will explain this astronomical revolution as well as other stories of a far distant past (269 B) 4 . The only possible explanation of the two cycles is that each of them represents a Great Year. The Tpo-mj which ends one cycle and begins another is said by Plato to be Tpoir&v waa&v—//.cyum; o 7&p a&reu fvx reference is to Homer and Plato, 4 The legend about an *vaKtiK\y)<ns of the sun in the time of Atreus is mentioned also by Euripides Orest. 1001 ff. and El. 726 ff.; and from the second of these passages we can see that the story was by some interpreted as the mythical expression of a permanent change in the movement of the heavens. Cf. also the well-known story of the Egyptian priests in Hdt. II 142 and see Sir G. C Lewis Ancient Astronomy pp. 69, 133. APPENDICES TO BOOK VIII. 299 We note, in the first place, that the harmonies are equal to one another, and that they are of vast extent (12,960,000 days). In like manner, the two cycles in the myth are of the same duration and occupy TroAAa? -rrepioScw /nvpiaoW (Pol 270 A). Secondly, during the progressive movement which precedes our era, the dominant features are concord and harmony—in one word ofjLoiorrjs: during the second, under which we live, strife and discord, or in one word di/o/junoTT/s, prevail (Pol. 2 73A—D). NOW the first of the two harmonies, which I take to represent the progressive cycle, is ttrqv toraju?, kKarbv Too-awi-aicis, i.e. as we have seen 3600 2 ; whereas the second is irpofjLijKr^: or oblong, the product of two unequal numbers viz. 4 8 0 0 x 2 7 0 0 : and the Pythagoreans were in the habit of calling square numbers O/XOMH, and oblong numbers di/d/totot: see Iambi, in Nic. p. 82 Pistelli 01 8c waXatol ravrovs T€ KOI bfxoiovs (sc. TOV* T€Tpaywvovs;) IKOXOVV hia rrjv ir€p\ TOL? irXcvpa? TC teal ymvLaq 6/Ltotdnyra #cat laoTTfra, avojxoiovs 8c IK TOV ivavrCov teal Oaripovs TOVS €T€pofMJK€is*. It may also be observed that the harmonies, viewed by themselves, in the connexion where they occur, clearly denote some vast periodic cycles, and none of the cycles recognized in antiquity is so large as 12,960,000 days except the Great Year. That Plato should pass from describing the period of gestation in the human race to an account of the Great Year is natural enough : and the arrangement is the same in Censorinus' de die natali (cc. 5—19), the whole of which, according to Diels 8 , is taken from Varro. In conclusion I may note that Aristotle himself appears to have connected the Platonic number with the myth of the Politicus^ and that at all events he regarded the Number as expressing a certain cycle, at the end of which there is a change: see Part iii. My conclusion therefore is that the harmony 36008 measures the cycle of Uniformity, and the harmony 4800 x 2700 the cycle of Dissimilarity described in the Politicus. Let us now see how Plato builds up the two numbers. Each of the two numbers is constructed out of the sides of the Pythagorean triangle 3» 4» 5 : f° r each of them is only (3 x 4 x 5)*. We have already met with the triangle as a zoogonic agency, and here it establishes its claim to the title Koo-fUKov, by which, as we are told by Proclus4, it was known to 1 In Tim. 39 D it is said that the Great Year is measured r<£ TOV ravrov KOX 6/xotu>s Ibvros itikXy, that is to say, ' by the number of days and nights' it contains, as Mr Archer-Hind points out. Now irept6btav here means the diurnal revolutions of the heavens, which make days and nights; and the * harmonies' of the Republic are also expressed in days, so that both in the Politicus and in the Republic Plato employs the unit of measurement which the Timaeus prescribes in the formal definition of the Great Year. 2 It should be mentioned that Proclus also observes the prevalence of rb 6/xoiov in the first harmony, and r6 Mfxoiov in the second: see Kroll's edition I.e. II pp. 52 ff. But when he proceeds to talk of the first harmony as the 686s from ¥orjr6v to yoifr6vt connected with angels et hoc genus omtu, and designates the second as the 666t from y^yccis to 7e>«ris, guarded by 'the Ephors of Descent' (ol TWP KaOodwv t<popoi), and when he further canonizes Prometheus as the wpo 3 oo APPENDICES TO BOOK VIII. some ancient thinkers, <Js irdvriav ras ap^as €\ov KOX TT€pU\ov iv T h e force of the words bfxoiov\rrti>v TC KCU avo/xoLovvrwv KCU av^ovriov xat 0tv6vTiDv can now be more readily apprehended than before. It has been pointed out in Part i § i that the arithmetical application of ofjLOLovvTwv TC KCU dvofxoiovvTtDv in the Platonic Number is to the making of the like and unlike harmonies, that is, the square and the oblong: what is their philosophical application in this passage ? It is that they are the makers of the like and unlike cycles in the world's history, the era in which concord and uniformity prevail, and that in which discord and dissimilarity gradually assert their sway. It will be remembered that we were able to interpret b^oLovvruiv TC KOX dvofjiotovvr^v as the numbers 3, 4 and 5 by means of the second part of the Platonjc Number, viz. v KCU <J}0LV6VT(JJV l waxing and waning' have also a reference to the two cosmic periods. We may regard the first of the circles as representing the av$r)VL<; or growth of the Whole, and the second as representing its 6lcns or decline. And if we make the numbers 3, 4 and 5 the cosmic apx«t, and follow the method of Pythagorean physics, the avfycris or growth of the Universe is only the * waxing' of these numbers on a large scale, its 6i$opas Kivhvvov avrov re dLKV€iTai KCU, TC5V iv aura) {Pol. 273 D). Such is the special applicability of O/JLOIOVVTIOV TC KGLL dvo/xoLovvnov KO.1 av$6vT(Dv Kat 6iv6vTix)v in connexion with the Platonic Number. But these words would have a still more comprehensive meaning in Pythagorean theory, and while we recognize their special fitness as a description of 3, 4 and 5 in the Platonic number, we are bound, I think, to suppose that Plato was conscious of their wider significance, and intended us to think of it too. According to Philolaus Fr. 3 Mullach dvdyKa ra lovra €LfX€v irdvia rj 7T€patvovTa rj a7rctpa, 7) 7r€paivovTa' TC Kat a?rcipa, a7ra.pa Sc fAovov ov KOL eery: and as 6/xotoTT/? belongs to the category of Wpas, and dvofxcuWrj^y dvw/xaXta, dvapfjiocria etc. to that of airctpov2, we may express what he means in other words by saying that everything in the Universe is either like or unlike, or both like and unlike. Philolaus continues ore! bodies and everything connected with them conform to this triangle and its manifold properties. However extravagant and absurd the particular fancies of Proclus and his authorities may be, the idea which underlies them is Platonic, viz. that ra. ovpdvia are the expression in time and space of mathematical shapes and numbers: see App. I to Book vn. 1 Cf. Arist. Phys. VIII 2. 252** 24 ff. el 5' iv ftiy TOUTO bvvarbv ytvtaOou, ri TO cvurb APPENDICES TO BOOK VIIL 301 TOLVVV aiV€Tai OVT IK irtpaivovriDv rrdvTiov iovra ovr e( dvcipuiv hrjXov r 6 TC KOCT/XO? KO.1 TOL apa o n IK irtpaivovTwv TC KCLI dirilpuv ^ cv avTw a-vvapfjioxOrj. Thus the sides of the Pythagorean triangle, regarded as the universal dp^ac, the upxat' n o t on ly of the whole, but of each of its parts, including the dvOpuwiov ytvvrjrov,i may well be called in the words of Plato 6/MOLOVVTUL TC KOL dvofxoiovvra makers of like and unlike': for Mike and unlike' sums up the Koa-fios and all within it. They wax when things are made and wane when things are unmade, rising from lines into planes, and from planes into solids, and afterwards fading from solids into planes, and from planes into lines again. This is in perfect harmony with the method of Pythagorean physics, in which, as we 1have seen already, the plane is made up of lines, and the solid of planes . So much for the meaning of O/XOLOVVTIDV TC KOLL dvoixoiovvnav KOX av£6vTu)v KCU 0IV6VTIDV. If we now proceed to scrutinize the two harmonies in detail, we shall find that many of the factors are full of significance. We know from the Laws2 that Plato counted 360 'days' in the year: the Great Year, which is 36002 or (360 x io) 2 =36o 2 x io 2 days3, is therefore the square of the number of days in the ordinary year multiplied by the square of the Pythagorean perfect number 10. We are now able to express2 the period in years: it is ---^V^— = 36000years. Further, 3600* is 360 x 100. Now we know from the Republic* that Plato reckoned the duration of human life as 100 years, i.e. 100 x 360 = 36000 days. It follows that a day in the life of the avOpu^iov ycwrp-ou corresponds to a year in an aeon of the Oelov ytw-qrov. Further, in arriving at the first harmony, Plato is careful, as we have seen, to direct our attention especially to the number 36 : each side, he tells us, is so many times 100, i.e. 36 times 100. We have seen on p. 293 that 36 is an exceedingly significant number in many ways : but its special significance here may be that it suggests to us the reason why the number 12,960,000 is called a harmony. We have already found that the number 35 is a dp/xovta because it contains all the proportions of a 1 Cf. also Tun. 53 c—56 c, 81 c, D, 89 C. It will be observed that it is the inroads of avofioior-qs which lead to decay and dissolution in Tim. 81 C, D 6rav <5' ri plfa T&V rpiyuvuv x a ^ £ ^ t(* T0 iroWovs aytovas iv TroXXy XpwV WP^ "iroWh rjyuvladaiy rd fxh TTJS rporjs daiovra OVK4TI SvvaTcu. T^/xvetv els o/motOT-qra £av~ Tots, ai>r& 8£ virb rdv t^udey tirtKnovruiv evweTUfs diaipeirai' The number 60 with its multiples and divisors is the dominant number throughout the Laws. 360 'days' is of course only an ideal division of the year: see§ 6. Plato elsewhere recognises (with Philolaus) 364^ days {Rep. IX 587 E, where see note). 3 See note 1 on p. 299. 4 x 615 H, where see note. Sir James Crichton-Browne in an address on old age (see the Times of Oct. 2, 1891), said that " h e thought it a good working hypothesis that the natural life of man was 100, and that in so far as it fell short of that, it was * curtailed of fair proportion.' He would especially exhort medical students to start with a resolution that they would not be content with a duration of life shorter than that either for themselves or for their patients.M 3 o2 APPENDICES TO BOOK VIII. pf or scale. Now in 36 we have a harmony plus 1, which is rj iravrtav apxq {Excerpt, ex Nicotn. p. 279 von Jan): so that the Number of the Great Year contains 1 2 9 3 g 0 0 0 -360,000 dp^ovicu, plus 360,000 units, each harmony having the rj Travrw dpx>j added to it. In like manner the number 216 contained 6 dp/xoviai together with 6 units: so that the larger number is called a harmony for the same reason as the smaller number 216 was said to render iravra irpocnjyopa KCU prjra Trpos aWrjka. The analogy between the Microcosm and the Macrocosm could not be more faithfully observed. In the second harmony the number 100 is still predominant. It is 'of 100 squared of the rational diameter of 5, minus one each, and of 100 cubes o r 3.' Now 4800 x 2700= (480 x 10) x (270 x 10) = (480 x 270) x io a . (Just so the first harmony is 360 s x io 2 .) 270 is the Pythagorean period of gestation for a nine months' child, and 48c, which - 210 + 270, is the sum of the usually recognised periods of gestation for children born after seven and after nine months1. The Great Year of the Universe may therefore be denoted by a rectangle whose sides are respectively the longer period and the sum of the longer and shorter periods of gestation in the race of man, after it has been multiplied by the square of the Pythagorean perfect number 10. As the Universe is a 'magnus homo/ and man a 'brevis mundusV these and similar analogies may well have seemed significant to the Pythagoreans, whom Plato is certainly copying here. § 6. The number 36000. We have thus seen that the harmonies represent two recurrent aeons in the life of the Universe, in which the World waxes and wanes alternately. Before1 we proceed to discuss dpiOfibs ycoytcrptKo's, TOIOVTOV #cvpto?, a/i,civoVo)v TC #cal x*ipova>v ycvco-cwv, let us briefly explain the system upon which Plato's reckoning is based. The number 36000 rests upon the Babylonian sexagesimal system3, which made 60 the unit, and multiplied it by the factors of itself. This mode of reckoning, which to the present day divides our hour into 60 minutes, and our minute into 60 seconds, was widely spread in very early times, and there are traces of it as far west as Italy. It survived in the Latin use of sescenti for an indefinitely large number, and in the period of 6000 years, which was the duration of a dynasty of Etruscan gods. Among the Greeks we find traces of the sexagesimal system as a measure of time as early as Hesiod 4 1 Arist. Quint. I.e. Cf. also Theolog. Arith., p. 40 Ast, Cens. 11 and Macrob. Somn. Scip. I 6. 15—16. Tannery {Rev. Phil. I p. 179 note) also supposes that in 2700 there is a reference to the nine months' gestation. 2 Macrob. Somn. Scip. II 12. n . The same expression is used by Philo: see Zeller3 in a, p. 397. 8 Full information on this system will be found in Brandis, Das Miinz- Massund Gewichtswesen in Vorderasien, pp. 7 —21, and in Cantor, Gesch. dtr Math., pp. 67—94. 4 Works and Days 562, 764 et al. It is of course obvious that there must even in Hesiod's time have been some way of making this division correspond with the APPENDICES TO BOOK VIII. 303 and Cleobulus1, and Herodotus expressly tells us that the Greeks borrowed from the Babylonians the division of the day into 12 parts2. It is therefore unnecessary to suppose that Plato borrowed his reckoning directly from the Babylonians, even although, if Berosus may be trusted, 36000 years was actually the duration of a Babylonian cycle3. What it is of importance to note is, that the sexagesimal system was very commonly used in calculating long periods of time, from the notion that the year could be divided into 360 equal parts corresponding to the 360 degrees of the circle yearly traversed by the sun4. Thus among the Indians 360 years was 4 a year of the gods/ 3600 a * cycle of Brihaspati,' 216000 a 'cycle of Prajapati,' 4,320,000 an 'age of the gods/ and the 4 kalpa' 1000 'ages of the gods ' or one 'clay of Brahma,' while twice this number, or 8,640,000,000 years, was 'a day and a night of Brahma6.' Let us now see how the number 36000 is connected with other Greek cycles. It does not appear that Anaximander, Anaximenes, Diogenes of Apollonia, or Anaxagoras defined the period during which the world endures, although they held the Universe to be ffrOapros6. According to Stobaeus7 the Great Year of Heraclitus was 18000 years, that is, one half of Plato's. Schuster's conjecture8, that the time from one €K7rvpu>cri9 to another was reckoned by Heraclitus at 36000 years, 18000 being the 6805 KOLTW, and 18000 the 686^ avu>, is in harmony with the tone of Heraclitus' philosophy, and brings Heraclitus very near to Plato9, although no €K7n;pa><m marked the end of Plato's year. The nearest approach to the doctrine of a Great Year in Empedocles is the theory that the wicked Sai/Aovcs are condemned ' to wander away solar year. See Ideler, Handbuch der 400 years as the life of the tcopAvri, and Chronologic I p. 257 ff., for more evidence thus assigns 43,200 ( = 3600 x 12) years to on the subject. the phoenix, whose appearance was gen1 If the epigram quoted by Stob. I 240 erally supposed to herald some kind of is genuine. new era, and 432,000 years to the nymphs. • Hdt. II 109. It would appear that 432,000 years was according to the Cnalfor astronomical purposes the Babydaeans the period from the creation to the lonians divided the day into 60 parts: deluge, 6 Stob. I 417: cf. Zeller51 pp. 231, 251, see Cantor I.e. p. 82. * I take this from Brandis, Das Miinz271. 7 I 264. Cens. 18. 11 assigns 10800 etc., p. 11. Compare Sir G. C. Lewis's ( = 30 x 360) years to Heraclitus' cycle, Ancient Astronomy\ pp. 400 fT. The Greek 8 Zeller4 1 p. 640 note 2. and Egyptian cycle of 36525 years (ibid. 9 pp. 282, 389) is reached by a similar The 666s K&TW leads to the formation calculation, viz. by multiplying the numof the world, and the 6d6s aunt) to its disber of days in the year (taken as 365$) by solution. It is the same way, now up, 100. Lewis's excellent and learned work now down. Just so in the Politicus the is a mine of information (see pp. 256 ff.) ire plod os is the same, now forward, and on the part played by the numbers 60 and now backward. Burnet's attempt to shew 360 in the astronomical reckonings of that Heraclitus did not believe in a perithe ancients. odical iKirtpuxrts is, as he himself confesses, 4 Martin, Rev. Archiol. x m pp. 287if. "in direct contradiction with the state5 Martin, I.e. p. 286. 'Martin interprets ments of most writers, ancient and the verses of Hesiod beginning Ivvta. rot. modern," and appears to me unsuccessful {Early Gk Phil. pp. 160 ff.). fat ywcas Xaictpvfa Kopuvr) \ dv5pu>v r^wvnav (Plut. de def. Or. 415 c) by taking 304 APPENDICES TO BOOK VIII. from the blessed for thrice ten thousand seasons V Zeller rightly observes that this in no way determines the duration of the world, since the Sat^tovc? must have lived before the beginning of their wanderings and will live after they are done. A comparison with the Great Year of Philolaus will not yield any satisfactory result, because, as we know from Censorinus8, he counted 364^ days in the year. We can only say that had he counted 360 days in the year, then, according to the method of reckoning which he employs, his great year would have been 59 x 360 = 21240 years, which is T 5 ^ of Plato's cycle—and Philolaus (as well as Oenopides) recognised a smaller cycle of 59 years3. Aristotle is hostile to the idea of a Great Year, and the only passage which could possibly be otherwise construed is in the first book of the Meteorologica 14 p. 352 s 28 ff.4; but the most that can be made out of his words is an assertion of the periodical recurrence of partial floods. Of later authorities, it is enough to mention the Stoics, whose great year was 365 x 18000 years, i.e. — \- times the great year of Plato, and the astronomer Ptolemy, whose great cycle, like Plato's, was 36000 years6. It will be seen that the Great Year contained in Plato's Number was arrived at in the same way as that of many of the other Greek philosophers. In conclusion, I may now be permitted to draw attention to the fact that the period of 36000 years is sometimes actually called the * great Platonic year' in early astronomical treatises. In Barocius' Cosmographia 1 p. 6 (Venetiis, 1598) I find these words said of the movement of the ninth heaven: "qui profecto motus complet unarn perfectam revolutionem spatio 36000 annorum iuxta Ptolemaei opinionem; iuxta autem Albategnii, spatio 23760 annorum; iuxta vero Alphonsi, et quorundam aliorum sententiam, 49000 annorum; quod utique" (i.e. whatever its duration is) " temporis spatium vocant magnum Platonicum annum." Even more precise is the Sphaera of Johannes de Sacro-Bosco (ed. Burgersdicius, 1639) p. 12 : "orbis nonus centenis quibusque annis juxta Ptolemaeum unum gradum proprio motu conficit, totamque periodum peragit annis 36000 (quod spatium magnus annus appellari so/et, aut annus Platonicus), subiectasque sphaeras una secum circumducit." The work from which this sentence is quoted was a regular text-book of Astronomy till the Copernican theory prevailed over the Ptolemaic: and 36000 years could hardly have come to be called the annus Platonicus in a text-book of Ptolemaic Astronomy unless Ptolemy or some of his predecessors or commentators had understood the Platonic Number, for there is no other passage in Plato which gives the duration of the Great Year. We can even perhaps trace the knowledge of the Number as far back as Hipparchus. The precession of the Equinoxes, which is 1 8 Mullach I p. 1: cf. Zeller4 1 p. 706. Ch. 19. See also Tannery Rev. Phil. Xiii pp. 213 ff. 3 Cens. 18. 8: cf. Stob. 1 264. 4 This explains the remark of Censori- mis in 18. 11, as Usener has pointed out (Rhein. Mus. x x v m pp. 392 ff.). 5 See Hultsch Zeitschrift f. Math. etc. I.e. p. 57. APPENDICES TO BOOK VIII. 305 in reality caused by the movement of the axis of the Earth round the pole of the Ecliptic, was—so we are told—discovered by Hipparchus, and the period of time during which the equinoctial points make a complete revolution was maintained by that astronomer to be 36000 years (Hultsch in Pauly-Wissowa art. Astronomiey. 1851). It is difficult to believe that Hipparchus was uninfluenced by Plato's number, if indeed the whole theory of a Great Year is not—as I am sometimes inclined to suspect that it is—connected with some pre-Hipparchian notions about the equinoctial 7T€ptoSo9, the real extent of which is not 36000, but about 26700 years. § 7. (v/JLTTaS § € OVTOS y€V€(T€(i)V. ' This whole number, a number measuring the earth, is lord of better and worse births.' The number 12,960,000 may fairly be called yc(DfX€Tpt/co5 in the ordinary sense of the term, for it is arrived at by mathematical calculations, and expressed in two mathematical figures, the one an oblong, and the other a square. But what Plato chiefly means, as I believe, is that the number in question, since it expresses the duration of an aeon of the World, is ru> ovri y€O)-/xerptKos (cf. Rep. vi 511 B n.\ and measures a period in the lifetime of the Earth. Plato loves to play on the etymological meaning of words, as for example i n VIII 5 5 5 A oAtyoi9 Turtv eavrov 7roAe/xa>v oA-tyap^tKcSs TOL 7roAAa r / r r a r a t KCLL 7rAoin-€t, and it is appropriate and right that in a passage where so many of the mathematical terms are symbolic, yecD/xeiyKKos, coming at the climax of the whole, should be symbolic too1. In what sense is this number 'lord of better and worse births'? I think the simple and sufficient explanation of Plato's words is that in the early stages of our cycle of 36,000 years, before disintegration and dissimilarity have gone far, ycvco-cis are for the most part d/x€ivov€s, whereas later they are apt to be x€WOV€<; because the Universe is growing xci'pwv. Good and bad births are consequently determined by this number2. See also § 2 above and Part iii, with the notes on 546 c. There is in Plato's theory a suggestion of the view expressed by Lucretius when he wrote : Tristis item vetulae vitis sator atque vietae temporis incusat momen caelumque fatigat: nee tenet omnia paulatim tabescere et ire3 ad capulum spatio aetatis defessa vetusto . I have elsewhere4 pointed out that Plato, in order to pave the way 1 Cf. Proclus *« Tim. 270 E, and 17 \ A, resort to all manner of astrological exB. In speaking of the dpidfxbs riXeios of planations of TOIOVTOV nvpios, d/xeivdvcjy re the Great Year, Proclus says 6 X/X>I>OJ KOX xil9^V(av yevtaewv: see his in remp. j Kivrj 3o6 APPENDICES TO BOOK VIII. for his * philosophy of history' in Books vin and ix, plants his ideal city—only of course tfcwpta? KCU 8i8a citizens, and in the Republic we do not hear of any rpo7nj ushering in the change from Aristocracy to the Spartan State, 2 Cl. Rev. I.e. pp. 154, 243. Mr Monro's own explanation of Aristotle's criticism does not pretend to be exhaustive, and involves, as will presently be shewn, several grave mistakes, even if we treat it as a partial explanation and nothing more, That of Susemihl is more complete but hardly less erroneous: see his Arisloteles1 Politik II pp. 369—378. Newman's treatment of the subject is confessedly tentative and incomplete (Vol. iv pp. 481— 483). APPENDICES TO BOOK VIII. 307 point of fact, as we shall see, Aristotle's criticism, so far as it goes, is completely in harmony with the results of our investigations. The words of Aristotle are as follows {Pol. E 12. 1316* 1—17): lv $€ rfj 7roAiT€ta Ae'ycTai fxkv frcpi T<JJV fX€Ta{3o\7i(TL yap a m o v ctwu TO firj fxcvtw fiyjOkv a'AA* lv Tivt TTcptdSa) /xcTaySaAActv, apxyv 8* ctvai TOVTWV <5V iwiTpiros irvdfirjv 7T€/A7ra8i crv£vy€is 8vo ap/xovta? 7rapcp(crai, Acywv oVav 6 TOV 8iaypa/u./xaTO? dpiOfxo^ TOVTOV ytvrfTat crrcpcd?, u>s r^? ^vo-cw? TTOTC <^vovcny9 ^av'Aovs Kal xpeiTTov? TIJS 7rai8ctas, rovro /xcv ovi/ a v r o Acycov tcrw? ov KaK7 TI a v t8tos €L7j ft€Ta/3oA^ T ^ 5 V7r* €K€LVOV Acyo/xenys aptarqq 7roAtTCtas /xaAAov ^ ralv ctAAwv 7rao"o>v Kat TCOV ytyvo/x€va>i/ TTCIVTCDV; Kat 8ta y c TOV ^(pdvov, 8t* OK Ae'yci iravra /xcTa^SaAAetv, Kat TOL fir) a/xa ap^a/xeva yiv€ The words from ^770-1 to Travrwv concern us first. They mean : * for he says that the cause of change is the fact that nothing abides, but all things change in a certain cycle of time, and that the beginning of change comes from' (lit. * is o f ) * those' (sc. elements or numbers),' whereof 4, 3, coupled with 5, furnish two harmonies, meaning, when the number of this diagram is made so/id, the theory being that Nature sometimes produces inferior children and children who defy education. In this particular point, indeed, Socrates is probably right: for there may well be persons who cannot be educated and made into good men. But why should this be a change peculiar to the constitution which he calls the best more than to every other constitution and everything that comes into being ?' In this sentence Aristotle distinguishes between Plato's account of the cause of change and his account of the beginning of change. The cause of change, he tells us, is TO fuy /xcVctv fx-qOtv, d\\9 lv TLVL ir€pi6S /xcTa/JaAAciv: and the beginning of change is 'when the number of this diagram is made solid.' In the words of Schneider2, who was, I think, the first to apprehend the meaning of this passage: " TOVTWV ad <Sv pertinet et sensus verborum talis est: Principium mutationis positum esse in numeris—quorum sesquitertia radix etc. Deinde verba Ac'ywv oVav declarant tempus, quo Plato initium mutationis posuerit." Now what is ' this diagram' ? There can be no question—nor is the point disputed—after the evidence already adduced, that the diagram is the Pythagorean triangle, whether we suppose (with Schneider) that the antecedent of TOVTOV is contained in &rir/uro? irvOfi^v, or, as appears to me most probable, that Aristotle inserted in his manuscript a diagram, to which he refers in TOV Siaypa/i/xaTos TOVTOV. NOW the number of a triangle is its size or area expressed in numbers8, and the area of the 1 Newman prints a mark of interrogation at the end of this sentence. 2 Vol. in p. xxviiii. 8 I have not found the precise expression 'the number of a diagram' in any other Greek writer, but we can easily divine the meaning. It was the custom of the Greeks to express numbers by means of geometrical figures, and the * number of a diagram' must 308 APPENDICES TO BOOK VIII. Pythagorean triangle, as we have seen, is 6. Make this number solid, as Aristotle bids us do, that is, cube it, and the result is 216. Aristotle therefore informs us that change begins, according to Plato, with the number 216 : or in other words, that the number 216 expresses the beginning of change. Let us next enquire in what sense Aristotle interprets the view which he attributes to Plato, I mean the view that the number 216 is the beginning of change from aristocracy to Ti/xapxia. Aristotle's own words leave us in no doubt upon this subject: for immediately after he has said that change begins with the number 216 (Ac'ytov—orc/ocos), he adds t h e e x p l a n a t o r y clause 009 rrjs C^WCOJS TTOTC vovarrj^ avkovs KOLI KpeiTTOVs rrjs TrcuSctas: 'the theory being that Nature sometimes produces inferior offspring' etc. That is to say, the number 216 is the dpxrj n€Ta/3o\rj<; because it is in some way or other connected with the production of offspring. In what way is it so connected ? Because of course the 7T€pto8o9 of the avBpwirtLov ytvvrjTov, according to Plato, is 216 days, and, according to the same authority, change begins with the child in the w o m b : orav—V/JLLV ol vkaK(<s (TVVOLKI^UHTL vv/t<£a9 vv/JLioi$ napa OVK €v Siaypaft/xaTog api0/xo? TOVTOV yivqTai Kaipov, T h u s it is clear that orav crrcpco? is Aristotle's way of stating t h e period which P l a t o assigns t o t h e dvOpu-rrtiov ycvvrjrov, viz. 216 days, and Aristotle's evidence is therefore in harmony with the result at which we arrived in our investigation of the words av^o-cis—<j>6tvov~ TO)V. If we look at the words of Aristotle a little more closely, we shall see, I think, that he construed the passage exactly as we have done. ' Plato says that the beginning of change comes from those elements' of course be the number which the diaRev. I.e. p. 154). If so, then we must gram expresses. Thus for example the suppose that the number of the square number of the square whose side is 3 can diagram which I have just taken from only be 9: for 9 and no other number is Theo is not 9, but 3 + 3 + 3 + 3 = 1 1 : expressed by that square. In Theo p. 39 ed. whereas the number 12 is oblong, and not Hiller the number 9 is actually represented a Terpdyuvos dpidfxds at all. After a refera a a ence to IX 587 D /cara TOV TOV JAJJKOVS by the diagram a a a, in which the sum &pi$fi6v, a phrase which has no bearing • a a a on this passage at all (see my note ad loc.), of the letters represents the area: and this Mr Monro continues " The fact that the method of representing the area of figures three cubes of the sides are together equal was earlier than Aristotle, as appears from to the cube of the next whole number b Met. N 5. 1092 1 off. cos Etipvros £TCITT€T/S (3 3 + 4 3 + 53 = 63) is surely a strong condptdfibs TLVOS, olov 651 /xh dvdpwirov, 651 5e firmation of this view." (The italics are V7r7rou, uio'irep ol TOVS &pid/j.ofo ayovTt* els mine.) I am unable to attach any relevant Tdv r c u s \J/Tf)<pois TOLS fxop<pas that we are to cube 3 + 4 + 5 by making TWI> QVTQP. Cf. also Theophr. Fr, 12. it into 3 3 + 48 + 53. Such a solution of IT ed. Wimmer. In the face of this the clause STCLV 6TOV 5i.aypdntxa.Tosapidfj.bs evidence, which was first adduced by me TOVTOV y^vrjTac arepeds would make it in Cl. Rev. xvi p. 22, I cannot believe an exact reproduction not only of the that Mr Monro will continue to deny that whole number, but also of the arithmetical processes which I find in Plato's avj-ifaeit the * number of a diagram' is its area. On a former occasion he remarked: " T h e —6IAOLO6VTU)V, but it is of course wholly 4 number of this diagram'—to wit, the illegitimate, for the cube of 3 + 4 + 5 is Pythagorean triangle—does not seem to 123 and not 3 3 + 4 3 + 5 s . I will revert to me to mean the area, but the linear this point later, measurement of the several sides" (Cl. APPENDICES TO BOOK VIII. 309 ( v i z . t h e OfMOLOVVTUiV T€ KCU dvO/JLOLOVVTltiV KCU aV^OVTlOV Kill 0lv6vT(OV i . C 3, 4, 5) ' of which the numbers 4, 3, coupled with 5, furnish two harmonies —meaning (that change begins) when the number of this diagram is cubed.' In Plato the beginning of change does come from 3, 4, 5 because these three numbers are made by him to produce the number 216 (33-»- 43+ 53= 216), which is the dpxq ncrafioXrjs, as Aristotle points out. The only difference between Aristotle's calculation and Plato's is that Aristotle reaches the number by cubing the area, and not by adding the cubes of the sides, of the Pythagorean triangle, and that is exactly the kind of difference which we should expect; for Aristotle likes to vary his predecessors' ways of expressing their results, and 63 was known among the Pythagoreans as the {//vxoyovLKos Kvfios: see p. 293. That Aristotle was aware of the way in which Plato himself reached the number is clear enough from his reference in TOUTCOV to the O/XOIOVVTWV TC KCU dvoflOLOVVT(DV KOLL av£oVTU)V KCLL 0w6vT Let us now consider Aristotle's further remarks on Plato's beginning of change. He proceeds to say that Plato is quite right in holding that Nature sometimes produces bad offspring; for there may well be persons who cannot be educated. But this mode of change, urges Aristotle, is not peculiar to the ideal city, for it is found in all the other cities, and in fact in everything which is created (aXV avrr)—TTCLVTIDV). The remark is perfectly true: Nature does sometimes produce <£a£>Aoi and av\a in every sphere, among plants and lower animals as well as in every aggregate of human beings. But Plato would of course reply that he had no intention of assigning an 1810s n€Tafio\y to his ideal State: there cannot be any tSios fxcTaftoXrj of a perfect city: for a city which carries within itself the germs of dissolution is for that very reason imperfect. If our city is to decay at all, it must do so from the operation of a law from which there is no escape just because the law is universal throughout the whole domain of Nature, and not peculiar to the city. Hitherto Aristotle's criticisms have concerned themselves solely with Plato's dpxq of change, viz. the number 216, which Aristotle interpreted by the sentence o>s rrjs <£ucrcio9 TTOTC (frvovcrrj*: av\ovs KCU KpctTTov? rrjs TraiSciW We have seen that he gives a qualified approval to Plato's account of this matter, his only objection being that deterioration in the breed of children is not confined to aristocracy and so cannot be an 1810s dp\rj /ji€Tal3okr)s i£ apurroKpartas cis TLfxapyiav. In the next sentence Aristotle directs his remarks against Plato's conception of the Cause of change, viz. TO JJLYJ /xc'vctv [irjOiv, dXX* lv TLVL TTcptdSo) fJL€Ta/3d\\€tv. l And moreover through the time, by reason of which1 he says that all 1 I follow Bekker's text, except that (with Susemihl) I read y€ for re. It has been proposed to change rod xp°vov into rbv XPOVOV or, as an alternative, 5i' 6v into hC o5. Neither of these changes would affect my argument; but neither is necessary. ** Instrumental ac modalis vis praep. did c. genet, coniunctae interdum prope accedit ad causalem vim praep. did c. ace, ut de eadem re utrumque usurpe- tur" (Bonitz Ind. Arist. s.v. 5id, where many examples are given). In this case rod xp6V0Vi like 6v} denotes the cause, rather than the instrument. Susemihl translates: " und soil denn wahrend desje'nigen Zeitraumes, dessen Eintritt er als Ursache dieser Umwandlung bezeichnet, auch Dasjenige, welches gar nicht zugleich den Anfang seines Entstehens genommen hat, dennoch zugleich diese Umwandlung 3 io APPENDICES TO BOOK VIIL things change, those things also which did not begin to come into being at the same time are changed at the same time, for example, if a thing was born the day before the turnings it consequently changes at the same time* (sc. as something born at a different time from it). We have seen that in Plato * the time, by reason of which all things change,' is the yccofi€TpLKo<: apifytos, viz. 36000 years. Aristotle's criticism then amounts to this. In that case, he says, ' a thing born the day before the end of the cycle changes at the same time as a thing born, let us say, 100 years before the cycle ends: but if you hold that the irepi'oSos of the whole is the cause of change, it should be fulfilled for each individual thing before it can cause that thing to be changed: so that if you call the wcpioSos 36000 years, a thing born in the year 1 should be changed in the year 36000, while another born in the year 2 should be changed in 36001 and so on.' The rpomj in Aristotle is obviously one of the two secular rpoirai of which Plato speaks in the Politicus\ see 2700,0, 271c, and we note by the way that Aristotle agrees with us in regarding the ycoiftcrpiKO% dpcO/jLos as the measure of an aeon in the life of the World. See Part ii § 5. Aristotle's criticism of Plato's Cause of Change is perfectly intelligible, but exceedingly perverse and unfair, as is sometimes the case when he is dealing with Plato: for in the Platonic Number, 36000 is the Cause of Change from Aristocracy to Timarchy only in the sense that it measures a secular epoch, marked, as time goes on, by a gradual and ever-increasing deterioration of the Universe and all its parts. Cf. P- 305. So much for Aristotle's criticism of Plato. But before I conclude, it is necessary to advert to the rival interpretation of ^i/o-t yap—orcpcos, which has been held by many writers, and which Mr Monro has advocated in CL Rev. I.e. pp. 154, 243, as well as in the Journal of Philology vin p. 280. According to Mr Monro " Aristotle paraphrases rpU av(rj$€is by the words orav 6 rov SiaypdfJLfiaros dptOfibs rovrov yivqrai errepcos. By the ' number of this figure' he cannot well mean any single number; probably he uses dpiOfios in the sense of ' linear measurement,' as opposed to surfaces or solids (cf. Rep. p. 587 D, where Kara rov rov fxr/Kov? dpuBfiov is opposed to* Kara hvvajuv xa! rptrrjv av(rjv). Now the most natural way of raising the Pythagorean triangle to the third dimension is by cubing each of the sides; and this process leads us at once to the remarkable fact that 3 3 + 4 s + 5 3 = 216 = 6s. It is difficult to resist the impression that this is what was in the mind of Plato" {/. of Ph. La). I have dealt with the phrase Kara rov rov fxr/Kow; dpid/xov in my note on ix 587 D, and need not touch on it again. The other statements will now be discussed in order. The theory which underlies them is, as the reader will observe, that w lirirpiro^ TrvOfirjv irc/ATraSi crvfvycU—rpU frqOtis in Plato means 3s1 + 4*+ 5 s = 216. "Aristotle paraphrases rpU avfriOtU by the words orav 6 rov 8iaypa/xdpiOfxbs rovrov yivrjrai o-repcos." What proof is offered of this erleiden ?" There is nothing in the Greek I am glad to find that Newman also to justify us in translating dt 5vby'dessen interprets did of agency ("through the EintrittJ and I can see no reason for influence of time " I.e. p. 483). making did in did rod xp&ov refer to time. APPENDICES TO BOOK VIII. 311 statement? "I do not see," says Mr Monro1, "what proof of this is needed beyond placing the two passages together. We have :— Plato's sentence €7TtTfHTO5 j Aristotle's quotation and comment *(Iv cVirpiTos TrvOfirjv irtfLirdhi 6 TOV 8 lay p d ft par os apiOfAOS TOVTOV yivqrat a"Tcpco$." Stated in this way, the view which Mr Monro supports is superficially engaging and attractive. But it is wholly illegitimate to institute a comparison of this kind between two parts of a sentence, each of which is incomplete in point of sense, and cannot possibly be otherwise than incomplete because they each begin with a relative pronoun—a pronoun, too, of which, so far as I can see, Mr Monro offers no explanation whatsoever. No fair-minded jury would ever accept as evidence of identification the scrap of incomplete and unintelligible testimony on which we are invited to identify rpU avfrqOtU with Aristotle's ywrjTCLL orcpco's. They would insist that the evidence should be intelligible in itself and as far as possible complete. Make the evidence in this case intelligible and complete by writing av^o-ti? —air€(f>rjvav before Plato's we, and rjo~l—dp\r)v $* tlvaL rovrmv before Aristotle's <Sv, and I think a jury of scholars will then pronounce that Ac'ywv orav—yivtyrai. explains dp\vv a n d not rpU av^tfcis, a phrase which Aristotle does not even quote. If it does not explain dpxyv, but Plato's rpU av£r)6€is, the participle Acywi/ is not only superfluous but misleading, for 6rav—ycV^Tai by itself would in that case be sufficient for Aristotle's purpose, and the addition of A.cyo>i> would suggest that what he is about to explain has already been named or referred to. Cf. Pol. A 2. 1289k 21 Tavra? TOL? ?roA.iT€tas, A.cya> 8c 817/iOKparia? KTX.9 E 7. 1307 s 10 jxdXio-Ta 8c TOL Svo' Xcya) 8c TOL SVO Brjpov /ecu oXtyap^tW, and other passages in the Ind. Arist. s.v. Xcyw2. 1 Cl. Rev. I.e. p. 243. I.e. p. 243). In point of fact, I now make As it seems to have been suggested Aristotle's comment refer to apx^v, which that my reason for interpreting the passage is in the text of Aristotle: the other view in Aristotle as I do is because the other makes them refer to rpU avfydeis, which interpretation would be fatal to my view is not. A somewhat parallel sentence in English would be *Mr Disraeli says that rpU a^rfdets means ' thrice increased' (see Cl. Rev. I.e. p. 154), it is fair to rethat the root of the mischief is a man mind the reader that it was Schneider, "whose egotistical imagination can at all and not the writer of this Appendix, who times supply an interminable series of arfirst interpreted X£yaw tirav 6 TOV SiaypdfA- guments to malign his opponent"—meanfiaTot dptdfxds Tofrrov yivrjTai 312 APPENDICES TO BOOK VI 11. " By the ' number of this figure,'" continues Mr Monro, Aristotle " cannot well mean any single number; probably he uses dpiO/xos in the sense of * linear measurement' as opposed to surfaces or solids Now the most natural way of raising the Pythagorean triangle to the third dimension is by cubing each of the sides; and this process leads us at once to the remarkable fact that 33 + 43 + 5s = 216 = 63." Mr Monro supposes that the apifyxds of the Pythagorean triangle is 3 + 44-5. I have already, as I think, proved that the apifyto's of a figure is its area, and not the sum of its sides: and here it need only be remarked that dpiO/jLos cannot possibly stand for api#/xcn, but must denote a single number. By Mr Monro it is interpreted as three separate numbers, which he proceeds to add together—here again, as it appears to me, without the shadow of a hint from Aristotle himself. Mr Monro says that "the most natural way of raising the Pythagorean triangle to the third dimension is by cubing each of its sides." I should have thought that a more natural way of effecting this result would be to cube the area: but in point of fact it is not the Pythagorean triangle which Aristotle invites us to make solid: it is the nu?nber of the Pythagorean triangle. And if the number of the Pythagorean triangle is, as Mr Monro supposes, 3 + 4 + 5, surely the most natural way of making that number solid is by cubing 12, since 3 + 4 + 5 = 12. Or are we to suppose that Plato was so ignorant of arithmetic as to believe the cube of 3 + 4 + 5 to be 33 + 43 + 53 ? Finally, Mr Monro remarks, " It is difficult to resist the impression that this is what was in the mind of Plato." I hope there are other students of Plato besides myself who find it easy to resist an impression which attributes so many inconsequences both to Plato and to Aristotle. I should find it difficult to believe that this was in Plato's mind even if Aristotle categorically assured us that it was: but Aristotle does nothing of the sort, and Schneider's explanation of the words orav 6 TOV 6W ypa/i.//,aro? dpiOfios TOVTOV yivrjrai crrcpco's will now, I hope, be at last admitted to be right. II. V I I I 5 5 8 A. Tt Sc; 7} irpaoTYjs ivLoiv TWV hiKOLordhmav ov Ko/JLif/yj; rj cTScs iv TOLavTT] 7ro\tT€ia, avdpwiroiv Karaij/rj^i-crOivTUiv Bavdrov rj (jyvyrjs, TfTTOV £(>VTO9 OLVT&V OVT€ fl€VOVTQ>V 6p<JJVTOS TC KCLL dvaCTTpCC^O/XcVwV OvScVOS TTC/WVOCTTCt €V OMTTTCp This sentence has been much discussed. points in order. is that everything changes in a certain period of time (i.e. as we found, the Great Year), and that the beginning of change comes from the numbers (3, 4, 5), out of which he also builds up the numerical expression of the Cause of change etc. This * beginning of change' is the number /W.€O"O), KCU U>S OVT€ pOVTl- T}p(DS', I will take the different 216: it comes from 3, 4, 5 because 3 3 + 43 + 5 3 =2i6: and the only difference between Aristotle and Plato is that Aristotle, who is interested only in the result, and not in the process, expresses 216 as 6 s and not as 3 3 + 43 + 53. See p. 309. APPENDICES TO BOOK VIIL 313 Is ivLoyv KTX. (a) objective or (b) subjective genitive? Does Plato mean lenitas erga damnatos or lenitas damnatorum ? Schneider and others hold the former view; the Oxford editors (apparently with Ficinus, Schleiermacher etc.) prefer the latter. In favour of (a)> we might refer to vi 500 A, where allusion is made to the proverbial irpaor^ of the &7/*os. Schneider also remarks, quite justly, that throughout this section it is the characteristics of democracy which Plato is describing, so that the behaviour of criminals would seem to be irrelevant. But surely the description of the placid criminal is only an artistic and highly ironical way of ridiculing the avapxia of the constitution ; and it is in the highest degree forced and unnatural on grammatical grounds to explain cViW as an objective genitive. Neither $wOr]Ka<: avr&v in 11 359 A nor plkq avrov in Laws 717 A is an exact parallel, and even if they were, the construction would still remain ambiguous and obscure. The proposal to insert a preposition (Kara Herwerden after Stephanus, mpt Richards) is the refuge of despair. I once inclined to believe (with Weil) that SiKacrOwTw is neuter. But apart from the difficulty mentioned in the notes, the sentence cannot be described as irpaov, if the culprit is condemned to death or exile. On these grounds we must accept the interpretation mansuetudo damnatorum quorundam^ as Ficinus translates. A new set of difficulties begins with 77 oviru) CISCS. T h e words KaTaij/rj^LO-OivTwv Oavdrov rj vyfj<; have often been doubted. Hermann (Ges. Abh. p. 175) makes the plural agree with both substantives taken together; but this solution is inadmissible, because the alternative penalties are mutually exclusive (Kiihner Gr. Gr. 11 p. 72). Madvig's KaTa\f/ritarOevTos appears to me to let too much stress fall upon av6pwiro)v. I formerly printed Odvarov rj vyr)v, but the MSS have no variant and the text may be sound. The syntax of avOptainov—dvaoTpc^o/xcVwv is certainly difficult. It is impossible to supply iKeivrjv rr)v irpaorqTa to govern the genitive (with Reisig, quoted in Schneider's note). Few scholars will agree with Schneider in holding that ctSov CLVTW /ACVOVTW could mean vidi eos manere because oTSa Ovrjrbs d>v is sew me mortalem esse. Kiihner (I.e. 11 p. 311) m a k e s the words equivalent to y OUTTW €tS«s—avOpwirw ( ' i n m e n c o n d e m n e d ' e t c . ) — o n ovSkv rjTTov Ijxtvov TC /cat av€ovTo /crA.., comparing X e n . Afem. I I . I I ouSct? he TTWTTOTC ^o)Kpa.Tovs ovSkv ao"€y8c5 ovSk avocriov OVT€ TrpcLTTOVTOS €tS€v OVT€ Ac'yoi/TO? rjKovcr€Vi b u t t h e d i r e c t o b j e c t of ctScv in Xenophon is the accusative ovScV, and there is no such accusative here. On a general review, it must be admitted that in spite of its picturesqueness the sentence is unusually disjointed even for Plato. As in some other cases, for example 549 D, SO here, we seem to miss the finishing touch. The alternative is to suppose that the text was seriously corrupted at an early date. There is no MS variant of any consequence, except 7T€ptvoo-T€t o KaTaij/rj^LcrOeis instead of 7T€ptvoo-T€t in H2 v, and that is obviously a gloss. Schneider's conjecture, avrov for av7w, is hardly necessary and does not attempt to remedy the graver faults. Herwerden formerly proposed -q irpaoTrj*: iviwv—YJ ctScs)—Karaxln)- L 21 3 i4 APPENDICES TO BOOK VIII. / ^ s — [ * a t ] ok—opav SOKOVVTOS (for opwvros)—wcpwoaTovo'iv wcnrcp r}pu><;. Richards would read the accusative singular (dvOpuwov KaTaifrq^urOiuTa etc.) or plural consistently throughout. Such drastic treatment is altogether inadmissible in dealing with the text of Plato. In 1867 Richter suggested yfrrov ovra T ctScs—dvQptairov
KaTa\l/rji would perhaps be easier and more natural than av r&v: but for my own part, I think it much safer and wiser to leave the text alone. III. V I I I 5 5 9 B. 17 fi€v yi TTOV TOV OTtpa aWyjcata, $ T€ w€\ifxo<; y T€ Travcrai ^VTa Swarrj. My interpretation of this passage agrees with that of Schneider and Stallbaum. Hermann (Rhein. Mus. 1846 p. 442) proposed dSwdrrj, and afterwards, when it was pointed out that dSwdrrf is not Greek, ov Swar^, which he prints in his text. A similar conjecture (/AT) Swarrj) has forced its way into the text of q and Flor. U. Hermann's conjecture ('and because it cannot be stopped during life') is amply refuted by Schneider (Addit. pp. 66, 67), who observes that although dSvvaros irawai in the sense of * impossible to stop' is perfectly good Greek, aSuVaros wavcrai {wvTa in the sense of ' impossible for a living man to stop' is incorrect. The words could only mean * unable to put a stop to life.' It is, I suppose, for this reason that Baiter proposes iravercu ££>vra dhvvarov and Richards £d>iri—ov Swanj, the latter comparing Xen. A nab. iv 1. 24 avTO? 8' €rj TqyTjaco-OaL SwarrfV KOL V7rofvytoi5 iropevtcrQai 686v. Both these emendations are unexceptionable in point of grammar; but there are more serious difficulties, as will presently appear. Campbell, reading firj Swarrj (with q), remarks that "negation is expressed through ny rather than ov—which Coraes suggested—because the sentence states a condition. The complete expression would be dvayKala (av €trj) -ft firj (iarrl) Svva-nj (nvt) iravcrai fc&vTa.1' To me the sentence appears as categorical a statement as it is possible to make, even if we understand aV €07 after aVuyKcu'a, and, in spite of dvayKalos av €17} above, w n is much more naturally supplied. Campbell explains the accusative tfivra by quoting iv 422 B, c to illustrate "the transition from the dative to the accusative with an infinitive," but there is no 'transition/ where the dative (apparently TLVL) is only understood. The reading of A, II and a vast majority of MSS would never have been suspected except from a desire to find a verbal correspondence between 7rav APPENDICES TO BOOK VIII. 315 (559 B) on the other. But in point of fact, the correspondence, on Hermann's view, is not even verbal; for 7rav IV. V I I I 560 C, D. K\jj(ravT€S 01 dAafdvc? Xdyot €K€LVOL ra? rov iv avrw TrvAas OVT€ avrrjv TTJV (v/JL/xa^lav irapiacnv OVT€ irp€Tflu. Badham's Si* I> in place of IStwrwv (Preface to Phaedrus p. x) is adopted by Baiter and has won much applause. See for example Cobet Far. Led? pp. 219, 533, Madvig Adv. Cr. 1 p. 431, Heller Cur. Crit. in PL de Rep. lib. p. 2 and Apelt BerL Phil. Woch. 1895 p. 967. Neither Badham, nor any other of these scholars except Heller, attempts to shew that tStomov is corrupt. Heller's criticism is as follows : " praeterquam quod ISIWTW vox inusitatam conlocationem occupavit, quid orationes hominum privatorum, qui" (sic) " tamen legati mittuntur, sibi volunt? An putas 7rp€Tr;s has in itself a wider connotation; and the antithesis would not be strictly accurate, because it is the Xdyot of oucctoi, and not OIK^LOL themselves, who form the alliance. The word I&IWT&V should be taken in its full signification; for OIITC TrpcV/Jcis provides a sufficient antithesis to ovr* avrrjv TT)V (vfjifia^Lav. Schneider translates "noch nehmen die Reden an, die von einzelnen alteren abgesandt werden," but tSioiw is more than 'einzelnen/ To &L WT(OV there are the following positive objections. (1) All the MSS have iSumw. (2) The aXafdvcs Adyoi are personified throughout; and cto-Scxo/Acu SC WTWV means ' I admit through my own ears.' Surely the spectacle of a\a£dv€s Xoyot admitting other Xdyot through their ears is ludicrous and unmeaning. (3) The words &i onw—supposing they 3 i6 APPENDICES TO BOOK VIII. could be referred to the young man's ears—are not only in themselves superfluous—for by what other avenue could the Aoyoe. be admitted ?— but also a blot on what is otherwise one of Plato's finest and most artistic similitudes. They compel us to identify the * gates of the king's wall' with the man's ears. Apart from questions of literary and artistic propriety, it is enough to point out that the identification is false. We have before us a simile of the soul, and just as the gates of a city's acropolis are in the city, so the gates of the soul's acropolis are in the soul. The false Aoyoi, who are themselves in possession of the fortress, shut its gates and keep the key of the situation in their own hands; but it does not follow that the young man may not hear the good message with his ears. It is because the wise words are not admitted to the SOul's citadel (\6yov aXrjOrj—ov 7rpocr$€)(OiA€vos ovSc Trapicis cts TO pov- piov KT\. 561 B) that their purpose fails. To me these arguments appear to prove conclusively that Badham's emendation gravely disfigures one of the most finished and melodious passages that Plato ever wrote. If any still think differently, I hope they will admit that it is at least unnecessary and unwise to exercise the art of emendation until the text has been proved to be corrupt. V. V I I I 5 6 2 A. &€p€ ST;, Tts TpoTro? TUpavvi'809, Z <j>[\c facupe, y y o n fxkv yap €K SrjfioKpar/as /Acra/^aAXct, cr^cSoi/ &fj\ov. A77A.0V. *Ap* ovv rpovov n v a rbv avrbv IK TC o\tyap^tas ^rjjxoKpaTia yiy VCTCU KOU CK STJ/JLOKpaTias Tvpavvts; IIuJs; The explanation which I have given of this passage is due to Schneider. So far as the language is concerned, it is, I think, invulnerable ; but we must allow that ap ovv—rvpawts would be easier and more natural if the original question referred to the rpdrros rrjs ycvetrcojs and not to the Tpo7ros rfjs TroXtTCtas. Jowett and Campbell boldly construe rts—ytyvcrat as 'TIS rpoTros ccrrt Trjs y€V€o~€(D<% avrov' (sic); 'what is the nature of the process in the case of tyranny ?' They cite no parallels, and it is surely inadmissible to do violence to the Greek in this way. Others have resorted to emendation. Stallbaum thinks of rlvo. rpoirov—rupawis ytyvcTou or (with pardonable hesitation) n's TPOTTOS rvpavvCSos o>, a> ytyvcrai in view of 555 B. If we adopt any of these readings, on /xiv yap etc. means ' as for the fact that tyranny comes from democracy, that is pretty clear: so that we need only describe the rpoiros rfjs ycpcVccos.' The sense is excellent, but none of the emendations carries conviction, and it is at least doubtful whether the text has suffered corruption. I agree with Krohn (PI. St. p. 214) and previous editors in adhering to the reading of the MSS. APPENDICES TO BOOK VIII. 317 VI. VIII 568 D. ArjXov, ivjy OTI, lav T€ upa ^pT/jfiara fj Iv rfj TTOXCI, aVaXuKrct, otroi iror\ av act l£apKrjf < /tat > ra T!> dirohoixtvuiv (Hermann, who compares TO TCGV 7rai£oVTa>v and the like): (3) ra rv 7ra)A.ov/t€va>i> cannot surely mean * the proceeds of what is thus exposed for sale.' IK is needed before TW. Even if these suggestions were linguistically sound, which is not, I think, the case, Vermehren's first objection still holds good. Why should Plato have troubled to explain so simple a process as Upa j V ? The kind of solution which I have adopted was first suggested by Vermehren. Diibner (Schneider Addit. p. 70) asserts that the X over the 8 of dTro8o/jL€vu)v in A is by the first hand. Possibly ; but I think it doubtful. aTroXo/xcVcov is however read by Flor. U as well as by q. The correction in A is certainly old, and ought to carry weight; but in any case the intrinsic merit of diroXoixivw is very great. r€ in lav TC Upa yptjixara suggests that some other kind of xPrifxaTa Wl^ presently be specified, and it would be strange if Plato had ignored so obvious a source of revenue as the goods of the proscribed (Vermehren I.e. p. 109), in view especially of 567 B, C, as well as the history of tyranny in general 318 APPENDICES TO BOOK VIIL and Dionysius' tyranny in particular (see note). The change from A to A is easy in uncial MSS. After aVoAo/xcixov was corrupted to aVo8oficvwv, it was natural to omit #ccu, and make ra TQV aVoSo/xcVwv (probably mistaken for passive) subject to cfapicj}. Nothing short of this would give even a semblance of meaning to the passage. The editor of q, who was certainly an intelligent, if too facile, emendator, added KCU before OTTOI. I formerly accepted his view: Vermehren adds TC after ra: but Baiter's insertion of /cat before rd is not more difficult, and intrinsically, I think, better. 0. 571 I. Avros Br) \(H7rd?, ijV 8* eyco, 6 rvpavviKO? avrjp 7rw9 re ixeOlararai c/ciyjraaOai, etc Brj/xoKpariKOv yevofievo^ re irolos ri9 Kal riva rpoirov ^jj, a6\iov rj fiatcdpcov. Aonro? yap ovv ere erj. Olad* ovv, i)v S* iyco, o TTOOCO ere; TO rcov eTnOvficiiv, olai re KaX ocrac elaiv, ov fioc BOKOV/JLCV l/cavcos BcrjprjaOaL, B €i/Sew9 €^OI/TO9, I d€ iv icaXto; /SovXofiai ISelv. €7ndvfiia)v eanv Haw eyyiyveaOai iravrl, 7. rovrov 17 ^TJTTJO'C^ OV ^rjrovfiev. BTJ 5 Oitcovv, fiev ovv • KaX a/coirei ye 0 iv avrat<; Be roBe. BoKOval rives iariv ovros, TCZV fir) dvaytcalcov r/Bov&v re KaX fioi elvav irapdvofJLOL, at KLvBvvevovac fiev Ko\a^6fievac Be viro re r&v vofitov Kal r&v 10 (T (vel in) iv K<x\ 6 7 1 A—67a B There remains the tyrannical man. Before beginning to describe his origin and character, we must complete our analysis of desire. Among the unnecessary desires, there is a special class which we call lawless or unnatural. It is these which are apt to be aroused in sleep, after over-indulgence in eating or drinking. But when we retire to rest with Desire and Anger in abeyance, and the rational element within us in full play, our dreams are innocent, and much is revealed to us in visions of the night. 6 7 1 A 5 ov—SfflpfjcrOai. The psychological foundation of Tyranny, as well as of Oligarchy and Democracy, is Desire; but there are three varieties of Desire, and it is the lowest of these, viz. the Unnecessary and irapdvofxoi, which Tyranny represents. See vill 558 D n., and cf. Nettleship Led. and Rem. 11 PP- 310—314. 6 7 1 B 7 \T iv KOA^. See cr. n. iv Ka\f might well be written iyKaXCj in early Greek script: see Meisterhans Gr. d. Att. Inschr? pp. 106—108. It is strange that Apelt (Berl. Philol. Woch. for 1895 p. 965) should defend £r' iyKaXQ: "soil ich (das Fehlende) noch einklagen " gives a poor sense. For iv Ka\t is more like our U n natural ' than • lawless': cf. Phaed. 113 E, Phaedr. 254 A, Eur. Med. 1121 w detvbv tpyov wapdvofibv r* elpyaafxivrf (addressed to Medea after she has slain her children), and the author of the AtaX^fets ydiKal in Mullach Frag. Phil. Gr. I p. §46 rol 61 Ilipcai—KaXbv vo/AifrovTi Kal rq. dvyarpl Kal rq. fiarpl Kal rq. adeXtpq. iiruOvfiLoov fiera iraaiv [571 B FIAATQNOI 32O diraXXaTTeadat la"xypor€pai Xoyov r) oXiyai teal ' TrXeiovs. ivlcov fiep avdp T&V Se Aeyei? Be teal Tipas, erj} ravra^; C Td iteelvov, TO Be re teal ayp LOP r) CLTCOP rj /JL€07)<; TrXrjaOep, (TKipra T€ teal TOP VTTPOP fyrfj UPCU teal diroiriyiirXdpai i]8rj. 61 irdpra rd avrov ip ra> TOIOVTW ro\f/,a TTOICIP, ax; dirb Traar)<; XeXvfiipop re teal aTnfXXay/JLepop alo"%vpr)<; teal poprjop€ip re OTIOVP, ftpcbfiaTos T€ dire^eadat fArj&epos* teal evX Xoyq> ovre avoids dpaio"%vPTia<%. 'AXrjBeaTara, vyiewcos €(fyr), Xiyecs. Ti9 eyrj auTO? avrov 25 crj TO XoyicTiteop he ye, ol/iac, teal cruxfrpovays /cal el$ TOP VTTPOP fiep iyeipa? 22. ovSkp iXXelirec OVT "Orap eavTov teal eaTidaa^ 2 Xoycop tcaX&p 1 M \6y(f)A U: fortasse iv dXlyy A . quet suggests, ignoring or forgetting &ira\\&TTeVT6V, oi)K iyyciov. 6 7 1 c 13 XfycisSi Kal KTX. 'And pray what are these desires?' lit. 'and you mean by these desires, pray, which?* ical "significat accessionem aliquam pro interrogantis voluntate necessariam vel maiorem in modum expetitam" (Schneider, who compares Polit. 291 A rivas afrrods xal \4y€is; Euthyd. 271 A and Heindorf ad loc). 14 Tds ircpl T^V Sirvov KTX. " T h e cursed thoughts that Nature Gives way to in repose" {Macbeth 11 1. 8). We must however beware of supposing that Plato regards sleep as the time when the lowest part of soul normally and naturally asserts its sway. It is only in the vicious, and after acts of self-indulgence, that the beast within us pollutes our slumber: cf. Cic. de div. I 115 and 11 119. To translate Srav by 'when' (D. and V.) is therefore misleading: it means 'as often as.' See 17 Wvcu "vix sanum videtur," says Herwerden. The text is perfectly sound. Although the man is, as we say, sleeping, his drjpi&Ses 'has shaken off sleep' and 'seeks to go and gratify its instincts.' The theory is that in dreams the part of the soul concerned is not asleep, but awake, and goes out to seek the object of its desire. Cf. 572 A n. 19 |urrpC TC KTX, Cf. Soph. O. T. 981 f. iroXXoi yap $8TI icav dveipaaiv ftporCov | ftrirpl £vi'T}vvaov€tv TC 6ru>Qv: such as parricide and other unnatural murders (y fxuv ifxavrov Alexis ap. Athen. X 419 C and other examples quoted by Blaydes on Ar. Lys. 1125 and Wasts 357. 25 *o-Tu£ 572 A] T70AITEIAC 9 321 KaX a/ceyfrecov, eh trvvvoiav airo? avrip di/c6/j,€P0<;, TO £ Be ' fii]T€ evBeia Sou? fii]T€ Tr\r) TOV Kal A 2 S : TovUa : om. A1. in ipft)v o/xfiaatp XafiirpvveTai meaning of this passage is best illustrated and Xen. Cyr. v m 7. 21, and cf. generally from Tim. 45 E—46 A yevofxtvys 5£ TTOX1 Xijs ph rjavxta-s fipaxvbvetpos Dirvos ifx- Rohde Psyche 1 pp. 6 ff., 11 pp. 309 n. 2 and 414. On this view the Stoic theory irfTTTCi, KaTa\€t0€ioixout)64vra ivrbs—<paPT&ff/JLaray with T<£ virvovv Ka$y tavrty y^vrfrat i] \^u^» rbrc which Aristotle's theory closely agrees: see Eth. Nic. I 13. 1 iO2b 7ff.and Stewart's rrjv tfiiav airo\apov(Tiv irpofiapretieTaL TC Kal irpoayopefci ra fiiWovra. We may note. In like manner Zeno recommended compare the lines of Wordsworth : his followers to gauge their moral 'progress* (irpoKoiri}) by the nature of their "that serene and blessed mood In which the affections gently lead us on dreams [Frag. 160 ed. Pearson). See Until, the breath of this corporeal frame also on 572 A. And even the motion of our human blood 26 TO 4m0vp.i]TiKdv KTX. In Cic. de Almost suspended, we are laid asleep In body, and become a living soul: div. II 119 the Pythagorean veto on beans While with an eye made quiet by the power is attributed to this motive. Plato's psyOf harmony, and the deep power of joy, chology in this passage recalls the myth We see into the life of things." of the Phaedrus: cf. especially 253 c— 2 <5p£y€or6a( TOV. Schneider and 256 E of that dialogue. Stallbaum read dpiyeodai TOV aladavecrdai 5 7 2 A 1 AXV iq. KTX. The bearing with II (see cr. n.) and a majority of MSS; of this remarkable chapter on the theory but such an expression would be heavy of divination did not escape Cicero, who and unpleasing. Jowett and Campbell has translated, or rather paraphrased, think " Kal afod&ucedai should perhaps be from &rav 571 C to awrerai 572 A*, see struck out and the accent restored to rov" his de div. I 60, 61. In Tim. 71 D — while Burnet omits Kal, reading 6p4y*a6al 72 B it is not, as here, the best part of rou al4p- throws light on Plato's meaning here in T€ more ways than one. ^&v ^piaiPf Aesch: Ag. TTAATQNOI 322 aladdveadai [572 A 0 fir) olBev, ff n T&V yeyovoTtov rj ovrtov i) teal fieXXov- T€ovy GxravTw? Be Kal TO OvfioeiBe? irpaiva<; /cal firj TLO-LV el$ 6pya$ S iXOcov K€KLurjfi€V(p TC5 0vjj£ ola0' iv airT€Tai teal rj/cia-Ta irapdvofioi ivvTTvicov. € lir€ v ^ ^' • TOT€ al oyfrei? (fcavTafrvrai teal avofiov eTriOvfiicbv elBos BoKOvaw r^iwy iviow apa yiyverai iv Tols vwvois II. T&V B ^ Be /3ovX6fji€0a yvu>vaiy TOS d><; apa Becvov TI fcal dypcov Gvyxtapels, OVT TlavTe\(*)<; fxev ovv, €r), olfiai OVTCO. TavTa fieu TOLVVV 10 €7rl irXeov il;i]X^r)fl€V 15 a> TO <\>povelv iyyiyveraiy OTI TT)? T' aXr)6e'ia<; iv TCS TOLOVTtp firiXco'Ta ddpei. 'AX\a evBrjXov. fieTploi? elvaw TOVTO Be el ovv TL Botcoo Xeyetv /cal avyywpw, Tov TOLVVV Br)fioTCKov dva/jLVTjaOrjTL olov €a/jt,ev elvai. Be I TTOV yeyovcos etc veov VTTO ^etBcSXco irarpl fjv Tedpa/jL/jbevos, Ta? C €7ri0v/jiLa<; TC/JL(OPTC fxovaSy TCL<; Be /JLTJ dvaytcalovs 5. i\6w U: i\66» A. T£> A1!!: rf A2. 5 Tjo-vxao'tts. iji'u;s or 7*701'^$ < r c KCLI>, taking 7€70»'c£s of birth. The 8 irapavofioi. 571 B n. 6 7 2 B—573 C The origin of the ty- correct interpretation was pointed out by rannical man is asfollows. A democratical Schneider. father has a sont who is led azvay by evil TTOAITEIAC 0 573 A] 323 dWd iraiBids re Kal KaXXtoTnafiov eve tea yiyvofiivas dr fj yap; N a t . Xvyyepofiepo? Be KOfiyfroTepoi? dpBpdat, Kal /A€ei8(oXla<;, (pvaiv Be T&P D 8iadet,p6pT(0p fieXrico e^ow, dyofiepo? d/K^orepwae ' Karkari) els fieaov dfjLolv rolv rpoirotv Kal fierpicos Brf, C09 OSCTO, eKac diroXaiHOv ovre dpeXevdepop ovre irapdvofjuov filov %fj} if; okiyapxiKOv yeyovax;. *HJ/ ydpf €rjf Kal earcp avrrj rj Soga 25 7T€pl TOP TOIOVTOP. ©€ 7rp€ E yiyp6fJL€Pa, arrrep Kal irepl TOP iraTepa avTov* dyofxepop re I els irdaap irapapofiiap, ovofjia^o^ieprjp S* viro T&P dyoPTcop iXevOepiap 30 cnrao-aPy fiorjdovprd TC rat9 ep fieacp TavTai? eiridviiLais iraTepa re Kal TOV? aXkovs oiKe'iovs, TOVS S* ai i\7TLacoaip oi Seivol ftdyoi 7rapa/3o7jdovPTa<;' OTap 8' Te Kal TVpavpoiroiol OVTOL fjurj a \ \ w ? TOP peop Ka0€^€ipf epcoTa Tipa aifTQ) fiTj^apcofiePovs efiiroirjaat 573 7rpoa-TaTrjp TUP dpywp Kal ra €TOi/ia hcapefio\fxev(»)p ewcOv/jLtoop, 35 23. 28. ticdffTwv awoXaiJUJv H : iKcumav airoKa^uv avrbv A 2 S ^ : airriav A 1 !!. 5 7 2 c 18 iratSids — j Plato is less severe than in v i n 559 D— 562 A. He has since discovered a yet lower depth than merely democratical desire, and the democratical man is almost virtue itself compared with the tyrannical. 19 KOfu|/oWpois KTX. VHI 559 D n. 21 TO Utivwv ct8os: 'their kind of conduct.' eldos is used almost like rpdirov, as in Thuc. II 41. 1, vi 77. 2 and v i n 56. 2. Ficinus has mores^ but it does not follow that he read rjdos, which is less suitable with 6pfi^ A1: IKOVTOV &To\a(3&v A a . rare." It is difficult to understand p otherwise than as the imperfect of recapitulation; and I prefer to think that Plato, in spite of the inconsistency, wrote H rather than ^ in order to bring the 5r)fjLOTLK6s before us as a living reality, so as to prepare for 0es rolvvv—redpa/xfUpov. There is no MS authority for (fa. 26 ircpl T6V TOIOVTOV : "anlangend den so beschaffenen " (Schneider), •* touching such a person " (D. and V.). 28 TC$CI, KTX. The present echoes Tie-nfu (cf. 1 339 D, vii 514 B, 519 B, 527 B, 6 7 2 D 22 K*ricrn\ KTX. VIII 561 A v i n 564 A at.), and is in itself more appropriate than 0& to introduce a succes—562 A. The words ws $€TO qualify fxcsion of pictures, TOIPVP means * further' Tplw. cf. 571 D. (1 339 D «.). The reference in dircp xal 24 O£TC dvcXcvOcpov KTX. : i.e. ' in the —iraripa is to VIII 559 E ff. mean between dXiyapxla and apapxla' etc. (J. and C-, comparing vi 11 561 A and 6 7 2 E 35 irpocTTdTTjv KTX. This 561 E). tfy for fry was conjectured by overmastering passion becomes the chamAst, on account, no doubt, of (fero. pion of the drone-desires, exactly as the Schneider holds that (jbero refers to the budding tyrant is the Tpoffrdrrjs of the time " q u o primum ingrediens in istam proletariate: see v i n 564 D, 565 c ff. vivendi rationem optimum factu statuebat With ZroLfxa biavepo^vuv cf. TUP t l omnibus pariter cupiditatibus obtemped f r v m 552 B (J. and C ) . riAATftNOI 324 teal fieyav TOCOVTCOV epcora; orav irepi avrov /cri [573 ff ri aXKo otec elvat TOP TWV OvSev eycoye, 17 8' 09, d\X ftofifiovo-ai a I aXkat r) TOVTO. eiridvyiai, OVKOVV Ov/juafidroov 5 ye/jLovaai teal fivpcov teal CT€<\>dv rjSovcov dpeifjuevayp, irrl TO ec^aTOP T€ teal rp€(f>ov KCLl ^ v Tl>va $ ical oiarpa ' ovros 6 irpoardrrj^ *v &VTO) Sofjas fj iTrtOv/jLias \d/3rj 10 xpTjGTa? KcCi en iTraia^vpofieva^, avrov, rat? av^ovaai ickvTpov ifATroiijcrcoo'i TG> K7) Sopvcfropelrai re UTTO fiaviaq re T^9 B Troiovfiivas diroKTeivei re KCLI efo> i)6el Trap eo>9 av KaOtjpr) acocfrpocrvvrji;, fmvLas Be TrXrjpdxrr) eiraKTOV. UavreXwy erjy rvpavvitcov S* iy(b, teal TO irakai KivSvvevei, ecfrr). dvhphs Xeyets yeveacv, Sid TO TOIOVTOV Tvpavvo? OVKOVV> GO (f>i\e, elirov, 15 TvpavviKOV TL p6v7}/xa ' Ivyei ; *A/3* ovv, rjv 6 vEpo>9 "\o")(ei yap. K.al teal vTropceKivrjicciys ov fiovov dvOpd)7rcov d\Xd 10. iT —u>0tf A 2 . o^iivas U : iTrai XeyeTat; KOX fjuedvadel? dvr\p yJi)v 6 ye C KOX Oe&v 1 airoKTchei—wffei A ! ! : diroKrelvrj 5 7 3 A 2 viroirrtpov is doubly appro8 Sopv+opftTcu. Cf. VIII 566 B ff. priate : for "Epojs too has wings. 5 7 3 B 9 4v av-r£. The Oxford TWV TOIOVTWV. Masculine, not neuter, editors, with Herwerden, read iv awry, as Stallbaum once supposed. " i . e . the man," remarking that "good 4 <JTO,V. A large majority of MSS opinions and desires could hardly be have orav 5iJ, which Schneider retains. supposed to exist" in the drone. True; 6r) is unsuitable after ovkovv, and may but Trap' avrov shews that curry is right, possibly have arisen from the accidental and avr<j) is unpleasing on aesthetic as reduplication of AN : see on v 450 c. well as on grammatical grounds. Plato I agree with most editors in accepting the speaks as if the master-passion were itself text of A. the soul. The inaccuracy is easily exavTOV KTX. aitrbp means £pwra, the cused because the whole soul is rapidly jjAyav K7}<prjva. On /3o/u,/3oOov effects of wine) avrix' 6 nlv icohtuv KpJi5e/xva Xtfei | ira " namque irodos s. tpws iam inest in fuco." p6vrfficL But in point of fact the Zpws is the drone, tp6vTjfj.a ts above. iffriv TOIOVTOS. But the character of the 6 7 3 c—576 B In respect of his man has still to be described {frj 5£ dif character and mode of life, the tyrannical irws;): hitherto we have been concerned man plunges into every form of dissionly with his genesis (yiyveTai ^v). pation^ and is hounded on by ever fresh Schneider caught the meaning ("so nun desires. His income and property soon entsteht auch dieser Mann"); but recent disappear; and in order to satisfy his English translators are wrong. For /xtv clamorous lusts, he plunders his father's Richards conjectures fiiv ovv (ox oi/Kovv estate* not hesitating if need be to lay yiyverai fxiv as an alternative). The violent hands on father and mother. Then asyndeton helps of course to accentuate follow sacrilege and theft, and every the antithesis between ylyvercu and fj. variety of crime; for he has now become 22 r6 T»V ir TTAATnNOZ 326 Sij> € [573 D TO fl€TO. TOVTO €OpTCU yiyVOVTCLt ITCLp CLVTol<; Kai Kcbfioi teal daklai zeal eralpai zeal ra rotavra iravra^ wp av 25 "Epo)9 rvpavvos evhov olzcwv Biazcvfiepva TCL T779 yfrv^V^ diravra. 'Avdyzcrj, ecj>rjt *Ap' ovv ov iroWal Kai Becval Trapa^\a Kai 8ia<j>€p6vT(0<; XJTT avrov rov epcoros, Trdaais rats aWav? &airep Sopv6pois rjyovfjuivov, olarpav teal c/coTreiv, Tt? n fyei, ov hvvarov 35 dfaXiadcu aTrarrjaavra fj \ ftiaadfjievov; ^6hpa y\ €(j>T). 'Avay- 574 KCLZOV hrj iravra^odev <\>ep€ivt fj fieydXcu? i)hlai re zeal oSvvai? 24. OaXLoL II: S&Xeiai A. 30. £iri\lirV A J n : irfj A2. atirbs dyvoutv, oCrwj diroKplwryrai correspond to r6 TOV rvpdvvov arparo'ffv ical ifxol ipeW (Schol.). Cf. Phil. iredov rb KCLXOV re Kai iro\i> Kai TCOIKLXOV Kai 25 B. oitSiicoTe rairov in the 5 7 3 D 23 avrots: the rvpavviKos and TTOXIS ( v m 568 D). 28 AvaXCo-Kovnu KTX. Cf. VH1568D. his associates. 24 daXCai. See cr. n. OdXeia is either 6 7 3 E 29 TTJS ov6pois cf. v m 567 D. side' the master-passion. These desires 574D] nOAITEIAC 0 327 %vveyeaQac. * Avaytcalov. *Ap* ovv &airep at ev avrw r)Boval eircycyvofievac T&V dp^aimv irXeov etyov teal ra itcecvayv drjpovvTOt OVTCO teal atVo? a^Koaec vea)T€po$ dv irarpos re teal firjrpos irXeov 5 e^etv Kai dfyacpelaOac, idv TO avrov fiepos dvaX(oarjy aTrovecfidfievos T(OV TTCLTpGKOV / ' A U f l TC flt]V / €7J. *Av Be Bf) CLVTQ) fJLTJ €7nTp B TTtoo-tv, dp ov ' TO fiev irp(LTOv eTnyetpol av /cXiirTeiv teal dirarav U? yovea?; Udvrcos. 'Oirore Be fir) Svvacro, dpira^oi av teal fiera TOVTO ; OlfiaCy €rf. 'A VTe^ofxevayv hrj teal payp- 10 (v davfidaiCy yepovros re /cal ypaos dp evXa/SrjOeir} av teal eiaacTo JMI] TL hpaaau rwv rvpavvuewv; Ov irdvVy rj S' oiXr)<; teal oitc dvayteaias kraipas yeyovvia? TTJV C irdXac <j>LXrjv ' nal dvayteaiav firjTepa, rj evetea wpalov vecoarl lXov 15 yeyovoros ovte dvayiealov TOV dcopov re teal dvaytealov iraTepa teal TOW tXcov dpyaioTarov Boteei dv croc 6 TOCOVTO? TC Sovvac teal tearaSovXcoa-aaOat av avrovs vir iteeivoL*;, el 6t? TTJV avTr)v olfciav dydyocro; N a l fjua• Ata, r) 8' o?. %68pa ye fiatcdpcov, fjv S' eyco, eoctcev elvac TO Tvpavvttchv vov Tetceiv. Havv 20 D 7*, €V- Tfc 8\ OTav STJ TCL iraTpbs teal fjbrjTpbs ' eTriXe'nrri TOV TOIOVTOV, 7roXif Be r)8r) gvveiXeyfievov iv avTa> rj TO TWV TJBOVCOV crfifjvos, ov Trp&Tov fiev octeta? Tivbs ic^dyfreTac Tolypv r\ TWOS oyfre vvtcTcop IOVTOS TOV ifjuaTtov, fjLCTa Be Tavra 21. lepov TC vecoteopijaet; rd A 2 n : om. A1 . 6 7 4 A 1 dva/yicaiov 8t\ KTX. The civic 'superfluous,'and ' related by the ties of parallel is in VIII 568 D ff. 4p€iv: tion to the singular pathos and pietas of Plato's words: cf. v 470 D n. For the cf. Laws 762 A). On the position of iirtyiyvdfievai see v n 532 c n. The words parallel in the State see v m 569 B. a£tc6|Uv»v. The middle of "nam et ei quod sequitur £uveiXeyfitvov aMT^xv in the sense of ' resist' is ex- rj magis respondet et eo ipso temporis puncto quo patrimonium deficere incipit tremely rare; but occurs in Arist. H.A. vn 3. 583s 18, possibly in Xen. de Ven. filium istum ad latrocinia et sacrilegia 6. 6, and occasionally in later Greek: abripi accuratius significat" (Heller Cur. see Stephanus-Hase Thes. s.v. The Crit. p. 4). Contrast v m 568 E n. presence of fiaxoixfriov makes it unlikely 23 ^4>d\|/€Tcu: 'put himself in touch that avTexopivw means 'cleaving t o ' sc. with' (sick in Beriihrung setzen Schneider), The delicate euphemism is missed by the in the attitude of supplication. 14 OVK dvayxaCas. The adjective English translators. dpayiccuos throughout this sentence com24 Up<5v iu vccDKOptjcrci: ' will sweep out a temple.' The euphemism may be bines the two senses of 'necessary' )( fTAATQNOI 328 25 teal iv TOVTOLS Brj iracnv, a? iraKai el^ev [574 D B61~a$ iic iraiBos irepl KaXdov re Kal aitryjpuiv, TOLS Si/cala? 7roiov/j,iva<;, ai pecoarl e/c BovXeta? XeXvfiipaty Bopvcf>opovcrac TOP epcoTdy KpaTrjaovai /JL€T itceipov, at 7rpoT€pop fiep opap iXvoPTo ip virpcpy OT€ fjP ' auTo? €TC VTTO E Popovs T€ Kal iraTpl Brj/jLOKpaTOv/Aepos ip eatnrar TvpapvevOels Be 30 V7ro epaTOs, 0I09 oXiyaKt? iyiypeTO opapy virap TOLOVTOS del yepo- fjL€Po<s> OVT€ Tivbs 6pov Betvov dil~€Tai OVT€ /3peo/zaro9 OVT k'pyoVy aXXa I TvpappiK&s ip avT re avTOP wcnrep TTOXLV ToXfiaPy oOep avTov re Kal TOP irepl avTOP Oopvf&ov TOP fiev e^coOep elaeXrjXvOoTa diro KaKr\s o/jiiXlaSj TOP B* phanus) is a groundless conjecture. The illustrated by Cicero's jest about Verres, tyrannical man must have reached this •• futurum ut omnia verreret" (Quint, vi stage before he sticks at nothing. On £pi63* 55)- Suidas has vewKop'qaei. iviore dvri rod UpoavX-qaei' KOpetv yap \£yov—an impossible The Scholiast read 5i/caias, as appears solution, which he himself abandoned from his paraphrase r&v So£Cbv TQV afterwards in his translation. Others e|/ anc ayad&v, as irdXai cIx > * no one, cancel re (q and Slallbaum), or suggest since Bekker, has adopted dUas except tyovrd re Kal rpl<povra (Richards). Stallbaum. TOLS dUas iroiovfiivas is inde- Neither proposal is either necessary or fensible, and xpt)/j.€v 5 9 0 E. T70AITEIAC 0 575 329 evBoOev V7TO rwv CLVTGOV rpoircov teal eavrov devra* rj ov% ovro? 6 /3t'o? rov rocovrov; B K a l av fiev ye, TJV 8' iyco, oXiyoi oi rotovroi TO aXXo Tfkrjdos aaxfrpovf}, e£e\0(We? rvpavvov rj fxtadov elprjvr) re Kal rjav^ia LKpa TroXXd. Ta dvedevra OVTOS iiriKovpovcnVy iav yevcovrac, avrov iv iroXei uxri ' Kal aXXov riva Bopv<j>opov irov 7ro\€/xo9 rj* iav S* ore TTola hr) Xeyecs; avKocfravrovaiv, Ola iav povcn, /cal ScopoBo/covaiv. C ' iav oXlyoL (SCLV oi roiovroi. fieydXa afii/cpd iariv /cal ravra KXe7TTov Svvarol ^fii/cpd y\ €<jyr), /ca/ca Xeyew, Ta yap afxi/epd, rjv 8' iyco> TTpbs ra 15 Brj irdvra 8rj iroXXol iv woXei yevwvrai 17. ayhpairoZi- docrc Xeyeiv, teal rrpb<; rvpavvov re /cal dOXcorrjrc TroXecos, ro XeyofievoVy ovS' c/crap yap S' iv Sr) iv rrj iroXec tcatca Spaxrc 10 t, j3aXXavTioTonov<Ti} Xco7ro8vrov Kal eXevOepm- 5 /xev OVV, €(fyrj. oi rocovroc Trovrjpia fidXXet. orav ical aXXot, oi l-vve- t/crap II: txrap A. 5 VTTO T«V—cavTov has been called * nonsense ' by Richards, who conjectures for Kal eavrov either eavry, or /cai avrbv : Herwerden contents himself with deleting Kal. The text is assuredly sound; and although Stallbaum is here at fault, Vermehren correctly explained the passage as long ago as 1870 (PL Stud. pp. 112 ff.). Kal is quoque, and we should translate i by means of the same dispositions in himself also' (" durch dieselben Eigenschaiten auch seiner selbst " Vermehren). rdv avT&v sc. as those of his evil associates. The history of the State furnishes an exact parallel in the contrast between the foreign mercenaries and the emancipated slaves (vm 567 D, E). Jowett's translation is right, but in his edition he still takes Kal as 'and.' 5 7 5 B 11 KXtirrovcri KTX. recalls I 344 B (where see n.) and 348 D. From Xen. Mem. I 1. 62 and Symp. 4. 36 it would seem that these crimes were commonly cited as instances of ddiKta in the Socratic school. Cf. also Ar. Thes?n. 817 ff. 6 7 5 C 15 4dv—TOIOVTOI is bracketed by Herwerden. The words are certainly difficult, if a/JUKpd ye Aca/cd be taken as ironical, for we have no right to render edv by 'even i f : " a small catalogue of evils—(even) if there are only a few such men!" J. and C. But there is no irony. The meaning is * True, they A. P. II. are small evils, if such men are few in number.' l Ves,' said I, 'for small is small in comparison with great.' Adimamus' caveat prepares us for orav yap by] woWol KT\. below. 16 irovT|p^i: * in respect of a city's wretchedness and misery.' For the datives cf. VI 509 D {aa7}vela Kal dcra^ei^t), v m 555 A and infra 576 c. Its union with a6\i6TT)Ti, seems to shew that irovr)pla is here ' wretchedness ' rather than ' vice,' although the Greeks did not clearly separate the two ideas (see on 1 335 B), and in Plato wickedness is misery. 17 ovS' I'KTap pdXXci: 'are not within sight of.' The proverb means ovde €7715* iariv (Diogen. i n 46. The other sources are given in Leutsch u. Schneidewin Paroem. Gr. II p. 43). Eustathius (in Od. 11 292. 27, quoted by Schneider) argues for the rough breathing Urap (see cr. n.), on the ground that the word comes from twoDytuu; but it is clear from his argument, as well as from the other authorities, that IVrap was the regular pronunciation. 3rav "yap 8rj KTX. The tyrannical man is like the philosopher in one respect. He does not attain to his full development except in a city meet for him. See vi 497 A and Nettleship Lect. and Re?n. 11 p. 318. With fxera 5t)fiov dvolas cf. Solon Frag. 11 ed. Bergk. 330 TTAATnNOI [575 c avTot? teal atadcovTai eavrcov TO 7rXf}0o$t TOTC OVTOL elcnv 20 oi TOV rvpavvov yevv&vTes fiera Brffiov avoids, itcelvoVy 09 av avT&v fidXicrra avrbs iv avro) fiiyicrov Kal ' irXelaTov iv TJ) yfrv)(rj D rvpavvov €XJ)' EZ/COTO)? y, e(f>rf TvpavvL/edoTaTo? yap av ecrj. Ovtcovp iav fikv e/c6vT€<; vireL/ccoo-LV iav Be yJq iirLTpeTrrj fj TTOXLS, coairep rore firjTepa teal irarepa itcoXa&v, ovrco TTCLKLV TTJV TrarpcSa, 25 iav 0I09 T* 17, /coXdaerac iireKrayof/svo^ viov? kraipovs, teal biro T0UTCH9 Brj BovKevovaav rfjv iraXai i\r)v /j/rjrpiBa re, JfLpfJTes avT€<; iroielv a*? olteeloiy hiairpa^dfjbevoi Be dWoTpioi; Kai a6Bpa ye. 'Ei/ 7ravTl apa TO3 yStco £a>at tXot fiev ovBiwoTe ovBeviy del Be TOV Beairo^ovTe^ fj BovXevovTe<; aXXtp, eXev0€pia<; Be 5 KOX iXla$ dXr)6ov$ Tvpavvircrj vai<; del ayevaTO*;. Tldvv fiev ovv. *Ap* oiv OVK opOdis civ TOU? TOIOVTOV? dirua-TOV^ tcaXotfiev; II G>9 B% ov; Kal yJqv dBLicovs ye C09 olov TC fidXiaTa, elirep 6p0(o<; iv T0t9 irpoadev I itfioXoyijcrafiev irepl Bi/caioo-vvrjs, olov ianv. 'AXXa B firjVy ff 8* 09, opOws ye. KeaXaLcoo-d>fi€0a TOIVVV, TJV S' eydb, TOV 10 KaKLCTov. eo-Tiv Be TTOV, olov ovap B(,i]XdojjL€v, 09 av virap TOIOVTOS 31. rotf TL (vel TOV TI) SJ q: TOVTI AFT. 5 7 5 D 21 irXitoTov—rvpavvov. The Ttipavvos is £po)s: see 575 A Tupawticws iv airf) 6 "E/3ws—f&v and 573 D. This explanation, with which Schneider agrees, is better than to make Ttipavvos equivalent merely to 'the tyrannical element* (cf. II 382 D n.) and so weaken the force of TvpavviKibraros yap av ttrj. Plato here ignores the fact that if a successful tyrant has strong passions he is usually not less strong in capacity and will. If he were entirely the slave of Passion, he would not prove successful. 23 Jay |Uv KTX. Cf. Prot. 325 D. The idiom, which begins with Homer, is illustrated at length by Herwerden Mn. x i x pp. 338 f. The reference in owTTrep T6TC is to 574 c. viovs is * new' (Schneider),not'young': cf. vill 568AW., and vewffTl ^ X ^ s , VCUHTTI Kal TL\6.TU>V Kal ^epcKpdrrjs. Cf. Synes. Ep. 9 3 . 1460 A Migne prjTpidos, tos av KpijT€s etiroiev. 27 J(fci TC Kal 0p^\|/€t: 'will have and hold' ("haben und halten" Schneider), There is no sarcasm in 6p£\pet. ("that is his way of supporting her! " J. and C.): nor does the word in this passage mean more than 'keep.' 29 roioCSf ^CYVOVTai. Toiolde " ad sequentia spectat" (Schneider), and ylyvovrai = * prove themselves,' 'shew themselves,' as often. 5 7 6 A 2 aXX6Tpioi: sc. ytyvdfievoi, rather than ylyvovrai, which Schneider supplies. The participles are all in explanatory apposition with Toiolde. Ast bids us repeat arc, wrongly: see Heindorf on Theaet. 167 E. 3 <J>CXot ji€v-~-ovSfvt. Cf. X e n . Hiero 3 and v m 567 B n, 5 7 0 B 10 olov KT\. : " qui vigilans nOAITEIAC 0 576 C] 17. Haw fiev oZv. OVKOVV O5TO? ytyverai v fiovapxv^V* Kai Toaovrct) fiaXKov TOIOVTO?. 331 09 av TVpavvifewTaro? ^a(9 &v 7 r ^ € " 0 %povov iv tvpavvlhi 'Avdy/ci], e<j>r) SiaSegdfiepos rov yStoi, \6yov 6 YXavfceov. IV. *Ap' obv, r)V 8' eycOy 09 &v aivrjTac irovrjpoTaros, zeal 15 C a&ktcoTaro*; ! ^avqaerai; zeal 09 ai; irXelarop yjpbvov /ecu fidXccrra rvpavvevarjy fidXiard re KOX irXela-rov ")(pbvov TOIOVTOS yeyovax; rfj a; rol<; Se TTOWOL<; iroXka teal Bo/eel. 'AvdyKf), €&-but the succession of polities in the XCUOP, and partly on account of 574 E Republic is not intended to be in all ofos 6\iy&Kis iylyv€To 6vap, Oirap TOIOVTO* respects, or even primarily and chiefly, del yevofievos — a striking observation historical (vin 543 A n.). which would be at once recalled to 6 7 6 B—577 B What shall we say Adimantus' mind, although the strong then about the happiness or unhappiness antithesis between 6vap and farap is alone of the individual who is most depravedf sufficient to suggest the meaning. We As is the city, so will the individual be in expect brevity and compression in a point of happiness as well as virtue. And summary description of this kind. For the city in which a tyrant rules is of all the purposes of grammatical explanation cities the worst and most unhappy. What we should supply efoeu after 8iJ)\8ofX€r of the tyrannical man ? He that has lived ('as we described a man to be in with a tyrant, and is himself moreover dreams'). The ellipse is easy because capable of judging, will best decide. Let of 7j: for fo—J is logically antecedent us pretend, says Socrates, that we ourselves to olov—5iTr}\dofiev. possess these qualifications. 11 OVTOS 7Cvv€Taw. OVTos is in the 5 7 5 c ff. We have now discussed predicate. For yiyverai see on VIII 6 KCLKLtrros, and it only remains to com562 A. pare him with 6 Apiaros in respect of happiness and misery. The present 13 8ia8c{<£|ttvos KTX. We have now chapter is introductory to the triad of finished our account of depraved cities arguments by means of which Plato and individuals, and the change of interproves that the victory rests with 6 &pi 332 nAATQNOZ [576c yovv o{fTo>9 e%eiv. y A \ \ o n ovv, T)V S* iya>, o ye Tvpavvitcos Kara TTOXLV av ecrj ofioiorrjri, SrjfjLOTi/cbs Be Kara 20 rtfv rvpawovfievrjv Brj/MOKparovfievrjv, teal oi aXXoc ovrco; Tl yJ)v; OVKOVV o TI TTOXI? 777)09 TTOXLV aperf) KOX evBaifiopla, TOVTO nal avrjp 777309 avBpa; ' II<w? yap ov; Tt oiv apery rvpavvovfiivrf 77-0X19 7rpo9 D fiaa'iXevofieprjp oiav TO Trp&rop BIT}X0O/H€P; Udv Tovvavriov, etyq* 25 f) fiev yap apiarrjj rj Be icaic'iarr). Ovtc iprjao/juac, eltrov, oirorepav \eyew BrjXov yap, a \ V evBaifiovias re av teal adXiorrjTo? (haavTft)9 TJ a\\a>9 Kplvet,?; KCU /JLTJ e/e7rXrjTT(Ofi€0a 777)09 TOP rvpapvop eva OPT a pXeiroPTe^, firjB* el npes oXiyoc irepl itcelpop, a X \ ' ct>9 XPV oXrjp Ttjv TTOXLV elaeXdoPTa? dedaaa0aiy tcaraBvPTe? ' eh cnraaap E 30 /cal IBopres, OVT(O Bogap diro^aivwfieOa. 'AW' 6p0(bp €K7rX7jTT€Tac biro T^9 T&P TvpappLK&p TTpoaTaaeco^, T)P 7rpo9 rot>9 5 e£o) a^rjfjLaTi^ovTaiy a \ V waveo? Biopa; el OVP OIOIJJLTJP Beep eKeivov 23. Apery yp in marg. A 2 : apa rj A 1 : &pa i) IIAy. )( r% doty. Herwerden's conjecture rois Si iroWois dXXa 6OK€? is singularly feeble and inelegant. The Scholiast neatly remarks iroWb 5OKCT' OMTI rod x//ev8ij' rb yap ij/evbos TTO\VXOVV> • dirXou? 5' 6 nvdos rrjs dXrjdeias %v.' On Plato's contempt of the many see VI 494 A n. Tavra refers to the two questions, not to roU—doKfi. If otherwise, Plato would, I think, have written TOVTO here. 20 6|IOIOTT|TI, though doubted by Ast, Cobet, Herwerden, and others, is sound enough: see on vi 11 555 A. 6 7 6 D 23 Apcrxj. See cr. n. The correct reading was first restored by Schneider. 26 cvScupovCas—A6XI6TT)TOS KTX. For the genitive see on v 470 A. fiij iKirXrjrTibfieda = * do not let us be dazzled ' (D. and V.): cf. 577 A. Jowett's ' panicstricken' suggests a wrong idea. 28 &XX* cos KTX. : • but as it is necessary to go into and survey the entire city, do not let us give our opinion until we have crept into the whole of the interior and seen it.' It is best to make u>s virtually causal, as it often is when dependent on imperatives or imperatival expressions (here airo<paipd}fi.€da): cf. l 336 D, IV 4*0 E, Symp. 189 B et al. With el$ oXrjv rr)v troXtv KT\. cf. IV 421 B f} TOVTO fxh els rrjv woXiv SXyv pX4iropras OeaTtov KTX. Karadvvai playfully suggests that we mean to elude the tyrant's eye (cf. infra 579 B, Gorg. 485 D). He shall not catch us if we can help it. For other views on this clause see App. I. 5 7 7 A 4 TTJS—o-xT)FLaT'£OVT 577 B] T70AITEIAC 0 333 atoveiv, rov Bvvarov fiev Kpivai, ^vvcpKrjKOTOS he ev TCS avT 0elrj rfjs rpayitcfj? 7TG>9 e^et evSai/iovias teal 10 adXtorrjros 6 rvpavvos 717)09 rovs aWovst; 'OpOorar av, efyrj, /cat ravra irpoicaXolo. BovXei ovvy fjv 8* iyco, irpoa'Trocrja'djfieda rjfiet? 8. av 60etrj A . 12. ir/)o of judging' etc. The dialogue form is strained almost to breaking in this remarkable sentence. We are all to be silent and listen to Plato himself. Plato might fairly claim from his psychological studies and experience as a teacher, to be Swards rrj dtavola eh avSpds r/dos ivSvs duSciv and so 8vvarbs Kplvcu, and he had lived under the same roof with Dionysius I of Syracuse. The poet Gray was one of the first to observe that Plato is here meant. 5 7 7 B 8 £v ots = *among whom* is surely better and more natural than iv ah, which Richards has conjectured. The tyrant lays aside the mask in his own family. 9 jrpaYiKTJs CTKCVTJS = " theatrical garb" (D. and V.) again betrays " a feeling of the kinship between the shows of tyranny and those of tragedy" (Bosanquet: cf. Vlli 568 An.). Dionysius I was himself a writer of tragedies, and notoriously jealous—so we are told—of his poetical reputation (Grote x pp. 302 ff.): but it would be frigid to suppose that this was in Plato's mind when he wrote the word Tpayiicfjs. av TOIS was first conjecturally restored by Heindorf (on Soph. 262 A), following Ficinus, instead of the vulgate atfToTs. It has since been found to be the reading of most of the other MSS as well as A. 10 KcXcvoifjicv. The singular KCXCUOI/JLI {q Flor. U) is still read by Stallbaum. There is surely no reason why Socrates should not associate Glauco with himself in this hypothetical invitation. 11 opOoTar' dv—irpOKaXoto forms the apodosis to what Socrates has said (cf. 582 E), but refers "ad initium potius quam ad exitum orationis Socraticae" (Schneider. Cf. v 465 E n.). Glauco admits most fully the claim that Plato A5. has earned a right to speak with authority on this subject. 12 -rrpo fiiv Kpivai, £vv(t>K7)Ku>s Si iv T<$ airrtj) KT\. (577 A). Richards objects to dv \fith dvvar&v, and it is certainly unusual to find &v with an adjective in this way. But as Swarwv can itself take an infinitive, it hardly differs from the participle dwafxivwv, and the suggesttons dvvar&v ovruvy or dvvartav av <6vT(av>9 are unattractive. I should add in conclusion that nearly all critics are now agreed in holding that Plato throughout the whole of this passage is referring to his own experience of Dionysius I : see for example Susemihl Gen, Entw. II pp. 240, 294 ff., Teichmiiller Lit. Fehd. I p. n o , Hirmer Entst. u. Komp. d. PI, Pol. pp. 667 ff., with Zeller4 11 p. 413 n. 1. The date of Plato's first visit to the elder Dionysius was in or near 388 B.C. Compare Epp. VII 324 A—327 D. Whether this epistle be genuine or not, the visit" is abundantly attested, as Zeller proves (I.e. pp. 413—415 ««.), and it is strange that J. and C. should still have doubts upon the subject. See also on v 473 D, VI 496 B, 499 B and infra 579 B n. 6 7 7 B—68O C Like the city whose counterpart he is, the tyrannical man is in reality a slave, powerless to work his will, penniless and insatiate, full of fear and lamentation. A still greater depth of misery awaits him if he becomes a TTAATQNOI 334 elpac r&v Bvvarcov hv tcplvai fycojiev Boris 15 V. airoKpipelrai fiepet adp&v Hp&rov teal tfBrj ivrvybvTtov a eptor&fiep ; TOIOVTOK, Xva Udpv ye. *Y0i Brj fJLOi, € [577 re ra iroXeco^ Kal rov apBpos, TraOrjfjLara i/caripov \iye. OVTG) Ka0* Ta flip, ffv £' eyd>, C09 TTOKIV elirelp, ikevdepap Tvpawovfiivrjv e ipeis; teal iXevOipovs. exaarov irola; er). fj BovXrjp rr)v f2s olop r, erf, fidXicrra BOVXTJP, 20 6pa$ ye iv avrfj heairoras avajufivy- Kal firjp 'Opo)> e ye TI TOVTO* TO Sk o\ov> 0)9 €7TO9 elwelv, iv avrfj Kal TO iinei/ceo-TaTOP arlfJUD? re Kal adXlw? irokeiy ov Bov\op. Et ovv> eltrop, Ofjuoios ' dvrjp rfj D Kal ep etceivcp dpdyKrj rrjv avrrjp rd^tv ivelvat,, fjs /lev Bovkelas re Kal dveXevOeplas yi/jueip TTJP 'tyvyjqv 12. Kal airov, &vi)p Campbell: &v))p codd. tyrant. Imagine the piteous plight of one who is suddenly transported into a solitary place where he is at the mercy of his own slavesy and surrounded by free neighbours who make common cause with them / Such is the position of the tyrant, a prisoner in his own palace, -tormented by longings which he can never appease. To sum up, he is the supreme embodiment of vice and misery\ and the longer he holds sway, the worse he becomes. Let us now give judgment. In respect of virtue and happiness the different individuals stand as follows: (1) Kingly, {*) Timocraticaly (3) Oligarchical, (4) Democratical, (5) Tyrannical. He who is most kingly is best and happiest, he who is most a tyrant over himself and city, worst and most miserable, —whether their true character be hidden from men and godst or not, 6 7 7 c if. The arguments by means of which Plato establishes his conclusion may be briefly described as the political argument, the psychological argument, and the metaphysical argument. The first (577 B—5**° c ) depends on the resemblance between the soul and the State, the second (580 c—583 A) on the threefold division of the soul into \oyurruc6v, Ovfioetdts, and iTidv/ivrtKov, the third (583 B—587 B) on Plato's theory of Reality or Being. Now it is just these three methods of investigation, and these alone, which have been employed in the different parts of the dialogue, the political and psychological in 11—IV and vm—IX, the metaphysical in v — v n ; and it is therefore altogether appropriate and right that Plato should bring them together now, and use their united forces ( in making up the last account.' The sequence of the three arguments follows the usual Platonic way of progression from the exoteric to the esoteric, and as the ideal city culminated in metaphysical idealism, so it is a metaphysical argument that crowns our citadel of proof. 677 c 16 KaO' IKCUTTOV KTX. KCL6' 2KO. f G S78B] TTOAITEIAC 0 335 /cal ravra avrr)^ ra fiieprj SovXevew, airep fjv eirieiKeararay jii/cpop 25 Be /cal TO fioxdrfporarop /cal fiavi/cwrarov Beairo^eip; 'Avdy/crj, €r). Tt oiv; BovXr/p r) eXevOepap TTJP Toiavrrjp (f>7Ja€t<; elpai yfrit^Tjv; AovXrjp Si] ITOV eyayye. OVKOVP rj ye av BovXrj /cal Tvpapvovfievt) TTOXIS rjtcLara iroiel a ftovXerac; UoXv ye. Kal 77 E rvpapvovfievT) apa ' ^V^T) VfCl'a"ra Troirjo-ei a &p fjovXrjdfj, o>9 irepl 30 0X779 elirelp TJrv)(f}$* VTTO Be otcrpov del eX/cofieprj ftia Tapa%f}$ /cal fjuerafMeXeia^ fiecTr) ecrrac. E[(W9 yap ov; UXovaiap Be 77 Trepofieprjp dpdy/crj TTJP Tvpavvovfiewqv TTOXLP elpai; TJepofieprfP. 578 Kal yfrvxvv &Pa Tvpappc/crjp | irepc^pdp Kal airXfjaTOP dpdy/crj del elpac. OVTG)?, ?; 8* 09. Tt Be; 6/3ov yefietp ap* oi/c dpdy/crj rrjp re roiavTTjp TTOXIP TOP re TOLOVTOP apBpa; II0W77 ye. 'OSvpfJuovs Be Kal fiaipofiepw virb eiriOvficcop re Kal ip(i)TCOP TOVTtp TO) TVpaPPlKto / IIo)9 7«/3 CLP / €r). E i 9 TTOPTa Bi]f B olfiai, ravrd re Kal I aXXa roiavra a7roy8\€i|ra9 TTJP ye TTOXIP rtop iroXeoyp dffXLcoTaTtjv eKpivas. OVKOVP 6pd<;; erj. Kal fidXa, rjp 8' iyd). dXXd irepl rod dpBpbs av TOV rvpappiKOv ri Xeyeis els ravrd 10 3. re Toiatirrjv S: 7^ roiatiTtiv AII^. re AUqK 6 7 7 I), E 29 Kal 4\ rvpavvoviUvT) KTX. There is no (3o6\ri<nst in the true sense of that term, except TOV dyadov: cf. I 336 A with the Gorgias quoted ad loc. and Men. 77 c ff. Or in other words Virtue alone is free: cf. dperij Be d5eVirorov x 617 E with note ad loc. See also Nettleship Lect. and Hem. 11 p. 317. 30 »S—+vx*i*- The restriction (for which cf. 579 E) is necessary, for the Oyporarov part of the rvpa.vvovyAvi\ xt will have its way. y X ^^ ) X B d h ' A 31 CXKO^VT) KTX. Badham's Aawowould ld be less le suitable i b l with i h /Stp S than h fifyrj (cf. VII 515 E), and is otherwise a gratuitous alteration. On rapaxot see v m 547 A, 557A, 561 C nn. In the tyrannical soul the fatal principle of dvo/xoiorris attains its highest development. With fieraueXeias cf. 6 5' AKparty fjLerafJLeXrjriKds (Arist. Eth. Nic. VII 9. U5Ob 30). 6 7 8 A 1 dtirXtjoTOv: like the sieve in Gorg. 493 A—n (Nettleship). Nothing can * fill upthe cistern ' of his lust. 2 njv Tt—iroXvv. I follow the Ox- 4. bk S: re A l l q . 8. ford editors in putting re for ye (see cr. n.). ye is not indefensible; but the balance with rbv re TOIOVTOV dvdpa is strongly in favour of r e : see the examples cited in Hoefer depart. Plat. p. 12. 3 4Svppov$ SI. See cr. n. Jowett defended r e : Campbell and all the other editors do better in accepting the text of £ . A few MSS have ye : and Plato may have written 6dvp/j.ovs 64 ye as Schneider suggests. 5 tv avSpl 5 p KTX. : • and in an indii d l ,' viz. i as contrastedd with i h a iroXtf,, vidual,' whence the emphatic position to which h th hi ii hih the words are assigned,* In iv d\Xy nvl the idiom is akin to'partitive apposition': see iv 431 A n. 6 7 8 B 8 njv y* irdXiv. ye is restrictive: our verdict on the individual has still to be pronounced. Cf. 582 B, C. J. and C. are the only editors who retain re here (see cr. ;/.), but the anacoluthon would be too harsh, and rbv t\ovr6. re in 575 A is different: see note ad loc. nAATQNOZ 336 [578 B ravra airop\eirt»v; Ma/cpq>t %y, dffXuorarov elvav T&V aXkcav dirdpra>p. Tovro, ijv 8' iy? croi in ho%ei elvai rovrov dOXubrepo?. TJolo?; 15*09 ' ap, rjp £' iyco, rvpavvucbs dov fxrj 18KOTT)V /3iov /cara/Sup, dXka C viro TWOS opa<; itcTroptadf) &orre rvpdvvcp TeKjialpofial rj} i/c TCVP irpoecprjfjLevayv dXrjdrj \ey€ip. Nat, 171/ S* iya> • aXX' oi/c otecrdat xpi) ret rotavra, dW* eiJ fjudXa TO) roLOvrto \6y r& Toio&rw n o s : r 13 TOIOVTOS |u£XurTa: i.q. aBXios fid\i this meaning, which does not, by the way, furnish a sufficiently pointed antithesis to oteffdat, is easily conveyed by ry rotovry. The translations ** bei einer solchen Untersuchung" (Schneider), "where the argument is of such a nature" (J. and C., comparing the altogether different rot* roioOrois Koucoh in 579 c), and 'in this high argument' are untenable on grammatical grounds; nor can we easily explain the dative as meaning 'in the interests o f (" videndum ne dativus earn rem significet, cuius gratia accurate quaerendum esse Socrates dicat" Schneider). The emendations proposed are (1) TW roiovrta \6yu) (Stephanus), (2) rb TOIOVTOV \6yq> or rbv ToiovrovX&yv (Ast), (3) fortasse c5 /xdX iv KT\. (W. H. Thompson J. Ph. v p. 218). Did Stephanus mean by rw rototrrw \6yu> something like the dhecuos and aft/cos X070J of the Clouds ? T could not convey so much, but Stephanus was, I believe, on the right track when he restored r& roiovrw. The corruption was all the easier, because the dual is constantly corrupted in the MSS of the Republic: thus in i n 410 £ all MSS have dfx<poT€pay in III 412 A iiriTeivoftfiKp was written by A1, in iv 422 E ToXtfjua is the reading of A, and in iv 4^2 D both A and II give rf apxofiivcp for r« dpxofxivu). Cf. also i n 395 A n. 5 7 8 D 23 00*01 irXovo-ioi. We ought not, with J. and C , to understand OVTCS. The adjective logically belongs to Idiwrw, but is idiomatically placed in the relative clause: see Kuhner Gr. Gr. 11 pp. 924 ff. nOAITEIAC 0 579 A] TOVTO ye irpocofioiov e^ovaiv 8ia€pei Be TO iteeivov OVTOI aSew? e^ovacv 337 TOI$ TvpdvvoiSy TO TTOXXGOV irXrjdo?. Aiaepei, yap. real ov oj3ovvTat, rovs oj3oivTo; QvBev, elirov dXXa TO OXTIOV evvoel?; E Trdaa r) TTOXIS evl eicaaTcp j3orj0ec TWV IBMOT&V. iy(o9 Xeyei?. Ol oltceTas; TY yap N a t ' OTL ye KaXcS?, ' fjv 8* TL Be; el Tt9 Oe&v dvBpa eva, 0T dvBpdiroBa nrevTrjKovTa fj irXeico, dpa<; etc T?)? TroXeco? avTov T€ teal yvvat/ca iraiBa? Oeirj els iprjjiiav O7rov avTq> firjBels TCJV iXevdipeov icai yvvaitcos, KOX Z° fxeTa TT]<; a\\r)<; ovaLas T€ KOX T&V ol/ceT&p, /neWoi TLVI xal oiroo-tp 6/3 av /SorjOrfaew, iv iroitp av avTov irepi TC avTov fcal iraiBoDV fir) dirokoivTO xrrrb T&V ol/ceT&v; 'Ei> iravTi, r) S* OVKOVV \ dvayica^oiTO av Tivas fjBrj Qtoirevew avTwv 35 T&V BovXcov, teal viriayyelo'0ai 7roXXa teal eXevOepovv ovBev Beo- pevos, /cal tcoXal; avTO? av OepairovTWV dva^aveirj; UoXXr) dvay/erj, e7], avTcpy fj aTToXeoXevac. Tt B\ el teal aWou?, r)v B* iydb, 6 Oeb$ 30. Apas I I : ^tpaj A. 25 ticcCvov. On the transition from plural to singular see I 347 A n. 26 ri 7 is ' nothing': see my note ad loc. •578 E 29 it TIS 0€wv KTX. It is a mistake to suppose from this passage that the treatment of slaves in Athens or Greece generally was exceptionally cruel or unkind. Granted the existence of slavery at all, what Plato here says would nearly always be found true, especially where, as in Athens, the slaves belonged for the most part to an alien and inferior race. See Gilbert Gk Const. Ant. E . T . pp. 170—174. Fifty slaves would of course be more than the average number belonging to a single citizen. In Athens, during the fourth century B.C., the slaves were probably little, if at all, more numerous than the free-born population and metoecs (Beloch Die Bevblk. d. Gr.Rom. Welt p. 99). 33 6iro nonnullis ex servorum ipsorum, quos timet, numero adulari cogitur" (Schneider). This explanation, which Vermehren also approves (PL Stud. p. 114), exactly meets the case, and there is no reason either to change airujv to av (with Stephanus) or to delete TG>V 6ov\ avrbv els Kffiav. The conjecture ovdkv 8eo/*4i>ous (Groen v. Prinsterer Prosop. Plat. p. 211, Ast, and Herwerden, who appeals in vain to Plut. Cato Maior 12. 3, Dem. 11. 9, and Isocr. Areop. 25) is, as Schneider shews, inept; for if the slaves do not need to be set free, because they are practically free already, " ne ero quidem opus est ut ad eos coercendos illam aliamve ineat rationem." 4 JJXXOVS—ycfTovas. These freeborn neighbours in Plato's simile represent surrounding independent States, who detest tyranny, and help the tyrant's subjects. See Newman's Politics of Aristotle II p. 315. nAATQNOZ 338 5 KVKXG) tearoLKiaeLev yelrovas [579 A 7ro\\ou9 avT a \ \ o 9 aXXov Becrro^eiv dgcoi, aXX' ec irov riva voiev, rais ' fiaXXov iaxaraL<> ev iravrl rtficopolvro W E™ dvj etyrj, olfxai, fcafcov ecrj, KVKXCO (frpovpovfievos viro Travroav B 7roXejjLi(ov. *A/o' ovv IO rvpavvos, TCficopicus; el rt? TOLOVTOV Xajifid- ovtc iv TOLOVTCD fjuev Bea/jicoTrjpL^ BeBerac 6 v iravToBairwv <j>6/3(OP fcal ipcorcov fieaTos* XL^VQ) Be OVTL avrq> TTJV ^wxyv fiov ovBafioae ovre Oecopfjaai Screw Br) icai oi oXXoi iXevdepoL iTridvfjLTjTai elaiv, fcaTaBeBvfca)*; Be iv rfj oitcia ra TTOXXCL a>? yvvrj £r}, dyaObv opa; Tiavrdiraatv fiev €T). VI. OVKOVV roU TOLOVTOLS KaKols wXeico Kapirovrat, ouv /ca/c&)9 iv eavTw TroXtrevofievo^, ov vvv Brj av Sy TOV rvpavviKOV, a>9 firj IBidorr}*; KaTafiiq), dXXa 2 dvrjp 09 dOXcdorarov dvayKaadrj 1 5. KaroLKlaae g : KaroiK-qcreLtp vel Karoticrjaeie A I l S ^ . 8. (trj A(J'. cl All, sed el puncto notavit A 2. 18. eavry A 2 II: ravry (sic) A1. 6 7 9 B 8 viro TTCCVTWV iroXc^xUv: ' by p. 116). Cf. Grote x p. 303. The phrase none but enemies': cf. Tcaaiv aypiois n o.yo.Bbv bpq., with which the sentence in vi 496 D. The tyrant's splendid but concludes, has a curiously modern sound. awful isolation is admirably brought out 17 OVKOVV KTX. : 'greater then, by by Plato: see also on v i n 567 B. In evils such as these, is the profit which is this respect Plato's similitude faithfully reaped by the individual who' etc. ("Urn reflects the position of Dionysius I in so grosse Ubel reicher also ist der Mann" Sicily and indeed, except for the support Schleiermacher). ro?s rotoiyrots KOLKOIS is which Sparta lent him, in the whole dative of amount of difference: cf. II Hellenic world. See Grote x p. 306 ff. i or < irpos > ro?j the eye, that liquorishness is to the taste " ToiovTOii or TWV TOIOVTOJV, and Ast<€V> (Thomas Gray). rots ToiotiTois. Stallbaum comes nearer 12 oi»T€ diroSTjjiTJcrai KTX. The parallel to the truth in his " per huius modi mala," with Xen. Hiero 1. 11 is singularly close. but the dative is exactly as in ro S8OA] viro T70AITEIAC 0 TWOS Tvyr)? hn^eiprjar) apyew D eavrov Tvpavvevcrai, Sairep Kal 339 iavrov cSv d/epdrcop el T*9 tcdfivovri fiari teal aXXcov 20 atcpdropi fir) l&uorevojp, dXX dya>pi%6fievo<; ' 717)09 aXXa adofjuara zeal fUVXpfievo^ dvaytcd^oiTo Ofioiorard hid/yeiv re teal dXrjdearaTa rov Xiyeis, fiiov. HavTaTraav, o3 XOOKpares. € OVKOVV, r)v 8* iya>y to iXe TXavKcoVy iravreXS)? TO TrdOos a6Xiovy tcai rov viro 25 £r}v xa^€ir(^T€P0V *Tl Kv ° rvpavvwv; v KofuSrj y, e dtonrelas teal &ov\ela<; E I zeal KoKa% r&v TrovyporaTCDVy ical ras €7n6vfjiia^ ouS' OTTOXTTCOVV ^, aXkd TrXeLoT&v eTnheeGraro<; teal TT€vrj$ rfj aXrjOeia 3° i, idv TU<; OXTJV yfrirxijv hrl<jTt)Tai hid travro^ rov fiiov ffedaaaOai, KOX 6/3ov a elirep rfj T779 iroXew^ hiaOeaei 179 a>PX€l GOIKGV* eoitcev he • r) yap; 580 K a l /xdXa, e Kal a TO irpoTepov fcal TT/OO? TOVTOIS en dirohtoa-o/jLev TCS elirojiev, OTI dvdyKrf teal elvav teal €TV jiaXXov yvyvecrdai auTc3 rj irporepov hid TTJV dpyfrv 6ovep$, dnricT^ dhitclXet, 27. doKei Lob.: 5oKy A cum ceteris. meant to be positive and not negative, so that u)s ix-f} is suited to what precedes. W e may add that u>s ^77 ISI&TTIS Karapuf is a clearer echo of fify Ididrrrjv fiiov Kara/Sty 578 c, which Plato wishes to recall. 6 7 0 D 27 K(£v cl ftif T like dovXwv 5ov\eiav in VIII 569 c. Two inferior MSS have dovXclas Kal Butweias: but the inversion is not difficult, because the two notions are so closely allied: cf. (with Schneider) Euthyd. 302 B Hirophv TWO. crrpo^v tt7;v( where Schanz's brackets 'nemini nocent'). 6 7 0 E 29 Kal r d s ^irtOv)&Cas KTX. Xenophon's Hiero is in effect a diluted commentary on this sentence: cf. also Gorg. 524 E ff., and especially Shakespeare's Macbeth iv 3. 50—99, v 3. 22— 29. 32 cp+a8a«rji«v=* convulsive movements' is a rare word. The spelling nAATQNOZ 34O 5 KCL\ ef airavrav [5 80 A TOVTXOV fidkuTTa /JLCV auTo> hvo-Tvyei elvai, ei hk zeal TOW irXriaiov avTa> TOIOVTOVS direpyd&o'dai. € OiSefc COL, "\dt, Srj fjuoi, erjv iyd), vvv ijBrj 6 hid I irdvToav KpiTrjs diro^alveTai^ tcai ait OVTCO, TI? irp&TOS B 68O A, B 7 vvvTJSi) ('nuncdemum') (1) W (3) (4) (5) is fully illustrated by Jecht de usu part, 1st Prize A B C A B ifdr) in PL dialog, pp. 44 f. 2nd Prize B A B C C 8 tfff-ircp 6 Std irovTwv KTX. The 3rd Prize C C A B A comparison is borrowed from the Athenian In such a case we must, I suppose, bemethod of judging in musical or dramatic lieve either that one of the five judges, competitions. According to Petersen, who will then be 6 61a vavruv K/XTTJJ, had who in his Dorpat program iiber die a casting vote, or else—and this is the Preisrichter der Grossen Dionysien zu more reasonable view—that C was held Athen (1878) has carefully investigated to be disqualified for the first prize, and the whole subject, the mode of procedure fresh scrutinies began. Petersen's exwas as follows. Some time before the planation is accepted in the main by festival a number of qualified persons Muller (Griech. Biihnenalt. pp. 369— were selected by the /3ouXei»raf in coopera372), and, though to some extent con0 0 an< tion with the X PTY ^ ^ their names jectural, appears to me the best availdeposited in 10 urns, one for each 0u\ij. able, except in one point. 0 &a TT&VTWV On the day of the contest, one name was /cptri7$ can hardly be separated from 6 &d drawn from each urn, and the ten judges TT&VTWV ay<J)v, a phrase which is quoted thereby constituted, after witnessing the from Cratinus' Panoptae (Fr. 157 Kock), performance, each wrote down in his ypafi- and explained as 6 tv, as rb 61A iraaCov is the greatest v in opportunities. The singular number, the quotation from Cratinus as referring, according to Petersen, is generic, as in not to the actual dramatic or musical reLaws 659 A, B and elsewhere. It is true presentation, but to the final struggle in of course that the matter could not always which the lot arbitrates between the rival be brought to an immediate issue in this claims, the earlier dyu>v being presumably way; for, to take a single instance, in a that which is decided by the votes of the case where there were, let us say, three ten judges : so that the upshot of the competitors, the votes of the five judges whole matter will be that Socrates appeals might result in a tie between two com- to Glauco, as the Archon might to one petitors for each of the three prizes. of the five judges in what we may be Thus we might have: forgiven for calling the * grand finale,* nOAITEIAC 0 S8OD] Kara rrjv arjv Bo^av evBaifiovia 6^779 irevre ovTas BrjiioKpaTUcov, TvpavvLtcov. yap teal ris Bevrepos, teal TOW elarjXffoVy eycoye Sairep evBaifiovia KOX TC5 ivavriq*. ' A \ X a paBia, €rj, rj tcp'tais. xopovs teal ' evBaLfioveararov fiaaikevovra MicrOcoaco/jLeda ovv teijpvtea, rjv 8' iyco, re teal Bt,/cato- etcpLve, TOVTOV B* elvai TOV fiaaiXitccoTaTov 15 avTovy TOV Be KaKiarrov re teal dBcKcoTaTov dffTuco- Tarovy TOVTOV Be av Tvyydveiv T€ 0 TI fidXiaTa /caOdwep Kpivco, aperr} teal Kaiclq tca\ rj auro9 dvcLircOy OTL 6 'ApiaTcovos £09 TOV apiarou C rarov a\\ov$ teplve, fiacrcXiteov, TLfioKpaTLKov, okLyap^Ltcov, 10 ovra 09 av TvpavvLtcdoTaro*; oov eavTov Tvpavvfj teal TT}$ 7ro\€O)9; 'AveipijaOo) coiy €<j>rj. *H oiv TTpoaavayopeiKOy eliroVy idv re Xavddveoacv TOLOVTOL OVTCS idv re firj iravTas dv6pd)irov^ Te teal Oeovs; VII. EZei> Brjy elirov D I BevTepav Sairep Be IBe rrfvBe, idv TL Bo^rj elvaL, 7roX.A9, fjv B* iyc&y BLjjprjTaL Kara €1/09 eicdaTov 2 24. €r), Upoaavayopeve, avTrj fjuev rjfuv 7] diroBeL^L^ fila TpLyrj^ Be^eraL, o>9 ifiol Tpia T/9 20 av €LTJ* avrrj; etBrj, OVTCO teal Bo/cel, teal erepav drroB 1 22. < idt nos: Set 8c A l l : 5£ 8ci vulgo cum *&q. i 4 . 6 A II: om. A . 8^erai £ : rb (punctis notatum) oyiarLicbv 84^erai A : XoyicrriKov 5 ^ c r a t I I : Xoyi(TTlK7)V f calling on him to pronounce ris irpQros both of men and of pleasures. If you KT\. The word atrcxpaLveadai. is probably ask any three men who represent these formal: cf. Laws 659 B and Dio Chrys. different classes, which of the three lives quoted by Petersen 1. c. p. 7. For a is the most pleasurable, each will pronounce in favour of his own. Which of them further discussion of this passage see is right? The necessary requisites for App. I I . deciding this, like every other question, are 68O B 10 irlvrc ovras: viz. in all. experience, intelligence or wisdom (p6vTj12 clo-rjXOov KTX. "in scenam ingressi p6.^uiv ws money last. r)8ovr) KTTjfia OVK fan rrpwrov KTX. (the 58O D ff. 21 ctcv 8tj KTX. After result arrived at in the dialogue). For the the political follows the psychological verbal play in 'Aplaruvos—rbv Apiarov argument: see 577 c n. cf. II 368 A n. 22 8i 184. My correction of Set d£ 19 68O C idv TC XavOdvoMriv KTX. is (the reading of the best MSS : see cr. n.) has been generally accepted. The readsaid with reference to the challenge in ing 5£ Set is intrinsically unsatisfactory, II 367 E. 68O c—583 A A second proof may and can only be an attempt to 'emend' Set 84. See Cl. Rev. XI p. 349. be founded on our psychological theory. Let us agree to call the three varieties 24 SWITCH KTX. : ' it will admit also of soul, knowledge-loving, honour'loving, of another demonstration.' The subject and gain-loving respectively, and let us is simply *our thesis,'as stated just before distinguish three corresponding varieties in the conclusion of the first argument 25 Ti'va [580 D TTAATQNOZ 342 ravnjv; Trjvhe. awovTcu, evbs IIG>? \iy€L$; dpyaL rpicov etcdaTov fiia OVTCOV rpirral Ihia, iiriOvfiiai /cat re rjhovai fwi axravrcos iea\ ecjyrf. To /lev, afiev, rjv cS fiavOdvei pco7To$} TO 8e c5 dvfjuovTai' TO Se rpirov p Sid 7ro\vei8iav evl ovte €O")(pfiev ovdyxiTi ' irpoaenreZv lhi(p avrov, dXkd b fiiyicrov 30 iayypoTarov el^ev iv avTw, rovrtp eTrcovofjudcrafiev yap avrb /cal i\oxpi]fiaTOV £77, on rocavrac iwtdvjuat,. hid yjprnidrwv Kal TOVTOIS atcoXovda, /idXcara dirore^ovvraL opO&s 7', €rj. *Ap' oiv €t9 ev /ee A 2 S: &cre 581 zeal TTJV fjhovrjv avTov Kal (frtXiav el alfi€v elvai rov tcepSov?, flakier* 26. tcai E fceKktjfcafiev Sea ao8p6rrjTa TCOV irepl TTJV e8o)8rjv eiri' OV/JUCOV /cal Tvoaiv teal dpo8iata teal oca aWa al av- TI r)filv av avroU A 1 ! ! : wfxet> q. (580 C). Cf. (with Stallbaum) v 453 D o& ykp €VK6\W toucev and Phaed. 69 £ rots di TTOWOU &TTurrlavxap^x^(unjustly bracket- ividufda. The words y mean ' we gave the name of iinBufxla to this part,' when we called it itrtdu/xrfTiKdv ed by Schanz), where the subject similarly * latet in antegressis.' Idiomatic expressions like 5r)\d* (4iri0vfirjTiKdv yap KT\.). Cf. (with Stallbaum) Theaet. 185 C <£ TO IGTIV iirovo- /j.d{€is, Crat. 420 B and elsewhere. J. and C. wrongly understand roi/r^ as instrumental. The variant TOVTO has little authority and is much inferior: still worse is rofrrou which Madvig (Adv. Cr. 1 p. 431) 'suspicatur fuisse.' 30 4tri0vnTjTiKov KTX. IV 439 D - T h e lowest part of soul was called 0tXoxpiJfiarop in iv 436 E et al.: see next note. 6 8 1 A 4 els £v K€<J>dXau>v KTX. Plato recognised three varieties in rd K, viz. XoyiariKov. iindv/jLTjTiKbu BVJUKOV iirtdv/jiriTtKdVi corresponding respectively (sic). to the oligarchical, democratical, and 25 iJSoval KTX. Hitherto in the Re- tyrannical man (VIII 558 D n.). In the public the words Pleasure and Desire have, present chapter these varieties again with few exceptions (e.g. 1 328 D, vi recede into the background. This appa485 D, VIII 554 E al.), had an evil, or at rent *Inconsequenz,' together with other least unmoral, connotation. The view reasons, led Krohn to suppose that the now put forward, viz. that each * part' of whole of this proof, as well as the next, soul has its own pleasures and desires was written at a different time from the differing in point of virtue and vice (cf. rest of Books VIII and IX (PI. St. pp. vi 505 c) like the * parts' to which they 221 ff. Cf. Pfleiderer Zur Losung etc. belong, is related not only to the theory p. 75. Krohn has since retracted his of the Philebus but also to the Aristoteview: see his PL Fr. p. 104). But the lian analysis of pleasure in Eth. tfic. x unity of the ifriOvfirfriKdv as such has cc. 3—5. never been sacrificed, since each of its 26 l8Ca. Paris A has Mp—seerr.*.— varieties are also expressions of desire; " multo minus concinne" (Schneider). Cf. and Plato is therefore fully justified in 161(0 avrov infra E. setting it over against ot> and 27 dpxal KTX. Any one of the three 6vfio€i5£s. To have compared each of may hold rule in the soul. The reference its varieties separately with the two higher in yv is to IV 436 A ff. principles would have greatly lengthened 58O E 29 8 pfyiorov KTX.: viz. and complicated Plato's proof; and he 58ic] nOAITEIAC 0 343 SrjXovp, 6TT6T€ TOVTO T?}$ tyvxn? TO fiepo? Xeyoifiep, Kal tcaXovvTes 5 avro i\oxpr)fj,aTOv Kal cXo/cepBe<; 6p6a)<; av Kakolfiev; yovp SOKCI, €a/j,€v Kal VLKCLV Kal eiBoKifielv del oXov oyp/jurjaOac; ' Kat fidXa. Et ovv iXo/j,ade$ Bt) Kal cXoao<j>op KaXovvTes avTO KaTCt Tpowov av KaXoifiev; II&)9 yap ov; OVKOVP, rjv 8* iydo, Kal apyei C ev Tals yjrvxafc ' TCOV fiev TovTot T&V Be TO eTepov eK€iva)v} orroTepov 15 av TV^TJ ; OUTQ)?, €(f>rj. Aca TavTa Brj Kal dvOpdynronv Xeyofiev 6, 7. €fioi yovv A 1 ! ! : Zfioiy' o&v A 2 . 16. \tyojxev By2: \iyu)jxtv reserves this point for another mode of Kd)v and the like are also found on late treatment at a later opportunity (587 en.). inscriptions (e.g. CIG 1585). In the case Why does he select the word fpikoxpyof ot> is often unsuitable in Plato; where it and i\6ri/xov). The word suits, it is secondary and derivative, for £ITI0VMTIK6V itself is excluded, because the lover of victory must also love strife: we have agreed that the i\bao<pov and non sine pulvere palma. For an exi\6vLKov have also iiri0vuJ.ai of their haustive discussion of the question the own (580 D), and, as i\6viKos and its deriva558 D, 561 A, 568 D, IX 572 C, 573 D). tives are far more frequent in Attic writers,' Schmidt is inclined to admit the it is the best summary description availexistence of i\6vciKos as a separate word, able. Plato himself claims no more for connected with VCIK-TJ as a byeform—so he it, and that is why he says ^dXtcra &v et's iv Ket\6i>iKos does not give 6 8 1 B 9 <J>i\6vucov. For the spelling of this word see v i n 548 c n. and the meaning required by the context. 12 TI KIOTO, TOVTWV: 'less than any of my note on Prot. 336 E. The present them,' lit. 'least of these' three etdrf of passage and also 586 c, D below conclusoul. There is no good reason for sussively prove that Plato connected the pecting the text; for although strictly word with vUrf and not with i/e?ett 344 TTAATQNOZ [581 c ra irp&ra rpirra yevrj elvai, i\6op, i\6vitcov, KofiiSf} ye. Kal fjZov&v hrj rpia eXhrjy vTro/celfteva ev etcdartp TOVTCJV; Udvv ye. Olcrd' ovv> rjv 8* iyco} on el *6e\ow rpei? 20 TOIOVTOVS dv0pd>7rov^ iv fiipei etcaaTov dvepcorav, T/Tjaei elvat,, el fii) el TL CLVTOJV dpyvpiov iroiel. yA\rj6rjt e7). Tt Se 6 <J>L\6TI/J>O^; fjv S' iyd>' ov TTJV fxev 25 diro TCOV xprjfiaTcov r)hovr)v opTitcr)v Tiva r)yelTai, teal av TT)V diro TOV fiavOdveiVy 0 Tt, JJLT) fiddrjfia TI/JLTJV (frepei, KCLTTVOV KCU \vapiav; OVTCDS, ecfyrj, e^€t. TOP Be i\6ooopf fjv S* iya>y TL olcofxeOa 18. viroKelfxeva A^J: viroKel/ievov A 1 ! ! q. 41. ye Hermann cum M: re A cum ceteris. 27. ri oltifieda Graser: iroubfieda codd. 18 viroKcCpcva. The singular vvoicelfxevov (see cr. n.), retained by Schneider Kal 6 TTO\ITIK6S (i.e. 6 €ripav 5' alvtl dUav £/cai\6ri/xoi; because the stress of the voice falls on KTX.J but ye is much livelier and better: Tptrrdj and to my ear it sounds more 'the money-maker, at all events' etc. idiomatic than rk rpwra yivt) rpvrrk etvai Cf. VIII 556 A a. If ye is right, we should would be. A possible alternative would be not, as Hermann does, make the sento take etvai with i\6oi> KT\. (' that thetence interrogative. three primary classes of men are lovers 6 8 1 D 23 apyvpiov iroici: 'produces of wisdom' etc.), but this is somewhat money.' iropiei (Badham) is a neat conless natural and satisfactory, in view jecture; but the text is sound: cf. xM" especially of /cat ridovwv KT\. The words fiara iroteiv Arist. Pol. A 9. 1258* 11. ret wpwra mean 'the first' or 'original,' as 26 KCUTVOV Kal 4>Xvap(av. This conin Aristotle's irpuyrri ii\rff the Stoic TrpCorat. temptuous, half-proverbial, use of Kairvfc dperai and the like: it would be possible is illustrated by Blaydes on Ar. Clouds to subdivide each of these primary classes 320. into Se^repa 7&17, rpira y&rj etc. It 6 8 1 D, E 27 TOV & iX6o-o<}>ov KTX. should be mentioned that Shorey (A. J. * But the lover of knowledge, said I, what Ph. v n i p. 364), reading \iyu)ra generally, if always enjoying a kindred sort of pleasure not always, refers back to something said while he learns? Will he not think them or done 'at the beginning.' very far away?' (viz. from i\ rod ydp elai fAdXiara oi vpoUxovres (sc. /3/oi), 6 re vvv clprffUvos (i.e. 6 d-rroXavaTiKbs) TTOAITEIAC 0 582 B] E a\\a<; teal iv rj&ova? vofj,l£eiv Trpbs rijv TOLOintp rwi del elvat 7r6pp(oy teal KaXelv TG> ovri fievov, el firj avdytcr] fjv; VIII. 345 TOV el&evcu ' rdkrjOes OTTTJ fxavdavovra dvaytcaiaSj TTJ<; rjSovrjs; Etv, e7jy Set irdvv Seo- 30 elBevai. " O T € Btf ovv, eliroVy d/j,(j)i at r\hoval teal avros 6 ftlos, /JLTJ ore irpos TO KOXXLOV teal aXayjiov Iffiv /nrjSe TO xeipop 582 akvTTOTepov, \ irw teal a/ieivov, aWa irpos avrb *AX\' cSSe aicoireu ecprj. TC KOX povfjaec fj TOVTCOV €%OI av TA9 fi&Tiov /cpiTrjpiov; 2/co7ret &ij. Ov 35 TIVI XPV fepiveodai Ta fiiXKovTa tcaXays KpiOtjaeo-Oai; dp OVK ifiireipia Kal \6y TO r/8t,ov teal av elheljiev, ri? avToyv aK^OeaTaTa \iyei; irdvVy e av; ov a>? oiBev T&V aWcov Kal 7ra>9 Tpiwv OVTOOV TWV dvSp&v Tt? iinreipoTaTOS 5 Tracrwv So/cel aot elvai TTJS dirb TOV rj&ovfjs, fj 6 c\6ao<j>o<; TTJS diro TOV Kephaivetv; Ho\v, lrjt 8ia TTJS ydovijs A 1 !! cum ceteris: punctis notavit A 2 . KT\.). The xpytMTHTTiKfo considers the cogeret (after Stallbaum). Hence r i\631 Set flSlvcu: we should not suppose Tipo* similarly, mutatis mutandis', what (ote cr 6 ai), but be sure of it. Bad ham's then does the t\6aoos consider his conjecture SteiXov (ad Euthyd. p. 98) is pleasures to he compared with the others? wholly needless and inept. What are his pleasures? Let us see. He 32 dfi4>tcrpT]ToCvTai: 'are in dispute' either knows (i.e. has learnt) the truth in (Jowett).1 For this somewhat irregular any given instance or is getting to know use of the passive cf. Cope's Rhetoric of (i.e. is learning) it; his pleasures are Aristotle I p. 299. It is tempting to therefore that of knowing and that of make the verb middle ('dispute with one learning, i.e. roiovrbv TI TTJS Tfdovijs, for another'), as in Laws 957 D, and suppose the pleasures of learning are akin to those that the pleasures are personified, as the of knowing. From each of these pleasures two lives are in Prodicus' apologue of those of gain and fame are far removed. Heracles at the cross-roads (Xen. Mem. With the general sense, cf. Phaed. 64 D: II 1. 21 ff.). CIVTQV in TLS avT&v will for the use of iv iv 429 c, D : for TOIOIJT^ then mean T&V T)8OVWV, and not T&V dvTLVI TTJs 7)5ov7js Xen. An. I 7. $ iv roioirry SpGiv. But on such a theory, instead of elvai TOV KIVSVVOV irpo hyperb. PL II p. 4, where many examples of similar hyperbata are quoted. The MSS read Troubfieda (see cr. n.), but Graser's emendation is in my opinion certainly right. 1 avroi oi plot: and on the whole it is doubtless better to acquiesce in the ordinary interpretation, which is also more in harmony with Tpiwv tvrtav TCJV dvdpwv KT\. below. 6 8 2 B 9 TWV irlpctfv. " Glauco others wrongly, as I believe, join it to 01) simul utrisque philosophum praefert exTT&VV ir6ppw. See on the whole passage perientia, quoniam Socrates quis omnium App. I I I . experientissimus esset voluptatum roga5 8 1 £ 29 ov iraw ir<Spp«: sc. oido- verat" (viz. in 582 A Tpi&v 6VTUV KT\.) Schneider. The English translators take fieSa vofufav ; as before. Tujy €Tip(j&v as 'the other' (Jowett), viz. 30 avcryKaCas: necessaiHas^ quippe 'gain'; but that would be TOV iripou. ceteris nihil indigentem nisi necessitas A. P. II. 23 have taken TTJS Tjdovijs with Toiovry TLVL : [582 B TTAATfiNOZ 346 10 dpgafiivtp • TO) Se iXo/cep8ei, 07777 irefyvKe ra ovra fiavOdvovTi, rf}<; r)hbvrj<; ravrrj^y a>? yXvKeld iaripy OVK dvdytcr) yeveodai ovS* ijj.7relp yiyveaOai, UoXv paXXop Be Kal irpodvfiovfMevtp ou paBiop. apa, iXoKep8ov$ 6 t\6(roo^ ep/ireipla fjv 8* ey€p€i TOV ye a/JLOT€pG)V T(0P ^BoPCJP. TloXv ' /A€PT0l. Tt Bk TOV lX0T LflOV; C 15 apa fxaXXop aireipo? io-Ti TTJ? airo TOV Tifiaadcu rjBopfis fj i/eeivo? T779 enrb TOV <j>popelp; 'AXXa TL/JLT) flip, e(f>rj, edpirep iirl h e#a avTols erreTac /ecu yap 6 V7ro 7roXX&p TifiaTat fcal 6 apSpelo? /cat 6 co6 TTJ<; Se TOV OPTOS TTXTJP TG> tXo- a6 0UT09. IloXii 76. yeyopoo? ecTai. Kal firjp fieTa Tt fiijp; 16. rifiif fih vi TL fity AIIS: rl 22. OVTOS II: otfrw A . ye pop7jaea><; 'AXXd /xfjp Kal Si ov ye 18. A 2 S^: 6 &q ao6s A J II. U et fortasse A 1 . 6 8 2 D 22 icpCvci. Bekker's conjecture Kpivel is unnecessary. fieri YC povijs corresponds to i\6rifios. that "this is perhaps a good argument to 18 6 dvSpctos represents 6 14 TC 8*TOV<J>IXOT^OV;'and how does he stand in relation to the lover of honour?' Supply 5ia4p€i: cf. 585 D and X 597 D. W e must beware of translating 1 but what of the lover of honour? 1 (D. and V.), as if rod (piXorl^ov were here equivalent to wept TOV TTOAITEIAC 0 A] opyavov 347 tepLveo-dat, ov TOV (j>iXotcepBov$ TOVTO opyavov CXorifiov, aXXd rov €afi€v Belv tepiveadai. opyavov. Ilew? 8 ov; ff yap; Nat. Aoyoi Aid ovSe TOV Xoycov irov 25 Se TOVTOV fjuaXtcrra Ovtcovv el fiev TTXOVTCO teal teipSei apiara E i/cpivero rd tepivofteva, a eirrjvei ' 0 (fyiXotcepSr)? teal eyfreyev, dvdytei) av rjv ravra vltcy dXrjdearaTa teal dvSpela, ArjXov. dp elvai. ov% a 'EireiSr) 8* ifnreipia IloXX?; ye. Et Be refxrj re teal 6 LX6TL/JL6<; re teal 6 (f>iXovLtco<;; 30 teal fypovrjcreL teal Xoyqy; ^Avdytcrj, €7], a 6 CX6aotXoXoyo<; eiraivel, dXrjOecrTaTa elvat. 583 Tpiwv dp* ovacov TCJV \ rjBovwv r/ rovrov rod fiepovs TT)? yfrv^rj^, cS Vy r/SierTT) dv eir}> teal iv cS rjfiayv TOVTO apyei, rjSio-Tos; lift)? S' ov fieXXei; €<j)r)' tevpios yovv €7raiveTrj<; dbv eiraivel rov eavrov ftlov 6 (f>p6vi/io<>. teal riva Tlva Se Sevrepov, eVrrov, filov BevTepav r/Sovijv (fyrjacv 6 tcpirr]? eivai; TOV iroXefiLKov re teal tXoTi/jt,ov iyyvrepo) rod xprj/xaTiaTOv. IL JUTJV; 7j 0 0 TOVTOV yap ArjXov on avrov earlv rrjv 5 fj r/ tf TaTaTrjv hr) rfjv TOV (friXoteepSovs, e!>9 eoiteev. 0?. 3. wv A 2 II: uv ut videtur A1. pleasant, but pleasanter than those of the 31 rfvayitt), l^i] KTX. supplies the apoother two: how then are we to decide? dosis to iiretdr)—Xdyv: cf. supra 577 B n. Nothing but argument will help us, and 6 8 3 A 5 6 KplTTJS KTX. 6 KpLT-ffi the i\6os is the only one of the triad is the i\60oos, as avrov in the next who possesses that weapon. It should sentence shews. There is therefore no be observed that throughout this part of reference to 580 B. For iro\e/u/toO Herthe discussion Plato takes it for granted werden proposes p6vi/jLoi) are unaccording as there is in them more or less true and impure. We must recognise the of truth. existence of three distinct states, viz. Pleasure and Pain% which are positive 26 £J>afJL«v KT\. The reference is to and opposite^ and the Neutral state, which 582 A. \670t means 'rational arguments/ 'reasoning' (cf. VI 511 B /*.), and TOOTOV is negative and intermediate. Men frequently identify the intermediate condition is of course rov t\oovt not TOV Kpiwith Pleasure ; but they are mistaken when peiv, as Stallbaum thinks. they do so, for there are some pleasures, 6 8 2 E 29 dKr)Bicrrara here and in dXri^arara elvcu below contains a hint of e.g. those of smell, which have a positive character of their own. Now bodily the theory which is afterwards developed in 585 Bff.,where the various kinds of pleasures, so-called, together with the corresponding pleasures of anticipation, are pleasure are shewn to be different in refor the most part merely ways of escape spect of reality and truth. from pain, and belong to the neutral 30 4>t\<5viKO«. See on 581 B. nAATQNOS 348 IX. TavTa [583 A fiev ' roLvvv ovreo Bv* i<j)€l*f)<; av etr) KCLI BU vevt- B 10 tc7)KQ)<; 6 Bl/eaio$ TOP aBi/cov TO Be rpirov *O\vfnriicG)<; TO> acoTrjpi re teal TW 'OXu/i7rtft) Aiit adpei on ovBe TrapaXrjdi]^ ianv rj TG>V state. They are falsely judged pleasant through juxtaposition and contrast with positive Pain. 6 8 3 B ff. 9 ravra |&iv KTX. The political and psychological \6yoi have registered their votes, and it only remains for us to hear the verdict of the metaphysical, to which Plato characteristically assigns the greatest value {KCLLTOI —irrw/idrwi' below). See on 577 C. Plato's theory of true or pure and false or impure pleasures reappears in the Philebus. Both dialogues teach (1) that Pleasure consists in TrXfywais, (2) that the majority of bodily pleasures are not pleasures at all, but only Xviruv diraXXayal, and (3) that there are other—true or pure—pleasures (e.g. smell) which are not preceded or followed by pain. The last generation of scholars mostly placed the Republic after the Philebus. I am inclined to agree with more recent critics in thinking it earlier (see on vi 506 B and Jackson in Journal of Philology XXV pp. 65—82), but the greater degree of elaboration which marks the treatment of this subject in the Ph\lebus may be and has been accounted for on either hypothesis. Aristotle also touches on the question of Mixed and Unmixed Pleasures in Eth. Nic. vil 12. H52bff., especially H52 b 35—1153a 7, ib. 15. 1154s 22—b 3 1 anc * again in X. 2—5, especially 2. H73 a 22—b 20. The present section is further important in the history of ethics for its clear distinction between the yAm\ KOLT&ffTaais and the two extremes; a distinction already noted by the Cyrenaics (RP7. § 2o8b) and afterwards adopted by Epicurus (ib. § 380 ff.). 8vo and Sit refer of course to the two preceding proofs 577 B—580 c and 580 C-T583 A. 10 r6 Si Tpfrrov KTX. The libations at banquets (according to the Schol. on Phil. 66 D: cf. also Schol. on Charm. 167 A and on Pind. lsthm. 5. 7 with Hesych. s. v. rplros Kpariip and Pollux VI 15, 100) were offered in the following sequence: (1) to Olympian Zeus and the Olympian gods, (2) to the heroes, (3) to Zeus Soter. Hence the proverb TO rpirow T$ ffurijpi, with which Plato sometimes introduces the third or culminating stage in an argument, demonstration, or the like (Phil, and Charm. 11. c c , Laws ill 692 A, Epp. vil 340 A). In the present instance there is also an allusion to the Olympic games, as appears from 'OXV/J.~ TTUC&S (' Olympic-wise ). Stallbaum conjectures that competitors at Olympiawere in the habit of making their third libation " non uni tantum Ad Plato adds the epithet ry 'O\vfnrl<j> de suo: in an Olympic contest Zeus Soter is also in the truest sense Olympian too, although in banquets Zeus Olympius received only the first, and not also the third libation. With similar and even greater emphasis on the word 'OXv/jLiriy Pindar prays for an Olympic victory for Phylacidas in the words cfi| 8£ rplrov I awrrjpi iropffaivovTas 'OXv/xiriifi Alytvav Kdra I ffwivdeiv fieXi' (pdbyyois dotdais (Isthm. I.e.: see Donald- son ad loc). 11 ovS* iravaXT)0i)s — icaOapd. In what sense is pleasure said by Plato to be pure and true? It is pure when unadulterated by pain, whether antecedent, present or consequent; and there is also perhaps in Plato's use of the epithet 'pure' a relic or hint of the old half- 583 T70AITEIAC 0 349 aWcov rjBovt) irkrjv T779 TOV povlfiov ov8e Kadapd, aX)C ypaT)/j.€VT) T^9, o>9 iya> So/coo fiot T&V aorj. Aeye 81), rjv S' iydo* OVK evavriov (jxifiev XVTTTJV rj8ovfj; K a l fidXa. OVKOVV KCL\ TO firjTe %alp€iv fii]T€ XvirelaOcu elvai re; ILlvac fiivToi. TOVTOLV dfjb<j>OLV iv /ietrft) ov, 7](TV)(iav Tiva irepl ravra TYJ<; ff ov% OVTCO? avTo Xiyeis; OSTGJ?, ff 8* o?. *A/^ ov fiprjfioveveiq, 20 fjv 8' iyeb, TOVS T&V /CCL/JLVOVTCDV \070v?, o&9 Xeyovatv orav fcdfivcof cnv; Ho low; X2a9 I €\e\i]0€t,t irpXv /ed/xveiv, i'lSio-rov ov. Mefivrj/juac. € TOVS dv0pd)7rovst 13 T«V cro4>wv alludes, I believe, to ceremonial, half-religious idea of 'pure Orphic or Pythagorean ascetics, who from taint': see App. I l l and Rohde 2 preached the doctrine auifia cij/aa and Psyche 11 pp. 281 ff. al. But in its regarded bodily pleasure as essentially deepest signification the truth or purity of false and impure: see especially Rohde Pleasure involves the ontological theory Psyche2 n pp. 121—130, and 161—166. that soul and its sustenance (knowledge Evidence for this view is given in App. etc.) have more part in Being and Truth IV, where the other interpretations are than Body and its food: the spiritual and also discussed. not the material is the true. See also on 586 E and especially Nettleship Led. and 14 KaCrot is hardly 'et vero' 'and Rent* 11 pp. 322—327, where the farther surely' (as Kugler takes it de part, rot bearings of Plato's theory are admirably etc. p. 18, comparing Gorg. 452 E, Theaet. traced. 187 C al.), but rather *quamquam' *and 12 irXijv Ttjs TO$ pov£(iov. Cf. Phaed. yet' (sc. 'strong as were the other two 69 B, c. proofs,' or the like): "und das ware doch 4o*Kui7pa^)iivT). See on 11 365 a wohl" Schneider. Bodily pleasure is ix T)5OVT)V elvai. In e.g. voXe/jL^aofiev T6 fiera TOVTO, U> FXaiJeach of these passages there is probably Ktav\ II 373 E (quoted by Schneider). a conscious reminiscence of Orphic docThe stylistic effect is exactly like Lucretrines : see next note and App. IV. tius' 'Nonne vides' etc.: e.g. 11 263 al. TTAATQNOZ 3 SO [583D r iv 0I9, 6rav XvTrwvrai, TO fir) \vrreia6ai Kal TTJV rjav^iav TOV TOIOVTOV iyKG)fiid£ovo'iv 0)9 ySio-Tov, 01; TO yaipsiv. TOVTO ydpt erj, TOT€ r/Sif ?(7Q)9 Kal dyawqTov yvyp€Taif ?}9, e<^. tVO fieTa^v apa vvv Br) dfiOT€pa)p €afiev elvat, TTJV r)avxiavy TOVTO TTOTC dfiOT€pa eaTai, XVTTTJ T€ Kal r)Bovrj. "FiOiKev. *H Kal BvvaTov TO firjBerepa OP dfiOT€pco ia-TOP. rj ovy Nat. | To Se /JLI]T€ 584 Xvwrjpbv firfTe yhv ov^l favyLa fiivTOt Kal iv fieatp TOVTOLV idvrj apTi; 'E^rij/17 yap. IIcS? oiv opdw? eaTC TO fir) aXyelv rjBv rjyeladat rj TO fir) yaipziv dviapov; OvBajjLcb?. OVK CCTIV apa TOUTO, 5 aXka aiv€TaL} rjv 8* iyd>, irapa TO dXyevvov r)Bv Kal irapa TO r\Bv 27. rb A 2 II: om. A1. 33. dwarbv A 2 II: fortasse MVOLTOV A1 . 6 8 3 D 28 TOVTO-ydp KTX. The ar6 8 3 E 32 dp.<J>0T€pa—IJSOVTJ. Does gument is as follows. While suffering Plato mean that the neutral state will pain, men are apt to look upon the iioirxl* sometimes be both painful and pleasant from pain as the highest pleasure. Perat one and the same time,—or only at haps (suggests Glauco) at such a time the one time painful and at another pleasant? neutral state is in point of fact found According to Gorg. 497 c ff., in eating positively pleasant and welcome by them. when hungry, drinking when thirsty Socrates proceeds to shew (by a reductio etc., we cease from pain and pleasure ad absurdum proof) that Glauco's sugsimultaneously, so that in such a case gestion is untenable. ' In that case/ he the neutral state will appear to be both argues, * ri 583 D. identify ^la, as we said in 583 B. On yoirreLa where the reasoning follows nearly the see 583 B n. same lines. See also next note. TTOAITEIAC 0 584 C] dXyewov TOTC, r) r) wpo? r/Bovrjq aXrjdeiav, aXXa yorjreia 351 r&v T*9. 'H? yovv 6 X.0709, l<£*7, B crrj/jLacvet. 'ISe roivvv, €r)v eyd>y r)Sovds, at OVK i/c Xvirwv elcriv, iva fir) TToXkaKLS olrfdfj? iv r ovrco rovro 7r€<j>vteivai, r)Bovrjv fiev iravXav Xvirr)? elvai, Xvirrjv Be r)Bovr}$. Hov Sr), e(j>rjf teal iroia^ 10 Xeyew; TioXXal fxev, elirov, /cat aXXai, /xdXca-ra 8* el 'deXeis ra$ 7T€pl ras 6afia<; rjSovds. a\Lr)yavoi TO fM&yedo*; ylyvovrai C KaraXeLirovaiv. evvor\cai avrav yap ov 7rpoXv7rr)0evTL igatyvr)? iravadfievai ''AXr)de7). re XVTTTJV ovhefiiav M77 apa ireiddifieOa ' icaOapav rjBovrjv elvai rr)v Xvirr)*; aTraXXay^p, firjBe XVTTTJV TTJV rjSovf}*;. Mr) 15 yap. ' A W a fievroi, elirov, ai ye Sea rov a-wfiaro^ iirl rrjv reivovaac KOX Xeyo/juevai rjBoval aj^ehov ai irXelaral TOVTOV TOV etBovs eld, 8. Xvirwv rives diraXXayai, yfrvxvp re fcal /neycarai EtVt ydp. Ov/c- irfv 5' iyu) AIIS (sed 5 puncto notavit A 2 ): 5' iywq. KaB' q.$r}v any bearing on this doctrine of the 'purity' of smell? If the soul, after it is 'purified' from the body by death, 51 B ff. rds irepl re TA /raXd \ey6fieva "xpd)fxcLTa KaVrepi rd v iffi^Qv still retains this sense, presumably 6<TIS way. See however Rohde Psyche* 11 p. 152 n. Aristotle also looks upon smell and Ivfeta, so long as these are imperceptible ; and they are caused by irX-rjpuxns no as a painless pleasure: see Eth. Nic. x 2. U73 b 18ff.et al. less than the pleasures which are called 6 8 4 c 16 at -yt—^Soval KTX. The impure, although the vXripuxns in the case of the pure pleasures is &Xri0c and iv r<j> rrapbvTiand generally Phil. 47 D ff.). Most of the former class—smell is an exception— refers to the example which Socrates is and the greatest among them (rd0po5t [584 c TTAATQNOZ 352 ovv KOX ai irpb /JL€\\6VTV 4K 7rpoa8oKia$ yiyvofievat 20 adijaei^ re teal trrpo\v7n]C€i^ Kara ravra X. Tc3; fypvaiv; Kara Olaff* oiv, rjv 8' eyd>, olai eiaiv ' Kal c5 fidkurra irporjravrd. eoUacnv; D e<j>7j. No/u'fei? ny elirov, iv rrj vcrei elvai TO fiev ava>, TO 8k Karco, TO Be jiiaov; ^EyoDye. Olet oiv av €po/jL€vov 7rpo9 fiecrov aXXo TI oteadac rwa i/c TOV KCLT fj avco epeadai; Kal iv 25 fjLeor(p GTcipTa, aop rj iv TW avco, fifj ecopcucoTa TO akijd&s avto; Ma €70)76, $T)y a\Xo>9 ol/JLav olrjOrjvac &v TOP TOIOVTOV. 7', €T)v, ipocTO, I Kara) T &V otoiro lift)9 yap ov; 817. ®avfid£oi$ a\\a>v <j>ip€a0ai teal akrjdrj OIOITO ; E Ov/covv Tavra iracr^oi hv irdvra 30 elvai TOV aXrfduvw firj vyiels 81a TO jirj ejnreipo? aveo TC OVTO<; Kal iv fieao) KOX Kara); &v oiv9 el Kal airetpoi Bogas e^ovaiv fi€Ta%v TOVT irpos T€ fjBovrjv Kal Xvirqvkal &CTT€ OTOV ficv iirl 27. AXXw om. AII2. : dXV WJ A. TO TO Xvitrfpbv epcovraty aXrjdrj TC \ oXovrai Kal TOO OVTI XvirovvTai, Sxnrep ArjXov a\r)0€ia<; trepl TTOXKMV T€ Xv7n79 €7rl TO /j,€Taf*v, &<j>68pa fiev otovrai fjBovfj yiyveaOai, AC ov/c 'AX\' e* iraXiv orav Be diro 585 7rpo9 irXrfpwaei T€ KOI Be 7T/0O9 pekav aibv 30. x*rw A 8 n : K&TCL (sic) A1. It is possible (with Solomon Cl. Rev. Hi 19 irpoi| 585 c] TTOAITEIAC 0 353 dvretpia Xevteov, teal TO akxrrrov OVTOD irpb? Xtrmjv dop&vr€? direipia JjSovfjs dirar&vrai; iro\v B irelva teal Stya efcoos; iaTl MA Ala, r) 8* 09, ov/e dv davfidaaifxt, fiaXkoV) el fit) OVTCOS 6^et. teal ra roiavra Tt fit)v; T779 Trepl ^vyrfv ai *f28e y 8k teal dc^poavvrj dp ov tcevoTrj? If€G>9; MdXa ye. Ovteovv Trkripolr teal 6 vovv Xa\oav; pcocrt,? Se d\rj0€OT€pa TOV fjirov fj TOV fidWov TOV fiaWov. ovv rfyei rd yevrj fiaWov HOT €pa TO olov CITOV ov%l tcevdxrei? Tive? elcnv T^? irepl ' TO "Ayvoia 6 Te Tporj<; fieraXafifidvcov perixeip, dkXa 5 ovv, elirov, ivvoec ITa>9 8* ov; SVTOS ; dv H\q- ArjXov, OTI tcaOapa? overtax TC teal TTOTOV teal Syfrov Kal gvfnrdaTjs C Tpo 4. rb SXwov OOTCJ xpbs \VTTJP Schleiermacher: wpbs rb SXxnrov olfrw \fanjr codd. xcira II et corr. A 8 : ireltnj A 1 . 13. TA otov I I : oTov A 1 : TA ota A*. nothing of true delights, but fight with one another for delusive and unsatisfying joys. 6 8 6 A 6 <S8< y' ovv. "In his ye vim acuit vocabuli <5de, sed ovv inservit continuandae argumentations Ferri non potest yovr, quod ad universam sententiam pertineret, habens illud vim asseverandi cum restrictione quadam" (Stallbaum). Contrast 1 335 E, v n 527 D nn. rpbt Here most of the MSS appear to have 76 of Pain, White=Pleasure. Plato's simile is particularly appropriate, because Grey is a mixture of white and black (Tim. 68 C $axbv 6i \evicoQ re KCU fi4\ayos sc. Kpdffci ylyrerai), just as \vrrjs diraWayy according to this discussion (584 c al.) may be regarded as a mixture of pleasure and pain (584 C, 586 B), or in other words only a 'mixed' pleasure. With the simile itself cf. Arist. Phys. v 1. 2*4b 34 rb <paio¥ \CVK6P wpbs rb fU\w KOU fii\av rb Xewcfr and ib. 5. ??9 b 16 ff. T h e best MSS omit M after uHnrep, and all the MSS have iced Tp6% rb &\VWOP O$TU X&ITTJP in- stead of KOL rb AXvrov oOrv xpbs \61rr1r (see cr, ».), but it is impossible to believe that they are right. On the text and other views of this passage see App. V. 6 *x"- There is slight MS authority for *xot, which Neukirch (in PL Pol. qucust. phil. I p. 47) and Richter (Fleck. Jb. 1867 p. 147) approve. (x€l is sound x iritva xal Stya KTX. For the sense cf. Phil. 31 E and (in general) v n 519 A, B nn. The form xelva (see cr. n.) is supported also by IV 437 D; but welprj is in itself legitimate and occurs tolerably often in Plato, as Schneider shews. 686 B 8 dp* 01$ KCVOTT)$ KTX. Ig- norance, as well as hunger, is Keydrrjs (cf. 584 B n.); but whereas we are conscious of physical depletion and therefore suffer pain, we are not—speaking generally— enough: cf. Prot. 315 E OVK av davfxdconscious of intellectual depletion, so i"<x/u, el—rvyxdvei tav. 4 8 6 A—686 c Consider the question that Ignorance is not, as a rule, painful; also in this way. Hunger^ thirst etc. are and thus the pleasures of Learning—the w\rip TTJS a^riji ISiat than the other. The resulting Pleasure ri64ficvos: cf. also ib. 19 D, 21 A, B, D. will therefore be more true. Those who These objects are here conceived of as are strangers to wisdom and virtue knorv the Tfxxjnj of the soul, cf. Phaed. 84 B. io 15 ^v\\7j/3Brjv i^ofievov [585 c TTAATQNOZ 354 ati 7rd KOX dBavdrov Toiovrtp yiyvofievov teal dvrjTov KQX avrb (SSe Se icplve* TO TOO del ofiolov /ecu akrjOela? Kal avrb TOIOVTOV OV fcal iv fiaXXx^v elvai a01 So/cel, rj TO firjieirore ofioiov TOLOVTO KQX iv Toiovrq) yiyvo/xcvop; Uo\v, 16. a&rb K 6 8 5 c ft 15 (58< SI Kptvc KT\. The following sentences are among the most perplexing in the whole of the Republic, or indeed in the whole of Plato's writings. That the reading of the MSS is corrupt has been admitted by the majority of critics, and will be proved in App. VI, to which I must refer for a full discussion on the text and interpretation of this difficult passage. Here it is possible only to set down what seems to me, after a review of all the conditions of the problem, the least unsatisfactory solution. The emendation in the text, which I printed in my Text of the Republic^ has been approved by a critic in Hermathena XXIV p. 252. We have to discover whether food, drink etc. participate in pure Being more than true opinion, knowledge etc.; and the answer is arrived at by the following steps. (1) Which is more—that which is connected with the ever-like, the immortal and Truth, and which is itself of this nature, and found in something of this nature; or that which is connected with the never-like and mortal, and which is itself of this nature (never-like etc.) and found in something of this nature ? That which is connected with the ever-like, says Glauco, is more. (2) Then does the 18. cu/rd U: av rb A. has less part in truth [as it has], it must also have less part in Being. [This deduces from step (3) the conclusion already implied in (2), and also paves the way for OVKOVV 6Xu>s—fieWx**]* (0) Thus—since what is true of Knowledge is true of all the spiritual y4rqt [and since food etc. are of course only particular examples of the aei dvdfxocov or never-like], universally (oXtas) those y4vrj which are concerned with the care of the body have less part in Being and Truth than those which are concerned with the care of the soul. For a further discussion of this passage and other suggested solutions and emendations see App. VI. T6 TOV del 6fio£ov KTX. The whole of this passage presupposes, as Grimmelt shews (de reip. PL comp.et unit, pp. 74 rT.), the metaphysical theory of v—VII. With rod del 6/j.olov cf. v 479 A and vi 500 C: with dSavdrov VI 485 B (Aretap rrfi ovclat rrjs ad ofays): and with tcai dXrjdclat VI 508 D. The last two words are rejected by Madvig and Baiter on the grounds that (1) we should expect an adjective, (2) teal aXrfOelas has no antithesis expressed, whereas del bfxoiov and dOavdrov have: (3) the words unduly anticipate rl &; dXijBetas; below. As I understand the pasBeing of the neverAike (del dvofMoiov= sage, the mention of Truth is necessary— firi64iroT€ 6/JLOIOV) participate in Being atsee above—just in view of rt 5'; dXrjdelas; all more than the Being of Knowledge and there is little weight in Madvig's first does? Certainly not (ovv is strictly illative: two arguments. if it is true that what is connected with 16 Kal avro KTX. IS teat here and in the ever-like is more than what is conKOX avrb again below ' a n d ' (Schneider) nected with the never-like, then the Being or 'both 1 ? The first view is perhaps of the never-like cannot be more than more likely: for it is more in keeping Knowledge is—for Knowledge of course with the somewhat loose structure of tyerai rod del bjtolov. Knowledge is in the argument throughout this passage, short taken as a type of that which and Kal in D below (iced airrb) is most faro* TOV del ofiolov). (3) Or has the probably *and.' Being of the never-like more part in 16, 18 4v Totovry (bis). The soul is of Truth than Knowledge has? To this the nature of rb del Sfioiop: see vi 490 B, also the answer is n o : [for that which 508 D, and especially Phaed. 79 A ff.: the is connected with the ever-like—and body on the other hand is never conKnowledge is so—is connected also with Truth: see above rb rod del 6/u.otoy stant, for like everything material rXa^al dXrjdelas]. (4) And if it TCU inrb yevfotm Kal 586A] TTOAITEIAC 0 355 f eepei TO TOV del ofiolov. H oiv del ofjboiov ovaia ovaia? TL fidXXov f) eTnaTrjfirj^ fieTe^ei; OvBa/jL ^F^ycoye. OVKOVV TO TCOV /JL&XXOV OVTCOV TrXrjpov/nevov real 25 avTo fiaKkov ov OVTOX; JJLOWOV TrXrjpovTav r) TO TCOV TJTTOV OVTCDV teal avTo TJTTOV ov; IIft)9 yap ov; Et apa TO ifKrjpovcdai T&V vaei irpoa^KovToav rjhv eaTiy TO raJ OVTI teal TCOV OVTODV TrXrjpovE fievov fjuaWov fidWov I 6VT TJTTOV TC av 30 d\rj0do<; real fiefiaiax; ifXrjpotTo ical aTnaTOTepa? dv r/Bovf)? teal T/TTOV dXrjOovs /j,€Ta\afJL@dvoi \\vayKaioTaTa, erj. Oi apa 586 popt]aecos ical aperf}? atreipoi, evoo^iats Be teal Toh TOLOVTOIS del %VV6VT€<;, /caTco,ft)9eoiKCVy teal pe^pi irakiv irpos TO fieTa^i) <j>epovTat Te ical TavTrj irXavcbvTai Bed ftcov, virepfidvTes Be TOVTO irpo? TO ; avofJLoiov n o s : del 6/xotov A I I S : rj Se rod firidifroTC 6/xoiou pro ij odv ael avojxoiovq. In v et Flor. R legitur ij ofo firt del 6/xolov KT\. 20. <*?> nos: om. codd. 24. ^vxh n : T?JS ^vxys A, sed TTJS puncto notavit A 2 . 19 r) ovv del dvo\kolov KTX. These words have already been discussed: but it should here be remarked that the insertion of TOV before the adjective (Ast, Madvig etc., both here and in firj54woTe 6/xolov above) is not necessary. On the connexion between ijri and body as two distinct and separate entities. 686 E 29 JJUXXXOV paWov. The first /xaWou belongs both to T £ 6vn ( = o^rws) and to TWV 6VTUV: the second to ovrun. After the stage of the argument reached in OVKOVV—TJTTOV OV, it would have been enough to write here rd r y OVTI ir\qpo{ffievov fiSXKov fiaWov OVTCJS —a\rj$ei, TO 5e 7\TTOV 6VTM TXrjpotfievov ainoToTe'pas dv—/xeTdkanp&i'oi. Plato characteristically amplifies his conclusion, even at the risk of obscuring the relation between it and the preceding step. 686 A 2 KCCTO KTX. refers to the illustration in 584 D ff. The meaning of ^XP*- ''rdXip is 'as far as back again°sc. to the intermediate point: cf. A^X/>* 8evpo, /J^XP1 ivravda, and other instances of the same usage in Stephanus-Hase Thes. s.v. fJ^xP1- and Kiihner-Blass Gr. Gr. 11 1 p. 539 f. 3 irXavwvrai. They are like 'wanderers' who have lost the way: cf. the common use of trXavaadai in the New Testament; e.g. Pet. 112. 15. TO dXtjdws dvo» refers to 584 D: but [586 A TTAATfiNOI 356 5 OVTOS TW ovri €7rXr}pd)07) re teal tcaOapas rj dWa ftoaicrjfjLdTcov Sltcrjv KCLTCD del K€/cvOT€S €t9 yrjv ical €t? Tpaire^as t3XiirovTe<; zeal fioafcovrai o'Xt€vovT€<;i teal evetca ' T779 TOVTCOP ir\eove^ia<; yopra^dyievoi ical Xa/cWfo I>T€9 ical B KvpiTTovres dX\j]\ov<% Gihrjpols icepaai re ical OTTXCUS diroicTivvva<Ti 10 hC difK/qariav, are ov^l T049 OVGLV ovSe TO ov oiBe TO CTeyov eavTwv 7n/jL7r\dvT€<;. TiavTe\a><;t €rj 6 TXavtccov, TOV TWV iroWfov, 2oi/c/>aT€9, xpTjafMpSui; /3Lov. 'Ap' ovv gvvelvai fjie/juyfiipcus OVK dvayicr) ical w rjhovals \u7rai9, el&coXois TT) iaiciaypaT)/jL€vat<;, VTTO 7779 trap d\\r)\a<; Oiaecos diroxpaivo^ikvai^^ 15 ' (2o8pov<; kicaTepa*; fyaiveaOai ical epcoTas kavT&v \vTT&VTa<; C d<j>po ical TrepLfia^rjTov^ elvai, VTTO TOW iv Tpota &airep TO T^9 2TT;<7^O/3O9 (j>7}O'c yeveadai the words are intended also to suggest which the TTIOOS rerprj/jL^os was interthe deeper Platonic use of *the true preted by certain 'wise men'—probably Above/ where Truth and Pureness dwell: preachers of the Orphic-Pythagorean way see Phaed. 109 Bff.,with v n 514 A n. of life: cf. App. IV—as the bottomless 6 poy WKTJV KT\. Cf. Tim. or incontinent part of soul: see Gorg. 493 A ff, especially the words TW 5' 91 E (the heads etc. of brute beasts are dfivrjTutv TOVTO T7Js yf/uxys, ov al iiridv/xtcu «/s yyjv i\K6fiepa in sympathy with their €te/ca rfjs 12 xP11T^vai$ KTX. See on of iron. Van Leeuwen's conjecture 583 B. The words vied TTJS—dvoxpaipoGKkripoh for ffidrjpoh (Mnem. N . S. XXV jxe'vais mean 'taking their colour from Pt 4) only emasculates a fine comparison. juxtaposition.' The word 6.iroxpo.iv€Lv J. and C. aptly cite in illustration Aesch. had also a more technical sense (T6 rd Ag. 1115 ff. oirXatj may be said "with XpuatevT* ivowoiciv Tim. lex. PI. s.v. a glance at 6ir\ois" (J. and C ) . War Xpalveip), to which Plato alludes in Laws springs from the insatiate desires of the 769 A. flesh (11 373 E ».): hence &' dTr\rj nOAITEIAC 0 586 D] dyvoia TOV aXrjOovs; II0W77 dvdyKT), erjy TOLOVTOV TL avTO elvai, X I . TL Bi; irepl TO 0vfioei8e<s oix yiyveaOai, 357 erepa ToiavTa avdy/ct) 20 09 dv avTO TOVTO BiairpaTT^Taiy rj 06v iXoTi/j,iav 1 17 filq Bia LXovi/cLav r) dvfiw Bia BvaicoXiav, irXrjafiovfjv Tifir)<; ' T€ /cal VI/CT)$ /cal OVJLOV BMO/CWV avev Xoytcrpov T€ /cal vov; B' 09, dvdytcr) /cal irepl TOVTO elvai. Tl ovv; ToiavTa, r) rjv 8* iyd>% $appovvTe$ Xeyoofiev, OTL /cal irepl TO iXo/c€pBes /cal TO iXovi/cov oaai eiridv/jLtaL 25 elaivy a'l fiev av Trj iinaTrifirj teal Xoycp eTropevai zeal fjueTa, TOVTCOV 25. 21. SLV A 2 II: om. A J . Xiywfxev A 1 !!: Xiyopev A2. Stairparr^Tcu A 2 II: StairpaTTtTat ut videtur A 1 . in Hel. 40 and the reference to Stesichorus ib. 64. Instead of rod a\r)0ovs Floyer Sydenham conjectured rijs dXydovs (see Cl. Rev. 11 p. 229). It is more like Plato's suggestiveness to say 'the truth' than 'the true Helen,' which would moreover (as Lupton points out I.e.) rather be j dXdij 6 8 6 c—588 A The pleasures of anger\ unless pursued in conformity with reason, are similarly unreal. We may even venture to say that it is only when obedient to knowledge that the desires of the Hvo lower parts of soul can attain those pleasures which are in the highest sense their own and true—so far as it is possible for them to have true pleasures at all. Now the tyrannical desires are farthest from reason^ so that the tyrant has least pleasure. By an elaborate calculation it is shewn that the king lives seven-hundred and twenty-nine times more pleasantly than the tyrant; and if the just man so far surpasses the unjust in respect of pleasure* how much greater will be his transcendence in beauty and virtue! 6 8 6 c 20 Ircpa roiavra KTX The satisfaction of rb 0v/io€i54s is also no true pleasure, but only Xvvrjs diraMcryiJ. See Phil. 47 E. airb TOVTO means rd TOV Ovfioeites. The verbfccurpdrri/Tcuis used as in IV 440 D OV X-^yei TWV yevvaitav, icpiv av % Siairp&i-riTat 1} KTX. 4>IXOTI- fdav, (piXopiKiav and SuffKoXiav ('ill tem- present passage, like others in Plato, clearly points to, see 581 B n. 6 8 6 D 23 dvcv Xovurjiov TC ical vov is emphatic, and prepares us for Oappovvre$ Xiywfiev KTX., where Plato concedes after all a certain measure of reality and truth to the pleasures of the two lower parts of soul, provided they act in obedience to reason. That the (piXoxepSh should in any degree whatsoever participate in true pleasure, has been judged inconsistent with the previous argument (Krohn PI. St. pp. 227ft".),but is not so, if we fully appreciate the restrictions which Plato makes (cf. Grimmelt de reip. comp. et unit. p. 76), and also remember that in the perfect city, which is the counterpart of the perfect soul, the lower orders found their truest pleasure in working for the common welfare under reason as embodied in the Guardians. The gist of the present passage is well expressed by Nettleship, who in his Lectures and Remains 11 p. 331 remarks **that in the most trivial satisfaction there may be a sense of serving something wider and higher than animal appetite: that this gives to the satisfaction of appetite a permanence and a satisfactoriness which by itself it cannot have." Appetite, in short, behaves like a loyal citizen of the iroXLTela iv TJ ^vxS- Cf. IV 443 D, E. 26 at pJkv KTX. The antithesis is supplied in a different form by OTO.V Si KTX. 587 A. Instead of brofUvuv in line 29 Stephanus read eird/xetsai, without MS authority: but cf. (with Schneider) ws per' cf. i n 411 c) are particular forms of the principle which Plato calls T6 0vfio€i84s. Each of them is a Kevfrnjs and painful. The K€u6Trjs is filled, as the case may be, by rt/uij, V/KTJ, or Bu/x6s (indulgence dfieivov ov TTCLVTI vwb dclov KCLI (ppovifxov in anger): hence TrXrjafiovty Tifiijs KTX. (ipx€(r^aLt AtaXurra /xtv olKeiov txovros kv On the spelling 358 T7AATQN0Z [S86D Tpoptfiop i^rjyrjrai, Xa/iftdpoxri, Ta9 dXr^Oeardra^ re XrjyfrovTai, cl)9 olop re avrals dXrjdels Xa/3elv} are aXrjOeia eirofiei/cop, tcai ra? eavTWP oiKe'ias, ' elirep TO fteXTtaTOV E 3° eicdrjy olfceioTdTov ye. Tc3 iXoa-6(j>(p dpa eirofiepr)^ aTrdar)? T779 yfrvyrj^ real fir) £ovr). OVKOVV a 5 irXelarTov t\oaotf>ia<> TC Kal Xoyov d^eo-TrjKev, fidXiaT dv TOiavTa i^epyd^oiTO; JJoXv ye. IlXelaTov Se Xoyov dtyLaTaTai ov^ owep vofiov Te Kal Trtfea>9 / ArjXov Brj. 'Fidurjaav Be TrXelo-Tov ' d^ea- B al epooTiKai Te Kal TvpavviKal eiriQviilai; TLoXv ye. Be al ftaaiXiKal T€ Kal Koaficac; N a t . YlXelarov Brjt 10 olfJULLy dXTjOovs r)Bovr)<; Kal oltceias 6 TVpavvos d(j>€aTrj^ect 6 Be oXiycaTOV. 'AvdyKrj. Kal dr)BeaTaTa dpa, elirov, 6 Tvpavvo? /3t>o)o-€Tai,> 6 Be ftacriXevs i')BiGTa. IIoXX^ dvdyKrj. Olad' ovpf rjv 8* iyw3 oo-ft) drjSiaTepop £{) Tvpappo<; ftacnXecos; *AP ecTrys, €rj. 1*1. it-r)yfJTai A2II: ifryetTcu A1. Xanficwwi A1 II: XanPavovai A3. 6 8 6 E 29 TO P^XTWTTOV—olKcworahighest; only then does a man become TOV. Cf. Arist. Eth. Nic. X chapter 7 eU 4K TTOXKQV ( I V 4 4 3 E n.). Sinaiy elvai: ad finem 66^€ie 5' dv Kal etvat ^/cao-ros i.e. according to the definition of Justice TOVTO (sc. T6 Kp&TiffTov T&V 4P CLUT^), ctirep in Book iv I.e. T6 Ki/piov Kal &fi€Lvov KT\. The whole of 6 8 7 A 3 |&IJTC—dva*yKat«iv KTX. : as the latter portion of that famous chapter, in the eloquent picture of the \oyiaTiK6* in which Aristotle comes nearer to the and the 0vfj.o€i54s, seeking for pleasures to spirit of Plato than anywhere else throughlay at the feet of the tXo\p-fifjuaTov VIII out his writings, might be summed up in 553 C, D. Cf. also infra 590 B. For the pregnant saying T6 peXTiarov CKdaT^ p^re—re see IV 430 B n. TOVTO Kal oUeidTaTov—a saying which 6 8 7 B 10 0 8 ^ : viz. 6 £curt\«/s. It reaches to the very foundations of Plato's is unnecessary to insert /ScuriXetfs in the philosophy : for if that which is best for text, as Baiter wishes to d o : cf. I 349 Dtt. each thing, is also most its own—most 13 o> cfuXoo-o^xp KTX. r £ t\o(r6(f as Bosanquet calls it, has been much disis of course neuter, and not masculine. cussed. The following considerations With M^? (TTa nOAITEIAC 0 587 D] 359 ovdbv, a>? eoiKevy ovccov, /Mas fJ^ev yvrjaia^, Bvolv Be vodcuv, C TQ)V VO0COV €69 TO €7T€K€CVa ' U7T€/3/9a? 0 TVpCLVVO?, Kal \6yov, SovXcus real 8opvcf>6poi<; fjBovals %vvoiKel, /cat oiroatp iXaTTovrcu ovBe irdvv pdBiov elirelv, ir\rjv 'ATTO TOV oktyap^iKOv rpiros yap avrdov 6 BTJ/AOTIKOS fjv. N a t . 777309 aXrjOeiav D OVTCO. air 1r}. trov 6 rvpavvos d€LCTT7]tc€i' ev fii OVKOVV Kal fjBovri^ rplrtp elBw\ etceivov %VVOIKOI av, el rd irpoaOev d\r)0rj; 20 'O Be ye oKLyap^LKo^ diro TOV ftaaCKiicov av rpiro?, ' edv 66? ravrov dpurroKpaTiKov 1 Kal fia<TikLKov TtOdbfiev. TptVo9 ydp. 14. vbBaiv II: vbdtav A : v60oiu A2, corr. A2. 19. 5T)/JLOTLK6S A 1 ! ! : 8-rj/xoKpaTiKbs spurious pleasures (587 c). SchleierKing and the Tyrant, should as it were macher made T&V vbdwv depend partibe weighed in the balance. The importtively on ri> iirticeiva ("so ist der Tyrann ance of &pi0/j.€Tv, txerpeiv, lardvai is constantly present to Plato's mind. See on auf die jenseitige der unachten hiniibergestiegen"). This view is linguistically X 602 D. (2) The Pythagoreans were in defensible (cf. Phaed. 112 B), and even the habit of expressing virtues and attractive at first sight; but TW vbOwv other immaterial ideas in terms of 5 numbers (see Zeller 1 pp. 389ff.),and must be interpreted by 8voiv vodcuv, and dvotv vbdaiv certainly does not include there is reason to suppose that the the tyrant's species of pleasure. The number 729 played a part in a Pythagorean calendar (588 An.). Some of the feminine dual ending -aiv (instead of the terms employed by Plato, such as Tpirrf commoner -01*) is "magis elatioris quam vulgaris sermonis" (Roeper de dual, us, avi-ri, are also in all probability of PL p. 6). Cf. iv 422 E n. Pythagorean origin. See App. I to Book VIII pp. 279 ff. (3) The arithmeti6 8 7 C 16 8opvopois iJSovcuf. cal method of calculation enables Plato to These are described in 573 D ff. set forth in a very striking and dramatic 17 ov8i should not be taken with way his own dissent from the popular eltretv. The hyperbaton is too difficult, estimate of the tyrant's happiness (Schneiand the meaning ('* not even to express it" der). (4) When all is said we must allow J. andC.) weak. We should translate that some of the steps are arbitrary, and *and it isn't very easy, either, to say* that Plato's main object is to reach the etc., taking ovSt as 'also not,' a usage significant number 729, so as to indicate illustrated by Riddell Digest § 141. See that the king has more pleasure than the on o&dt OafjUfrts KT\. I 328 C. tyrant every day and every night of his 18 6 rGpavvos. We might expect 6 life. There is of course an element of Tvpavviicbs, but throughout the whole of playfulness in the episode, and we need this comparison Plato is content to take not suppose that Plato set any particular the tyrant—who is, we remember, store by his calculations: but neither rvpavviKwraros 575 D—as the type of the ought we on the other hand to dismiss tyrannical, and the king as the type of the whole reckoning as a meaningless the kingly or aristocratic man. See and foolish jest. See also on v m 545 c. above on 587 B and also below 587 E n, 14 rpiwv i^Sovwv KT\. The three 19 OVKOVV Kal i)8ovr)f KTX. If the pleasures are those of the king, the tyrant is third from the oligarch, his timocrat, and the oligarch. The first pleasure will also be, in respect of truth, variety is genuine, the second and third third, from the oligarch's, i.e. will be an spurious: but the tyrant has * crossed the image of an image {rpir^t c/5u>X(^ cf. X line into the region beyond the spurious,' 507 E and 599 A, D) of the oligarch's i.e. his pleasures represent a still lower pleasure. depth (see 571 B ff.), being in fact only 6 8 7 D 21 kiv els Tavrdv KTX. See etdwXa twice removed of the oligarch's on iv 445 D . nAATQNOZ 3 6o [587 D TpiirXaalov apa, fjv £' iydb, rpnrXdxnov dp idpep dXrjOovs f)8ovf}$ d€ culver at. 'EirLTreSov ap\ €rjv, a>? eotteev, 25 TO etScoXov Kara rov rov firjKOVS dpid/iov 17801/779 rvpavviicr)^ av elrj. 7€« KaTa Be Bvvafiiv teal rpiri^v av%r\v BrjXov Srj diroaraaiv 23 TpiirXao-Cov <£pa KTX. The distance of the tyrant from true pleasure is measured first dptl/up, i.e. "nuniero seu secundum longitudinem, numerus enim omnis quatenus monadibus cons tat, lineae vites us to raise to the second power not 3, but 9—the number which we are presently expected to raise to the third power. The inferential &pa seems to me in favour of the Scholiast's view, as well as /card rbv rov fxtfxovs dpidudv (cf. Kara rb instarhabendus"(Schneider m p. LXXXXV. See also for dptdpup v n 520 c n. and /xiJKos in Theo p. 31 al.), an expression cf. the expression ypafifiucbs dpiO/ibs in which corresponds to &pi6jx$ in the pre- King (0 Timocrat Oligarch (3) (a) (4) (5) Nicom. Introd. Ar, p. 117 Ast. Relatively to themselves, we reckoned the oligarch, democrat, and tyrant, as 1, 2, 3; but we have since found that the distance of the oligarch from true pleasure is in reality 3 times 1: hence that of the tyrant must be 3 times 3, as in the line AB. We should doubtless regard the intervening numbers (4, 5, and 7, 8) as indicating different stages in the gradual degeneration of the oligarch into the democrat (559 D ff.) and the democrat into the tyrant or tyrannical man (572 n ff.). It might seem more natural to make the distance of the tyrant from true pleasure 5 and not 9 (King 1, Timocrat 2, Oligarch 3, Democrat 4, Tyrant 5); but (as Schneider reminds us) the pleasures of the Democrat and Tyrant lie beyondthe two spurious pleasures, so that the modulus of progression may reasonably be increased. Plato's chief object is however to reach the number 729, and he could not do so except by making a fresh departure with the oligarch. 24 tirfarcSov &pa KTX. The number 9 is eTrforcSos, because = 3 x 3: eiai 5c rwv Demiiocrat (6) (7) (8) Tyrant (9) vious sentence while at the same time preparing us for Kara Si Stiva/uv KOU rpirriv atii-r)v in the next. The whole sentence is, I believe, only a way of saying that, if the tyrant is 3 x 3 degrees distant from true pleasure, his etdwXov of pleasure may be represented by 9. The use of the mathematical term iirLiredov has a playful effect, both in itself and also because it sounds wilful and eccentric to express a number of one 'increase' (rbv rod /JL^KOVS dpidfibv) in terms of two. 5uva/xis=z Sevrtpa atf^: cf. Tim 54 B and Cantor Gesch. d. Mathem. p. 178. Thefirstincrease (viz. of the unit or point) was b rov ix-ffKovs dpidfibs, i.e. in this case (1 x 9 = ) 9: by the second-and-third increases (on the same scale) we obtain 9 x 9 (second increase or dijua/xis) x 9 (third increase or rpirr) avi-r)) — 729. See App. I to Book vi 11 p. 279. Schneider's erroneous idea that the squaring of 9 has already been alluded to in iTrlweSov—etrj leads him to take dijpafiiv as merely * power* and rplrrjv aH^v as "per epexegesin ad 6vv*niv additum." What motive induced Plato to cube the distance? Was it something purely fanciful, e.g. " in order to gauge the dpid/Mvv oi filv ijrliredoi, oaot virb dvo apid/iwv woWairXacnd^ovTaiy olov /XTJKOVS depth of the tyrant's misery" (J. and C), teal irXdrous* roOrwv hk oi (X€v rptyuvoi, ol or because the king and the tyrant are themselves solid creatures (cf. Arist. 6& T€Tpdyu)^oi KT\. (Theo. Smyrn. p. Quint, de A/us, in p. 89. 35 Jahn)? 31 Hiller. Cf. Gow Gk Math. p. 69 and MUller in Hermes 1870 p. 394 n. 1). I think not. He probably intended to suggest that "the degradation proceeds This explanation, which so far agrees by increasingly wide intervals" (Bosanwith that of the Scholiast, is adopted by quet), but the actual calculations are inthe English translators and editors; but Schneider (I.e. and on p. 313 of his spired by a desire to reach the total 729. See on 588 A. translation) holds that irtircdoy KT\. in- nOAITEIAC 0 588 A] oarjv a€a-rr)KQ)^ yvyverat,. 361 AfjXop, €r), TW 7c Xoyio~TiKa>. OVKOVV E idv T19 fjb€Ta€ oaop TrXaaidtcis TJSIOP avrov aidxrei, rvpdvvov d<j>€ ^covra evpijcrei TeXeiwdeicrri rrj TroXXaTrXa- 30 TOP Be rvpavvov dviaporepov rfj avrfj ravrj] dirocTaaeu ^K^i/qyavoVy ecf>7jy Xoyicrfiop KaTaTre6pr)Ka$ TT/9 8t,aop6Tr}TO<; rolp 588 dpBpoip, TOV T€ Stfcalov teal \ TOV dBiKOV, irpb<% T/BOPTJP T€ fcal Xvirrjp. Kal fxepTOi Kal dXrjOr] tcai irpoo"qKOPTd ye, rjp 8* iyd), /3U>i$ dpiOfiop, etirep avTOis irpoarfKovaip rjfxepai Kal PVKT€S tcai fjLtjpe<; teal epiavToL 'AUi fjurfp, e7), irpoo-rjicovaip. 0 dyaOos Te Kal SiKaios Ovtcovp el TOCTOVTOP rjhopfj viica TOP KaKOp re Kal ahiKOP, dfirj^apq) Brj 5 the King and the Tyrant are only types of Justice and Injustice. Cf. 6 ayaObs— &8IKOV just below. 5 8 8 A 2 irpoorJKOvrd 7c KTX. 729 is twice 364^, and Philolaus counted 364^ days, and presumably therefore 364I nights in the year (Censor, de die nat. 19). This explains rjfUpat. Kal vOtcres. It is not so obvious in what way the number 729 pestuous numeral £vptaKai€LKo A. P. II. TTAATQNOI 362 6 XII. •€ filov teal fcdXXei ica\ dpeTtj; vtKrjcreL EUP S?7, elirov \d/3oo/jL€v ra irp&ra 10 Xeyofievov XvciTeXeiv Be Bitcaiq). [588 A iwetBrj ivravOa Xoyov ' yeyovaftev, dva- B Xe^fyra, &' a Bevp* rjKOfxev. fjv Be TTOV dBmelv T$> TcXew? f*ev aBlic Bo rj ovx ot/TG>s eXe^O?); OI/TO) fiev ovv. Nvv Brj, eQ avrtp Bia\ey(o/jL€Oay eTreiBrj BiaD/AoXoyrjadfieOa TO re dBiiceZv /cat TO Bltccua irpaTTeiv fjv e/caTepov e%ei Bvvapw. H&<;; erj. Wwova ifkaaavTe*; TT}$ yfrvxy? Xoytp, Xva elBfj 6 e/celva XeycoPy ola eXeyev. 6. 12. T\4OV nos (cf. Meisterhans* p. 152): T\CIOVI A 1 : r\£ovtq: 2 1 irXelov A 2 IIS. T6 TC A n : re A . 6 irX^ov. See cr. n. -w\tov and not •w\dov is the classical form, though both irXtovi and irXelovi were admissible (Meisterhans3 p. 152). The diphthong ei (in A* II etc.) may therefore be held to favour the reading irXcLovi, which I formerly adopted; but the dative is undeniably awkward, and it is better to acquiesce in v\4ov: cf. TWTOVTOV rjdovy vmq. above, 6 8 8 A—680 B We are now in a position to refute the thesis that Injustice combined with a reputation for justice is profitable for him who is unjust. The soul may be likened to a composite creature —part bestial, part leonine, part human% —wearing the outward semblance of humanity* He who maintains that InjuS" tice profits a man, holds that it is profit* able to starve the human element and make strong the rest, and encourage strife and sedition within the soul. The advocate of justice on the other hand asserts that the human element should have the mastery and bring the others into harmony with one another and itself 6 8 8 B 9 r\vU irov Xry4|uvov. The reference is to II 361 A ff. For aiJry C. Schmidt conjectured o5 oflrw, which I too hastily adopted in my edition of the text. Glauco and Adimantus are careful in Book 11 to disclaim the views which they expound; and after rjv 64 vov \e76luvov it is easy to refer curry to the hypothetical person (not necessarily Thrasymachus in particular: see 11 358 c and 367 A) for whom they speak: cf. 6 ixeiva in Phaedr. 246 A, 253 D ff. We are told by Clement (Strom. 11 20. 1058 c Migne) that Basilides compared man to a wooden horse, peopled by a host of different spirits. The underlying idea of Plato's similitude is that man is a compound of the mortal and the immortal, standing midway between corruptibility and incorruptibility: dvrfrijs ical ddavdrou opifi 46). In the noble lines of George Herbert : "To this life things of sense Make their pretence: In th' other Angels have a right by birth: Man ties them both alone, And makes them one, With thy one hand touching heaven, with th' other earth. In soul he mounts and flies, In flesh he dies. He wears a stuffe whose thread is coarse and round, But trimm'd with curious lace, And should take place After the trimming, not the stuffe anV ground.1* Nettleship (Led. and Kem. II p. 333) justly observes '* that it was no mere figure of speech with Plato to represent these psychical tendencies in man as animals, for he clearly believed that there was continuity between the different forms in which life appears; that somehow or other souls rose and fell in the scale of being according as they behaved in each form \4yiav presently and 6 xepl rov TOLOOTOV in which they were embodied; and that \6yov Xtyup (11 360 D), as well as os (ib. 366 A ) . See also on 590 elements in man's soul and certain eleA. ments in other organic creatures." See X 618 B ff., Phaed. 81 E ff. 13 cUlva irXao-avTis KTX. Cf. Tim. 69 D—70 E and the picture of the soul S8g A] nOAITEIAC 0 363 C Tlolav Ttva; fj S* ' 6V Tcov TOCOVTCOV Ttvd, fjv &° eya>, olai fivdo- 15 Xoyovvrai iraXacal yeveaOai vcr€i<>y rj re ^Kifiaipa^ teal rj H/cvWrj? teal Kepfiepov, teal dXXat Tive? vKvlai Aiyoprat ydpy er). HXdrre IBeai iroXXal els tv yeveaOat. TOLVVV ftiav fM€V IBeav Orjpiov TTOLKIXOU teal *rroXvtc€dXovy rjfiepayv Be dijpieov e'xpvro^ tcefyaXas KVKXW teal aypio&v teal Svvarov fiera- 20 ftdXXeiv real i]f D TO epyov ' ofico? 8e, eirecSr) evirXaarorepov tcrjpov /cal TCOV TOLOVTWV Xoyos, TreirXdaOco, Mtay Bfj roivvv dXXrjv Iheav XeovTo$y fiiav Se dvdpcoirov 7roXv Be fieyiarov earco TO irpcoTov teal Bevrepov TO Bevrepov. Tavra, €r), pa00 • /cal ireirXaaTaL. Hvvairre TOLVVV 25 avTa e£? ev rpia ovTa, atare TTTJ £vfnre£ 7TOVt cocTTe TC5 fit) Bvvafxevto Ta evrb<; 6pavy dXXd ' TO e^co JJLOVOV eXvTpov opcovTL ev Qpov aiveadaLy avOpayirov. TieptirenrXaara^ €rj. Aeyo&fjbev Brj TOS Xeyovriy a>9 XvaireXel TOVTQ) dBi/celv Tip 30 dv0po)7rrjalv fj XvGLTeXelv avrco TO iravToBairov drjpiov €VQy%ovvTi, iroteZv lo")(ypov Kal TOV XeovTa ical TCL irepl TOV XeovTay TOV Be avdpcoirov Xifio589 KTovecv \ Kal iroiecv dadevrjy >€ eX/cecrOai, OTTTJ av eicelvwv oiroTepov ayy, Kal firjBev erepov CTepq) ^vveOi^ecv firjSe LXOV 7roieZv, a \ V edv avra ev avTol? BaKveaOau TC Kal \ia^o^eva eaOieiv dXXrjXa. ydpy €rjy TavT av Xeyoi 6 TO dBiKeiv eiraivSyv, OVKOVV 1. iKcbw A 2 II: tKelvw A 1 . thet TTOLKLXOV see v i n 557 c, 561 Band 5 8 8 c 16 XiftaCpasKTX. TheScholiast thus explains: 7} Xi/xaipa rb etids e€(j)v clxf Ke<pa\ds. 6 8 8 D 24 \iiyicrrov—r6 irp»rov. 17 Kai dXXat n v i s KTX.: e.g. HippoThe tiridvuririKhv is the largest part of centaurs, Gorgons, Pegasus (Phaedr. 229 soul: see IV 442 A and 11 379 c n. D). The relatival is succeeded by an 25 cvvewrrf TOCVVV KTX. Krohn finds independent sentence, as often (11 357 fault with Plato for failing to preserve B «.). the essential unity of the individual 19 OrjpCov—iroXvK€pos xo\v7r\oKu)T€poy 229). But, according to Plato, the true Kal fxaXkov 4irtT€0vfji./j.4vov, Tim. 70 E (the unity of the individual is realised only 4iri6vfjLTiTtK6v as a 6p4fi^a Aypiov) and through the subjection of the two lower Arist. Pol. F 16. 1287* 30 i\ re yap 4wi0v*parts' of soul to the highest (586 E ».); Ida TOLOVTOV (viz. 0-qplov). For the epiand this subjection is described in 589 A,B. [S89 A TTAATnNOS 364 5 ai 6 ra Bl/caia Xiyoyv XvatreXecv alr) av Belv ravra irpdrretv tcai ravra Xeyeiv, odev rod dvQpamov 6 ivrb? avOpcoiros earai ey/cpareGTCLTOS ' /Cal TOV 7T0XvK€(f)dX0V OpeflfJULTOS €7TL/J,€\i]O'€Tait & irotrjadfievo^ rd Be dypta rffv rod Xeovro? dirofyvaiv, 10 KCU KOLvf) irdvrcov /crjSo/jLevos, i\a Troirjad/jievos dWijXoi,? re /cal avrtp, ovreo Opeyfrei; itraiv&v, Ko/u8*J yap K.ard irdvra rpbirov Q& \kyei ravra Srj 0 fiev rd dXrjdrj &p Xiyoi, ' o Be rd a&i/ca yftevBoiro. Kal 7T/3O9 evSogiav yfreyet,. Ov jiot, Bo/cei, rj 8* 09, ovBafifj ye. 7r/>aa>9, ov yap Ka\d itccov dfiaprdveit /cal alvyjpa wpos re yap zeal &><\>e\lav aKoirovfiivcp 15 Sitcalov dXrjdevei, 6 Be yjre/cTrjs ovSep vyies ffSovrfv C 6 fiev eiraiverrj^ rov ovS* el8 ipaTcovTev VO/U/JUI Bed rd rovavr 6 TO Sl/caiov Sitcaia iy/ccoficdZcov avrbv e3 fia/cdpie, ov Kal rd dv <j>alfiev yeyovevat; rd fiev KaXd ' rd virb rtp dvdpcoirtp, fidXXov Be tcrcos rd vwb rw 0el ij to II: aXnOeiav A. 6 8 9 A 6 TOV dv0pairov. "The geniis true. Shall it profit a man to take tive," say the Oxford editors, "may be gold unjustly and make his soul a slave? governed by iyKpariffraros or may be We tnay also define intemperance, selftaken partitively with 6 ivros avdpwiros." will, discontent, cowardice, servility and The former is the correct view. Stephameanness, and the vulgarity which we nus suggested iyKparforepos: but "quum associate with mechanical pursuits, in tria sint quae de imperio contendant, terms of our comparison. The better must superlativus rectehabet" (Schneider). 6 rule the worse—such is our principle, and ivrbs Avdfxawos has been compared with it is in harmony with the aims both of law Paul's 6 &r« apdpuiros in Rom. 7. 21: cf. and of the government of children. also Eph. 3. 16. 6 8 9 c 15 ov8*v vyiis. We ought 6 8 9 B 7 4iri.|ic\i]v and therefore no comma should be placed Xfyet (Schneider). after iyKparforaTos. Jowett's translation 17 ov *ydp IKCOV d|ULOTavci: according 4 *He should watch over" etc. is very to the usual Socratic view : see 11 382 A n. misleading. 6 8 9 D 19 poXXov Si—6fC.' " Both wnrcp Yfupyos clearly belongs to the Plato and Aristotle thought that there following clause, not, as supposed by was in human nature a certain imperfect Stallbaum and the other editors except presence of God, and that it was this Schneider, to that which goes before. Cf. divine presence, however small, which IV 419 A n. For the illustration cf. made it specifically human nature " (NetEuthyph. 2 D. tleship Led. and Remains 11 p 334). Cf. 9 gvpi&axov KTX. The Ovfioeidts is VI 501 B n. with Tim. 90 A ff. (man is the natural ally of the \oyt TTOAITEIAC 0 59OB] ra 0rfpi(oSrj iroiovvra TO tffiepov ZovXovfieva; 365 rf}<% v]O'€i f) TTW? ; Z\ ra ir/ro rtp dr/pup ao 'Eai/ fioi, €f), ireidrjrau "E ypvaiov \afij3dveip xpvaiov aSl/CG)?, elirep TOIOPSC ri yiyveTai, Xa/jt,/3dpo)v TO a/xa KCLTahovkovrai, TO fieXTicTOP eavTov TO> fw^OrjpoTaTq); E jiev ' Xaftoov yjpvaiov dypitop vov fj OvyaTepa iSovXovro, Te KOX /catc&v avip&Vy ov/c av avrat r} el /cal TavT iXvacriXei eh 2S ovS* &v irdfnroXv eVl TOVT re tcai fuapcordrq) fcal | iro\v 590 affkios \ri iirl itrl SovXovrac T{} TOV dvSpo? ^VXV rj 8' $9 0 TXavtctov /cal /jurjBkv iXeei, ovtc apa Seivorepoy oXiOptp yjpvabv r v iya> yap ^PfJL0V ° aoi virep Scopo&o/cei fj fefja/iivr); UoXv irceivov dirofcpt,- vovfiai. XIII. OVKOVV teal TO d/coXaaTalveip otec Sid TOtavra OTI dvUrcu iv T ArjXov, etyq. iraXaiS itcelvo KOX 'H S' avOahla B /cal hvatcoXia -^JreyeTO* ov% oTav TO ' XeopT&Si? Te /cal 6e&Se^ 1. ^ A 2 n : i AK will speak for the champions of Injustice 21 8ovXov|wva is bracketed by Herin their surrender as well as in their werden, who suggests as an alternative the omission of xnrb before rt} dyply. attack. Neither change should be adopted: cf. 6 r 6 8«v6v, TO ttfya KTX. • 'Socrates fab r<£ d#6urrarvjj and 6 8 9 E 25 its ctypCwv—ctvSpwv: sc. other passages, none of which is parallel dovkelav or the like (supplied from idovexcept (in some respects) Soph. O. A\ 806 \OVTO) rather than OIKIOLV, which J. and C. xayw TOP iKTp4irovTa.i TOP rpox^Xdnyi' | supply. Cf. iv 425 A n. and for the ralu 5i' dpyijs, and there a comma is regenitive v m 569 c. quired. We certainly should not (with 6 9 0 A 2 'EpufwXi). Horn. Od. Stephanus and Ast) read rd SCIPOV ical TO XI 326 f. Maipdv re K\v/xtv7)p re (5ov fitya KT\. aTvycfrijv r* 'E/x00Xip'l I TJ "XjiVffbv TTAATQNOI 366 Kal avvTeivrfTat 10 Kal ftaXda/cia ov/c iirl ^r€7€Tat, orav [59O B dvap/xoaTax;; rrj avrov Tidvv fiev ovv. iv avTtp BeiXlav ifiiroifi; KaX dveXevOepia Tpvrj Be TOVTOV 'xaXdaeL re Kal Tt fitfv; dveaet KoXa/cela Be ovx orav TA? TO avro TOOTO, TO OujjuoetBis, VTTO TW drjpLtp iro^fj Kal eveica "XpriixaT&v Kal Trj$ eiceivov dirXrjirpoirrfXaKL^Ofievov iOVCfl etc veov 15 yiyveaOai; ' Kal fidXa, efyr). 'Ravavaia avrl XeovTO? yrldrjKov Be teal yeipore^ia riy otety oveiBos <j>epei; fj Be aXXo TL 7] Bia C TIS aadeves v OpefijjLdrcov, dXXd Qepaireveiv ifcelva, Kal ra avrayp fiovov Bvvrjrac fiavOdveiv; apyeiv dwrrev- "EOLKCV, €<j>r}. OVKOVV iva 20 /cal 6 TOiovTO? VTTO 6/LLoiov dp^rjTac otovTrep 6 fieXTLGToSy BovXov avTov afiev Belv elvai eKeivov ' TOV fteXrlaTov, e^ovro^ iv avrw D TO Oelov apftov, OVK iirl /SXdfir) rfj TOV BOVXOV oio/xevoL Belv dp^ecrOai avTov, wairep ©pao-u/xa^O9 aieTo TOVS dp^Ofiivovs, a\V i? afiecvov bv iravTl viro deiov Kal povifiov dpyeaQaiy paXiOTa jxev Staat p. 609) may well be included in rh. irepl TOP \tovra 588 E. It symbolizes some meaner forms of the 0vfio€i84s which cannot well be attributed to the king of beasts, e.g. 8v 495 D. 19 SvvTjrak has been suspected by Stephanus, Ast, and Herwerden. The word could well be spared, but, as it is in all the MSS, was read by Stobaeus (Flor. 9. 67) and is not in itself an error, we ippc, Oeoialv r* ix^pt Ka-l dv0piI)Toiaiv are hardly justified in resorting to exciAiriffTe I \f/vxpov os iv KoKirt^ TTOIKLXOV elx e ssion. The subjunctive depends of course 6IP. Clement (Strom, iv 3. 1225 B on Sravy and /cat connects Suvrirai with Migne) is thinking of the Old Testament *XV' By reading r&v iv aury (not avr<}) when he says 6is 6 da-are^, but the dptfjLfxdruv, and making rb TOV peXrlcrrov idea is also Greek. It should also be ettos the subject to dvvaadai. and 0€paremarked that expansions and amplificairetfeiv, Schneider makes it rather easier tions like the addition of 6eQ8es in thisto refer 56vTjrai to 6rav n s : but on the passage are characteristic of the style of whole it is more natural to retain avrf Plato: cf. for example Theaet. 147 A, B and make the subject of 66vaa6ai the and 161 c. The emendation <JxXw&«, same as that of dtivrirai, viz. the individual which Nettleship appears to favour (Lect. himself. Even at the cost of a little and Remains II p. 335), is excessively awkwardness, Plato prefers to make the weak, and would moreover refer not to sentiment expressed by Kal TCL dtinretfiaTa the dvfioetdh, but to the iriOviuirucfo (cf. —/xavd&vctv co-ordinate with, rather than r y 6x^<»>8*<> Oripl below). It seems a to consequence of, 6rav TIS aedepis KT\. me clear both from \eovrQSes and from For the imagery of the sentence cf. (with avrov ro&rov below that at present Plato J. and C.) vi ^93 A ff. is thinking only of the BvfMcidts and its Iva Kal KTX. is Plato's justification degenerate kinds. We must therefore for assigning the farmers and artisans to beware of referring 65es to rovs CSy)-a dependent position in his city. For 86vovs, rovs yaarpl Kal aldoiois dovXevovras (Clement's interpretation of Matt. 3. 7: see Strom, iv 10. 1308 A). 9 Tpvii Si Kal |ia\eaic£a KTX. Cf. the syntax of VTTO 6/XOLOV—otovrep see ill 402 A n. 6 OO D 23 &nrcp 6pa S9i olteelov Bvvajiiv E Kal nOAITEIAC 0 A] eypvTo*; iv 367 avra>} el Be /JLTJ, egcodev ifao-T&ros, iva eh 25 Trdvre? ofioioi wfiev Kal cXoi, TC5 avra> Kv/3epvd>fievoi; 6pO&$ y , eT). ArjXoi Be ye, rjv 5' iycb, Kal 6 vofio*;, ' OTI TOIOVTOV ftovXerai, iraai TO1<$ iv rff iroXei ^vyniayp^ waiBayv apXV* T° H'V ^ v d&v, Kal rj ro>v i\€vdepov<; elvat, eo>9 av iv avrofc wairep 591 iv iroXei TroXiTeLav Karaarija'cofiev Kal TO j3iXriamTov Oeparrev \ aavTes 30 TC3 trap rjfjblv TOiovT(p avTifcaTaaT7jaa)/ii€v vXa*ca O/JLOIOV Kal Xpvra iv avr (frTjaofiev, do TXavKcov, Kal KaTct Tiva \6yov aBiKelv fj aKoXaaraiveLv 28. ap- A 77X0! yap, tf S* o?. XvaiTeXelv r\ TI alo"%p6v iroielv, if; wv Trovrjporepo^ 5 /8oi5\€rai S 9 cum Stobaeo (Flor. 9. 6 7 ) : /3ou\€iJerai AI1S 1 q. saying OVTOS fikv vavapurros 6s a&rbs vdvra Law is that the better should rule the vcn/fay, \ £(r$\6s 6' aD K&Kelvos 6s €& ei-rrbvTi worse, and we may fairly appeal to the TLOrfTai (OD. 293 f., as quoted by Arist. witness of Law on such a subject, for Law does not, as Thrasymachus argued Eth. Nic. 1 2. io95 b 10). Instead of (i 343 c), hold a brief for 6 Kpclrrcjv, but is oUelov txovTO* & a-brG Madvig proposes the ally of every class and individual in to read oUetov ivbvros 4v ainrtp. T h e the city without exception, TTCUTI TOIS iv emendation is neat and gets rid of the oVTOS an n difficulty both in (x <* * £jMv KTX.: doKifAcurdtvTwv Laws 755 D. (Badham's SoKifia' TJJAIV roiotirip), ture.) Cf. Riddell Digest § 274. by which he has hitherto been guided. 25 4^«rTi»ros is another independent Madvig's conjecture ovn #rara€ birth, but in his own true city assuredly Flor. R, Flor. T, Stobaeus (Flor. 9. 67) he will. It may be that the perfect city is and Iamblichus (Protrcpt. 88 p. 33 Pis- an ensample laid up in Heaven for him who would plant a city in his soul. telli). povXcfarcu, which Schneider and Hermann, following the best MSS, still 5 dStKftv— iroictv. It is more naturetain, is much less suitable, and the ral and better in point of literary effect to make the infinitives coordinate (with corruption is easy and tolerably frequent : cf. (with Schneider) Phil. 35 D the English translators) than to suppose (< and 50 E, ubi povXeveadai. et povXevonai (with Schneider) that rj— if is 'either—or' pro fiovXeadai et /3ouXoyuac in quibusandjLtcoXcuTTalveiv and rt al TTAATQNOZ 368 fiiv ear at, irXeia XvaireXeiv; 4 oX^Vv fivd Si yjptffiara OvSaprj, ff S" 09. II17 S* dSucodvra fj oiyl fieXrloTifv tcetcrqaerai; ' en, 7ropT)p6repos yiyverai, B teal tcoXa£oji€VOV ro fiev Orjpi&Bes tcoifu£erai to teal f)fjLepovrat,, ro Si fffiepov iXevdepovrai, rifv Bvvafiiv XavBdveiv teal fitf SiSovai BUrjv 6 pev XavOdvwv rod Si fir) XavOdvovros [591 A vaiv KadiarayAvrf teal oXrf tf ^vxh eh rifiuoripav a-(O(f>po re teal tcdXXos ftera vyiela? y rv l XV aa>jJLaro$ rifxicorepa; IS o ye VOVP &xja>v irdvra irp&rov fiev rd fiadr\fiara direpydaerai, rd Xa/i/3dpov, Tlaprdiraaip ' rd avrov eh rovro rifjJap, a rotavrrfp Be aXXa dn/idfav; roaovrto oaqvrrep flip ovvy erf. Ovtcovp gvPTelpas ftubaerai, Q airov rrjv yfrv)(rfp AtfXop, €i). "JLireird y\ ehrov, rifv rod awfrnros I^IP teal rpotfp ov% O7ra>9 rfj OrfpicoSet tcai akoytp rjBopy eiriTpefyas evradOa rerpafifiepo? ^rjaei, dXX* oiBi 20 TT/)09 vyieiap fJXeircov oiSi rovro irpeafievtov, OTTOD? laxvpos fj /ca\o9 Sarai, idv fifj teal aoxfrpowjcreip fieXXtf air del rtfv ev r dpfioviav avr&v, ff vyirf? ' a\X' D rf}$ ev rfj tyvxfj epetca A1: 7 irjj 8' aSucoOvra KTX. It was maintained in II 361 A ff., 365 C ff. that Injustice could evade detection and punishment. So much the worse, says Socrates, for the sinner, who thereby forfeits his only chance of reformation, since Punishment is the appointed cure for Vice. It may be doubted whether so humane a view altogether corresponded to the actual administration of the Athenian or any other State; but to an. idealist like Plato 'is 1 means 'should be,' and in so far as human laws fulfil their true function* by reflecting the divine ordinances, we may truly say that punishment is remedial. See on the whole subject II 380 B n. 6 9 1 c 17 ctircfrydcrerai KT\. Editors rightly abandon the present direpydpercu (see cr. n.) as indefensible, rfcei is condemned by Cobet {K L.% p . 610) as an interpolation, but some verb is needed, and Cpbet himself allows that " fifay apud Atticos semel et iterum com* paret" (e.g. v 465 D, Ar. Plut. 263 and Fr. 498 Dindorf). ftforei (see cr. n.) can hardly be maintained in Plato, though not, apparently, unknown in Ionic: see Kiihner-Blass Gr. Gr. 1 2, p. 436. The AJII. 17. dx€pyax SITUS (non modo non). 6 0 1 D 21 dXX dt\ KTX. With the sentiments cf. i n 410 Aff.,vi 498 B n. On 4>CLV€ITCU see cr. n. If we retain (paivjjrat, as I formerly did, with J. and C , Schneider and the early editions, the conjunctive is parallel to the future forai, both depending on 5TWS: cf. (with Schneider) Tim. 18 B fXTjxavaadai x\J)pois nab, Srtos— ylywjrat. A few additional examples are cited by Kiihner Gr. Gr. 11 p. 893 n. 5. In this instance, however, (pabrjTcu is particularly awkward, and may easily be a corruption of <pavtlTai, under the influence of the preceding idv. q has alroiTo, which doubtless springs from the same misunderstanding which produced the corruption fth? for fact, in c. (paveiTcu is adopted also by Ast, Stallbaum, and a reviewer of my Text of the Republic in Hertnathena xxiv p. 256. We must understand the clause as still under the government of 5TWJ, and not as independent ; otherwise the verb becomes otiose, as it is in fact regarded by Hermann, Stallbaum and Baiter, all of whom bracket it. TTOAITEIAC 0 592 B] apfiOTTOfievo? (pavetrac. Tiavrairaat rfj dXrjOeia fiov 369 pep OVP, €7), idpirep fieXXy OVKOVV y eltrop, teal TTJP iv rfj r&v v KTrjaet %vvra%lv re teal gvfMJMOvlap; teal TOP oy/cov TOV 25 OVK i/cTrXrjTTOfievo? irirb TOV TCOV TTOXXCOV fjLatcapi direipov ai^TJcrei, direpavTa KCLKCL eywv; OVK oto/jbai, €rj. 'AXX' E aTro/SXeircov ye, elirov, ' 7rpo9 TTJV iv CLVTO) irokireiav teal vXdrr(ov} fit) TL irapaKLvfj avrov rcov exei Sea 7r\fjdo<; ov9 Kvfiepvcov irpoaOrjaei teal avaXaxret, 1-779 ovala^ KOL(F oaov &v 3° 0I09 T* fj. KO/MBT} jxev oJfv, €rj, ' A U a yJqv teal rifids ye, eh 592 rairov d7ro/3\e\7T(ov, TCOV fiev fieOegei ical yevaerac CKCOP, a9 av rjyrjTat djieipco avrop iroir\<jeipy a$ 8* OLP \v €^IP, ev^€Tai Ihia teal hrjfxoaia. $de\r)aei irpdrretPy OVK dpa, e^rj, rd ye TrdkiriKa edvirep TOVTOV K7]$7)TCU. N77 TOP KVPCL, fjp 8* iyd, ep ye rfj eavrov iroXec KOL paXa, oi juuevroi taax; ep ye rfj 5 TrarpiSt, eap fjbi] deia Tt9 l;vfifty rvxv* MapOdpco, e(f>rj' ep fj pvv hirjXOofjLep OLKL£OPT€<; iroXei XeyeiSy rfj ev Xoyoi<; Keifiepy eVet yfj? B ye ' oiSajjbov olfiat avrrjp elpac. ' A \ V , ffp 8* eydy ep ovpavQ> 23. (paveiTai Iamblichus (Protrept. 90): (palv-qrai A I I S : <palvoiTO<j. 6os A 2 S Xtf AJn 29. £<prj' i/xol yap Kai a(p6bpa ptXei rrjs irarpl5os, deltas TOV ovpavbv. See also Antisthenes ap. D. L. vi n . The question 24 OVKOVV—£vp4H»v£av; sc. TTJS iv r-g whether the wise man will take part in yj/vxv ^v€Ka i-vfuptwias dpfxdfferai. politics is raised by Aristotle in a some25 TOV irXtjOovs KTX. : i.e. rod irXiJb Oovs TWV yjpy\\i.6i.T{tiv KT\. : cf. VIII 563 B n. what different form (Pol. T 3. i276 16 oitK before iKTrXyrrdfievos is not interroga- ff. al.), and afterwards became one of the tive, but negatives iKTrXrirrd/xeyos—ajj|ifr- stock questions 7of post-Aristotelian philoK ovras vplv ovpavbv which is founded in words.' It is truer yevfoOai, T&re 5/AO iKeivy j-vvurTafUvtp T^V and more perfect, aye and more lasting ytvtaiv avrCbv firixavarai. too, just because it Kcirai iv Xbyots: for 6 9 2 A 4 vi) T6V icvva. See ill 399 v€i (Pind. Nem. 4. 6). TToXiTtla icpoHiKovaa of VI 497 A. 6 0 2 B 8 dXV—bfovpavepKTX. 'But ov \Uvroi—iro/rplSi. We may comperhaps it is laid up in heaven as an pare the story about Anaxagoras in D. L. ensample for him who desires to behold II 7: r4Xos dyriarrf Kal irepi rijv rCov it and beholding found a city in himself.' (pvcriKuv deuplav -JJv, 0^ Qpovrlfav TG>V If the philosopher is prevented from TTOXITIKQV. ore Kal irpds rbv founding a city after the pattern in the OtiSiv voriKos ctvat. 432 A, 443 D, E. Cf. IV 37O TTAATQNOZ [592 B 7rapdBeiyfia av a ice IT at r£ ftov\of±ev(p 6pap KOI op&prc eavrov 10 KCLTOLKl&LP. 8ta &€ OV&€Py €?T€ 7T0V €CTIV €lT€ €(TTCU' Tcfc himself ("sich selbst begriinden " Schnei- rrXelovs iv6$, otiru) Sta^wvres €i>K d\X]7 XPV voxeif, dXV and powerful phrase, which involves not iXOJJ-tvOVS TaUTTJS T$IV 5 TL /ldX(. or <ets aifr^v> Karot- p. 249), these words suggest, not indeed icifciv: but the word 7rapd5ei7jua, as well the doctrine of Anamnesis in all its bearas rtf povXofxivy bpav xal bpCovri^ shews thatings, but something of the half-religious, the heavenly city is regarded as a model half-poetical atmosphere with which for the soul rather than as the place in Plato invests that doctrine in the Phaewhich the soul should be planted. The drus. The mysterious and haunting conjectures CLUTO (SC. TO wapd8eiytxa) KCLTOIphrase iv oupavy irapddeiypa recalls the tclfeiv and bpCovn irpos (s. cis) avro icaroi- • imperial palace whence we came,' and Klfrw (Herwerden) do not merit refutation. the whole sentence reminds us once What does Plato mean by iv otipavf? again of that profound and inspiring It is surely something more than "harmdoctrine &v6pu>iros ovpdviov 592 B] TTOAITEIAC 0 av 7rpd!;€i€v, a\Xrj<; Se ov . Et/co? 7', T6A0C TTOAlTCIAC 0 ' . reality a true iroXtrt/c6s, because he is thereby faithful to the principles of the true and perfect State : even while he lives, he is already in a sense a citizen of Heaven, for the Kingdom of Heaven is reproduced within him. In existing cities the truest politicians are sometimes those who abstain from politics altogether, according to Gorg. 521 D ff. I agree with Steinhart (Einleitung p. 254) and Christ (Gr. Literaturgesch. p. 348 n. 6) that Plato now speaks much less hopefully than before of the prospects of realising his ideal city upon earth: see on v 470 E, vi 499 c and 502 c. It is possible to force some of the earlier allu- sions into a sort of harmony with the words of this passage (see for example Hirmer Entst. u. Komp. d. PL Pol. pp. 637 ff.); but we cannot help feeling that the tone and atmosphere are very different. Steinhart (I.e. p. 703 n. 264) traces the difference to Plato's disappointed hopes of the younger Dionysius. The conjecture is interesting, but even without this stimulus Plato may well have come to feel that his Ka\\iiro\is is hardly of this world (cf. Laws 713 B), and that its true value lies in the religious, political, and moral ideals which it holds before mankind. APPENDICES TO BOOK IX. I. I X 576 D, E. aXX* ct-Sai/xovia? TC av /cat a^XtoTT/ros woravrws rj aXXa>9 Kptv€i<;; Kal fJirj €K7r\rjTTWfi€0a rrrpos rbv rvpavvov eva ovra pXiirovn^ fxrjd^ ct rives oXiyoi wept €K€LVOVJ a*XX' 0)9 XPTJ OXT/V T^V TTOXIV €io"€X#6Vra9 KaTa8wT€s cts aVacrai/ Kal I8OVT€9, oi/Ta) 8o^av aVo<£aiva>/A€#a. flcacraaflai, The difficult clause o>9 \PV—Ocdorao-Oai has hardly received sufficient attention at the hands of editors. There is no variant of any consequence in the MSS. The chief trouble lies in determining the precise force of o>9 XPVIs o>9 (i) ' sicut,' introducing an analogy, or (2) simply 'ut,' i.e. *as,J or (3) a causal particle? The first of these views is apparently held by Schleiermacher and Schneider. The former translates "sondern wie man sich eine Stadt ganz beschauen muss, wenn man hineinkommt, so lass uns iiberall herumsteigen und zusehn und dann unsere Meinung abgehen." Schneider's version is " sondern so wie man den gesammten Staat zu sehen in ihn hineingehen muss, in das innere des ganzen eindringen, und wenn wir ihn gesehen haben, unsere Meinung aussprechen." Schleiermacher seems to suppose that there is a comparison between what is necessary in order to see the sights of a town, and what is necessary in order to pronounce judgment on the rvpavvovfxevrj irokis : in either case we must get ' inside' the city. This explanation is attractive, and can be made very plausible; but (a) we should expect oxnrcp in place of o>9: {b) the present xPV suggests something which is our duty here and now, rather than what would be necessary in a hypothetical case : (c) the antithesis between seeing with the eye, and seeing with the mind, is not sufficiently brought out by merely setting 0ca'o-a9 xPV- But how are we to explain the remainder of the clause, 0X171/—fcdaaaOai? We cannot, surely, supply Otaad^voi (with J. and C.) before o>9, nor would the resulting sense be satisfactory if we could. Two explanations may be suggested. We may suppose, on the one hand, that 6\rjv—OedvaaOcu is merely explanatory of ok XPV ( < a s *s i V APPENDICES TO BOOK IX. 373 viz. that we should go into and see the whole city, 'let us' etc.). It is, however, an objection to this theory that it makes okrjv—Otdcraa-Oai almost entirely otiose, and Jowett, in point of fact, practically omits the words from his translation (" let us go as we ought into every corner of the city and look all about"). On the other hand, it may be argued that s COIKCV sometimes are (see for example Soph. Track. 1238 dvrjp 6S\ ok COIKCV, OV v€fi€lv ifjiol KT\. with note on 1 347 A). But there is apparently no other example of this kind of attraction on so extensive a scale, and o\rjv— Qtdvacrdai is still nearly, if not quite, superfluous. The view that o>s is causal presents the fewest difficulties, and for that reason I have adopted it in the notes. It is held also by Ast and Davies and Vaughan. The text may be corrupt, but it has not, so far as I know, been hitherto suspected. If aXAa were read before KaTa&Wcs and not before ok, all difficulty would disappear. ' Do not let us be dazzled by looking at the tyrant, who is but one man among many, or at a few persons in his retinue, for it is the entire city which we must go in and view; but let us' etc. The corruption, however, is not easy to explain, and it is safer and wiser to follow the MSS. II. I X 5 8 0 A, B. WL Srj fioi, fyrjv €*yo>, vvv TJSTJ ujcnrcp 6 8td irdvT«v Kpm}$ aTroc^aiVcTcu, KOL fia TlflOKpaTLKOVy oAiyapxiKoV, SrjfjLOKpaTLKOv, rvpavviKov. The general meaning of this passage is clear, but it is difficult to determine the exact force of 6 Sia iravrw Kpirrjs. There is no reason to suspect the text, although the phrase is apparently not found elsewhere; nor would Orelli's conjecture SiacravTw deserve to be accepted, even if 8ta irdvTtov were corrupt. In the program cited in the notes, Petersen has collected and discussed most of the available literary evidence on the Athenian method of judging in dramatic and musical contests. None of the passages quoted by him throw any direct light upon the words 8ta iravTw: but it is possible to construct from these passages a reasonable theory of the whole subject, in which 6 hia travrmv xpiTTjs receives what is at least a plausible explanation. I. have adopted the substance of Petersen's theory in the notes, but not his view of the particular phrase 6 Sia j The other prima facie evidence, which Petersen does not discuss, is as follows: Antiatticistes in Bekk. Anecd. p. 91. 10: Sta Trdvnav dywv Xcycrat 6 ccrxaros. KpaTtvos Ilai/oTrTats (Crat. Fr. 157 Koch). H e s y c h i u s : 8ta wdvTwv Kpirrjs. Borj06s r]ari Iv rots -Trcpt IlXa- Sy o n 6 vofjLoOerqs CKCA-COTC rot? Kptvovan ypa<^ctv TGL x c ^ a A a t a Iica- 374 APPENDICES TO BOOK IX. CIG 1585, 1586, 1719, 1720. An inscription found at Nysa and published in Bull. Hell, ix 126 1. 55 T€T€iiArjava> ev TOLLS rov 81a irdvriov ay<3[vos] Upov/oytats TC KGU (TTroi'Sat?, and other inscriptions cited in Pauly-Wissowa Real-Encyclopddie etc. s.v. ayum The remark of Boethus preserved by Hesychius merely alludes to the regulation that the judges were to make use of a ypafi/Marelov. This is abundantly attested from other sources (see Miiller Griech. Biihnenalt. p. 371 n. 2), and does not, so far as I can see, help us to interpret Sta irdvTtov. Cratinus' fragment, on the other hand, is important; for it shews that there was a Sta iravrw dywv before the time of Plato. The first of the inscriptions, CIG 1585, gives a list of victors in a musical contest at Thespiae, ending with 8ta 7ravTu>v (sc. IVLKO) Evfxdpw 'AAcfaVSpov ®€i> (as in the inscription from Nysa). According to Boeckh on CIG 1585, 6 81a irdvruiv (VLK&V) is "victor inter victores," the winner of the prize given for the one best production of all the successful pieces in the different kinds, like the prize for 'the best animal in the yard' at an agricultural show: and this interpretation is supported by the fact that the winner of the 81a TTUVTIDV in that inscription has already secured the prize for the 7rpoV dyuiVKTixdruiv rather than T&V ayaivunw after 8ta TrdvTwv, and takes d 81a rra^ra)!/ viKw as "wer in mehreren Productionen zwar nicht den Sieg errungen hatte, aber doch ihm am nachsten gekommen war": such a person "verdiente seiner Vielseitigkeit wegen schon einen Preis" (Kayser quoted in Grasberger Erziehung u. Unterncht in p. 15). It will be observed that neither explanation makes the 8ta wavrtov dyw a competition involving distinct and separate performances of its own. As the SLCL rrdvTuv aywV must necessarily have been decided last, and always, I think, comes at the end of the list of victories, the usage of the inscriptions is not inconsistent with the explanation of 8ta Travrwv dytov as d € given in Bekker's Anecdota I.e. And, since it is obvious that if the Greeks could use the expressions d 8ta Trdvruv VLKWV and d Sia TrdvTwv aya>v, they may well have spoken of the judge in the Sta rravriDv as d Sia iravrw KpLT-js, it may seem that a satisfactory explanation of the Platonic phrase is possible by the aid of the Inscriptions. But neither Kayser's nor Boeckh's interpretation of the inscriptional use of Sia 7rdvT(Dv is in the least degree suited to the situation in the Republic. Glauco is invited to arrange the competitors in order of merit, and not merely to decide which is first; nor are the /WIAIKOS, rLfxoKpariKos, oXiyapxt-Kos etc. in any sense competitors in different departments, like the irvdavkrjs, paif/wSos etc. of the Inscriptions; they are all from beginning to end candidates in one and the same contest for one APPENDICES TO BOOK IX. 375 and the same prize. The hypothesis proposed by Kayser is still less apposite: for Plato's /Ja 8ta irdvTwv. The phrase 6 81a iravrmv dyuv may be a terse expression ('the contest from among all,'= 'the contest of those selected from among all' or ' distinguished among all') for that contest in which the 376 APPENDICES TO BOOK IX. competitors were ol 81a, iravrw €vSoKifirjo-avT€^ those who had done best among all the competitors,—having vanquished their respective opponents in the preliminary contests. 6 8ta TTOVTOJV ayu>v would thus be what the old interpreter calls it, 6 cor^ai-os, the final contest. For example, in the dithyrambic dyw at Athens there were ten choruses, one for each tribe. We will suppose that these ten competed, to begin with, in pairs. Then o 8ia irdvnDv dyu>v would be the final contest between the five choruses left in after the preliminary contests. 6 8ia Trdvrwv KpLTrjs would be any one of the (five) judges in 6 8ia iravrtnv aya>v. It seems possible that the illustration from the final decision in the contest of dithyrambic choruses may have struck Plato as having a special fitness because Jive competitors are in question here." III. I X 5 8 1 D, E. TOV 8c L\6 ovri aVayKatag, o>5 Sk d 8 j dd In this difficult passage all the MSS have iron^^Oa instead of ri f6a. In other respects the text which I have printed agrees with A and II; nor is there any important variant in the inferior MSS, except vofjii&iv ov$€v (for vofii^€iv) in H and a few of its congeners. 7ro«o/z€0a was read by Schneider, whose translation is as follows :— "Von dem Wissenschaftliebenden aber, sagte ich, sollen wir nicht glauben dass er die andern Annehmlichkeiten in Vergleich mit der das Wahre wie es ist, zu erkennen und immer lernend auf solche Weise beschaftigt zu sein fur sehr entfernt vom angenehmen halt und sie in der That nothwendige nennt, als der der andern nicht begehren wiirde, wenn es nicht nothwendig ware ? " Schleiermacher had already taken the passage in this way, except that he fell into error over ov 7raVv Tro'ppa). The objections to Schneider's view have been pointed out by Stallbaum and others. They are briefly these: (i) iroiticrOai by itself cannot mean 'existimare,' 'statuere'; (2) irontt^da -ras aAAa? vopifav— rfjs ySoifj? ov irdw iroppw is not equivalent to ap ov Tron^/xeOa—TOL5 aAAa? voylt^iv—rr\ APPENDICES TO BOOK IX. 377 f , which a large majority of critics have approved (Miiller, Prantl, Hermann, Baiter, Madvig, Campbell). This emendation, which is easy enough, ri and TT being nearly identical in uncials, removes all difficulty in the earlier part of the sentence, and is much neater than Stallbaum's fxrj olujfxcOa. It is also an argument against /x>) ouJ/xctfa that it requires us to read vofxi&iv ovScV for vo/xi&iv: while, on the other hand, as soon as TL oliD/x€$a was corrupted into 7ro«o/i.€0a, the ov&iv which we find in H etc. may have been introduced into the text to go with 717309 in the sense of * nothing' (i.e. 'of no account') 'in comparison with' etc., exactly as in ri ol<6fxe6a TOL? aAAas iJSovas vo/xi&Lv irpos of the original uncorrupted text. Critics have also differed widely about the words fiavOdvovra—iroppm. Does the sentence contain two questions or only one ? Of those who accept the conjecture ri oiw/xctfa, Graser and Miiller suppose that there is only a single question. The former (I.e.) bids us construe rrjs ij&ovrjs KT\. as " quo in studio a voluptate tarn prope abest, ut illas etiam revera necessarias appellet" etc., taking * j&ovrjs. There is, however, no sign of corruption, except the three dots placed over rfjs tjSovrj^ by a later hand in A, and that is insufficient, although Baiter brackets the offending words. Madvig (Adv. Crit. 1 p. 431) would emend to TOV h\ t\d A. P. 11. 25 378 APPENDICES TO BOOK IX. IV. I X 583 B. adp€i o n ov8c iravaX-qOrff; iartv ij Tpovi/JLOV ov$€ KaOapd, dXX €(TKiaypar]fL€vrj rt9, co? cyco SOKUJ fxot T»V Who are TOW o-o<£a>v? Stallbaum's answer is "Verba cos eyco &>KO>— aKrjKoivai, nisi fallor, ad Philebum ipsius Platonis referenda sunk" Apart altogether from the disputed question as to the priority of the Philebus, it is very unlikely that Plato should refer to himself as TIS i w i/ TIVOS. It is tolerably clear, as Schneider points out on p. 312 of his translation, that nZv o-o£v TWOS is one of those who in Phil. 44 B ff. are said to consider the so-called pleasures of the body merely kvn-wv dirovyai The passage in question is as follows: 2«. "OVTO>S yap rovs iro\€fxiovs IAJ7)$OV TOVSC, a> IIpo>Tap^€, ov fiav#av€i5. IIpc*. Ae'yct? 8c avrovs nVa?; 2o». Kat fidka Seivovs XcyoIIpa». fiivovs Ta TTCpt ^vcrtv, ot TO irapairav 7780V015 ov acnv tlvat. Tt /^nyv ; S«. AvTrcov Tavra? ctvat iracras airovyd^ a? vvv ot 7rcpt Swfcparc?; 2«. OVK, aAA* <2a-7r€p yAvrtvi Tiort, fAavT€VOfL€vois ov Texyrj dAAa nvt 8vo"^€p€ta ^>vo*€a>? OVK dycvvovs, AiaV fJL€fllOV}KOT<0V TV)V TTJ? lJ8oV^5 Svi^a/itlV Kat VCVOfUKOTOiV OV&€V Vyt€S, COO-TC Kat avro TOVTO avnjs ro cVaywyoy yoi/TCv/xa, ov^ ^'SOKIJV €ti/at KTX. Schneider's identification, so far as it goes, has been generally accepted by recent critics; and the parallels are too close to admit of doubt: note in particular yorjrtvfia as compared with co-Ktaypa^ fiivrj. But there is little agreement on the question who these haters of pleasure are, and they have been variously explained as: (1) Antisthenes and the Cynics (Urban iib. die Erwdhnungen d. Phil. d. Antisthenes in d. PL Schriften p. 28 and Zeller4 11 p. 306«. 6 ) ; (2) "probably Pythagorising friends " of Plato's, " who, adopting a ritual of extreme rigour, distinguished themselves by the violence of their antipathies towards ra% 1780VOL9 rwv ao-xrjpovwv " (Grote Plato 11 p. 610 n.y and to somewhat the same effect also Prantl in his Translation of the Republic p. 422 «. 311); (3) Democritus and his adherents (Hirzel Unters. zu Cicero's philos. Schrift 1 pp. 141—152, and Natorp in Arch. /. Gesch. d. Phil, in pp. 522 —528, and in Die Ethika d. Detnokritos pp. 164—179). The respectful tone in which Plato, both in the Philebus and in the Republic^ mentions the authors of these anti-hedonistic theories does not permit us to suppose that Antisthenes is intended. It is moreover inconsistent with the grossness which pervaded the Cynic philosophy to suppose that they looked upon the unseemly pleasures as delusive and false; nor was Antisthenes in any sense of the term Seivos Xcyd/xc^os ra irtpi vviv. APPENDICES TO BOOK IX. 379 These reasons, which are to my mind conclusive, are urged by Grote, and supplemented with great ability by Natorp. I agree with von Arnim, who in his review of Natorp (Gott. gel. Anz. for 1894 p. 889) emphatically rejects the attempted identification of these pleasure-haters with Democritus and his followers. The founder of Hedonism could surely never have totally denied the existence of pleasure (TO irapdirav ^So^as ov acnv dvai Phil. L a ) ; and Plato (in spite of Hirzel I.e. pp. 146 ff.) was not likely to treat the Archmaterialist with so much consideration and respect. Natorp's elaborate comparison of Democritus' ethical fragments with the writings of Plato involves many highly speculative combinations, and the two writers seldom if ever touch one another except in moral and political commonplaces and maxims for which parallels can readily be quoted from the other remains of pre-Socratic literature. There are, I think, strong positive reasons for holding, in virtual agreement with Grote, that Plato has in view preachers of, the OrphicPythagorean moral and religious school. In the first place, we find other passages in which Plato alludes to this class of moralists as oL They were Plato's precursors in asserting the doctrine of individual immortality and transmigration ; and in the Meno (8iAff.) Plato refers to them in this connexion by the words aKTjKoa yap dvopwv TC KOL yvvaiK&v (TO<^<2»V irtpl TO. Oela irpay/xara KTX. The famous passage of the Gorgias (492 E ff.) where the OrphicPythagorean view of the body as a tomb—o-w/xa o-fjfia—is expounded, begins oirep rjSrj rov frywye KCU rJKOVO'a ruiv cro^xov, cis vvv TJ/JLGIS Tibva\xtv, teal TO ix\v a(Sfxd €ot was a recognised way of describing—sometimes not without irony—the representatives of the Orphic brotherhood. Dieterich in his Nekyia (pp. 124, 133) cites in support of this contention Sophocles El. 62 77817 yap €t8ov TroXXcuas KOL TOVS cro<j>ov<s | \6y dvdyKrjs ovSkv io-yytiv irXiov. The sages who reappeared after they were supposed to have died—Pythagoras, Zalmoxis, Aristeas etc.—are generally connected with the Orphic cult (Rohde Psyche2 11 pp. 28 ff. 90 ff.), and the power of *AvdyKrj was a characteristic feature in the same creed (Dieterich I.e.). Another place in which aooi has the same reference, according to Dieterich, is Aesch. P. V. 936 ol wpoo-Kv-/oiWcs TTJV *At>pdcrT€iav o-o<j>oL. The goddess Adrasteia plays a large part in the Orphic theology (cf. Thompson on PL Phaedr. 248 c), and Aeschylus' line certainly gains additional point if we agree with Dieterich, although in this particular instance I cannot regard the reference as proved. Miss Harrison has supplied me with two other passages to the same effect, one in Eur. Ion 1139 <J? \4yova-iv ol oro^>ot, where the allusion is to some numerical measurements according to which a ritual tent has to be built, and another in Eur. Fr. 938 Dindorf KOL yala ft^rep, 'Eo-Tiav 8e cr* ol o-ool /Sporwv KaXovaiv. In the last of these instances ol aooL undoubtedly means the Pythagoreans; see PI. Phaedr. 247 A and Thompson ad loc. Secondly, the conception of the unreality and 'impurity' of bodily 3 8o APPENDICES TO BOOK IX. pleasure has the closest affinity with the doctrine of the Phaedo. It is implied in the Phaedo, as it is here (ovSc iravaX-qOrjs), that the pleasures of sense are not, strictly speaking, pleasures at all (TOVTO O KO\OV KOX irorwv KTX. 64 D : cf. also 69 B and 81 B quoted in the notes); and just as sensual pleasure is here declared to be 'impure} {ov$k KaOapd), so also the Phaedo constantly insists on the need of purification {KaBa.p<Ti%) from the body and its lusts (66 A—68 B, 69 B, C, 80 E ff., 82 D, 108 B, 114 c). Now it is precisely these and such-like views on sin, the relation of body and soul, etc., which formed the kernel of the OrphicPythagorean morality (Rohde I.e. 11 pp. 121—136, 160—170), and Plato himself does not desire to' conceal the source from which he derived his inspiration (see Crat. 400 c and other evidence in StallbaumWohlrab on Phaed. 62 B and Rohde I.e. 11 pp. 265—295). See also on ix 586 B. The words Scivovs Acyo/LtcVovs rd ircpi vvV(TLV is even more appropriate as a description of the Pythagoreans). In the present passage there is nothing (beyond the parallel with the Philebus) to indicate any special reference to Pythagoreans, although, as Rohde has shewn, the moral and religious teaching of Orphics and Pythagoreans was for all practical purposes the same. V. IX 584 E—585 A. In this difficult passage the reading of Paris A and all the best MSS is opu)VT€s ct7retpta 1780V179 dnarujVTai; In the text I have followed Schneider in reading, with q and Flor. U, instead of wo-Trcp, and Schleiermacher in printing TO a\v7T0V OVTO) 7TpOS XvTTYJVforTTpOS TO d\V7TOV OVTW XviTrjV, w h i c h is i n all the MSS. I will deal first with uo-rrep—dir€ipia \*VKOV. The structure of the clause proves that it is mainly intended to balance and illustrate KCU— dwtipLa ySovrjs. That being the case, is it possible to dispense with 8c after cScnrcp, for which the authority is very slight ? In his In Plat. Pol. quaest. philol. 1 pp. 46 ff. Neukirch remarks " verba APPENDICES TO BOOK IX. 381 of cocTTrcp) in 413 D, iv 432 D, E, VIII 557 c, x 605 B, 611 c, D and Phaed. 60 E—61 A. Hermann also agrees with Neukirch in excluding 8c. It is certainly true that uxnrtp cum asyndeto may be thus used (see on vi 497 B), but inasmuch as diraTvvrai furnishes the antithesis to 6$pa fikv olovrai, we cannot here dispense with 8c. With Schneider and the other editors, I am therefore reluctantly obliged to desert the best MSS in this passage. There is less unanimity among critics about KO\ TT/OOS TO dXwrov ovna Xvirtfv. As the words stand in the MSS, Painlessness is equated with Black, Pain with Grey, and Pleasure with White. In point of fact, however, Black should correspond to Pain, and Grey to Painlessness. The second hand in q tried to avoid the difficulty by advising the transposition of p.kXav and <£at6V, and so Jowett translates, "they, not knowing pleasure, err in contrasting pain with the absence of pain, which is like contrasting black with grey instead of white" etc. But aTrctpia \€VKOV is not instead of white'; and, as Schneider observed, q2 is certainly wrong, for however ignorant you are of white, you do not mistake black when contrasted with grey. Schneider himself, followed by Stallbaum and the other editors, is content to obey the MSS " quia per codices mutare non licet." His explanation, like that of Stallbaum ("res eodem redit, sive dolor iuxta doloris vacuitatem, sive doloris vacuitas iuxta dolorem spectari dicatur "), is fatal to the balance of the two clauses ucnrcp—XZVKOV and teal—rjSovfjs: nor is it permissible, with the Oxford editors, to defend the MS reading by calling that a chiasmus which in reality involves an erroneous identification. For these reasons, the MSS are, I believe, wrong. There is little to choose between Schleiermacher's two conjectures TO dXvrrov ovna 7rp6s Xvwrjv and 7rpo5 Xvirrjv ovrto TO OXVTTOV, the second of which was afterwards repeated by W. H. Thompson ( / . of Ph. v p. 218). With Richards (C/. Rev. VIII p. 294), I rather prefer the first, chiefly on account of the chiasmus. VI. I X 585 c. CH ovv del <5|ioCov over La oucrtas TL fxaXXov iff brio*r^p.t\s ^ ^ Ov8a/nu>9. Ti 8*; aXr)0uas; OvSi TOVTO. Et 8c d\r]6teas TJTTOV, OV xal ovcrias; *AvdyKrj KTX. Such is the text of all the best MSS. There is nothing in any of the others to indicate the presence of corruption, for the variants firj act 6/JLOCOV (v Flor. R) and TOV /AT/SCVOTC 6/xotou (q and a Florentine MS) are obviously only attempts at emendation. The traditional reading is maintained by Schneider and the Oxford editors. On grammatical grounds it is clear (1) that Ti 8*; dXrjdtias; 0v8c TOVTO Stands for Ti 8*; dXrjQ€ias ; Ou8c TOVTO: also (2) t h a t E t 8c d\r]6eLa.<; TJTTOV Stands for Et b^k aA^flctas TJTTOV J act 6/x,otov o w i a > . W e have no right (with Schneider) to explain Tt 8' aA^flctas as Tt 8', < ^ > dX-q0cta5, or to understand only <^cTc^ct T I > after ct 8c dXrjOtLas fj-rrov. 382 APPENDICES TO BOOK IX. Jowett and Campbell do not explain the construction, but apparently regard the introduction of iirurnjfjLrt as otiose and irrelevant. " For the sake of his " (Plato's) "argument it would have been sufficient to obtain the admission that truth and essence go together: that the pleasures of the body, being less true, are also less real." It appears to me quite clear that the mention of iirumjfirj plays an important part in the argument. Surely it must refer to, and be interpreted by, iirurnqfirji; already mentioned in TO 80^175 TC d\rfOovs cT8os KCU CVIO-TTJfirjs KTX, Is it possible to reconcile the grammatical construction of the MS text with such an interpretation of i7rio"njfxri<; ? Let us try. The Being of the ever-like, as appears from Glauco's TTOXV Suw^cpct TO TOV act onoiov taken in connexion with the previous sentence, has more Being and more Truth, than the Being of the never-like has. If therefore the Being of the ever-like has as much part in Knowledge as it has in Being and in Truth (17 ovv—Ovhl TOVTO), we may infer (since fi€Toxn is reciprocal) that Knowledge also has more part in Being and in Truth than has the Being of the never-like. (The inference is just, but Plato does not draw it, and his way of expressing himself certainly does not invite us to do so. If we could make rj cirtcm?'/**?* = V cTrumJ/aiys ovo-ia, which is barely possible, or if we read rj<7)> €7nanjfjL7j<; sc. ovorta, or iwicrTr/firf instead of cVto-n^s, this explanation becomes easier in itself, and the inference is also easier to draw.) But the words ct 8c dXrjOeias fjrrov, ov #cal ovo-tas; present an insuperable difficulty. They cannot be made to suit with this interpretation unless we make the Subject of fjTTOV either (a) hnarrfix-q (or rj €7n,o-njfJLrj<; owna), or else (p) TO /A^SCVOTC 6/JLOIOV (or rd olov crtVou KT\.) ; and the only possible grammatical subject, so far as I can see, is rj dct Sfxoiov owi'a. For these and other reasons, some of which are urged by Vermehren Plat Stud. pp. ii4ff., the text must, I fear, be pronounced corrupt. The emendation which I have ventured to print supposes that the error lies in the subject of /ACTCXCI. By reading aci dvofiotov (= /A^OVTTOTC OJJLOLOV) instead of act o'/xotov, and rj i-ma-njfjirjs sc. ova-la instead of €7no-T7J- ixrjSy it is possible to introduce the necessary contrast in respect of Being and Truth between the never-like (to which such yivq as food etc. belong), and Knowledge, which belongs to the ever-like. R. G. Bury's emendation proceeds upon essentially the same principle. After an acute analysis of this passage (C/. Rev. XIII pp. 289 ff.) he proposes to write: 17 ovv acl 6/XOLOV orrCa fiaXXov 77 4irurnj|it| fjL€T€\€i; This suggestion regarded in itself is more attractive than that which I have adopted: for it contrasts the particular, instead of the general, with the particular, and thus makes oAws doubly appropriate. But on the one hand, throughout the whole of this argument Plato uses the word /ACTCXCIV Only in connexion with Being and Truth: whereas Bury connects it with the 'ever-like'; and on the other hand it is extremely unlikely that y ovv act onoiov o-iTfo—ImorijjMi should ever have been corrupted into 77 ovv act 6fxoLov ovo-Ca ova-las TI—€irumj|M)s. Bury's explanation of the error involves one dittography and four subsequent adaptations or * corrections.' If we were dealing only with an emended MS like q, such a restoration might APPENDICES TO BOOK IX. 383 be possible—probable it could not even then be called: but I doubt if there is a single instance in which it can be shewn that Paris A has suffered to this extent in this particular way. I should however be only too glad to accept a convincing emendation on the lines indicated by Bury, and I have spent no small amount of time in trying to devise one, without attaining any more satisfactory result than that which he has reached. Possibly act o'/xotov has replaced a word denoting some particular kind of food. Meantime the reading given in the text, though less pointed, appears to me less improbable, act dvofioiov, which gives the same sense as ^'s TOV fjLrj$€TTOT€ 6/jLolov, might readily pass into act d/uot'ov under the influence of aYi ofiotov just before; and the addition of after 17 is* scarcely a change. The other conjectures are these: (1) y ovv dvofiotov ovcrta owias n fiaWov fj €7rto-Ti7/x7?9 ftcTc'xct; (Hermann, followed by Miiller): (2) 77 8c TOV avofxoiov KTX.; (Stallbaum, who adds u nolumus tamen in re incerta quidquam in oratione Platonis, qualem codd. plurimi optimique exhibent, immutare"): (3) *J yovv aVd/xotos ovWa d/xota? n /xaAAoi/ CTTMTT^/XT/S ficTc^ct; "Hat denn zum Wenigsten das ungleiche Wesen einen grosseren Antheil am Wissen als das gleiche? Keineswegs. Und wie, an der Wahrheit ? Auch das nicht. Wenn aber einen minderen an der Wahrheit, weil am Wissen, dann nicht auch am Sein? Nothwendig" (Vermehren I.e.). (4) Madvig (and after him Baiter) postulates an extensive lacuna. He first ejects *at dA^flctas just before, and after writing with Ast TO < T O V > /XT/SCVOTC O/JLOLOV, continues as follows: *H ovv < TOV > act OfxoLOv ovVta o v W a s TL fiaWov ^ imcrTyffiris /ACTC^ct; Ov8a/xu5s. Tt 8', d\r)0e£as; OvSc TOVTO. s y a p o v ; E t 8' iirLCTTijfJLrjs, KCU aA^flctas; K a t TOVTO. > The possibility of a lacuna must be allowed, as well as the counterpossibility that 17 ovv—dvdyKrj is a clumsy attempt (modelled perhaps on Theaet. 186 C,D) on the part of some scribe to shew that Being and Truth go together, so that where there is less of the one, there is also less of the other; but neither solution is probable. It will be observed that all these attempts at correction agree in working in dvofioiov (in some form or other) as the subject to /XCTCXCI, although they are, I think, wrong in leaving iTno-njfirjs as it stands. It may be added that the brief account of Plato's third argument in Proclus Co?nment. 11 p. 82 ed. Kroll is of no use in trying to interpret or emend this difficult sentence. I. I. Kal firjv, fjv 8' iyco, 7 r o \ \ a fiev teal aXXa irepl avrfj<; ippoco, 595 o>9 7rai/TO9 apa fiaXXop 6p0 loc. Why then is the episode introduced 6 0 5 A—697 E On a retrospect of our city, says Socrates, we can now see at all ? The chorizontists (such as Siebeck even more clearly than before that we did Unters. zur Phil. d. Griech. pp. 142 ff., Pfleiderer zur Lbsung etc. p. 34 and right in excluding imitative Poetry. What Brandt zur Entwick. d. PI. Lehre d. is Imitation ? Examine it in the light of Seelenteilen p. 27), relying partly on the the Ideas, and you will find that it is the production of images or appearances which tone of the exordium, partly on diroXcXoare third in orderfrom Reality and Truth. ytlvrovpy6s), who is God; the presumption on which this theory (4) a manufacturer (Hqfuovpyds), viz. the rests (cf. 598 D, 607 B nn.). The Platonic dialogue, like actual conversation, is at carpenter. There is also (3) an imitator, i.e. the painter. Imitation is therefore liberty to recall, modify, and expand the concerned with a product third in sequence results of a discussion apparently finished (cf. Hirzel I.e. pp. 228—230, 236); and from Nature, and the tragic poet, among we have already had an incidental recurother imitators, is third from Royalty rence to the subject of Poetry in v m and Truth. 568 A—D. Granted that Plato wished 6 9 6 A ff. Book X falls into two divito justify his exclusion of the Muses by sions, the first (595 A—608 B) dealing metaphysical and psychological as well with Poetry, the second (608 c—621 D) as moral and paedagogic arguments, the with Immortality and the rewards of beginning of Book x is his best, and Justice both here and hereafter. The indeed, as Hirmer shews (I.e. p. 625), his second half of the Book forms a welcome only opportunity: see on 595 B. He supplement to Plato's treatment of the may well have wished to do so: for his main thesis of the Republic (see on 608 c); but the first division is of the dethronement of the great educator of Greece (606 E) would be sure to arouse nature of an episode, and might have wide-spread hostility, and Plato almost been omitted without injury to the artistic seems to feel that it needs further justiunity of the dialogue (cf. Hirmer Entst. fication even to himself (595 B «.). Cf. u. Komp. d. pi. Pol. p. 623). It is in Hirmer I.e. pp. 624—628 and see also no sense, as supposed by Schleiermacher on 598 D, 607 B. [Einleitung p. 55) and apparently also by Hirzel (der Dialog 1 p. 237 «.)> a fulfilment The student will find an excellent and of the promise held out in in 392 C; nor exhaustive account of Plato's theory of ought we to construe fows 5t KOX wXeiu) £u Aesthetics in Walter Gesch. d. Aesthetik To&ruv in 394 D as a hint that the subject im Altertum (1893) pp. 168—476. His of Poetry is to be resumed: see note ad attitude towards Poetry and Poets is TTOAITEIAC I 595 Trepl Troiqaeax; TUyco, avrfj? B irapaheKrea To irolov; %r). o vvv teal ivapyearepov, etcaara 385 SiypTjrai ra yap II a!? Xeyeis; fiov tcarepelre irpbs TpaytphLa? 7TOM/Ta9 KOX TOU9 a\\ov$ &7ravra<; roi>9 Xabfir) €OCK€V elvai irdvra TJ79 r&v 6aOL fit) eypvai rd roiavra dpjj,atcov TO elSevac avra Si], €r), hiavoovfievos 5. \ey€t,<;; e ft? TOV? T779 d/covovrow ola rvyydvei 'Prjreov, f\v 6° iyw* ovra, Tifj 10 Kairoi i\ia ye TapadeKTia A 1 !! : irapadcKrtov corr. A8. very fully discussed by Reber Platon u. die Poesie (1864), Heine de rat. quac Platoni cum poet. Gr. intei-cedii, etc. (1880), and more recently by Finsler Platon u. die Arist. Poetik (1900) and Stahlin Die Stellung d. Poesie in d. plat. Phil. (1901). Following on the path marked out by Belger in his dissertation de Arist. etiam in arte poetica Platonis discip. (1872), Finsler has succeeded in shewing that Aristotle's debt to Plato in his Theory of Poetry is far greater than is commonly supposed: and although the treatment of Poetry in Book X of the Republic must be confessed to be inadequate and unjust, Plato himself, as Walter and Stahlin have recognised, furnishes us elsewhere with the materials for constructing a truer and more generous theory. See also on 598 E. It may be added that a study of the Poetics of Aristotle side by side with 595 A— 608 B will enable the student to understand both Plato and Aristotle better than if he confines himself to either alone. See also Butcher Aristotle's Theoiy of Poetry and Fine Art2, pp. 115 ff. 6 0 6 A 3 {vOupijOcls trcpl iroiijows. II 377 B—III 403 C. rd |M)8aRJ—)U|IT)TI,KI]. ov a>? ifiol ' Botcel, (fxtiverai, irreiSff 5 TT79 yfrv)(f}<; elSrj. 77700$ vfJLas elprjaOai—ov To fiaXKov See III 394 B —398 B. Plato speaks as if he had tabooed all mimetic poetry, but it is clear from i n 396 E compared with 307 D, 398 B and 401 B—402 c that he did not condemn poetic and artistic imitation as sucAf but would have admitted it where the model imitated was good. See also on 595 c» 607 A, 608 A infra. 6 9 6 B 5tactSt)—-cCSt):viz. in Book iv and also throughout v i n and IX. The psychological theory of these books is laid under contribution in 602 c ff.: see note ad loc. It may seem strange that Plato makes no reference to the metaphysical doctrine of v—vii, since he derives his first argument (596 A— 601 B) from the theory of Ideas: but it was unnecessary for him to refer to it in this connexion, because the theory is itself expressly re-enunciated (ctdos yap TOV KT\. 596 A) before the argument begins. 6 »s—clprjo-0 (as Schleiermacher) " wie sich die Dinge in der Wirklichkeit verhalten.*' A knowledge of the real character of dramatic Poetry is the only antidote against its evil influence. On rvyxavei 6vra see I 337 » flix KCUTOV <)>tXCa yi—Xi-yciv. Plato speaks with real feeling: no one who had so much of the poet in himself could be insensible to Homer's charm, and nearly every dialogue of Plato bears evidence of the affectionate admiration in which he held the ' first of tragic poets.' See Heine de rat. quae Platoni cum poetis Graec. intercedit pp. 8—15. The ancients classed Plato and Homer together: dt>o yap avTat \f/vxai \4ywrai ywicrOax iravapftdviot, says Olympiodorus (vit. PI. 6): and Longinus remarks that of all Greek writers Plato was 'O^ti;pticc&roro$—atrb TOV 'O/xrjpiKou Keivov vd/xaros els avrbv ftvpLas ocras irapaTpoiras airoxcTevffafJLCvos {rrepl tixf/ovs 13. 3). See also the admirable remarks on Plato's imitation of Homer in James Geddes's essay On the Composition and Manner of Writing of the Ancients pp. 180—200, and Proclus' much less sound and instructive article on $ia ird rTAATQNOZ 386 [595 Tt9 fie KCU alScos i/c 7rai$6<; e%ovaa irepl 'O/iijpov diroKuikvei \eyew. eoc/ce l fikv yap T&V tcakdov airdvrwv TOVTWV T&V Tpayi/cwv Trpdbros C BcScta/coXo? re teal yyefMbv yeveadai. d\V ov yap trpd ye % 15 akyOeias Tifirjreos dvijp, a\X\ h \eya>, p-qreov. Haw jiev oiv, "Aicove Brjy fiaWov Se diroicpLvov. 'Epobra. Mcfirjaiv oXt»9 e^oAs av fioi ei'rrelv o rl TTOT early; oi&e yap rot avrds irdvv n £vvvo&, ri fiovkerai elvai. *H itov ap\ €<j>rj, iya> avvvoqeco. Oi&ep ye, fjv 8* iyd>f aTOTrov, eirel iroWd rot o^vrepov fiXerroprcw afj\fikv- 596 15. d\V t A 2 II: fortasse &\\d A1. tragedy, comedy, and the strictly dramatic remp. Kroll I pp. 163—177. There is a touch of something like filial love parts of epic and other poetry (394 c). But even in Book Hi id/tyo-is and its and piety in what Plato says of Homer cognate notions have sometimes a wider in this passage, and we may well believe application (e.g. 401 B—402 c). The that he did not part company with the following discussion tries to define the friend of his childhood without pain. essential meaning of fdfxri<ns in general From the way in which Plato here speaks, by its relation to the Theory of Ideas. it looks as if he feared that his heart It should be noted that Poetry and Art might after all get the better of his head were admitted to be /jufifoeis in Plato's (cf. infra 605 c, D, 606 B, 607 c ff.), and day: cf. Laws 668 B TOVT6 ye ras Hv consequently tried by new and deeper arguments to provide an * antidote' (dpmbfioXoyoi ircpi rrjs fiovaucriSj 6TI rdvra r& LMLKOV, or €Trydi} 608 A) for himself asTrcpi airrty i 13 T<3V KOXMV KTX. KOX&V is of course ironical. For the sense cf. 598 D, 602 B, 607 A, Theaet. 152 E ol cucpoi rijs iroiT^rews e/car^pas, KUfxydlas p.h 'Eir/xapMos, rpayydias $i "O/u^pos and ib. 153 A, with Arist. Poet. 4. i448 b 35 ff., 5. I449b I6ft' It will be remembered that Aeschylus called his dramas rendxv TG>V — fxifnfl/jiaTa—irpayfjidTajv TW&V, 434 A, Soph, 266 D), Prot. 312 D, Critias J07 B et al. See also on in 392 c and cf. Stahlin Poesie in d. plat. Phil. p. 25. On the contrast between Plato's view of Imitation in Book x and that of Aristotle in his Poetics^ see Butcher Theory of Poetry2 etc. pp. 115—152. Walter has justly remarked (Gesch. d. Aesthetik im Altertum p. 442) that fdnyvis, with its 347 E). Herwerden, quite without reason, so far as I can see, brackets TWV TpayiK&p. question-begging connotation, was in It is unkind of Aristotle to purloin this many ways an unfortunate word by which to describe the essence of Art, though in sentiment in order to introduce his attack view of what Aristotle made of it, I on Plato's theory of Ideas in Eth. JVic. I 4. 1096s 11 ff., and Plato might well should not go so far as to say that 'Imitation is an unproductive principle, and complain, in the words of Aeschylus, T&6' dries up aesthetic life' (ib.). If Poetry, ovx vw* aXXwy, dXXd TOIS CLVT&P irrcpois. and not Painting and Statuary, had deterTo read avf)p for avfy, as has been promined the Greek view of Art, we should posed, would make a general statement probably hear more of Creation (woirfffis), particular, and spoil the antithesis between di^p and dX-ndelas. The reference and less of Imitation, in ancient discusin 6 X^yw is to ptjr^ov in line 11 above : sions on aesthetics; and it is difficult not to regret that Plato did not select a new cf. VII 541 B. and more fruitful point of view. See 16 \kC\ir\a-iv KTX. In ill 392 C ff., fd- also on 598 A, B. /xricLs, in its application to Poetry, was 19 £ir€l iroWct KTX. is neither arrogant regarded primarily as a form of style or X^Jts, viz. the imitative or dramatic )( the nor rude, if we realise the situation: see narrative, and in this sense it included on VII 532 E f. '0/j.^pov fxeydXuiv beiirviov (Athen. VIII 596 A] nOAITEIAC I T€pOP O/0O)I/T€9 TTpOTCpOt, €l8oV. 387 "EcTA!/, €TJ, Ol/TG>9* d\Xa (TOV ovS* av Trpodvfirjdrjvai 0I09 T€ elijv elireiv, el ri pot, i, a\\' avTos Spa. BouXefc oiv ivdevhe apgw/Aeda €7riipo/x€V. f) ov fiavdaveLs; Mav6dvoo. ®&fiev Srj ical vvv o n /3ov\ei T&V iroWcav. otovy el 'deXeis, iroWai irov eltri A 2 II: dp^/xeda A1. 6 9 0 A 5 k TTJS cUOvCas |u068ov KTX. AS in v 476 A (see note ad loc), so here, Plato does not try to prove the Ideal Theory, but treats Glauco as already a loyal Platonist. The account which Plato here gives of his Ideas has been widely canvassed from many different points of view. Bosanquet (Companion pp. 381 ff.) appears to me to err by interpreting it throughout only in terms of modern life and thought. Others refuse to regard it as serious, in view of the inherent difficulties, and because of Aris- in other dialogues (see on 596 B, c) justifies us in taking Plato here also at his word. The history of the controversy is ably reviewed by Dr Beckmann (Num Plato arttfactorum ideas statuerit, 4Bonn 1880), with whom and with Zeller 11 pp. 606, 701 al. I agree in believing this passage to be an authoritative exposition of the Ideal theory on one of its many sides. ctSos *yap irov KTX.: 'for we are, as you know, in the habit of assuming a certain idea—always one idea—in connexion with each group of particulars to totle's remark did dr) 06 KCLKWS 6 UXCLTUJV which we apply the same name': lit. * an t TTAATQNOZ 388 KXLVCLL ! ical rpcLTre^at. 10 ravra ra IIG>9 8' ov; cr/cevr) Bvot \xla fiev [S96A 'AUo IBeat, ye TTOV irepl B /c\ivr)$, fiva Be rpaire^ri^. Nat. OVKOVV teal eicodafiev Xeyeiv, on 6 Brjfiiovpyos e/carepov TOV o-/cevov<; 7rpo9 rrjv IBeav ^Xeirayv OVTOD iroiel 6 fiev ra<; /c\iVa9, 6 Be *ra9 Tpa7T€fa9, ah r/fiels xp&peOa, Kai raXKa Kara ravrd; ov yap irov TTJV ye IBeav avTtjv Brjfiiovpyei obBels r&v Brjfiiovpy&v • ' 7rw9 ycip; C 15 OvBafi&s. Tov irolov; ' A W ' opa Bij fcal rovBe rlva Aecvov Tiva \eyei? 15. tcaXeis TOP Brj/juiovpyov. *O9 irdvTa 7roveif oaairep eh eicacrro^ Ttov ^ecpoTe^vcou, teal ffav/juacrTov avBpa. 17. T6V8C rlva II: rbv 84 nva (sic) A. tasse A1. OVTTCO ye, dWa Taya 2 r&xa A 2J: rai/ro II q et for- second likenesses of artificial objects by artificial means, and Painting is there also classed under the second head : rl te titled (in view of 597 B and the phraseology of the present passage) to take I84av merely as the plan or form of bed in the T V r)fjL€T4pav rkxyyv; ap} OVK aifTrivfikv oUtav mind of the carpenter: the Ideas of oiKodofUKT) <prj)v 8ia\eyo[i4vov, KOLI 6vofx&~ existent Idea of Bed, without which all fovros rpawe^drrfTa Kai Kvadfrrr)Ta K T \ . ) the votf/jutTa in the world would be poweris pointless unless Plato believed in etSrj less to generate a bed because it is the TGJV aiccvacTuiv. atirb & tan K\IVT), and no mere vbr)/xa, 11 OVKOVV—KG/rd TavTti. Cf. Crat. which is the true and essential cause of 389 Aff.iroT f}\4Tr Kai rovSe TOV Sri/uuovpydv rii/a *aAe?s, sc. as well as the 8-qiuovpybt 4Kar4pov rod 8oK€t. OVKOVV 4K€IVO Sucaibrar' dv avrb 6 2 Stud. p. 118): for Plato is leading up to The Idea is conceived as a irapaSeiyfia: cf. vi 500 E—501 c and see on v 476 D. Borrowing the ontology of the P/it/edus, we might say that the carpenter has an Airetpov of wood, into which he introduces ir4pas after the model of the Idea of Bed or alrla, thereby manufacturing a fUKrbv or material bed (Schmitt die Verschiedenheit d. Ideenlehre in PL Rep. u. Phi/, p. 25 n. 68). We are not en- crKctovs. Baiter ought not to have printed Vermehren's pointless conjecture xal rbvSe B 597 oitioi rivd KaXeis T&V Srjfiiovpywv (PL tos 8-f), KXIVOTT016s, 0e6s, rpeU 4iriffTdraL rpicrlv etSeai KXIVWV, and he again calls the painter a 8r)tuovpy6s in D and E: so also x€lP0T^X1'V* just below. 16 6s—x 596 E] TTOAITEIAC I fiaWov 7] 6 avro? yap otos re CKevrj troi^aaiy iroiei Kal %<pa iravra dWd \eyei$ OVK av aoi hotcel elpai ye TLPC; Kal aXXa woWaxv rd re aWa ipyd^erai. roiovro? K&P avro<; olo$ r Ta Xv l Kal 7r/)O9 20 Srjficovpyo^, rj TLPI fiep fj OVK 25 rpoiry OSTO?; ravra Troifjaai Ov ^aXe7r69, fjv S' €70), Si wov, el T Trepufrepeip trapraxv' E ' irovrjaec^ Kal rd ip TC5 ovpap &xv ^ be yfjp, raxv p Nat, er}, <j>aip6fiepay ov fieprot, opra ye irov rrj d\r)6eia, Ttp \6y(p. Srjfiiovpy&p Kal 6 £o<; iarlp. 21. r&p roiovra>p ydp, r) ydp; V^LOV Be aavrop Kal raXKa fgSa Kal a-Kevrj Kal vrd Kal irdpra ocra PVP Srj r)p 8* iyco, Kal et9 Seop epx^ rpoirtp ely? irdpra ^Vfltf0VPfY0^/jL€V0^' Ta^tara 'tfeXet? Xa)8a)i/ Karovrpop ' e Kai fioi elire, TO irapdirav iroirjTijs, TLPI Se OVK OLP ; rk, efai, 0 rpoiros Ka Kal iavrop, TLdpv OavpaaroPy r)p 8* €7/0. tip TOVTODP dirdprcop alcrOdvei,, on irdpra Kal Oeov? Kal irdpra rd ip ovpavco Kal ra VTTO 7179 Hirapra aoiart]p. 'Airiarels; yepeadai oirros X^iporkyyr)^ ov fiovov Kal rd CK T779 7*79 v6fi€va Hiravra ipyd^erai, TOVTOIS yrjp Kal oipavbv D ip "AiSov 389 II(&9 ydp ov; re 30 ikeyero. Ka\a>9, olfiat, 'AXXa irdvra A 1 !!: punctis notavit A 2 . 20 Kal tavr6v presents no difficulty: cf. raxb & vavrdv in E below. It is dif- 2 0 3 D $€ivos yfrrjt KOI <papfAaK€vs KCU (PKTTTJS. Plato may also mean to hint that the Painter and Sophist are birds of a ficult to imagine why Liebhold proposed feather: for in Soph. 233 Eff. a definition TA KCLT1 hiavrbv (Philolog. for 1880 p. of the Sophist in the ordinary sense of 168). Perhaps he thought the 5ij/juovpy6s the term is evolved out of just such an was 6 0C6J, an extraordinary error, which account of painting as we find here. Peipers and others (see Zeller4 11 p. 711 25 iroitjr^s. The Greek idea of the «. 4) perpetrated, making God his own Poet as a * maker' lends additional flavour creator, and drawing some profound and to iroieiv and voirjT^i throughout this far-reaching metaphysical lessons from argument. their mistake. 28 $r||i,iovpYov|icvo<s is suggested of Kal irp&s TOVTOIS KT\. Soph. I.e. KOX course by fyfjuovpyds just before: cf. i n Tpos ye OaXdrTTjs [icai 7 ^ $ ] Kal ovpavov 395 B. The combination of this verb Kal 6eG>v Kal rCov SXKwv £V/JLIT&VTIOV. T h e with Tpdiros has a playful mock-heroic words in brackets occur only in S. and air. were possibly introduced from this pas29 KOTOirrpov KTX. On the view of sage. Painting here involved see 598 A n. It is 21 irdVra has two (not, as Baiter asusual to compare Shakespeare's "hold serts, five) dots over it in A, but is in all the mirror up to nature," but (as Bosanthe MSS and should not (with Baiter) be quet points out) there is more in Shakebracketed. It is important, in view of speare's saying than in Plato's. 598 cff., to insist that there is nothing 6 9 6 E 33 T«V TOiotfTwv—ftroxtyos which the Painter and Poet cannot kvriv. The Painter will copy with less • make': hence the emphasis. accuracy than a mirror, so that according 22 Jv"Ai8ov should also of course be to Plato's way of reasoning in this paskept, though cancelled by Herwerden. sage Photography is superior in point of Polygnotus famous picture of ra iv'AiBov truth to Painting (Reber Plato u. die at Delphi may serve as an illustration Poesie p. 23). See however on 598 A. (Paus. x 28—31). 6 9 0 D 23 umjv: used as in Symp. x TTAATfiNOS 39O 35 rj avrov [S96E iroielv Tivt, xal o %€pypdo$ KXLVTJV frotel. a iroiei. rj ov; tcairoi Tpovtp ye N a t , erjy atvofievrfv ye teal 0UT09. II. Tt Be 6 KXIVOTTOCOV OVK aprc \ jievroi elBo? iroiei, b By afiev elvat "JLXeyov yap. b ean OVKOVV el firj b eanv KXIVTJV nvd; iroiel, OVK av TO OV iroiol, dXXd TI TOIOVTOV, olov TO 8v, ov Be ov; 5 KXivovpyov eXeyes, OTL ov TO 597 KXIVTJ, dXXd TeXea)? Be elvat ov TO TOV epyov rf aXXov TWOS ^eipoTeyyov el TI? <j>airj, KivBvvevei OVK &v dXrjOrj Xeyeiv; OVKOVV, € TOV? TOLOvaBe Xoyov? BiaTpifiovaiv. Kal TOVTO dfivBpov TI Tvy%dv€i ov M.rjBev apa davfjud^cofiev, el 7rpo9 akr)6eiav. ' M^ ydp. B BouXet oiv, e Et ftovXei, ecfyr). OVKOVV TpiTTaL Tives KXlvac yi/yvovTai,* fila /xev f) ev Trj v&€i ofoa, i, Oeov ipydaaaOai. 37. ye A2U: om. A 1 . rj riv aXXov; fjv alfiev av, <2>9 OvBeva, 3. irotet A 2 S ^ : iroij A 1 !!. otfiai. Mia 11. iv I I : om. A. persistent, is the elSos: and hence the 6ffii or * nature' of anything means its Idea (e.g. Phaedr. 254 B if fivfj^ irpbs 6 9 7 A 7 fl Kal TOVTO KTX. : sc. as T^V TOV KdWovs 6cris or nature of all things (rerum 5 0 7 B 9 lir* avTcov TOVTWV KTX. For natura) becomes an expression for the M see on v 475 A. TOVTOV in TOV /j.LfirjH}v TOVTOV ("hunc, quem quaerimus" Schnei- World of Ideas ('*regio idearum, d porp-bs der) was found by Diibner to be the T6TTOS " Schneider). Bosanquet would like reading of A as well as the rest of Bekto render (ptjats by * evolution,' "without ker's MSS, and Schneider restores it in understanding any definite theory of his Addit. p. 77. origins." Such a translation would be, 10 OVKOVV KTX. For ylyvovrai see on in my judgment, not only gravely misVIII 562 A. With iv r$ (fifoei cf. infra 597 C, leading, but linguistically wrong; for iv 598 A, Phaed. 103 B and Farm. 132 D ra rfj vffci referred to above. So also 389 Bff.and infra 597 D, E. In the phrase J. B. Mayor in Cl. Rev. x p. 121. To iv 77? nOAITEIAC I 597 D ] Be ye fjv 6 re/croov. y E. C rpurlv Nat, eo$. ff ZqyypaQos elBeai eftovXero, K\CV&V. etre airepyaaaadai 8*7, tcXivoiroios, Nat TI$ dvdyicq avrbv rpels. deos, rpels ovroi *O fjuev Brj 0e6$, elre eTrrjv fir] irXeov r) fiiav ' ov/c 1$ ev rrj <j>v icXivrjv^ OVTC&S €7roirjaev fjuiav fiovov i/c€LVT)v b eariv KXLVT)* BVO Be roiavrat yap; iiria'Tdrai r) irXelovs ovre avrrjv i^vrevOrja-av V7TO TOV 6eov ovre fit) <j>v&rj. "On, f)v 8' iycb, el Bvo fiovas Troiij&eiev, iraktv &v fiia dva<j>avelrj, ^? eicelvai av al> 20 aficfrorepai TO eZSo? e^ot€i/, teal ett) av h € *Op6&$y €t). Tavra Brj, olfiai, elBay? 6 Oeos, OVTCD? KXivq^ Trot,r)TT}s OVTCOS ovarj^, dWd Tti/09, fiyBe KKIVOTTOIOS rt?, fiiav 19. va-ei avrrjv a\\' 0ov\6fit) /c\lvr)$ e<\>vaev. "Eoi/cev. dij A 2 S : 5^ vel 5' A 1 !!?. itself as evidence for the origin of the Ideas. But, if God and the. Idea of Good are the same (see on vi 505 A flf.), Plato is merely saying in theological language what he formerly said in philosophical, when he derived the oxxrla. of all other Ideas from the Idea of Good (vi 509 B). See Krohn PI. St. p. 242, where the same explanation is given, and Zeller4 11 p. 666. It is not, I think, quite correct to dismiss 0e6s as merely ** eine mythische Ausd rucks weise " (Hirmer Entstehung u. Komp. etc. p. 647), and Susemihl (Einleitung p. 262) is certainly wrong when he takes it to mean *« god.' The sentence has been much discussed in connexion with the theory that Plato's Ideas are 'thoughts of God': see for example Hermann de loco Plat, de rep. vi 505 sq. p. 5 with Bonitz's reply Dis~ put. PL duae p. 33 and Hermann's rejoinder Vindic. disp. de idea boni pp. 39 ff., and cf. Zeller 1. c. pp. 664— 670. I have already said in App. I l l to Book VII that Plato himself says nothing to shew that he viewed his Ideas in this light; and it is only by reading into his words much more than they are naturally fitted to convey, that the present passage can be made to support the identification. 5 0 7 c 19 cl 8vo KTX.: not of course 'if God Aadma.de' etc. (D. and V.), but 'if he should make' etc., referring to the future, in harmony with otire nv QvGxnv. The words 56o /xdvas mean 'no more than two,' "auch nur zwei" (Schneider). Even two (not to speak of more) would involve a fresh I5ta. Cf. Tim. 31 A rd yap irepi^xov v&vra bicoaa vorfra ft*a» fied' iripov 5€&repov OVK &P iror' ety' irdKiv yap av trepov dvcu TO irepi iicelvu) S4oi tvov, ov nipos av &rt\v iKetvuj, Kal obic av (TL 4K€IVOIV d \ V iiceLvq) r<£ vepiixovn rod1 av d(p(v/xoiojfx^vop Xtyoiro dpdorepov. The Tpiros avdpuiros argument against the theory of Ideas rests on the same basis: see Parm. 132 Eflf.with Arist. Met. A 9. 99ob 17 and Bonitz ad loc. 6 9 7 D 24 \kiav 4>v ticular material bed. The first is God— the vTovpy6s not only of'bed'but of all else : the second a carpenter. vrovpy6s is used by Plato in the peculiar sense of 6 <prjvij u rravra Tr€iroiT)K€v, but what he does write is much I7AATQN0S 392 25 BovXec ovv rovrov TOCOVTOV; raWa fjuev vrovpyov TOVTOV TrpoaayopevcofMev f\ TI Al/caiov irdvra KXIVTJS; TOIOVTOV; yovvy '%<jyq9 eTreiBrjirep v TreiroirjKev. Nat. [597 D Ti Be TOV reKrova; ap* ov OvSafi&s. ' A \ \ a ri avTov KXLVTJ? cfrrjo-eis elvat; 30 rj 8* 09, ' efioiye Boxel fi€Tpi(OTaT% av irpoaayopeveadaiy itcelvoi Srj/jLiovpyol. fiaTO? airo TOUT' apa KaXels; Udvv TOOTO, fiifjurjTr)? ov E EZei/, $v 8* iyoi>* TOV TOV TptTov dpa Tr}$ va€co<; /jLCfirfTTjv eaTai Brjfiiovpydv *H Kal TOV £ov Srjfjuovpyov Kal irocqTtjv TOV yevvrj- fiev ovv, € Kal 6 Tpay Tt? dirb fiaatXetos Kal Tr}$ aXrjOeia*; 7re<£i//ca) more elegant. It seems to me certain that 0iATis in this passage refers to the essential nature (i.e. the Idea) of the thing in question. Schleiermacher, Schneider, and Miiller, to judge from their translations, held the same view. The English translators render the second fou * by creation' (D. and V.) or 'by the natural process of creation' (Jowett), but apart from other objections, tpfoei surely cannot bear a sense so very different from that which it has at the beginning of the argument: see 597 B «., where reference is made also to Bosanquet's ingenious, but, as I believe, wholly mistaken view. 29 T£ avTov K\{VT)S KTX. ; For the genitive cf. IX 582 C, 585 D, infra 597 E and (with J. and C.) Symp. 204 D ri rQv K 6"Ep ; 507 E 30 |U|&ijn}9 0$ IKCIVOI 8T|- fuovpyot. There is (1) the (pvrovpybs, (2) the 8rifuovpy6s, (3) the imitator of 'bed.' The two former are each of them (in the wider sense) ^^uovpyoL of 'bed.' It will be noticed that ' b e d ' is treated pro tempore (from povXet o5v to 0^10X0777*0/i€v) as a single undifferentiated notion, because the contrast is shifted from the three beds to those who are concerned in their production. At 598 A eliri 54 /xoi KT\. Plato again differentiates the notion, in order to make it clear that the Painter imitates only the material, and not the Ideal, bed. 31 T£V TOV rpCrov KTX. The genitive is like ri ainov icXtprjs icr\. above. I do not think we ought (with J. and C.) to supply Syfuovpyov. 33 TOVV &pa—|Mjti)Tal. Since the tragic poet is ah imitator, he too will be rov rpirov y€vtr/)fAaros arrb rrjs cpvcrcus, or in other words, rplros ns dirb /SacuX^w* KT\. Baiter's text is misleading because he prints no comma after /xi/xrfT^s kan. That Tragedy is a branch of /xtM^^tJ, was universally allowed : see above on 595 C. Plato's procedure in reasoning from Painting to Poetry (cf. infra 598 C, 601 A, 603 B and 605 A ) may be illustrated by Simonides' remark that' Poetry is vocal Painting,' as ' Painting is silent Poetry' (6 X i d rty pkv £(pypa Trpo&ayopcvei, TTJV 5$ iroirjinu £ XaXouo'ai' Plut. de gloria Ath. 346 F)—a saying which Lessing appropriately cites in the preface to his Laocoon. TpCTos n s KTX. : 'as it were third from King and Truth.' The metaphor is a genealogical one (cf. ill 391 c Ur}\4 &xb Atdj), and the King corresponds of course to the (pvrovpyds or God. On the one hand we have (1) God, (2) the rUrwvy (3) the (1) the afrrd 6 tan f / -ris:pon the i other ( il KXivrj,()(3) a picture K\Lvrjt ()(2) a material of a material KXivrj: and just as the picture is rb rpirov yiyvrjfia airo rijs tjs, so the imitator is 'third in descent' (rpiroi — TTC^U/CWS) and consequently two degrees removed from 6 0e6s. The propriety of the term /3a TTOAITEIAC I 598 A] 393 KivSvv€V€L Tov fi€P Srj /jufirjTTjv tbfioXoyjj/cafiev et7T€ 35 598 Si pot | 7re/H TOV Zov roSe* irorepa i/celvo avrb TO ev rrj va€i e/ea&Tov So/cel aoi ivc^eipecv fit/jL€l Td TCOV Srjfiiovpycov, €rj. *Apa ola etrrvv ff ola (paiverai; metaphysical considerations, and that throughout the whole of Book x he was thinking less of the inherent possibilities of Art, than of actual Greek Art and Poetry considered as the exponents of a moral and religious creed which Plato himself emphatically disowns. See also on 607 A. In any case, the objec(see Fig. 1 on p. 65), the material K\LVTJ tions which he here urges do not touch the real essence of any form of Art to DC, and the picture of a Bed to the except pure and unadulterated realism. realm of €U6pest that is to say AD. Elsewhere throughout the Platonic writSimilarly we may suppose that the state of mind of the carpenter is WUTTIS, and that ings there are not wanting indications of the Painter cUourla. See below on 601 E of a juster estimate of the artistic faculty and its possibilities (see for example in and cf. App. I to Book vn. Other views of the phrase rplros ns airb (3cun\4u>$ are 401 B—403 c, and especially v 472 D, and cf. Walter Gesch. d. Aesthetik im Altertum discussed in App. I. 6 9 8 A—698 D Moreover it is not the pp. 441 ff., 459 ff. and Stahlin Stellung d. Poesie in d. Plat. Phil. pp. 56—65), and Idea which is copied by the Painter, but only the manufactured objects\ and even of the sympathetic student of Plato will find it easy to construct a nobler and more these he copies only one particular aspect or appearance. Hence Imitation is far generous theory of Aesthetic Art out of removed indeed from the Truth; and only the doctrine of Ideas together with its corollaries of dyd/xvijais and pre-exista simpleton will be beguiled by it. ence. It is also a historical fact that 6 9 8 A 1 irrfrcpa tectvo—tyi|. In Plato's own conception of a transcendent holding that the Art of Painting imitates self-existing Beauty, del OP KO\ QDTC 7171*6only ra rQv dtifuovpy&v tpya. Plato fitvov otire diroWtf/iCPO)', otirc av£av6fxcvop degrades it to the level of photograo&re (pOivoy, Jfireira oft rrn fxfr Ka\6vt ry phy, and the painter himself to a mere mechanical copyist, whose intelligence xp* ^% r does not rise above elKavla (in the vp6t fxev rb icakbv, rrpbs 5i TO alo~xp6v sense of vi 511 E: see note ad loc. and (Sytnp. 211 A),has proved an inexhaustible App. I to Book vi 1). Yet the highest art fountain of inspiration to some of the has in every age claimed to portray, not greatest artists, notably, for instance, in the so-called actual, but the Ideal: see for connexion with the Platonic Academy at example Arist. Poet. 25. 6 and 17: "It Florence in the days of Michel Angelo : may be impossible that there should be see Symonds, Renaissance in Italy 11 men such as Zeuxis painted. 'Yes,' pp. 205, 207, 247, 323 ff. Those who we say, 'but the impossible is the higher have caught the spirit of Plato's teaching thing; for the ideal type must surpass the will agree with me when I say that the reality"' (Butcher's translation), and the recent development of this idea by W. J. famous lines of Wordsworth on King's College Chapel Courthope, Life in Poetry and Law in "They dreamt not of a perishable home, Taste pp. 152, 165, 196 ff. and passim. Who thus could build," In the present passage, Plato bases his unfavourable verdict on what must be are more truly and characteristically admitted to be a narrow and scholastic Platonic than Plato's attack upon poetry interpretation of his own ontology, but in and painting in this passage. view of Books II and in as well as 605 c— 3 dpa ola fcrriv KTX. The painter, 607 A below, we can hardly doubt that as Bosanquet reminds us, operates in two his attitude was determined in the first dimensions, and so cannot copy the mainstance by educational rather than by terial bed "in its solid completeness, but ferno I I . 105 SI che vostr' arte a Dio quasi e nipote, i.e. Art is Nature's daughter, as Nature is God's: 'so that your art is as it were the grandchild of God.' It should be noticed that the drift of Plato's meaning can be expressed in terms of the simile of the line. The ainb 6 Am KXLVTI, for example, belongs to EB A. P. II. 26 TTAATQNOZ 394 rovro yap eri Biopiaov. [S98A IIGK Xeyet?; erj. *£lBe. 5 eie rrXayiov avrr)v 6ea idv re tcaravrucpv /cXivr}, idv avrr) eavri}?, rj $iaepei fiev ovBev, alveraL Be dXXoia; co$, erj' aiperai, Bia<j>ipei 8' ovBev. avrb cr/coirec. 717)09 irorepov re rj OTTTJOVV, fit] re Btaipei teal raXXa Tovro r) ypai,/cr} ireTroi-qrai irepl 1 8*7 B e/caarov; Trorepa irpo? TO OV, (09 €xei, /JUfirjaaaOaiy rj 7r/oo9 TO ^>aiv6fievovt a>9 10 (fxziveraiy (fravrdcrfiaTos rj dXrjdeias €T). Uoppco a pa €OLK€V, Bid rovro i^dirrerat teal rovro irov irdvra rov direpyd^eraL, etScoXov. (fyrjaec rjfilv aicvrorofiov, ova a fiifirjais; t&avrdafiaros, dXrj6ov<; r) fitfirjriKT] eariv retcrova, on afitKpov n tcai, a> olov 6 %cpypdo<;, (frajiev, ^(pyparow aXXovs BrjfAiovpyovs, irepl it lays hold of but a little part of each, only his partial view of it" i.e. the bed as and even that is unsubstantial.' T&PTO. it appears to him from one point of view, a particular la (11 365 C *.). Itparing us at the same time for ir&cras 4iri rd$ drjixiovpytas KT\. below in will follow that Painting is a stage lower C. In fffiLKpbv ri £K&ia a&rov Tofrrqt iptaiceiv xiirrjyev. little 'part' of it. 9 TO 6v: not of course in the meta14 ircpl ov$€v<J$—TWV rt\vv rijs ir6Xe 598 D] FTOAITEIAC I C ' ovBevo? TOVTCOV iiratcDV reov reyy&v apova<; avdpcoirous, el dyados 395 aX)C O/AOK iralBd^ re teal 15 elrj £a>7pa<£o?, ypdyfras av reterova teal iroppcodev evriBeitcvv? e^airartp av ra> Boteeiv C09 a\yO(o ' A U o yap, olfiai, do l\e, roBe Bel irepl irdprcov Ti & ov; rebv roiovrcov <&? everv)(ev BiavoelaOac dvdprivqy D raXXa irdvray orovovv eiretBdv Tt? r\pXv dirayyeWri Trdaas oca eh eteacros eTnarafiivep eiria'Tafji,ev(p> V7ro\afij3dveiv eBogev avrw 24. Brjfiiovpyias olBev, ovBkv ' o rv ovyi avdpooTTOS, teal, C09 eoc/cev, ivrvxatv ware rd$ irepi 1 teal 20 dtcpiftecrepov Bel TC3 roLovrtp, ore evrfOrj? T19 yorjrl TCVL teal fjLCfirjTf} igrjTraTiftrj, 7rdaaoo^ ' elvai, Bid TO avro? fir] olos r 1 rov, 2 elvai 2 irdos A ^ : ray cwpbs A II: wdvao^s S^ . Frag. 24—28 in Winckelmann Antisth. Frag, and Zeller4 11 pp. 330 ff.). On the I now believe that Prantl's view, with strength of these two facts Stahlin has which Stallbaum also agrees, is correct,and evolved the ingenious theory that Plato's therefore withdraw my former conjecture motive throughout this part of the disTtxviT&v. That T€xv&v is sound appears cussion is a purely polemical one, and also from airrbt re OVK iirattav irepl nAATONOZ 396 [598 D 25 bn OvKovVy rjv B* iyob, fierd TOVTO eiriaKeirTeov TT\V T€ Tpa- ytpBlav zeal TOP rjyefxova avTrjs "Ofirjpov, eireiBrj TIVWV d/covofiev, kirLaTavrai, irdvra Be TU dvOpobireui E OTI oJfTOt Trdaas fiev 30 Ta irpb? dperrjp teal tca/ciav teal Ta ye Beta* dvdy/cij yap TOP dyadov TroiTjTrjv, el fieWei Trepi 3>v hv iroifj tca\a><; iroirfaetv, elSora apa iroieiv, fj \JLT) olov Te elvai irovelv, Bel Bvj iirca'/ceyfraadai,, iroTepov invention, or even education, as the neglect he suffered in his own lifetime abundantly proves. The fact is that the Poet writes without knowledge. His productions are but images of images, and owe all their charm to their poetic setting. 6 9 8 D 28 Toviity€fi6vaavTTJs"OjiT]pov wards Homer, and aspired to supplant him in the admiration of his countrvmen: * there is no envy in the choir divine' {Phaedr. 247 A). There is something almost pathetic in Dionysius' inability to understand and appreciate Plato when he assures us with monotonous and KTX. See 595 C ». In TLVCJV Dummler feeble iteration that 'there was, there really was in Plato's nature, with all its and Stalhlin (11. cc.) again recognise excellences, something of vainglory. He Antisthenes, but although Antisthenes shewed this particularly in his jealousy seems to have believed in Homer, there of Homer, whom he expels from his is no evidence that he was a champion of imaginary commonwealth after crowning Tragedy (note Sn OVTOI KT\.); and he him with a garland and anointing him was certainly not the only person in with myrrh' (Letter to Pompeius § 756, whose eyes Homer was regarded as at translated by Roberts). once a universal genius and the educator of the whole of Greece. It is not 6 9 8 £ 30 ctvd^Kt]—irouiv. The say* necessary to suppose that Plato has any ing is attributed by Wilamowitz (Phil. individual person in his mind : there Unters. iv p. 185) to Sophocles himself, must have been many such apologists of on what authority he does not say. Is Homer and dramatic poetry in Plato's he thinking of Athen. 1 22 B txtStwv & day, and Plato as usual individualizes iirolei rots TpayySias Al&xvXos, t5s 4>r]oa/xev rjfieh (TTpaTrjyds because of his Antigone (see ye ovrus elcat TpaytpSlav rty &\y)BcV avru>vy V/JUV dvrirfxyoi re xai ivrayuvuTTal rod KCLWUTTOV 8P&/JMTOS KT\. Cf. also infra 600 A n. But it is surely absurd to suppose that Plato was actuated by any feeling of personal jealousy to- which Poetry, and especially the poetry of Homer, played in Greek education, and remember that Aristophanes makes Homer the teacher of Td£eis, d/>erds, oT\lceis dvbpuv, it is by no means extra- TTOAITEIAC I 599 B] 397 TOVTOIS OVTOI, €VTVXOPT€$ i^TraTrjprai 599 O/OO)Z/|T€5 ovtc alcddvovrai rpirra Kal ra epya avr&v dirkyovTa TOV OPTOS Kal pdSca iroieip fit) eiSort TTJP d\r)0€t,ap* avrdafiaTa yap, a \ \ ' ov/c ovra TTOLOVGW 7/ TL Kal \eyovatp /cat rat OPTC oi dyadol Trocrjral Xaaacv irepl dp hoKOvaiv rots 7To\\o?9 ev \eyevp. Tidvv fiev oiv, €rjf igeTacriov. Ohi oiv, et T^9 dfiOT€pa Svvairo iroieiv, TO re fiifjurjOrjaofiepop /cal 5 TO etSayXov, ivrl TJ) TCOP elScoXcov Srjfjbcovpyla iavrop d€ipai &p cnrovB Sd^ecv teal TOVTO irpoGTr)Gaadac TOV iavTov vagant to suppose that such views were actually maintained in Plato's time, though Pericles for example had a different criterion of strategic ability when he told Sophocles that he ' knew how to write poetry, but not how to command an a r m y ' (H€puc\bis iroUetv fie t(p7j, aTparrjy4€iv 5' oiiK iirlaraadai Athen. 32 ftiov a>? ' (HXTLGTOP ir^Tcpov juiujTats KTX.: ' w h e t h e r these men whom they have met are imitators, by whom they have been deceived ' etc. A"A"7TTuy is of course predicative, and that is why TOUTOCS has no article. We certainly ought not (with Richards) to change TOVTOIS into rotoi/rots. Cf. iv 436 D n. 5 9 9 A 1 Tptrrd—flvros: *are three stages removed from Truth.' One of Schneider's MSS has rpira (sic), and Herwerden conjectures rpira^ comparing rpl- x m 604 D). Cf. Ion 540 B—542 B and Stahlin Stellung d. Poesie etc. p. 23 n. 3. * The public,' remarks Stahlin, 4 whose views Plato here combats, allowed the authority of the poets to extend even to TOS airb rrjs dXrjdeias in D. Possibly the domain of the particular arts. It Proclus also read rpira : see the critical was Plato who broke through this magic note in Kroll's edition of the in remp. 1 circle which surrounded Poetry.' Aristotle p. 203. 22. If the numeral is an adjective followed in the same path, refusing to agreeing with Zpya, we must certainly read allow that a mistake in respect of some Tplra, but it may be an accusative of exparticular art is necessarily a flaw in the tent, i. q. rpla &ir4xoPTa- I therefore think poetry: see Poet. 25. i46o b 20 ff., 33 ff. it safer to retain the MS reading, especially Plato himself, of course, holds that as Tpirrd was more likely to be corrupted poets are destitute of scientific knowinto rpira than conversely. ledge, and compose their poems ov avrd 398 TTAATQNOI [599 B eyovra; Ovtc €70)76. 'A XX' elirep ye, olficu, iirLa-Tqfjicov elrj rfj aXrjdeia TOVTODV wept, awep teal fiifielrai, iroXv irpoTepov iv rols 10 6/^7019 av r}' ov yap eg taov rj re rcfitf teal 17 axfreXia. T&v fiev roivvv aXXtov irepi fitf ajraiT&fiev \6yov "Ofirjpop fj aXkov ovrwovv T&V irocqTfov, 15 I ipa>T&vT€$, el larpitcos ffv Tt9 avr&v, dWd firj fiifirfT^ fiovov C larpuc&v X6ya>Vy rlva? vyiei? iroir)Tr)<; TL<; T&V iraXav&v f\ T&V vecov XeyeTac ireiroiriKkvai, Oxnrep 'Acr/c\?;7r4O9, fj Tiva? fiadrjTa? laTpitcfj? tcaTeXiireTO, &airep iteelpo? TOV? itcyovovs, firjS* ai> irepl ra9 aXXa9 T€%i/a9 avT0U9 epiXe "Ofiripe, elirep fir} TptVo9 diro TTJS dXrjdeia^ el aperr}? triply el8 fill A 2 II: nescio an omiserit A1. in accordance with the maxim rA KCL\& sense of 'deeds' and 'originals' ) ( t r f rptyat £|w in Pind. Pyth* 3.83. irpwrriiaa' tiara: the originals of dramatic fxlfx7)<ns |uata>v. He would different. Others (Schneider, Stallbaum, rather be Achilles than Homer. There etc.) think TrpwrrnaaffBai KT\. means 'to is another side of the question, represet before his life' as an aim or goal. In sented by Pindar's prjfj.a, 5' ipyfidruv \poitself, this rendering is unexceptionable; vnSrrepop /Storeuei {Nem. 4. 6), and by Plato but it does not suit with u>s fHXrurTov himself very forcibly in Symp. 209 D, l\orra. The word ixovra cannot be equiand it is certainly unfair to insinuate that valent to i/yoiixevov 'considering' (in spite no one would write good poems if he €lv of the exceptional phrase ivrifuas tx were capable of doing great deeds. Some VII 528 B n.)\ nor is it easy to accept of Plato's expressions in this passage the version of Schneider " und dieses als almost suggest the tone of a man of letters das beste was er kbnnte" The emphasis pining for a life of action: cf. vi 496 D nn, ovTa requires us to take tx in its fall 13 u<|>c\{a: not simply to the agent sense ("alsdas beste was er habe " Schleierhimself: cf. S ixy6vovs are For ptXrurrov instead of rb ^Xnarov cf. of course the Asclepiadae : see on in (with Schneider) yjk^iarov dyaddv in I 405 D. 330 D. 6 9 9 D 24 »purd|w6a KTX. See 597 E f. 6 9 9 B 9 iv Tots IpYOis. 4TL for From &\\a *ai defrrepos we may infer that iv is called for by Herwerden, but cf. "the actual law-giver, in Plato's view, Laws 834 B rd? nOAITEIAC I 6OOB] 399 q>/cr) dyadov yeyovevai 'IraXta Kal litceXia, ehrelv; /cat e\r)K€vai; Kal r/fiel$ SoXawa* OVK olfiai, etfyrf 6 TXCLVKWV 600 avr&v 'O/jbtjpiS&v. y OVKOVV Xeyerai e$ iroKefirjOel^; fivrj/AOveverai; ' A \ \ ' ola Srj €t9 TO. epya ov dvSpos iroWal Xavoi eh Texvas V riva? aXka? irpd^e^ Mt\r) TOLQVTOV ovhev. egec nva 30 ye 0&8* vir Srj TI$ 7rd\e/xo9 eVl rOfirj\pov vir A\\a apypvTos rj ^vfi^ov\evovro<; re irepL rov TTO\L<; vopuoXapcov&av /j,ev Xeyoprai, Kal 'Apaxdpcrios rov iirivoiai ' A U « 8^ el fit} 8r)/j,o Ov&efc. Kal evfirj- (oairep ai *£KV&OV; ixeipov ®d\ed} Ov8afia><; 5 rjye/jUov irai- Seta? auTO? tfiyv Xeyerac "Ofjbrjpos yeviv eirl B avvovaia Kal rots varepois wtnrep Hvdayopas 31. ohov nva ' irapehoaav ftiov 'O/jLrjpiKtjv, avro<; re Siafapovrax; ewl rovrtp r/yairTjdr), Kal Ita I I : OVKOVV—/xvrj/jiovcveTai Socrati tribuit A. are linked with Lycurgus, Solon, icai 3. cts A 2 II: om. A1. and also by Jebb {Homer p. 78). Cf. 'O/iJjpov iwaiviraii 606 E and the use of "EXX^tri Kal 4v (3ap(3dpois, TTOWCL Kal /caXA 'Ofxypidtu in Ion 530 E, Phaedr. 252 B. dvo=«at enim' 6 9 9 E 28 &W061 TroWaxov av5p€S, Kal iv [600 B TTAATQNOI 400 xo 0/ varepoi ere teal vvv Hvdayopeiov rpoirov iwovo/xd^ovre^ rov Suufravei? TTQ Sotcovaiv elvcu ev roi? aXXots; rov ovBkv Xiyerai. 'Ofirjpov ircupos, av€vr), el rd Kpedxf>vXo$j do H,?, 0 6 yap rov ovofiaro? Xeyofieva irepl 15 waiXXij T*9 dfieXeia I irepl avrbv IV. Aeyerai hv yeXoiorepo? 'Ofirjpov OVK ap hv iroWoif? eraipov? Xeyerai itcelvov, rov irathelav yap 009 ore eZpt\. C dXX' olei, & TXavKtov, el TO> dvdpayrrov? zeal "Ofirjpos, &re irepl rovrwv ov fiipeurdai, dWd 20 vir avr&v, dWd en, 777009 dXrjOrj. fjv far9 avrov yap oiv, fjv S* iyob. SVTC 0Z69 T' fjv iraiZeveiv fttov OvS* ai, € fteXriov? direpyd^eadai ycyvco iiroLTjaaTo teal in/taro /cai rjyairaro Tipa>ray6pa$ fikv apa 6 * A/38r)p[rr)<: teal Upo&itcos 6OOB 10 nvOoytfpciov Tp&irov—rov fllov. The airn^ of the Uvday6p€tos (Has was hrcadcu Oef, and the rules of abstinence etc. by which its votaries sought to 1 follow God' made them conspicuous (5ia<pay€it) and exceptional among the Greeks. See Rohde Psych? 11 pp. 159 —171. 12 6 i\os was read before Ast on slight MS authority, and gives an excellent sense to TOV 6v6fMTos—(fxweiri: but KpectyuXos is confirmed by all the best MSS, as well as by Callimachus (Epigr. 6 ap. Strabo Mi, otfxcu, 6 TOIOVTOS ylyvercu /cai Afiovcros, and Euripides Frag. 284 Dindorf, with the comic fragment irax«a yao"rtip XcTrbv o(f TIKTCI vbov. Plato means that the proof of the pudding is in the eating: Homer must have been a poor teacher if his disciples (including Creophylus) learnt so little. Had he taught them successfully they would have proved their V aide La by treating their master more respectfully: cf. Gorg. 519 c, D, where we are told that if teachers of StKauxrvvn do not get paid by their pupils, it only shews that they have failed to teach their subject and therefore deserve no fees, \4ycrai— XIV 638 KpewptXov IT6POS et/xl KTX.) a n d tf? means 'for it is said that he was others: see Pape-Benseler s.v. Plato much neglected even in his own age, speaks of him as Homer's friend or diswhen he was alivej whereas it is preciple (for irtupos has this meaning here: cf. b-alpovs in C and Soph. 216 A iratpov cisely during his lifetime that he would —TQV &fu/>l Uapfxevldijv «crX. with Bonitz have been most respected if he had taught to any purpose: witness the enthusiasm Ind. Arist. s.v.): others, including the aroused by Protagoras, Prodicus and Scholiast, say he was his son-in-law. The other teachers! Thus understood, ore Epic poem O/xoXlas aXaxrcs was ascribed tfy has a strong rhetorical emphasis and to Creophylus by Callimachus (I.e.): but ou^ht not to be discarded (with Cobet, according to another tradition, CreophyBaiter, and Herwerden). For Ueivov lus received the poem from Homer himafter avrov referring to the same person cf. self in return for hospitality (Suidas s.v. vii 538 B and Riddell Digest of Platonic Kpcw^uXoy). 13 rovrfvoyaTOS—Ita.Ci. Cic.de re- Idioms p. 143 § 49. If we adopt Ast's conjecture and read VTT' avrov ixdvov, the pub, HI Frag. 38 Nobbe Sardanapalus ille passage gains a little in point, because vitio multo quam nomine ipso deformior (as if 2ap5av6-<pa\\0s). Kfxw 6OOE] nOAITEIAC I 401 6 Keto? Kal &W01 irdfiiroXKoi hvvavrai rols e kavr&v D ihia ' ffvyyiypofiepot, d>? OVT€ oltciav ovre TTOXIP TTJP avr&v Sioitceiv oloi r iaovraiy idp fit) afals avrcop iTriaraTrjaaxTiv r?}? irai&eia?, Kal iirl ravrrj rfj aocfiia ovrco a6Bpa i\ovvrcu, &a\aU TT€piL<JIV oltcoi E elvcu, ' fj el fir) eirecOop, avrol av €7raiSaydr/ovp OTTTJ rjaap, &>9 TrcuSelas fieraXd^otep; Uaprd7raaiPt efyr), So/cels fioi, w 30 ?, dXrjdrj Xeyecp. Ov/covv n6a>fi€V diro 'Ofitfpov dpl*a/j,4pov$ s i . Kctoj A 8 : Ki'or vel Ktos A*II: iTWTarGxnv ut videtur A 1 . dvivai (sic) A*q\ 6vivai S. 27. ^,q. 23. iTta-Tar^ctaffiv vel ixiffrar^ffiiMri 16. dnp&vai Matthiaeus: dvewai {sic) A1!!: irepudvTas A 2 S: T€pt6vras A 1 !! dvrjcai (Stallbaum, after one MS of Aristides II p. 432). dvrjvai. is a very dubious formation, and the present gives a better meaning than the aorist. The error arose from lipography of -vo-: and 6vetvaxt 6vrjvai look like attempts to make the residue into an infinitive. 6OO E 28 irapd Cla\ats ircpi^povo-iv: * carry about shoulder-high' ("auf den I 135 a D KLvdvv€^aofi€v /xera/SaXeti' T6 U>Kpares, T6 fxkv abv iyw, $€tp€v (dia riAATQNOZ 4O2 [600 E irdvras TOU? 7roLrjrvKOv^ /JMfirjTa*; elBcbXcov aperf}? elvai, Kal r&v aWav, irepl &v troiovaiv, & rrj<; Be dXrjOeias ou% i'nrTeo-Oai, d\\* 6 ^(pypdo^ atevroTOfiov frrocrjaec SoKovvra I elvai, avro<$ re ovtc eiratwv irepl €K TCJV 'XpwiMarwv Be icaX O-^TJ/JLCLTCOV deaypovaiv; oirv. TO)V rexy&v 5 avrov OVK etratovTa TCJV \6ycov fierp(p 1 fiev arra Tot? ovofiacre KaX prjfiaaiv aXX* rj fiifieladaiy were erepois TOIOVTOI? 4K Oewpovai hoKelv, edv re wepl aKVTOTOfiia? TL$ Xeyrj iv KaX pvdfjico real apfiovta, irepl arpaTyylas ravra Udvv OVTCO Brf, olfiaL, KaX rov TTOITJTLKOV rj fj.eyn\rjv nvd edv re irtpl irdvv ev BOKCIV XeyeaOai, aXXov OTOVOVV KTJXrjaiu e'xeiv. edv r e OVTCD vaei aura B eirel yvfivcodevTa ye rwv rr)? 5. afrrbv—tripois II et in marg. A 2 (ubi tamen d \ \ A pro d\X' ij et kv rot* pro irtpois): om. A 1 . 6, 7. iv ixtrpy—X£ye 7 ^vOfAw Kal dppovta KTX. Rhythm and Pitch are the two elements of Music: see III 398 D n. The words afrrb ravra mean 'just these' and no more: viz. Metre and Music. For the sense cf. (with Ast) Isocrates Evag. 8—10. 6O1B 9 *XaCv€Tat. Cf. Isocr. 598 B and 50.6 B ff.: cf. 602 B n. I.e. 11 rjv yap n s rdv Toirnxdnav rwv 34 vvv S-q. 598 B, c. 32 iretVTas TOVS ITOIT|TIKOVS : see on 595 c. |u|&T|rd$ cl8a>Xwv: 'imitators of images.' The words can scarcely mean 'forgers of semblances,' 'imitative makers of shadows,' as suggested by J. and C , in o £d<|>os KTX. : * the painter will make what seems to be a shoemaker, in the eyes of those who understand as little about shoemaking as he does himself, but judge by colour and form.' The dative is the dative of person judging, and does not directly depend on boKovvra nival, though doubtless affected by it. This explanation is better, I think, than to construe TOU /J.^ iiratovcriv either directly with 8OKCIV (SO Vermehren PL St. p. 120, comparing uxrre trtpois — 60/ceTv below), or with Tronfrrei ("und fur diejenigen, die auch nichts verstehen" Schneider). 6O1 A 4 rots ovofuuri Kal ^TJ^acriv. The dative is instrumental. 6 SOKCCV—SoKctv. The repetition " partim perspicuitatis studio, partim sermonis familiaris negligentiae cuidam tribuenda videtur " Schneider, who cites in illustration Laws 859 D, where there is a similar repetition of etvat. Other parallels will be found in Engelhardt Anac, PL Spec. Ill p. 44- €V5OKI/XOVVTU)V Ta fikv dvdfiara Kal ras dtavolas KaraXlTry, TO 8e fxirpov 5ia\iy vvv ?x°At€*/ fcpl a-vrwv and PI. Gorg. 502 C, Symp. 205 C, Phaedr. 258 D iv fiirp^ ws iroirjTrjs, rj avev fxirpov ws ISidrnjs. A cursory inspection of these passages of Plato might lead one to suppose that he defined poetry as no more than \6yos *xw1' fiirpovj but we can see from other passages in his writings that it was not the ixirpov, but the fivBos which appeared to him to be the most essential part of poetry (e.g. Phaed. 61 B ivvo-fjo-as tin rbv woiij~ ri]v 8ioL, etrrep txiWoi TTOIT)TT)S etvai, iroicur fjLvdovs d \ \ ' 0^ \670us: cf. Arist. Poet. 9. I 4 5 I b 2 9 TOV irOlTJTTJV fJLaWov T&V flvBbJP dvai del wonjTTjv rj TQV /xiTputv. See also Walter Gesch. d. Aesthetik im Alt. pp. 460, 463). Whether Plato would have spoken of a prose romance as a poem, is another question, and the passages to which I have referred make it unlikely that he would have done so. Aristotle seems to attach less importance than nOAITEIAC I 6oic] 4O3 ra T&V TTOITJTCOV, avrd ol/xai ola aiverac. reOeaaai yap €$' avr&p TTOV. Xeyojieva, 10 w Eya>r). Oitcovv, fjv 8' iypaia>v Trpoo-cbiroi*;, tcaXeov Se fiij, ola ylyverai ISelv, orav avra TO avdos TrpoXiirrj; fj 8' 09. "Idt, $t}, ToSe adpec- 0 TOV elSdiXov TTOITJTTJS, 6 C (f>afM€vy TOV /x€v 01/Tov ovSev iiratec, TOV Se acpofjL€vovm • oi>x OVTG><;; 15 Nat. M^ TOIVVV r/fiiaeax; avTo /caTa\i7r(0/jL€v prjdev, a X \ ' Itcavcbs tScofjL€v. Aeye, €rj. Zo<;, <j>afi€v, rjvia^ T€ ypdyfrei teal %a\iv6v; Nat. Uonjaec Si ye atcvTOTOfios teal ^aXieev^; Udvv 10. \€y6/j.€va A ! I I : yevdfxeva corr. A 2. 16. A 1 !!: ij/xlcreos A2. Plato to the metrical form: see Poet. 1. or practical familiarity (601 c, D, 602 A). I447b 17 fF. ovdtv 6i Koivbv kanv 'Ofx^fxp The attitude assumed throughout this /cat 'E/juredoKXe? ir\ty rb fiirpov S16 rbvsection resembles in some respects that of the historical Socrates (601 D «.)• Can fxh ironjrrjy dUcuop KaXeiv, TOV 5t s' Mpprifxa. UXdruv UoXtreias Plato has already proved that Imitation is 'third from Truth' 4K TTJ$ eiudulas $KT (Antiatt. in Bekk. Anecd. 98. 30)—a pLedddov (596 A), i.e. from the ontological note which certainly refers to this passage : see Introd. § 4—supports the MS standpoint provided by his own Ideal accentuation (Schneider). Liebhold's conTheory. The following argument takes up a different standpoint, according to jecture kid jjLi/xrjaeujs needs no refutation. which knowledge is defined as ifiveipta rTAATQNOZ 404 ye. *A/o* oiv ivratet [6oiC oias Bel ra$ r)via<; elvai 20 ypa€v *K\r)dearara. TOVTOW *Ap* oiv iirlararai ov irepl xpfjaOai, irdvra teal rbv xaXwov Kal 6 ctcvTevs, /AOVO? 6 o aXX' hriruco?; OVTOD (fyrjaofiev eyeiv; IIG>9; ' Hepl eKaarov ravTa? TWOS rpeh re^va? elvai, xPV fronjaovaavt jM/j,r)o-OfA€vr)v; N a t . 2$ opOorrjs iKaarov rf)v 'xpeiav iariv, OI5T6)9. OVKOVV apery Kal # a \ \ o 9 Kal a/cevovs Kal £a>ov Kal Trpdgecos ov wpb? aWo 7T/oo? rjv av €Kaarov ylyvecdai, n rj rj irerroirj/Aevov f) TrefyvKOs; IloXX^ apa dvdyKT) TOP %pd>jjL€vov €Kdor re elvat, Kal ayyekov ai. f ^vVvt D ifiireLporarov rq> TrovrjTrjj ola dyaOd rj icaicd 6 26. xpbs rjv II: rjv A. if Plato had intended us to pursue this vein, he would, I think, have furnished us with some hints in the course of the 6O1 D 24 OVKOVV dpmj—rrc^vK^s. argument itself. See also on 601 B. The historical Socrates was in the habit of testing the beauty, excellence etc. of 28 ola—xp4 T a t : < w n *t are the good an object by the degree in which it fulor bad points of the instrument he uses filled its function or purpose : see especiwhen he uses it,' lit. • what good or bad ally Xen. Symp. 5. 4 ff. together with things that which he uses does'—we other passages cited by Krohn PI. St. cannot like the Greeks say * makes'— p. 369. Plato himself adopts the same *in use.' This interpretation, which is standard in 1 352 E—353 E and elsewhere. Schleiermacher's (*'wie sich das was er gebraucht gut oder schlecht zeigt in Ge27 4|iircip6raTov. Throughout the brauch"), seems to me the natural and whole of this argument it is held that he who uses, e.g. an instrument, has know- obvious meaning of the Greek. In agreement, apparently, with Schneider's verledge of it (MffTarai C, eldwi and eldfrri E, sion, Campbell proposes " what specimens elSdrot and itriar^/jLTiv etc. 602 A ) , and Plato says nothing to make us attach any of that which he (the user) employs, the maker makes that are good or bad in metaphysical significance to the word * knowledge,' which he often employs actual use," remarking that "the correthroughout his writings without any sug- lation of singular and plural arises from gestion of the Ideas (e.g. 11 374 D, iv 422 c). the collocation of particular and universal. The instrument (sing.) is good in some There is no doubt a certain sense in which —if we have regard to Crat. 390 Bff.and cases, but bad in others (plur.)." CampEuthyd. 288 Eff.—6-xjxbfxevo^has, not in- bell's solution has the advantage of referring iroiel to TOITJTTJS, and corresponds deed scientific knowledge of the Idea, but more exactly with x/»7A*^*"7 iiriaHj- is however, I think, insuperable. If the subject to iroiet must be iroiT/rifc, it would tirj, the Science which alone knows in even be easier to make <j xp^rat=r<>^rV what respect each thing is good and 6s xPWai-—a r a r ^ form of attraction iluseful, and uses things accordingly (cf. lustrated on v 465 D : but there is a Euthyd. 290 c, Crat. 390 c), proving itself certain elegance in applying iroiei also to thereby the royal or kingly science (vi the instrument, which is in its way a 505A;*.). Thus the man who uses a 'maker too' and one by whose tpya the single instrument correctly occupies the other maker must be guided. Herwerden same relative position in regard to that remarks "expectabam potius ola &ya$a 17 object which the dialectician occupies in Kouca (sc. 4 TTOAITEIAC I 6O2 A] 405 7rov E Trepl r&v avX&v, ot &v v7rrjp€T& avXelv} oiovs Bel irocelv, 6 $ elBa>$ i^ayyeXXei TroHJcei; Nat. vTrrjpeTijarei. Flw? 8* ov; Tov avrov apa 602 avayKa£6jjL€vo<; dtcoveiv \ irapd Hcii/v ye. a/cevov? 6 fiev TTOirjrr)^ TTIGTIV etc TOV fyjpr\a'Qai iiri- CLTC /caXa ical 6p0a ecTe firjt fj ho%av opBrjv Bid TO e% dvdyicr)^ avvelvai OvBeTepa. %vv TOV elBoTO?, 6 Be ^pc«)/i€i/O9 eVi- 35 'O Se /jufirjrr)? irorepov a-T7jfjL7)v egei &v av ypd^y, XPV ypd(f>eiv; 6 fiev Trepl xprjaroov teal Trovrjpcov avXcov, 6 Be Trcarevcov 6p0t)P e£ei Trepl tcdXXovs re teal irovqpias, aTTjfirjv. teal iTTiTagei 30 Ovtcovv TCS elBoTi teal eiriTaTTeadac OVTC apa etaerac OVT€ 6p0d ota Boljdaei 5 0 f4ifir)T7)<; Trepl &v av fMLfirJTaL TT/OO? tedXXos fj Trovrjplav. eoiieev. 29 {{ayy&Xci. Bekker and others write ii-ayyc\ei both here and in E below. The present echoes AyycXor yLypecdai, and I agree with Schneider that change is needless, in spite of iirird^ei and vrrrfpeT^aeii cf. xeladat—tveadai v 478 D. For the meaning cf. Crat. 390 B. 30 ot av vrn]p«T» Ovtc Xa/>/et? av ecrj 6 iv TJ} Tronjaec fxiixr)Tiie6^ trpos aotav ovv KOX dpyiXoL dvrl 6V/JLO€I5OVS ij SvcncoXias £/*irXeoi, IV 4 2 6 c (Its fo 1/5, os SLP TOVTO 5p$, VI 4 9 6 0 , 0 , 1 347 A n.: and the break afforded by the interposition of this clause makes the difference of tense between igayyiXXei and eiriTa£et seem easy and natural. To the ordinary interpretation, which makes aCfX(3v the antecedent to ot &i>, it is serious and I think fatal objection that the verb virrjpeTeiv is used immediately afterwards of the flutemaker in a way which seems to imply that it has been used of him before: and it is also very strange and unnatural to speak of flutes as virrip4rai iv r<£ avXeiv. Jowett's translation "which of his flutes is satisfactory to the performer/' though Schleiermacher, Schneider and Prantl take much the same view, cannot be fairly extracted from of av ^jnyperwertv. Many inferior MSS read ota for ot: and Richards conjectures ota TToiovcnv or ota airoTeXouvw, but the change is much too great. I once suggested virep^x^^^ for ifirrjpeTwa'iv, but now believe the foregoing interpretation to be right. 601 E 32 ifayytiXti. See on i£ay7AXet in D above. morevwv. In the language of the Line, his state of mind is TLO-TIS (cf. rtffnv dpdfy below): see App. I to Book v n . In 596 8 on the other hand the Srj/xiovpybs icpbs rrjv I54av pxtirei. Plato does not try to reconcile the two points of view (601 D n.): but he might say that the objective reality of that which guides the 8rifuovpy6s is always the Idea, whether he acts on his own initiative or under the direction of another. See on 596 B. It should be noted that Poetry and the other imitative arts are placed higher, and not lower, than drj/juovpyla in Phaedr. 248 E. Here, however, Plato's purpose is a narrower one, viz. by means of an illustration derived from the mechanical arts to acomplete the proof—hitherto only ijfucreus jyqdiv 601 c—that the Imitator does not eld us irou'iv, as many assert (598 E), but is in reality third from knowledge. 6 0 2 A 3 8o(av opOijv. See iv 430 B n. 5 oihrc—irovrjpCav. The word e//ca nAATQNOZ 406 [6O2 A irepX &v av iroifj. Ov irdvv. 'AXX* ovv ' Brj o/i&>? ye fiifirjoreraiy B ov/c elSa)? wepl e/cdo-Tov, oirrj irovqpbv rj yjpr\CTOv d\\\ <&$ eoitcev, 10 olov aiv€Tai KOXOV elvat TOI$ TTOWOLS T€ /cal fiTjBev elBoaiv, TOVTO TL yap aXXo; Tavra /lev Br/, &<; ye fyaiveTai, enrisucw cu, TOV T€ fiv/jir)TLfc6v firjSev elBevai a£tov \6yov irepi WV fjLi/JLeiTcu, aXX' elvat iraiBidv TIVCL zeal ov o"rrovBr)v TTJV fiLfjurjaiv, TOU9 Te T779 Tpayiicfjs Trouriaeco^ dirTOfxevov<; iv lanfHeloL*; 15 Kal iv ewed TrdvTas elvai fiifMrjTifcov^ a>5 olov T€ fidXcaTa. Haw fJL€V OVV. V . ' ITpo9 Ato?, f)V 8' iyco, TO Be Brj fjLifjLela6at TOVTO OV irepl C TpiTOv fiev TL io'Tcv diTO TT)? OXTJB}€ia$; ff yap; Nat. II/JO? Be gas " : but irolri common to both, and (b) on its moral Ira.™, in which the irony disappears, cf. side the irrational element appears someIV 426 A, B ( J . a n d C ) . xaP*«* times as the £iridv/j.r)TiK6i> (606 D /cat rrcpl &a£v€Tai—clS6o*iv. He is the assignment to the a\6yiaTov of a will copy T& T<2V TTOWWV TroXXa vbfxifxa certain quasi-intellectual power—viz. the KOKOV re vipi Kal TWP aWujv (v 479 D ) . power of forming false opinions (603 A, TOVTO \ii[ir\a-€Tai KTX. TOVTO is surely 605 c ) ; but there was no occasion to raise not < 4 a cognate accusative" (J. and C ) : see on /xi/x-qras eidooXwv 600 E. F o r irai- this point in the earlier psychology, which was intended as a foundation for Plato's SI&P nva see on 599 A, and on iv tveffi theory of the virtues. It becomes neces595 c n. sary to touch upon the question now, 6O2 C—6O3 B Consider, again, what because imitative art aims at producing is the part of our nature to which Imitation appeals. Painting depends for its false opinions, and Plato accordingly assigns them to the a\6yi TTOAITEIAC I 6O2E] Si) irolov TL ianv ToV rwv TOV dvOpcoTrov e\ov 7T0L0V TWO? fT€pC \£y€l$; fieyedo? iyyvdev Ov yap. Kal 407 TT)V Svvafiiv, TiOV TCHoOSe. fjv TaVTOP 7TOV t)/MV 2O re teal iroppmBev Sea rr}<; oyfreo)? ov/c Xaov (palverac. tea/JLirvka T€ Kal evOea iv vBarl re 0€CO/JL€VOI$ ravra teal efco, Kal KolXd T€ Br) Kal if-exovra D av wXdvrjv TT79 oyjr€a) Bia Tt)v irepl ra TI$ ' rapaxv 'ypoofiara S77X77 TJ/JLLV ivovcra avrrf iv rrj tyvyrj • c5 hrj TJ/MJOV TS Tradrj^iarL ri)? (pvcreox; rj ate La- 2$ ypaia iindefievrj Kal al aXkai yorjreia^ ovSev diroKeiirei, TroXKal roiavrac iiriyavai. Kal 17 davfiaTOiroiia 'AXrjOrj. *Ap' ovv ov TO fierpelv Kal apiOfielv Kal lardvac fior/Oetai yapi*crTa 7) irXeov f) fiapvrepov, dXXd TO Xoyiadfievov E GTrjaav; etrj TOV iv Iley? ydp tyv)(t} fjb€TprjaavTi Kal ov; epyov. % avra Kal fX€Tpr)aav r) Kal 30 A \ \ a firjv TOVTO ye TOV XoyicTiKOV av TOVTOV yap ovv, o-rj/jLalvovTi fjiei^co arTa rj cara TavavTia ^pos iv rjfilv TO aiv6fJL€vov fxel^ov rj eXarrov TOVTO) Se vroXXaKi? elvai r) iXaTTQ) aiv€Tai afjua irepl TaVTa. Nat. erepa OVKOVV 19. Ita A 1 : ab A 3 rw super irotov, rb pro TCOV scripta legimus. Pro T&V, quod praebet etiam q sed omisit S , legitur in II r<£. 25. aXrn\ I I : airrij A . 11 Kal Tavrd KajtirvXa TC KTX. NettleKOUOV] 373 A and X e n . Mem. 1 1 . 9 a i^€ ship (Led. and Rent. 11 p. 349 n. 2) &pi$firi' ots 29 4dvt]avr)vcu v n as Jackson points out, Plato is here 528 D. The meaning is not 'were found thinking of refraction, and not of reby us to be' etc., as Liebhold supposes flection. (Fleck, yb. 1884 p. 522), and even Krohn, who actually thinks tcuv6(i€vov—PapvTCpov. 'The apsee Riddell Digest p. 203 § 201. Con- parently larger' rules in us when we jecture is not necessary; but if it were, believe the nearer and smaller of two we could not acquiesce either in avry for objects to be larger than a more distant atirri (Richter Fleck. Jb. 1867 p. 147, with object which measurement shews to be one MS), or even, I think, in iracri for larger. Similarly in the other cases. Taaa (Richards). B. D. Turner in his There is no good reason for adding rj edition of Book x thinks we may transKovQbrepov after fiap&rcpov, as Madvig late "and this weakness (irddTuxa, as it is proposes to do: cf. iv 433 D n. afterwards specified) is manifested in our 30 T6 Xoyi^dpcvov KTX. : ' that which souls as every species of confusion." This has counted' etc. For rj Kal='or if you solution gives an awkward sense, and is like' see on 599 A. grammatically less easy than Schneider's. 6O2 E 31 TOVTO yt KTX. : sc. rd \oylaaff6ai KT\. In \oyiaTucou there is a 6O2 D 26 YorjTcCas ov&v diroXctirci: glance at the etymology of the word: cf. * leaves no magic art untried.' v n 525 B n. 27 TO|t€Tp€tv—loravcu. Ql.Euthyph. 7 B, C, Prot. 356 B, Phil. 55 E, [ircpi di32 TO6T 35 €a/A€V TG3 avr irepl ravrd ivavria Bofjdl^eiv ahvvarov elvai; y €afi€v. \ To irapa TCL fierpa apa ho%d£ov rr}? yfrvxfjs 603 T^S Kara rd fierpa outc av etrj ravrov. Ov yap oiv. fi€Tp(p ye Kal Xoyfcr/zcS iriGTevov fiiknarov T t fJLt/v; To apa TOVTO) ivavTiovfievov 5 rjfxlv. [602 E TTAATQNOZ 4O8 ' A U a firjv TO av etrj TT?9 yfrvxr)?. T&V avXcov av n Avdy/CTj. TOVTO roivvv Sio/jLoXoyr/aaaOai fiovXofievos ecrj iv eXeyov, OTL 17 ypaLKrj teal oXcos rj /xi/JLrjri/crj iroppto piv T?}? dXr)6ela<; ov TO avTt)$ epyov direpyd&Taiy irpoaofJLLXel r e Kal eTalpa dXrjdt-l. HavTairacrw, 10 (f>avXa yevva iroppto 8* av (frpovrjaetos ' OVTI TG> iv r/ficv B Kal iXr) 4(XTIV iir r\ S' 09. ovhevl vycei ovS* QavXr) apa avX 17 fiifjLrjTtterf. vEo^/cei/. TloTepov, rjv 8* iyoi, rj Kara Tt]v oyfriv fiovov, fj teal 17 /caTa TTJV dtcor/v, fjv Brj TTOLTJO-IV ovofidEtltc6<; y\ €r), Kal TavTrjv. 11. H Kal iif.y 1 M^ TOIVVV, rjv 8' €70!, TO5 8 A : rj Kal A nS. *And to this principle, when it has TTJS \pvxhs immediately following. Rightly understood, iv 436 B is also in favour of measured and signifies that some given taking T<£ avn# in this way. For other objects are greater or less than or equal to some others, the contrary appearances views of this difficult passage see App. I I . are often presented in connexion with the 6O3 A 5 JfXryov : viz. in irpbt Atbs— same objects at the same time.' rdvavria txeL 602 c, although Socrates reads more 1 is ''the contrary, i.e. not * opposite ap- into irpbs 5i fa icoiov—tx€t t n a n the mere pearances' in general, but the contrary words by themselves convey. (in any given instance) of the impression 6O3 B 7 T<£ kv 'niriv KTX. See on formed without the aid of measurement: 602 c. cf. ravavria in V 453 c, Euthyph. 6 A et 9 (JHIVXTJ—^4JLT]TiKij. Cf. vi 496 A. al. The object A, for example, which is r 1 rj Kal ^. See cr. n. " Inter y\ et /ca nearer and smaller, appears larger than facile Kal ij excidere potuit" (Schneider). B : but the \oyurriK6v discovers after 6O3 B—6O5 C If we examine Poetry measurement that A is smaller and reon its own merits, apart from the sisterports accordingly. We have thus two art of Paintings we observe that Poetry contrary coexisting impressions of the imitates action. Now in action we often same object. One of the two impressions fluctuate between two impulses. When a belongs to the Xoyiarucbv : does the other great calamity befalls us, we are tempted also? No*, because, as shewn in iv to give way to grief before the eyes of 436 A—c, it is impossible for the same others; but Law bids us refrain, and try faculty to hold contrary opinions simulto cure the wound instead of hugging taneously in relation to the same objects. it. That which is best within us readily Hence the part of soul which So^dfet obeys: whereas the part that tempts us to irapa rd fUrpa is not the same as that dwell upon our sorrows is irrational, which dotidpet Kara ra /jJrpa (i.e. the indolmt, cowardly. Yet it is Just this \oyt 604A] TTOAITEIAC I 409 elfcorc JAOVOV 7rcarevcro)fM€v itc TTJS ypacj)LKrj<;, dXXd C eXdco/xev TT?? ' Biavoia? TLKT), Kai IBCO/JLCV, avXov rj airovBalov Brj 7Tpo0d)/jL€6a' Kai eir avro TTpaTTOVTaS, iariv. 'AXXa povras. XPV> *QBe 15 afJL6V, dvOpoiTTOV? fll/J.€LTaL T) jjUfJLTJTlKT) rj €Kov av TOVTO, CS TTpocrofiiXel r) T779 iroirjaeo)^ fic/jurj- rj ev olo/u,evov Kai iv TOVTOI? Br) irdcriv rj Xv7rov/jL€Vov<; r) yai- /JLTJ TL aWo r)v irapa ravra; Ovhev. D TOVTOLS 6fj,ovor)TLKa><; avOpcoTros hidKetrai; *Ap ovv iv diraai ' rj wcrirep Kara rr)v 20 oyfrtp iaraaia^ev Kai ivavrias etyev iv eai/rc5 ScJfa? dfia irepl ra>v avTOiv, OVTCO Kai iv rals avro); irpd^eai dva/Mfivr/ XoyelaOat' iv yap rot? araaid^ei re Kai y^dyerrai avrd TOVTO ye vvv ovSev Bel r)/j,a<; BLO/JLO- dvco Xoyoi<; wavco? irdvra ravra Xoyr)crdfjL€da> ore /jLVplcov TOLOVTWV ivavTcayfidrcov dfia V y\rvX*l y^^1 r)/jLO)V. BLO/JLOyiyvo/juevcov 25 'Op#a>?, € E 0 rore direXiTTo/jLev, I vvv fioi BOKCL dvayKalov elvac BtegeXdeiv. To TTOLOV ; €eracryo&v> vbv diroXeaas r) TC dXXo dv ire pi irXeiarov Kai Tore ore paara oX i7rKTKeyfrd)/j,eda} irorepov ovBev dydeaerai, fieTptdaet, Be 7ra)? 7T/3O9 XvTrrjv. iroielrai, Hdvv ye. eXeyofxev irov Nvv r) TOVTO fiev Be ye TOB* 30 dBvvaTov, OVTCO (JLOLXXOV, e(f>rj, TO ye dXrjOe^. \ 604 TdSe vvv /HOC irepl avTOV eiire* iroTepov fiaXXov avTov ocec T?) Xvirrj 13. 7ri Xoyois. IV 439 C ff. Poesie etc. pp. 35 f. 6O3 E 30 Kai T6T€. Ill 387 D, E. 19 ftVj TI—ravTa; * It was nothing be6O4 A I T68€. See cr. n. rb 5£, _ A. P. II. ... 27 TTAATQNOI i re teal avTireveiv, iv iprjfila fiovos orav oparcu viro r&v ofiiotcov, fj orav airrds icad* avrbv Bioiaei, orav oparcu. [604A yiyvrjTcu; Movcodel? Be ye, olfuu, woWa 5 (frdeygaadcu, a el n$ avrov CLKOVOC alcxyvovf a ov/c av Begcuro rtva IBelv Bp&vra. VI. OVKOVV Ho\v TO fiev avrtreiveiv TTOV, fiev av, iroXXa Be woir/crei, OI5T6>9 exu> er). Bia/ce\ev6fievov \0709 teal eariv, TO Bk e\/cov ' iirl ra$ \v7ra9 avro TO irdffos; Be 070)7779 yiyvofievi)? 10 Bvo afiev iv avT irov 'AXrjdrj. B iv TW avdpir Hm 8* ov; OVKOVV TO fiev irelOeadcu, $ 0 VO/AOS ilfyyeiTcu; 0 VO/JLO$, OTL tcdWiCTov o TI fiaXia-Ta rjavxiav IIa>9; ayeiv %v/jLopal<; teal /JLTJ wyavcucTelv, <»9 oirre BtfXov OVTOS TOV cuyaOov TC zeal tcatcov T&V TOIOVTODV, OVTC eh TO irpoadev 1, fafTirepciv q\ toTirclveip AXIS. ovBev 10. iv q\ ora AI1S. 6O4 B 8 avro T4 irdOos: "the affliction itself" (D. and V.): "das Leiden selbst" (Schneider), objectively underconstruendum, an per se pro TOVTO ac- stood: not " perturbatio " (Ficinus) or u Leidenschaft " (Schleiermacher). See cipiendum sit. Hoc communi, illud Krohn PL St. p. 256. Platonicae loquendi consuetudini repug10 8vo is of course neuter, but &fa> nat. Contra r68e offensione caret, et quoniam nexus inter haec et superiora nv4 (q Flor. U) hardly makes the gender intercedens paullo ante particula 84 post clearer and ought not to be preferred. vvv significatus est, df}—abesse posse 4v avnp. See cr. n. aury, which videtur" (Schneider). Schneider and others retain, has a great preponderance of MS authority, but is not 2 dvriTcvitv. See cr. n. Schneider sufficiently precise: for the two principles and the more conservative editors keep to the man, but are do not merely belong the present; but it is much more difficult in him: cf. 603 B. This kind of error is to defend such a difference in tense with a common one in Paris A: see Introd. re—Koi than for example in 601 D. Cf. I 342 AM. Stobaeus [Flor. 124. 43) has § 5. Morgenstern's conjecture atfrtf, which fi&Xcafi4v need not be parenthetical: for ehat can be omitted as well as Am, and its other examples in Ast Lex, Plat. s.v. presence would have been awkward here, on account of the efrcu to which dvo is 5 iroiij. Richards proposes r £ not " which he would not choose to see \6y 604E] nOAITEIAC I C irpofialvov 411 TCS ^aXe7r(&9 epovTi, ovre TL T&V dv6pa>7rivoi>v ' afyov 15 ov fieydXrjs arrovBf)?, 6 re Bel iv avrols o TL Tayiara f/filv, Xiyets; rovr(p ifiiroSoDV yiyvofievov irapayiyveadai TO XvrreladaL. Tfct, t) B* 09, Tc3 ftov\€ve iv iTTwaei tcvftcov 7rp09 TOL ireirrayKOTa Tideadcu TO. avTOV irpayfiaTa, O7rrj 6 \ 0 7 0 9 alp el fUekTLar hv eyeLVy aXXa firj irpocirraL- 20 Tralhas i^ofievov<; TOV TrXrjyevTO? iv a'U' del iOi&iv D ' 7T/3O9 T^S Ida0at TTJV yfrvxvv TC teal iiravopdvvv laTpucf) OprfvtpBiav d<j>avl£ovTa. 0 Tt, Tdyi TO ireaov TC5 ftoav yiyvecrdai T€ teal voarjaav, ^OpQoTara yovv av Tt9, €y, 7rpo9 Ta9 Tu^a9 OVTOD irpoaipoLTO. Ov/covv, afievy TO fiev /3€\TMTTOV 25 TOVTtp T<£ \oyiGTfi erreaOai. ArjXov STJ. TO Be irpo ava/jLV7]9 oBvp/juov? ayov KOX d<7r\ijO*TO>9 %X0V av™v BeiXias <j>i\ov; <*p OVK dXoyiCTov T€ (fyrjaofiev elvai KOI dpyov ical ^rjaofiev fiev oiv. Ov/covv TO fiev 7roWt)v filfirjcrtv E teal TroLKiKrjv ' e^€t, TO ayavaKTijTiicov fjdoSy irapaTrXrfatov ov del TO Be p6vufxov TC teal 30 avTo avTtp, OVTC paBiov 1 16. 6 re A !!: 5 n A*, sed corr. a manu recenti 5 re. 20. aipet £ ? : ip€i A: m>€i II. 2i. ir\rjy4rros II: TXIJTTOVTOJ A. 23. r y (sive T W ) ^ : T6 All A. 24. larpiKxi dprjv^dtav Stobaeus (Flor, 109. 10) ct Plutarchus (Cons, ad Apoll. 112 E): larpiKTjv dpyvyblav A 3 : larpucty ical Oprjv^diau U. et fortasse A 1 : OprjvySLav S : larpiKy rty 0prjp(fi5lay q. 25. fteXTiarov AJII: (teXrurrbv trov A2. 31. eu)rd S ^ et in marg. A 2 : om. A 1 !!. 15 oCrf n KTX. The sentiment is German editors retain. Cf. v m 567 A«. repeated and expanded in Laws 803 B if. irwov. The conjecture wrouavl$ovTa agrees of course this frequent phrase is, I think, to be with the subject of iOlfriv, which is sinsought in the legal rather than, as gular, in spite of irpoavl£ovTas or i<pavL^ov T $ XoYwrjt<j) means the Xofound in several MSS besides A, is perhaps ytafids expressed in X^yci TTOU 6 vbfios (B) due to a reminiscence of v 469 E. —atpavL^ovra (D). Stallbaum was the 6O4 D 23 irpos T<J Ia [604 E nAATONOZ 412 fu/JLrj KarafMaffelv, aXXeos re teal iravqyvpei teal TravToSairols dvQpwirois dWorpiov yap TTOV Trddovs rj fiifjurja^ avrofc ytr/verai. fjLev oiv. *O Srj /jLi/jLTjTiteos iroirjTrj? eh dearpa j-vXXeyofiivot,?. \ YiavTCLTraa-t 605 BrjXov OTL ov irpos TO TOLOVTOV T779 'sfrv^fj^ 7T€(f)VtC€ T€ KCU 7] O~O(f)ia aVTOV TOVT(p dp€(TK€lV TTeTTTfyeVy el fJbeXXeL evSoKLfjujaeiv ev TO?? TTOXXOLS, dXXd rrpos TO dyavatcTrj5 TLKOV T€ teal TTOLKIXOV r)do<; hid TO evfiLfirjTov elvai. Si/caicos CLV avTov TJST) €7n\afi/3avol/jL€0a avTov T^> ^(pypd<j> teal yap &fj\ov. OVKOVV K TC3 av\a irotelv *irpo<; dXrfdeiav eoi/cev auTO), /cat rc3 7rpo9 €Tepov TOLOVTOV o/xtXeiv T^9 ' ^f%^9, B dXkd fir) 7rpo9 TO /SeXTiaTOv, /cat Tavrtj oifioicorac. 10 &v iv BLKJJ OV Trapa$€xoi/jL€0a els fieWovaav OTL TOVTO eyeipei TTJS ^v^ijs teal OUTG)9 rj&y evvofielaOat TTOXLV, teal Tpeei teal layypov TTOI&V diroX- \vo~i, TO XoyicTiteov, wairep iv TTOXCC OTav TLS fio^drjpovs TTOI&V irapaSiStp TT)V TTOKIV, TOVS Se xaPt€ eytepaTel? 0€ipv- TCLVTOV teal TOV fUfirjTitcbv TroirjTtjv <\>rjao^ev Katerjv rroXiTeiav ISla eicdaTOV 15 Tfj yfrvxf) i/jbTTOceiVy TC5 dvor)T teal OVTC TCL i^co I OVT€ Ta eXaTrca St,ayiyvd>atcovTi, dXXa Ta avTa TOTC pev C 3 2 . /MfMov/xdvov I I : fJupLovfxevov A . 3. re A 1 : ye A 2 (sed corr. re a manu recenti) cum I l £ ? . 11. xoiuv A l II: TOWW A a . 13. Oeipr) A 2 S : 0€ip€i A 1 ! ! : (pdclpoi q. 31 |it|iov|Uvov. See cr. n. / dXXd irpbs—etifdfirrrov vKe vp6s, like jreirotijrcu irpds inmore than Totfroi* after iroXiv (Herwerden's 598 B, is here said of the relation of Art conjectures in Mn. xix p. 340). With to that which it imitates, as appears from TroXiretay—fvxv cf. IX 590 E and X 608 B. 605D] nOAITEIAC I fieydXa r/yovfiev d\r)dov$ Troppco irdvv deaT&Ta. Udvv VII. Ov Se crfii/cpd, elScoXa elSwXoTroiovvTa, rov he /mivToi Tray TO ye fiev oiv. fieyicrTov /caTTjyopijrcafjLev avrf}<;. TO yap teal TOW iinecfceU ifcavrjv elvai Xcofiacrdai, iteTos irdvv TIV&V 20 oXiycoVy 7rdv8eiv6v 'A/covow atcoirei. irov. Ti 8' ov fjueXXei, elirep ye Spa avTo; oi yap nrov f&eKTiGTOi rj/jLWp d/cpodbfiepoi 'Ofnjpov D fj aXXov TWOS TCOV TpaytpSoiroi&p ' fitfjuovfievov Tivd T&V rjpeocop iv irevdei 8pTa /cal fiaicpdp prjaiv diroTelvovra iv Tofc oSvpfioU fj KCLI aBovTa? T€ Ka\ KOiTTOfievov^y olad' OTC yaipopev re real ivSovTes 25 rjfia<; avTov? hrofieda o-vfjLTrdorxovres Kal 17. eldwXoTTOLoQvTa q*i elduSkoTroiovvTt 6O6C 17 cfSoXa clScaXoiroiovvTa KT\. See cr. n. elSuXoTroiovvTa seems also to have been the reading of the first hand in Vind. F. The dative d8ai\) consorts with (pav\6v TI rrjs \t>vxyS' On both grounds, he concludes, Poetry must be proscribed : for (b) TOVTO iyeipa—rori te fffwcpd, and (a) eftwXa cldwXoToiet. The chiastic sequence is usual in Plato. If we read elduXoroioui'ri, Plato assigns only one of his two main reasons for the exclusion of Poetry, viz. (6), and the correspondence between this and the preceding sentence disappears. On this account Stallbaum and others are, I believe, right in restoring the accusative, and making d^eor&ra, as well as e/5wXo7roto0vTa, agree with rbv fiifirfrtKbtf voiijT'fiP. The error—an easy one after diayiyviixTKovri and ijyovfiivtfi — affected &€ 0O6 C—6O7 A But the most serious count in our indictment is that Poetry is capable of corrupting, with few exceptions, even men of character and virtue. Tragedy stirs in us just those emotions which we are ashamed to indulge when suffering misfortunes of our own, and the consequence is that we succumb more readily in the hour of trial. The same may be saidt mutatis mutandis, of comedy also. We shall therefore decline to model our lives after Homery and refuse to surrender our city to the rule of Pleasure. 6O5 c 19 avrijs. That is, TT}S vw.^ 387 D. I n frrj<w>—KowTonivo\n t h e contrast is between a ficis or set speech, spoken and not sung, " quales multae in tragoediis, Euripidis praesertim" (Casaubon apud Stallbaum), and KOHM-OI, which are sung. Hence 17 Kal—KOTTOjitvovsj 'or if you like singing and beating the breast,' is perfectly accurate, and we ought not to change Kal q.bovrat into KXCLOVTCLS or K\alovras (with Ast, Cobet, Baiter) or fSovras into iXvovras (with Winckelmann). For ij Kal cf. 599 A n. The readings nvat—ovras—dtrorelpoyras in q and some other MSS are only attempts to obliterate the common irregularity of a singular (nvd etc.) passing into a plural: see on 1 347 A. Richards Suspects ' that Plato wrote fufiovfiivov—d*roT€IPOVTO$—KXaiovros—KOTTTO/X4POV. The conjecture is as unnecessary as it is bold. 2 5 Xa*P°Fl Phil. 48 A rds ye rpayiKas pfo, STOP afxa xaLpoprts KXduxn and Ion 535 E. See also on 606 B and ill 395 D. 4H rTAATQNOZ [605 D co? dyadbv TroirjTrjv, 0*9 av r)fia$ 6 n fiaKurra ovrco BcaOfj. OlBa* 7T&? 8' ov; "Orav Be oUelov TLVL r/ji&v #77809 yevrjTai, ivvoels av on iiri rat ivavn 7n£6fi€0af av BvvcofieOa rjavyiav aryew 30 teal KaprepelVy I d>? TOVTO pev dvBpos Sv, etcelvo Be yvvai/c6$, o* rore E iirpvovfiev. *Evvo&, €(fyrj. *H /caX&s oiv, rjv 8' eyeo, OVTO? 6 CTTCUVOS e%et, TO op&vra TOIQVTOV avBpa, olov eavrov Tt? fir) dfjtoi elvai d\\* alaxyvoiTo av% fifj /3B€\vTT€ OVK €v\6y opat$ /cal Treireiprj/cds TOV BaicpvcraL re nal airoBvpaadai l/cav&s /cal dTroTrXrjaOrjpaiy vcrec ov TOIOVTOV olov TOVTODV 5 eiriOvfielv, TOT eanv yaipov* TOVTO TO VTTO TCOV TTOITJT&V TrifnrXdfievov teal TO Bk vaei (HekTio-Tov rj/i&v, cure oi>x itcavto? m-eiraiBev- fievov \6y Bov$ TOVTOV, aT€ dWorpia I irdOt) Oecopovv, /cal eavra) ovBev alo"%pov ov, el aWos B dvrjp dyadb? dcr/ccov elvai dfcaipco<; irevffel, TOVTOV eiraivelv fcai 10 eXeelv a \ \ ' i/ceivo tcepBaiveiv ffyeiTat, TTJV rjBovrjv, teal OVK &V BegaiTO avTr}<; CTeprjdfjvai KaTapovrja-a^ o\ov TOV TroirjfiaTO?. Xoyi^ea-ffac ydp9 olfiai, okiyois ncrlv fieTecTiv^ on diroXavetv 12. dxoXatW A*II: droXXi^et ut videtur corr. A3. 6 O 6 A 1 valKTX. It is unreasonable TWF. Cf. also the double reference of to take pleasure in and praise such exhiav—ad in 606 C. Madvig conjectures bitions; for the appetite to which they atfr* 4 6o6c] nOAITEIAC I 415 dvdy/cy diro r&v dWorpi&v eh ret oltcela* dpeyfravra yap iv voi<> ioyypbv TO ikeewbv ov paBiov iv T019 avrov irddeac C 'AXrjdiaTaTa, I £^17. *Ap* oi)% 0 ai/To? \0705 ical irepl rov yekoiov, 15 on, av avTo? alvyyvoio yeKoDToiroi&v, iv fu/jirjcrei Be KtoptpBLicf} fj teal IB la CLKOVWV 6Bpa XaPV^ KCLL W tuvfis G>9 irovrjpd, ravrov iroiel? OTrep iv roU ikeow; h yap TG> \6y o/3ov/j,evo$ Bogav ficofAoXoxlas, TOT9 ai xal i/cei veavueov iroir\aa$ 16. dv Schneider: av codd. A 1 : lufiifcq E: ov ju/i^acis q. 172O. 13 Op^\|ra,vTa—KaWx<(>v. Plato and Aristotle agree in holding that Pity is one of the principal emotions to which Tragedy ministers. The point at which they part company is where they begin to discuss the effect produced upon human life and conduct by the indulgence of this emotion in the mimicry of the stage. According to Plato, the emotion grows by what it feeds upon, and becomes more and more troublesome and deleterious in real life, the more we indulge it at the theatre: according to Aristotle, tragedy effects the ' purgation' of pity and its kindred emotions and tends to free us from their dominion in matters of more serious moment (Poet. 6. i449b 27 et al.). Aristotle hopes to effect by means of theatrical stimulation what Plato would attain by starving the emotions even in play. It is obvious that the Aristotelian theory of the drama was in this important respect developed in direct and conscious antagonism to the Platonic, to which, in other particulars, it owes much : see Finsler Platon u. die Arist. Poetik pp. 96 ff. I think it may fairly be argued that Plato's view is not less true to experience than that of Aristotle; for a spectacle which 'purges' the t\€eu>6v in one man may strengthen it in another and make him more than ever inclined to self-pity. On the contrast between the Platonic and Aristotelian views see Butcher Aristotle's Theory of Poetry* etc. PP- 237—*68' especially 241 f., and for Aristotle's debt to Plato in his definition of tragedy consult the excellent essay of Siebeck Zur Katharsisfrage in his Unters. zur Phil. d. Gr. pp. 165—180. 14 {Xccivrfv. i\e€tp6s and not tXeivds is the Platonic form of this word: see Schanz Phaedo p. v n . ekade? TTOWOLKL^ iv TO?? OLKCLOIS 20 A f : fufi^cgs (sic) U et nisi fallor : &y e(r)s A : dycLrjs II. 6O6 C 15 dtp' ovx KT\. Cf. Ill 388 E. 16 tri KTX.: lit. 'that whatever jests you would be ashamed to make yourself, but which you are mightily pleased to hear in comic representations, or it may be in private life, and do not hate as bad, you do the same thing' etc. ' Whatever ' is treated as equivalent to * if any': see Kuhner Gr. Gr. 11 p. 945. I have followed Schneider in writing av or & dV ihstead of av (see cr. *.), although he gives no other instance where av appears to do double duty in this fashion. The usage, however, ought not on that account to be pronounced impossible; for cases in which a single relative pronoun forms, as here, the object of two opposing clauses, one representing a hypothetical, the other an actual situation, are extremely rare. We should also remember that 5s is occasionally used instead of As dV with the subjunctive, even in classical prose, according to the best MSS : e.g. Laws 737 B: see also Kuhner Gr. Gr. 11 p. 206. A sentence like the present is made easier by the mere existence of such an exceptional liberty of style. For the corruption of av to &v cf. (with Schneider) Gorg. 486 E. All other attempts at emendation—and they are numerous—involve too much change: see App. III. 17 lSt$: i.e. "intra privatos parietes et ab iis, qui artem non profitentur" (Schneider). The word has been held to refer to writings in prose: but see on II 363 E. 18 ad KaTctxcs. av is "item, ut antea OfnjvCjdcs" (Stallbaum). Madvig's conjecture av should not be adopted. The second ad (T6TJ ad) {joints the contrast between /careix** and dpirjs: cf. 606 A n. 416 [606 C TTAATQNOI oi d Kal fMaXa, €rj. I Kal irepl D /cal irepl irdvTtov TCOP iTndv/urjn/ecop re /cal Xvirrjpojp /cal rjSecov iv rfj yfrvxr), a Srj afiev irdarrj irpd^ei TJ/JLIV erreadaiy on 25 yap ravra rotavra apSovca, Biov apxeaOat, fifia^ 4) Troifjri/ct} filfirjo'is ipyd^erac; Tpi€C Biov avyjiGiv, avrdy Iva /cal apxovra fieXrlovs Xeipovtov ical dOXccoripcov yt,ypa>fieOa. B' 09. ivrv'xrjs Ov/covv, f)\uv /cadio'Trjaiv, re /cal evBaifiopicTepoi, eliroPy (2 T\av/ca>p, dvrl Ov/c e%o> a\\G>9 dpat, rj orap ' 'O/Aypov iiraipira^ £ XeyovcriPy a>9 TTJP ' E W a S a TrerralSev/cep O5TO9 O iroLrjrrj^ 30 /cal 7rpo9 Bioi/crjcrlv re ical iraiSeCap r&p dp6pv 7rpay/j.aTa)P afjtos dvaXafioPTi fiapOdp€W re /cal Kara TOVTOP TOP TroirjTrjv irdpra rov avTov /SLOP KaraaKevaadfiepop darTrd^eadai o>9 opras ^e\riarov^ £f}p, \ fyikelv el$ oaop Svpaprai, pep XPV Kat> G® /cal Gvyyj®' pelv "Ofirjpop TroirjTi/ccbraTOP elvat, /cal irpwrop T&P TpaywhoirovSiPy elSipai Si, on oaov /MOVOP VJAVOVS OeoU /cal iy/ccbjua rots 5 Troitjaeto^ irapaBe/criop et9 iroXw dypdol? el Se rrjp ^Svc/juiprfp MoO trouSv. See on 595 c. 4 rf aiffTTiporifUfi Kal &rdc 6O7B] nOAITEIAC I iv fiiXeaw r) eireaiv, 17801/17 aoi /ecu Xvirq ev rfj iroXei /3ar). • B V I I I . Tavra STJ, €rjvf aTroXeXoyrjaOo) rf/xlv dvafivrja-deca-cv irepl 7roi?7<7ea)9, on elieorcD*; apa rore avrrjv etc TT)? 7ro\ea>9 dire- 10 areXXo/xev roiavrrjv ovaav 6 yap Xoyos 77/ia? ypet. Trpo&eiircofiev Se avrj), /JLTJ tcai nva o-rcXrjporrjra rjfi&v teal dypouciav tcaraypqi, on iraXatd fiev n? 8ia(f>opa (f>cXocro(f)ia re teal Troirjntcr). teal yap 17 9. diroXeXoyTfadw corr. A2. : diroXeXoyiffdu All. 7 TOV KOIVQ—Xo'yov: * the principle which the community shall in every instance have pronounced to be the best.' See 604 B—D, where one example of such a \6yos is provided. For \£yos in this sense cf. (with Schneider) Crit. 46 B 13. irotrjriKy A1 II: diroXoyia or defence of Plato's attitude towards Poetry in Books 11 and in (595 A ».). diroXeXoy^ffOu) is also more in accordance with on elxdrtas careerAXo/uev: and the words 6 yap \6yos TJ/JLCLS Jpct "non tam eorum sunt, qui ius suum exsequi, quam £yt»;—del TOIOVTOS otos TU>V <£/XU>V fxrj&evlqui excusare se valuerunt" (Schneider). a\\(fi ireLOcadai rj rf X67V, 5$ av fioi \oytThe corruption, which recurs infra 607 D fofxtvy j8^\rt X670S r)/j.as ypei see judged best by all, viz. reason'). This 604 Cn. irpoffeiiroifiev 5e a^r^=*let us interpretation lends a certain weight and tell her also.' With this use of irpoeetdignity to the clause; but the other is Tew cf. II 375 En. easier and more natural. Cf. Shorey in 13 iraXata — ITOIT|TIK{J. There are A. /. PA. XIII pp. 364 ff. Plato elsefew traces of this * ancient feud' in the where provides against what he takes to extant fragments of early Greek poetry. be the antinomian tendency of Poetry by Pindar furnishes one, Fr. 209 ed. Bergk, enacting that the Poet shall irapa rh. rrjs dre\y\ croias Kapirbv Sphreiv (said of the ir6Xeo>9 vbfXLfxa teal SUata rj Ka\k rj dya&b v TIAATQNOZ [607 B Xatekpv^a 7r/o^? hecirorav KVCOP etceLvq Kpavydgovcra, teal 15 fieya? iv a<\>pov(ov teeveayoplaccri, teal 0 rdSv Xiav aoa>v 1 o^Xo? /cpdrcov, teal oi \67TTGK jJL€pi/j,vd)VT€$ on dpa irivovraty C seal aXka fivpia arffiela waXaias ivavTLobcr6(o<; TOVTW oficos Be 15. \lav Herwerden: dla A. auTT) rb'EWrjviKdv, WJ 6 v I 5. 718 D, 720 A. Cf. Spiess Zqpw Spermatikos pp. 3—5). Kal 7dp—^ir^vovTai. The source of these quotations has not been discovered. They are all from poets, as Schneider holds; but we ought not to take iraAcud too strictly, and infer from it that all of them are very old. Plato's main object is to make out that his quarrel with Poetry is nothing new, for Poetry and Philosophy have quarrelled from the earliest times; and it is therefore inherently probable that the quotations are of very different dates. There is no a priori reason why some of them should not be from the contemporary drama; but some of them should be older; and those who refer them all to comedy, such as Ast, Prantl, and Heine {de rat. quae PL c. poet Gr. intercedit p. 50 n. 4), can hardly be right. Still less is Pfleiderer justified in citing them as expressions of the indignation which, according to his own chorizontic views, Books 11 and i n had aroused in comic poets (Zur Losung etc. p. 34). ij Xaiclpvta—KpavycClovcra. Cf. Laws 16. Kpdriav nos: Kparwv codd. 6—KpdT«v: 'the rabble-rout of alltoo-sapient heads.' I have combined Herwerden's conjecture AIA for AfA with my own suggestion Kpdrojv (from Kpds) instead of KparOw (Cl. Rev. x p. 105). TCJV \lav wv 6x^os \ Kparuv looks like a tragic fragment, and a comparison with Med. 305 ei/M 5' OVK Ayay cro^vt suggests that the author is Euripides: cf. also v i n 568 AM. The head stands for the whole personality, as in the familiar use of K&pa and K€<pa\it) in Tragedy and elsewhere {iroWds l0lftovs K€a\as "A(5t irpolayf/cv II. 1 1 . 55 r\ fxiapd K€<pa\ij aUrrj D e m . Cor. 153 et a l . : s e e Blaydes on Ar. Ach. 285); and a learned poet like Euripides might the more readily have described philosophers by this feature, because the head, and not the heart or midriff, was believed to be the seat of intelligence not only by Hippocrates, but also by many of the philosophers themselves, including Pythagoras, Alcmaeo, Democritus and Plato: see Diels Dox. Gr. pp. 391s1 3, 39i b 5, 392* 2, 427* 8, Zeller5 I p. 448 and Gomperz, Greek Thinkers I pp. 148, 313. There are also, I think, traces of a similar view even in popular beliefs: see for example Ar. 9 6 7 C, D Kal 5)) Kal \oi8opT?)i\ocroovi'Tas KV<TI fiavyialreis. TL 8ai; j To? 4yKt<pa\op war€p ralais direiKd^ovras xpuy-kvaiviv v\aidl fxoi 8 OK els. For other views of Kais. The occasion which provoked this passage see App. IV. this assault upon philosophy was—so 6O7C 16 ol XVffrs vTeu: *the Plato tells us—the atheistic teaching of subtle thinkers, how that they are begAnaxagoras and his followers about the gars after all.' This quotation is probably celestial bodies. Here the Xaictpvfa /ciW from comedy, which abounds in referrepresents of course povTi 608A] TTOAITEIAC I 419 elprjada), ore rjpel? ye, el rcva e%ot \6yov elirelv T) TT^CN 7]Bovr\v iroirjTtfcr} teal rj fxLfir)9 gvvic/JLev ye rjfilv avrol? terjXovpivot? 20 V7T avrr)?* dXXd ydp TO Boteovv aXrjOh ov% ocriov TrpoBcBovai. D fj yap, cS i\€y ov terfXel vir avrrj? KOX av, teal pdXiara ' orav 8C 'Ofirjpov decopfjs avrrjv; UoXv ye. Ov/covv Bifcaia early ovrco Kanevai, diroXoy^aafievrj ev /meXet ff TLVC aXXqy fjberpip; Haw fiev oiv, Aolfxev Be ye irov av KOX TO?? Trpoardrai? avrr}?, oaoi fir) 25 7T0i7jTiK0Ly <j>i,XoTrocT)Tal Be, avev /jucTpov Xoyov vTT€p avTTj? eiiTelv, C09 ov fiovov 7)helay d\Xa real ixf>eXiixrj irpb? rd<; iroXiTelas teal rbv filov rbv dvOpo&TTivov iariv teal evfievw dtcouaofieOa. tcepSavovfiev E ydp irov, edv fjurj /JLOVOV rjhela ' avfj dXXd teal GM^eXifir). lEw? 8' ov jj,eXXofjL€Vy e^yrjy tcepBalvetv; E i 8e ye /JLTJ, G> {Xe €Talp€y coarrep 30 oi irore rov epacOevTes, iav rjyr)o~a)VTai fir) d>eXcfjLov elvai rbv epayra, ftta fiev, O/JLCOS Be direyovrai, teal r//j,el<; OVTCOS, Bed rbv eyyeyovora fiev epcora rr}<; roiavTr)? nrotrjo'ea)? VTTO T779 rdiv tcaX&v 608 noXtTecwv rpof)<; \ eivoi /J.ev eaopeOa $avr\vai avrrjv a><; /3eXTio~TT)v teal dXTjdeardrrjVy ea>9 8' av firj ola T rj diroXoyrjaaarOaLy dtcpoao-6/JLeO' avrrjs iiraBovre? rjfilv avroZs rovrov rov Xoyov, ov Xeyopev, tcai Tavrrjv ryv eircpBtjv, evXafiov/juevot irdXiv ifJLTreaelv el? rov 7rai8itc6v re teal rov rcov TTOXX&V epcora. dtepoaaofieda 8' ovv} a>9 5 20. Karaiexolfieda AlIl: Kara punctis notavit A*. 24. A y f i A ' E ? : &7ro\oyriaofi4vrj A a : 6.iro\oyi 20 Kara$fxoC|ic6cu KaTa$ix*ff0ai 1S *to receive home from exile': cf. KarUvai below. Sexoifxeda, which Baiter reads on insufficient authority, is much less expressive and appropriate. {vvurfjiv 7c KTX. See on 595 B. 6 O 7 D 24 diroXoyn^aiUvt^. Plato is hardly likely to let Poetry return on the promise of an ex post facto dwoXoyia: she must surely make good her defence before the decree of banishment can be repealed. Hence airoXoyrjoa/iUvri, which Schneider and the Oxford editors adopt, is right as against the diroXoyrjcrofUvr) of A- and a few inferior MSS (followed by Bekker and others). 6 O 7 E 30 cl W 7c KTX. The words from ye fx-q to <pavij[vai] have been found on one of the Oxyrhynchus Papyri, without any difference from the text of A except OOTW for of/rws and ivyeyovfrra for tyycyovbra (Grenfell and Hunt, Vol. I p. 52). 33 TWV KOXWV TTOXITCICOV. A has KCL~ KCJV for /caXwv, oblivious of the irony, 6 O 8 A 5 dicpoa nAATQNOZ 420 ov airovSaareov [608 A errl TTJ TQUIVTT) Trotr/aei a>9 dXrjdeia^ re aT Kal (Tirov&ala, a \ V evXaftrjreov avrrjv ov rf}<; iv avTQ) 7ro\iT€ig<; SeStorc, Kal vofiiarea TC5 atcpooofievq), irepl airep elpr/Kapev irepl B 7rotr}o~€(0S. JlavTa7raacVf rj 6° 09, ^vfir)fic. Meya9 yd-p, €Vv> 0 10 dycov, to (f>i\e rXavK(ovy fieyas, ovx 00*09 8otcei, TO ^prja-rov r) iy &are ovre rififj eirapOevra ovre ca ov8e ye 7rocrjrcK7J agiov dfieXrjaai aperr}?. Kal aWov l 5 IX. ^pr/fiao-iv ovre dp SiKaioavvrf*; re Kal T779 avfirjfjLL aoi} €rj, ef <$v 8ie\i]\v6a/jL€V olfiai, 8e ovTivovv. ' Kal firjv, f)v 8* iyco, rd ye /jueyicTa eirlyeipa irpoKelfieva d&\a ov 8ie\r)\v6afiev. s, el rcuv elprjfieveov fiel^a) earlv 6. ''A/nj^avov aXka. rty dperrj<; Kal C €r), \eyei? TL 8' av, fjv 8' eyri, arrTOfxipy II: arrTo/xiuri A . idea of a compound verb (^r^ovrcs and Florentine MSS). The word must, I iirtpd'fiv, but q.v. Nettleship {Led. sidered certain. For the sentiment cf. and Rem. II p. 355) thinks ru>v elprj/xtvwv 595 B «. can only refer to *the rewards of justice 6 TJj TOiavTfl iroujo-ci: viz. the r)8v TTOAITEIAC I 6O8D] ev ye 6\ly irp€(r/3vTov yevoiTo; xpovos D aovrov Olfiai Selv xpovov ififiXiyfra? ^a\67roi/. ov TOVTO, ye 6 etc 7rat8o9 elrj. TrpdyfiarL virep TO-20 aW* oi>x ' V7rep TOV TTCLVTO*; ; TL TOVTO \eyet<;; rjfjb&v rj yfrvxv fxoi teal Oavfidaas TOVT e^€49 Xeyeiv; yap d\\d ovros 0X1709 TTOV T19 av otei adavartp i €7(07', €7f. eyd, OTC dOdvaros 7ra? yap 777)09 irdvra OvBev fiev ovVy €r]. TL ovv; 421 K( 1 ehre' * OVK fjaOrjaac, fjv 8* ovBiirore diroWvTCU; /cal $9 M a At", OVK eycoye* o~v 8e Et firj dSifcco y\ €r)v. 61 fiat he teal ^E/io^', e 8* av 17860)9 aKOvaaifiL TO OV av, fjv 8' eyd>. 2 Keye fiovov, er). 1 o$x n et in marg. A : om A . reason why r&v elp-rjfx^vwv should not, Gray) that it is the novelty of the idea like iKeiuois in 612 B, refer to what Plato which occasions Glauco's wonder. Glauin 614 A calls 'those goods which Justice co regards the originally half-theological by herself supplied' (iKelvois TOIS dyaSois doctrine of the immortality of the Soul ots a$TT) trapeix^ro i) diKouocrvprj): and it is with the same sort of well-bred incremuch more natural to assign this meaning dulity which it inspired in most of Plato's to rO>v elprjfitvwv than to suppose 'that contemporaries (cf. VI 498 p with I Plato had two plans in his mind as to 330 D, E and Phaed. 69 E, 70 A, 80 D), how to finish the Republic.'' I can find and is astonished that a well-balanced no sufficient evidence to justify any such mind should treat it seriously as a philoidea. sophical dogma capable of being established by rational argument. 18 iras -ycip—av itrj. Cf. vi 486 A. Stallbaum follows Bekker in reading 25 cl |iij d8tK» 7c. See on iv 430 D. Tpds rbv Tr&i>Ta with q and Flor. U, com- 6O8 D—611 A Eveiything, which paring VI 498 D, o\)\ ifirep rod icavrbs be- suffers destruction, is destroyed by its own low and Phaed. 107 C. '* Videtur—iras ad peculiar evil or disease•, and that which universum tempus, quod omnino dicitur, cannot be destroyed thereby is indestructah illo verbis iras ovros etc. significato ible. Now the evil which is peculiar to distinguendum sufficere, ac nescio an conthe soul is vice, and vice is powerless to sul to scriptor, quum priorem irdvra xpovov slay the soul. We must beware of supnecessario definisset, hunc plane infini- posing that the soul is destroyed by bodily tum exhibuerit" (Schneider). Cf. Walbe disease, unless it can be proved that bodily Synt. Plat. spec. p. 26. disease engenders within the soul its own specific evil; and if any one has the bold6 O 8 D 11 otywu <7Y« : sc. if trip TOV TTCLVT6$ detv eairovdcLKtvai. Cf. 1 336 E n. ness to assert that the souls of the dying do actually become more vicious, he must be and App. ad loc. OVK '# 422 nAATQNOZ [608 D 'AyaOov TL, elirov, zeal tcatcov tcaXels; "E/ycoye. *Ap* oiv E Scirep eya> irepl CLVT&V BLUVOCL; To irolov; To fiev diroXXvov 30 teal 8ia0€ipoi> irdv TO tcateov elvai, TO Be o~a>£ov teal dxpeXovv TO ayadov. "Erycoy*, €7j. Tt Si; tcatcov etedaTw TL teal dyaOov XeyeL?; olov 6&a\fiol<s I 6(f)0a\/jLi(JV teal ^vfiiravTi TG> awfiaTi voaov aiTtp 609 T€ ipvaifirjv o-rjwe&ova re %v\oi$y ^aXtap Be teal GiSrjptp lov, teat, oirep Xeyeo, o"%eBov irdai £v/j,VTov €/cdo"T(p KCLICOV TC teal voarjjjua; w Eiycoy\ €rj. OVKOVV OTCLV TW TL TOVTCOV irpocryevrjTac, irovqpov 5 re TTOtel c5 rrpoaeyiveTo, real TeXevTcov oXov SieXua-ev teal dirwKeaev ; II&)? yap oij; To %VfjLrj. 'Eaz/ apa TL 10 evpiatcayfiev T&V OVT(OV} W CO-TL fiev tca/cov, o TTOLCL avTO TOVTO JJL&VTOL ovft olov T€ avTO XVCLV diToXXvoVy ov/c TJBT) elffof 30. rb di A S II: om. A1. ical U: TI A 1 : TL 5k Kal A 8 . 31. tywy course of the notes. Plato does not stop to define what he means by 'soul,' nor the different senses in which he employs the word 'death,' and the consequence is that superficial inspection of his reasoning often sees a fallacy where there is only an ellipse. The best preparation for a study of this argument is a careful examination of the proofs in the Pkaedo, to which Plato himself appears expressly to allude in 611 B : see note ad loc. It will be easier to understand the reasoning of Plato if we bear in mind the following considerations. (1) The duality of soul and body is assumed throughout the whole discussion. (2) It is the individual immortality of the soul which Plato wishes to prove. (In his excellent monograph Unsterblichkeitslehre Plato's, Halle, 1878, Bertram appears to me to have conclusively and once for all established this point as against Teichmiiller Die Plat, Fr. pp. 1—23. Cf. Simson Der Begriff d. Seek bei Plato pp. 126—143). (3) The conception of soul as the principle of life, though not expressly enunciated here, is present to Plato's mind (609 D«.). The question whether immortality (in the fullest sense of the term) belongs to the entire soul, or only to part of it, is not raised in the course of the proof itself, but from 611 B—612 A, it would seem A1!!: tyurye TOVT6 y i<prj A 2 . that the \oy«TTiK6v alone is indestructible (611 B «.). At each successive incarnation the \oyi T6 {VJJL^VTOV KTX. The words iicd nOAITEIAC I 609 D] on 423 TOV 7T€V/C6TO$ OVTO)? SXeOpo? ov/e f/v; Tt ovv; C fidXa, <-r) • a vvv Srj hifjfjbev irdvray SecXia Kal dfxaBia. Xvai; 0{/TG>9, e<£*7, €LK6$. fjv 8' eyd* • "tyvxfi <*p oitc earw h irovel avrrfv KCLKTJV ; dtucia Kal re teal ! atcoXaaia Kal *H ovv ri TOVTGOV avTrjv ScaXvei re Kal dirbX- 15 Kal ivvoei /JLTJ e^atraT'qdSyfiev olrjdevre? TOV &SIKOV avdpoyrrov Kal dvor\Tovy orav Xr) voaos ova a rrjK€i Kal SioXXvcri Kal ayet, eh TO firjSe elvaiy Kal a vvv Brj iXiyofiev Hiravra viro TJ)? ocKeias Ka/clas r D 7rpocrfcaOrjaOac ' Kal evelvai 8ia0ei,povo-7)$ eh TO /xr} elvat, dcKveirai —oi)% ovrto; Nat. "101 Brjf Kal yfrvxrjv Kara TOV avrov Tpotrov o-KOTrei. dpa evovara ev avrr} dSiKia Kal rj aXXrj tcaKia rco evelvai Kal TrpocrfcaOrjcrdac 0eipei avrrjv dyayovaa Odvarov TOV crcv/juaTos X^P^V > Ov&afi&s, %y, TOVTO ye. v a 1. Kal fiapalveCy ea>? av eh v 9 1 13, 14 yp\>xi— *> n et in marg. A : om. A . Iv&vtu A 1 !!: Suivai ut videtur corr. Aa. 6O9 R 12 ^v. " Imperfectum illud tempus indicat, quo res nondum satis cognita, et tamen ita, ut nunc apparet, comparata esset" Schneider. Cf. IV 436 c n. 14 ASIKto.—dpaOCa. Vice is the evil peculiar to soul: cf. IV 444 c, Tim. 86 B ff. and Soph. 227 E. 6O9 c 18 dXV cSSc iroCci. irolci means 'picture,' 'represent.' irov ofet, which Liebhold conjectures {Philol. 1880 p. 169), is wholly inapposite; for the sense requires an imperative. Ast suggests vbei or pl 15. : ' A \ \ a 25 jA. 25 ovSa|u»s—TOVTO 7€w It is strange that Glauco should assent so readily. He is apparently thinking (as in 610 R) of the activity and vitality which wicked men so frequently display; but we may fairly ask ' Why should soul be the only thing which is incapable of being destroyed by its own vice? It would surely be more true to hold that vice is able to kill the soul just because it is able iroielv afrrty KOK^V (609 B), and Panaetius actually made use of a similar argument in order to prove the soul mortal ("nihil esse, quod doleat, quin id aegrum esse quoque possit. qupd autem in morbum cad at, id etiam interiturum ; dolere autem animos, ergo etiam interire" Cicero Tusc. Disp. I 79). Is apa ivovaa—x°>plffV intended as an appeal to experience? Even if we allowed that experience is the proper tribunal, our experience of the effect of injustice on a human soul is limited to a single life ; and why should not one soul uxrirep na — els rb fiyfe aCofxa efrcu), wear out many bodies and perish at last (b) the soul, (c) the [609 D TTAATQNOI 424 itcelvo ye akoyov, r)v 8* iyco> rr)v fiev aXXov irovrjplav Xvvai Tt, rrjv Be avrov TXav/ccov,' on fir/i "AXoyov, airoX- 'JLvvoei, yap, rjv 8' €ywt w ovS* virb rrjs TWV GITIUSV TrovTjpLa*;, fj av % avrdov E €/C€LV Belv awfia diroXXvaOai • aXX! idv fiev ifnroirj r) avTcov TWV atTtoyv TC5 aoofian aobfiaTOs fio-)(j9ripiavy (frrjaofiev avrb 81 eKelva vwb 7-779 avrov Kafcias voaov 01/0-779 diroXwiXevai' VTTO he aiTLcov iroi'rjpia^ aXXcov OVT&V aXXo | ov TO K a r a rov avrov 5 irovqpia ifrvxf) aXXorpiov erepov 'slrvX^ TOIVVV Xoyovt rjv S' iyoo, idv firj irovrjpiav fcatcov avev rr}<; ISias irovqpia^ tyvXV "^X€L y^P* fyv* Xoyov. ov /ca\co9 Xeyojiev, rrore (fyao/uev viro irvperov 10 acj>ayrj<;y firjS* et n$ 8. i/jLTroif), firj irore v tcatc i^eXey^cofjiev on d^ 'OpOoTara, €7)> Xeyeis. o n firjS* av d^Kv/xev viro diroXXv&Oai, TGS *H roivvv fj e&)9 av ' rj aviXeyKTaf ravra fir) B VTT aXXr)<; voaov firjK av VTTO afiiKporara 3. 6pBbrQ.ro. Stephanus: hpdbrar fa> AIIS q. dv4\eyKra A21I: ZXeyKra {sic) A1. 8, 9. oXov TO aoofia tcaTaTefiot, 5. VOTi M-ti ' n rore 2 A IT: A1. : /xjre A. wood without using crrjireSivv as its instrument. The fact is that Plato's theory of a &ix by which and which alone each object is destroyed, if destroyed it be, does not apply except where the object is independent of external influences, and such, throughout this proof, he supposes soul to be. Cf. 608 D n. and Brandt I.e. p. 29. 6 1 O A 3 dpO^Tara. Seecr.n. Vind. V rl 6' a(5 rb ffiv; T^ XV* <pr\(yo^ev tpyov F has dpdurar' Ay, Vind. E dpdorar Ap : elvai; MdWrd 7', t<pr)> with note ad loc. otherwise there is no variant. Schneider It is on the essential connexion between alone retains av—X^-yeis, but fails to justify 'soul* and 'life' that Plato builds his the solecism, dpdbrar av—Xtyois, which crowning argument for the immortality Hermann and Stallbaum take from S of the soul in the Phaedo (100 B ff., and and Flor. V, does not suit the situation especially 105 c, D). Cf. Zeller4 11 p. 827 here, as KdWurra av Xtyois does in Laws and infra 610 D n. 897 E. Both here and in Laws 656 A (where A has dpdbrara Xtyois) the simplest 6O9 E 30 avrwv—TWV <TITCO»V. Hercorrection is dpdbrara X4yeis. For the wenien (following S) would omit ruv error see In/rod. § 5. airiw, but the contrast with aJjfiaros fxoxBrjptau is improved by the presence of 8 £(c\£y£p€v. Richards proposes *£these words, abr&v is * ipsorum' exactly eXeyxOw/uLcv, but the hortatory subjunctive as in avrQv iicelvuv above: ' of food itself' is quite out of place with the passive here. )( body. See also on v n 534 c. 32 \m6 tk CITCWV KTX. Cf. 609 A, B. 61O B 10 o n nOAITEIAC I 6IOD] epefca TOVTCOP /jLTjBep fidXXop 7TOT6 ^v^rjp 425 d7r6XXva0ai} diroBei^r), C09 Bed TCLVTO, TU TraOrffiaTa TOV adfiaTO^ dStfCcorepa /cal dpoauoTepa ytypofiepov, yvypeTai* irplp ap avTtj dXXoTplov Be icaieov ip aXX TOV Be IBlov efcdaTQ) firj iyyiypofiepov, C dXXo firjBep ' iw/xep dpai Tipd drroXXvaOaL. firfTe ^v^r/p nr)Te 'AXXa fiepTOi, e(j>r]y 15 TOVTO ye ovBeis TTOTC Belgei, GJ9 TWP diroOprjafcopTcop dBiKWTepai ai yjrv^al Bed TOP ddpaTOP yiypopTai. *Eaj/ Be ye T49, erjp eyco, ofioae TOS Xoy 9 TroprjpoTepo*; zeal dBt/c(6Tepo<; yiyveTai 6 diroOprjaKoyp^ ipa Brj fi>) dpay/cd^rjTac TQ9 yfrv^d<; SfAoXoyelp, d^idaofiep XeywPy TTJP dBt/ciap elpai D iif ' avTov TTOV, el Oapdaifiop dQapaTovs dXrjdf) Xeyec 0 TavTa 20 rc3 eyppTi wairep pea op, teal TOVTOV diroKTippvPTo^ TTJ eavTov vaet diroOpfjcr/ceiP 1*01)9 XafifidpopTas avTO, TOV$ fxep /j,dXio~Ta OUTTOP, TOV<; & IJTTOP o"%oXai,T€poPy dXXd firj wairep VVP Bid TOVTO VTT aXXofiv BLKTJP eiri- TiOepTtop diroQvriaKOVGip 01 aBi/eoi. Ma At\ ^ 3' 09, ovtc apa 25 irdpBeiPOP (f>apeiTai rj dSi/ela, el Oapdcrifiop eaTai TO3 22. TOIJTOV q\ TOV A l l : A 1 !!: (paiverat corr. A2. om. H. 24 TOVTO q\ TOIJTOU AIlS. 26. rather increases than diminishes their 61O c 18 opoo-c—Uvai: 'dares to close with the argument' not * with us in vitality. The argument may not be conclusive (609 D n.)\ but we are surely not argument' (one of J. and C.'s alternajustified in charging Plato (as Brandt tives). Cf. Euthyd. 294 D 6fx6o~e rJTriv TOU ipuTrj/xacnv, Euthyph. 3 C and Theaei. apparently does I.e. p. 29) with confounding either here or in 609 D the two notions 165 E. of physical death and death of the soul. Xiytw cos irovTjporcpos KTX. I think 24 dWct p.i| 0-ircp KTX. For the it was Dr Johnson who said 'Every man construction cf. ill 410 B «. is a rascal when he is sick.' For the Sid TOVTO. See cr. it. Schneider deomission of the copula with 6/j.o\oy€iv cf. fends dia TOVTOV by Aesch. Ag. 447 II 374 A n. ireabvT dWoTplas dial yvvatKds: but 61OD 22 avTOv TOVTOV. See cr. n. The reading CLVTOV TOV, which has most Aeschylus regards Helen as an agent in the death of the fallen Greeks, and the of the MSS in its favour, is kept by Schneider, Stallbaum and Burnet ("ab ea, meaning 'on account o f is even more necessary here than in 609 E OV iiceiva utpote suapte vi et natura perimente" virb TTJS avTov Kaiclas. Cf. VIII 562 B n. Schneider). Hermann and Jowett and 25 OVK &pa—KCLKWV. Cf. Phaed. 107 C Campbell read avrov TOVTOV^ which is inel fxkv yap T\V 6 OavaTOS TOV vavrbs diraX' trinsically far better ('this itself 'just \ayf), ep/xaiov $LP r\v roU KCLKOIS dtro$avov 426 TTAATQNOZ diraXXayfj yap hv elrj tcatcwv Oat irav rovvavriov 8' eyovra [6IOD dXXd fxaXKov olfACU avrrjv $avr) TOVS aXXovs diroKTtvvvaavy teal fidXa ^ODTCKOV trape^pvaav^ eXirep olov re, ' rov E teal 777309 y em rw £am/cc3 30 SjypVTTVOV* OVTCO TTOppCO TTOV, 0)5 €OLK€Vy i KaXeS?, ffv 8' eyd, irovf\pia Xiyet,?. teal TO oltcelov OTTOTC yap tcatcov dirotCTelvai yfrvxtjv, firjTe d\\o\Tpiovf dddvaTov. XI. « TkratCTai. OVKOVV oiroTe firjS* ifi TOV 6avd Srj fir} Itcavrj if ye fcal diroXeaat tcatcov yjrirxfjv fj ^^oXfj y\ € evb? airoXKvTai KCLKOV, fxrjTe oltcelov SrjXov OTC dvdytct) avTo del ov elvai* el 8* del ov, 611 'Avdy/crj, e<j>rjt TOVTO fiev ToivvVj rjv 8' €ydot OVTCO? i^iTeo* el 8' €%ei, evvoeis, OTI del civ elev at avTaL 5 jir)$€fiia<; diroWvfievrj? TOJV irXeov yiyvovro, OVTC yap av irov ekaTTovs OVTC ai wXeiov?. el yap OTIOVV T&V ddavd- ol hv etrf TeXevT&vra dOdvara. yevoivTo 'AXijOf} Xeyeis, Kal 'AW', ijv 8' firjTe TOVTO olcofieOa •' o ycLp X070? OVK edcrei • y^Te ye ' ai irdvra iyoi, TJJ B dX7)0ev(T€i TOLOVTOV elvai yfrvxijv, &aT€ TTOWT}? is content merely to suggest this argument : neither here nor elsewhere does he place it in the forefront of his dialectical proof of immortality. 01O £ 29 Kal \i.d\a gamicdv KTX. Glauco is thinking of the extreme activity and vitality sometimes displayed by the more aggressive kind of villain. A good example is furnished by the career of Dionysius I of Syracuse. With &ypvxvov Stallbaum compares " u t iugulent homines surgunt de /wrfclatrones" (Hor. Epp. 1 2, 32)—an instance on a small and petty scale of the sort of thing which is in Plato's mind. 6 1 1 A—612 A / / follows that the number of souls is always constant, each of them retaining its individuality throughout. We have hitherto represented soul as a composite substance; but the composite cannot easily be immortal; and if we would see the soul as it really is, we must view it apart from the body and those material accretions with which in human life it is clogged and encumbered. Then and only then shall we be able to see its true nature. 6 1 1 A 4 del dv ctcv at a*ra£: 'it will always be the same souls that are in existence.' al avral is the subject, not the predicate (as Teichmliller translates Plat. Fr. p. 7). Although o6re 7 / irXdovs justifies del hv cUv al avral only in so far as concerns the total number of souls, al aural by itself means more than this, and implies the personal identity of each individual soul throughout all the vicissitudes of its endless existence. The conviction that the life of each particular soul is a continuous sequence of cause and effect stretching from eternity to eternity was firmly held by Plato, and he briefly reminds us of it here because the theory of future rewards and punishments, which he will presently describe, rests on that hypothesis and no other. For the history of this belief before the time of Plato see Rohde Psyche9 11 pp. 134—136. 5 6TIOVV—dQavara. All things are either mortal or immortal: hence the immortal, if increased at all, must be so at the expense of the mortal, which will accordingly in course of time be exhausted. Cf. Phaed. 70 C—72 E, especially 72 B ff., where a similar train of reasoning is employed to prove 4K TG)V rcBvedbrtav rovs iwvras ylyveodai Kal ras ,TQV reOvcdmav \J/vxas etvai. 6 1 1 B 8 TQ dXiiOcOTarQ $v 6nc] TTOAITEIAC I 427 /ecu avofioiorrjTos re teal SiaQopa? yifiecv Xeyeis; e^yrj. Ov paBcov, rjv 8' iya>, atScov elvai avvOerov iroW&v real fit) 777 KaWiarrj €dvT) 7] yfrvj(i]. Ovrcovv tyvXV* Ka^ ® &pTi \6yo$ avrb irpbs avro, Tl&$ 10 re etc ree^pviikvov o-vvdecrei,, o>9 vvv eltcos ye. "On fiev teal oi &W01 avaytcdaevav Q rf) dXrjdeia, ov XeXo>l3r)fiivov Bel avrb dedaaaOat roivvv av rffiiv dOdvarov olov 8' ecrlv ' viro re rr}$ rov 15 KOLvwvlas teal aXXcov /ea/eayv, & tcaOapbv ycyv6fi€vovf Qeareov, KO\ TTOXV tcdWcov airb rotovrov l/cavco? XoyicfiS evptfo-ei /cai ivapyearepov Sea- Sifcato- & vvv Btrj\0ofiev. vvv olov iv r 17, 18. diadeartov Aq: diadertov All. 19. a A2II: om. A1 . 10 avro irpds av»T6 goes with &VO/J.OI6- the Phaedo. Krohn however (PL St. p. TIJTOS— 5iaopas: cf. 5ia and the like. The translation 'viewed by IX€0a (Phaed. 70 c), where Plato is thinkitself * (D. and V.) is quite wrong. ing of Orphic and Pythagorean beliefs, and suggests that oi &W01 should here 12 us vvv ^fitv tyavi) r\ ^rv\t] refers be interpreted in the same way; while to the tripartite division of soul in iv Pfteiderer (Zur L'dsung etc. p. 41) sees 435 A ff. : cf. (with Campbell) infra c vvv <W cticofuv KT\., 612 A VVV it—du\rj- an allusion to the Phaedrus and Meno. \ti0a/JL€v and (for the use of vvv) wrirep vvv That the arguments of the Phaedo are included in the reference, is extremely in VI 504 D and ill 414 B n. It is much probable both on other grounds, and also less natural to connect the clause with dl&tov (" eternal as we have just proved on account of the remarkable affinity between that dialogue and the whole of the soul to be" D. and V., with whom this section; but Plato's words are wide Jowett and apparently also Schneider enough to cover all the proofs of imagree. Prantl and others take the right view). Now that he has proved the soul mortality current in the Platonic school, whether published or not. to be immortal, Plato takes the opportunity to suggest a revision of the psychodv TTAATONOZ 428 [6IIC T€0€(ifi€$a fievroi 8taK€ifJi€vov avro, &$ avrov virb TOV rd re iraXaia t8oi€v TTJV dpyjalav FXavv TOV /4aro? fieprf ra fi€v itefce/cXdadai, ik dcu Kai 7rdpTG>$\€\a>/3r}o'0ai, vvb ra r&v tcvfidroyp, aXXa 25 Be irpoaweQv/cipcu, 6arpmed re Kal <j>v/cia teal TT€Tpa<s> &v Kal TTJP yfrvxrjp VP& 0€(bneda BuifcetfiivTjv irrb jivpltop itcelae ffkiirew. Hoi; f) 8' ? /ea/c&v. aXXa Set, do T\avtccw$ Et? rrjv fyCkoa-ofyiav I avrrjs, /ecu B ivvoeiv ($v Hirr^rai teal occov iUrai OJIOUCOP, o>9 gvyyeprjs over a rw 30 re deitp Kai affapdrcp Kal TO5 ael OPTI, /cal oXa hp yipoiro iraaa emaTrofJkipr) /eaX virb ravrr)^ TC5 roiovrtp TT}$ op fir)? i/c/co/JuaOeiaa i/c TOV TTOPTOV, €P cS PVP ioTlP, Kal 1T€plKpOVO'0€lO'a 7T€Tpa^ T€ Kal OCTpea, 23, iKK€K\d 21 T^V OaXctrTiov FXavKOv. Glaucus, the light of 611 B, c we may suppose that who had originally been a fisherman when the soul altogether follows after the himself, when transmuted into a sea-god, divine it shakes itself clear of the body became a patron god of sailors and fisher- and the lower parts of soul associated men. See Roscher Lex, i\o KC^ incrusted in the depths of the sea. Cf. ws avyyeyfy ov nOAITEIAC I 6l2B] 612 a vvv avrfj dypca are yrjv eo-Tiayfievy \ yerjpa 7r€pL7T€vK€v virb r&v 429 KOU TrerpdSrj TTOXXA KOL ev&ai/xovcov \eyofievcw eandarewv. teal TOT* av Tt? cSoi avTrjs rrjv aXrjOij vcnp, etre 7ro\v€iSrf<: eire fiovoeibrjs, etre owp l^et teal f6ira>5. vvv Be rh iv TO) avdpcoirlvtp filip irdOrj re KCL\ etSrfy a>? iyfificu, rdiraat €7rt6t/ta>? avrrfs 8t,e\r)\v0afi€v. Hav- 5 /JLCV ovv, €<jyr). XII. OvKovVy TJV K iycOf rd re a\\a B Koi ov rou9 fitaOov? direKvcrdfxeda iv TW \oy ' ov8e ras 86l;a$ 8i/ccuo wenrep tH v/x-et? earey n\}C avTo Stfcaiocrv- vrjv avTtj ^vxv apiVTOv rjvpofj&v teal Troirjriov elvcu avrrj rd Sltcaia, 10 8. ixr)viyKajxa> II: iirriivcyKafiev (sic) A. earth that she feasts.' Liebhold's conthen,' said I, 'did we not in our disjecture yj ivoiKov/jJv-Q and Madvig's yrjv course clear away the imputations against icrriovfx^yy or yrjv elcr^Ktc/j^vo may beJustice and abstain from bringing forward taken as indications of how far these the wages' etc. Jackson is inclined— critics are qualified to deal with the text perhaps rightly—to make the sentence of Plato. Plato means of course that the categoric and not interrogative. In rA soul which feeds on earth becomes of the dXXa direXvadfuda the word AXXa refers earth, earthy. Man is an ovpdviov vrbv to the other points raised by Thrasy(Tim. 90 A) and should draw his sus- machus (1 337 A ff.), Glaiico and Aditenance from Heaven. The best commantus (11 358 E ff.), besides the commentary on the whole passage is v n plaint that Justice is usually recommended 519 A, B, with the extracts from the Phaedo not on its own merits, but for the sake cited ad loc.: cf. also IX 586 A, B nn. For of its results (11 362 E ff.). For dweXvthe 'happy feastings' see on IV 421 B. o-d/xeda cf. VI 4Q9 E d-rroXvdfxevos rip rift 6 1 2 A 3 ifcrt—8ira>$. For this forCkoii.a9las 5ia/3oX^, Ap. 37 B, Phaedr. mula cf. Phaed. 100 D and Laws 890 B. 267 D, Arist. Rhet. Ill 14. 1415b 37, Plato seems clearly to imply that soul in 15. 1416s 5 al. Other explanations of its true nature is /xovoeid-^s, although he this difficult word and the variant &Te8vrefrains from dogmatising on the subject ad/xeda are discussed in App. V. Instead here. See on 611 B. of iirrfviyKafiev, I formerly read (with 6 1 2 A—613 E Now that we have Cobet, Baiter and J. and C.) iwQvtKanev. proved Justice to be in itself ^ apart from The scribe of Paris A (see cr. n.) seems all consequences, best for the soul, we may to have had both readings before him, safely dwell on the rewards of Virtue both but to have finally decided in favour of in life and after death. We revoke the 4irjjv4Kaij.€P, which is in exact corresponconcession which, for the sake of the argu- dence with fuadovs 5t ical 56£as irdpes ment^ we formerly made, and restore to AWois iiratvciv II 367 D. All the other Justice the appreciation which in point of Mss read iirriviyKaficv except Par. K, fact she does receive from gods and men. which has iirrivteafiev. iirr)v4yKaix€v should The just are dear to the gods and the probably be preferred, both on account special object of their providence, but it is of the MS evidence, and still more because otherwise with the unjust. Among men the aorist seems necessary to balance too, Injustice, though for a time it may dtreXvadfxcda and rjVpo/xev. There is no run well, breaks down before the race is special reason why the word iwacvcXv in finished; whereas Justice reaches the goal II 367 D should be echoed here : and it is and wins the crown. The honours and not employed of Homer and Hesiod in prizes which Glauco claimed for successful II 363 A, to which tyarc refers. For the Injustice fall to Justice, and it is the confusion cf. (with J. and C.) Pol. 307 A, unjust who suffer the insults and torments where some MSS read irrpiyicapey,. and which he foretoldfor the just. others licyvticanev. 6 1 2 A, B 7 OVKOVV KTX. 'Well 9 *VT6 SucauxrvvTjv. See on 11 363 A. nAATQNOI 43O idv r exv BaKrv\l TOV Tvyov BaKrvkiov, idv [612 B re fitf, Kai irpos TTJV v Ai'8os Kvvfjv ; 'AXrjOiarara, oJfVy rjv 8* eyd>f J) T\avKcovy vvv yBrj dveirifydovbv ecrw teal rovs /JLMTOOV? TTJ hcKCLLoavvr) icai rrj aWrj 15 ocrov? ' re Kai dlovs rg yfrvxi) irapk^ei fwin-09 re ere rov dvdpdnrov Kai eTreihav reXevrrfarj; diroBmaere \6y TL fid\i KOX rov 20 ravra \6yov diroBovvaiy HavraTraai poi a ehaveiaacrde iv T^> vfiels yap fjyelaBe, KCLV el fjJrj hvvarbv elrj Kai Oeov<; Kai dvdp7rov$, Oficos Boriov elvat ev€Kay Xva avrfj BiKaioavvq ov nvrj/xoveveis; apery "EStoKa ifilv rov BUacov SOKCCV ABCKOV elvai aSiKov BUatov. XavOdvew *Ap' irpbs itceivois Trap dvOpwircov re Kai 6e&v, C fiev oivy f} 8* 09. *Ap' oiv roiovrtp €rjy \ey€i$, irpo? dBiKiav avrfjv ' Kpcdeirj. rov fj D 'ABIKOLTJV fievT* av, erj, el /JLTJ. 'ETreiBrj roivvv KCKpifiivai elatv, iyo» TTOXIV diiairSy virep BiKaioo-vvrj^ wairep e%€t B6!;r)<; Kai ITapa de&v Kai trap dvOptoirtaVy Kai rj/xas OfioXoyelv irepl 10. Ijyeiede II: XJTCUT$€ A. 22. iireidi) Flor. C: iireidi) rjv AlU: frreidr} ovv q. Pro etreiSij—iyu) praebent 2 et in marg. A2 ireidij rolvw, y\v 8' iy6, KCKptfiivai cl observes that •• the name 'At8rj$ here evidently preserves something of its original sense, the Invisible fA/"f$i7$)." For other examples of the proverb see Blaydes on Ar. Ach. 390. 13 vvv T[8T| dvtirtydovov. We may without prejudice consider the question of rewards, now, that we have judged virtue and vice upon their merits; and it is even necessary to do so, if we are to take account of all the circumstances of the case. See on 608 c. irpos JKCCVOIS : sc. rots dyadoTs cits a&ri) wapeixeTo 17 diKaioavvq, as it is more fully expressed in 614 A. 6 1 2 C 19 TJ-ycurBt—KpiOcfr) represents the general substance, though not the precise form, of the demands put forward by Glauco and Adimantus in i.T 361 A—D, 367 E. The reference is not more inexact than other cross-references in the Republic (see on 502 D al.), and Siebeck is hardly justified in suggesting that Plato's recollection of Book 11 had grown faint by the time he wrote Book x (Untersuch. zur Phil. d. Griechen p. 144). The reading jp-cioOe (see cr. n.) has some little support from the inferior MSS as well as from A. It is defensible in itself, and (as Campbell observes) "agrees better with ISw/ca and dortov and with dwatrQ in the following sentence." But rjytTffde is on the whole more natural with Sor^ov elvai and ought probably to be retained. An unfortunate misprint in my edition of the Text of the Republic (1897) assigns to II the reading jryeortfe (sic), and the error is repeated by Burnet in his apparatus criticus. In reality II has riyeiade. K£V fl. See on i n 408 R. 20 TavTa: viz. Justice and Injustice. 613 D 22 tirciS^ TOCWV KTX. See cr. n. The reading in the text has the approval of Schneider and others. It involves less departure from II and A1 than either (a) twecdi] TOIPVV xticpifiivcu elaLu, r)v 5' £y J. and C , Burnet). There is no authority for [c) except a marginal annotation in A, although Burnet erroneously attributes this reading to Vind. F and Stobaeus. See (for Vind. F) Schneider's note and (for Stobaeus) flor. 1 p. 402. 22 f. Hense. To (a) and ( 613B] nOAITEIAC I 431 avrfjs Sofceladai OVTCO, Xva /cal ra vi/CTjrijpia KOfjLiarjrat, a dirb rov 25 horcelv KTCo/juevr) 8l8a>ai TOA? e^ovaiv avrrjv, eVe^S^ ical ra dirb rov eivai dyada 8c8ovaa €dvrj /cal OVK i};airaTG)rjy air el. Oi/covv, f)v 8' iyo"o/xei/, €r}. Et Se fit) \av6dverov, 6 30 /JL€P 0€OiXfj<; &p etr), 6 8k deofjutarfs, <& yovpev. "Eari ravra. 613 ye diro Oecov \ ylyveraiy ToS Be deofyikel iravra yiyveadav ov^ o/JLokoyrjcrofiev, ocra C09 olov re apiara, ei fir) n dvayicalov avrw KCLKOV etc irporepa^ apapTias virrjp'xev; Tldvv fiev obv. OVT<0<; apa viroXtjirrkov irepl rov 81/caiov az/Spo9, edv r ev irevlq ylyvqrai edv r ev vooois TJ rivi a\\(p rcov 80/covvrcov tca/ccov, to? TOUTO) ravra ei<; ayaOov re reXevrijo-ec £oovri rj teal 5 dirodavovn. ov yap 8rj vvo ye 6e&v wore afieXelrat, S9 civ irpodvfieladai ideXrj 8l/eaio$ yiyveadai /cal eirirrjBeveov dperrjv et9 oaov B Bvvarov avOpcowcp ' o/AOtovcrOat deS. Et/co9 7', er), rov roiovrov fjurj dfieXelaOac VTTO rov 6/JLOLOV. OVKOVV irepl rov dSctcov rdvavrla rovrcov Bel 8iavoela6ai; X68pa ye. T a fiev 8TJ irapd Oecov 10 roiavr av elr) viKf)rr)pia TCS hitcai(p. Kara yovv ifjirjv 86l;av, e^rj. TL 8e, rjv 8* eyd}y trap avdpojircov; ap ovx <wSe 6%€t, ei 8el ro ov nOevat,; 01% ol fiev Beivoi re /cal aBitcoi Bpwo-iv oirep ol Bpo/juf)?, 6aOL &v decooiv ei dirb r&v Karto, diro 8e r&v dvco fxrj; ro pev 32. 25. a S q : om. A 1 !!, sed ante Siduxri reposuit A 2 . id. rb. A 2 II: om. A 1 . In verbis £ and is a needless change, for " Socrates ipse adhuc una cum reliquis iustitiam male audire et deos hominesque secus de ea statuere TOV \6yov tveica posuerat" (Schneider). 25 8oKff II 383 c, vi 500 c, D, 501 B, c, and Laws 716 B—D together with the /xcXtrr) Oavdrov of the Phaedo and the old Pythagorean maxims ?JTOU dc$, &ico\ovdciv r y 0c$. Cf. also Rohde Psyche* pp. 163, 285— 287. 6 1 8 B 14 Scot Av—JIT] KT\. : " w h o run well from the lower end of the course to the upper, but not from the upper to the lower" etc. (J. and Q.). Plato is thinking of the 6Lav\os, and calls the outward and homeward journeys respectively Atrb rQv K6.TW and dirb TQ>V AVU. We D^ist suppose, although there seems to .bre^ho other authority for the supposition, that the end from which the competitors started was spoken of as * down ' and the other end as *up.' Schneider suggests that the outward limit may have stood higher, but Greek stadia seem always to TTAATONOZ 432 [613 B 15 irp&rov of€o>9 diroirrjBwaiv, reXevr&vre? Be ' xarayeXaaroi ylyvov- C rat, ra GOTO, iirl r&v <£/JLOOV eyovres teal dare^dvonroi di oi Bk rfj akrjdeia Bpofiiteol ek reXo? iXdovre? rd re ddXa vovtrtv Kal aT€avovvTCU. ovx ovra Kal irepl r&v Bucaiwv TO iroXv crvfifiaivei; irpb? riXo? i/cdarrj^ irpdgea)? /ecu ofiiXla? zeal rod ftiov 20 evBoKCfiovai re xal rat affXa irapd r&v dvOpcbircw fyepovrai; Kal pdXa. 'Avelfe'i apa Xiyovro? ifiov irepl rovrcov airep auro9 e\€y€9 irepl r&v dBltccov; ip& yap 817, on oi ' ftev Bi/caioi, eireiBav Trpea-- D flvrepot, yivonrrai, iv TJ) avr&v iroXei apftoval T€, hv fiovXayvrai, ra$ apxds, yajioval re oiroOev hv /3ovX \tyuv A s t : \4ywv ttra (rrpe^Xwo-ovrot ( codd. • Pro \4ytar yp \iyovra in marg. A8. have been level. The use of 6.vw and before the end, like runners who run well K&TW is as in tr«p«rarea' &» p. 1063. 6 1 3 C 16 rd, Sra—lx oVT «- " A The subject of aroirrid&n is not oi Spofirjs, metaphor taken from horses and other but ol $€ivol re Kal &S1K01: so that r6 fUv animals, which let their ears drop when icpCnov corresponds roughly to airb r&v they are tired and overdriven " Thomas xdrw, and TeXevrQvres to dirb ru>v AVUJ. Gray. Schneider quotes Photius p. 572. This interpretation is that of Schneider 14 Porson ra wra M TWV U/JLUV tyorres' and the other editors. A wholly different iTurdovres T^V KctpaXfy' & TTOIOVW ^K\Cview is taken by Riddell (Digest §111) \vfUyoi. With ol 5* r% d\Ti0ela— of the upper Frag. Phil. Gr. 1 p. 486 TOU fiiv araSioparts of the body (" who run fairly with dpa/j.ov avb r(av K&TW and orb rwv &PW are signifi- cant parts of the comparison. On Riddell's view they are not, for there is nothing in the career of the clever and unjust which can well be illustrated by ' running fairly with their legs' etc. The point is, as rb pbr xpCrrov—a* that they do well at first, but collapse it goes more closely with vpoiriiKaKi^ovrai. than with ytpwres yiyvbfiepoi. Schneider translates Tai 614A] nOAITEIAC I \.' 8 Xiyto, Spa el dve^et. 433 Kat iravv, efoi' Sl/caia yap X I I I . tVA jMev TOivvv, fjv $* iya>, fwzm TC5 huca'tat irapa 6e&v 614 re Kal dvOpooircov | ddXd re Kal fiiaOol Kal Scopa yiyverai irpos €K€IVOL<; roU dyadols elt). Kal fid\\ oh avTrj irapei-^ro €<£T;, KaXd re Kal fiefiata. rj ScKaioavvr/, roiavr Tavra dv TOLVVV, fjv 8* iya>, ovSev ian TrXrjOev ovBe fieyedec 777009 eKelva, a reXevrrjaavTa €KaT€pOV 7T€pLfl€V€L. %pT} 8* aifTCL ClKOVaai, LPa T€\€ft)9 €/CaT€/9O9 ttVT&V 5 5. exdreposS2: Udrepov 44 quia nee tempus antecedentibus congruit, nee sententiae ratio Socratem singula supplicia enumerare patitur" (Stallbaum). The passage to which the words refer runs as follows: /xa<myi£ ancient * Divina Commedia,' as Doring points out (Archivf Gesch. d. Philos. VI pp. 475—490). The sources and affinities of Plato's eschatological myths have been much discussed. Besides the article by Doring on Die eschatologischen My then creroUy Sedrjaerai, iKKavdr/creTai rdxpOaXfiu) (II 361 E) : and eXra—€KKav0^(roPTat ('after d. Plato {Archiv I.e.) the student should consult Ettig Acheruntica (Leipziger Stud. that'—i.e. after they have been scourged —* they will be racked * etc.) is probably XIII i89i,pp. 251—402, especially 284ff.), a marginal note intended to remind us of Norden Vergilstudien (Hermes x x v n i 1893, PP- 360—406), and especially the further tortures specified in the earlier Dieterich Nekyia (Leipzig 1893), where passage. Schneider and the Oxford the common features in ancient represeneditors retain the words as a parenthesis, tations of the underworld are clearly which is, to say the least, exceedingly exhibited. There are traces of NV/cv«u awkward. before the time of Plato, and the investi6 1 3 E—616 B But what we have hitherto recounted is as nothing compared gations of Dieterich and others have made with the wages of Virtue and Vice here- it clear that the materials of Plato's picture are derived in large measure from Orphic after. Let us hear the vision of Er, the or Pythagorean traditions (Dieterich I.e. son of Armenius. For twelve days he pp. 128 ff.: cf. also Norden I.e. p. lay in a trance, during which his soul 374, Rohde Psyche* 11 pp. 91 ff., and travelled to a meadow, where he heard Zeller5 1 1. p. 450. Dieterich may be the tiarrative of their experiences from wrong in some of his conjectures, as other souls that hadfulfilled the millennial F. Weber tries to shew in his inaugural period of reward or punishment. In most cases the recompense for good and evil dissertation, Platonische Notizen u'ber Orpheus Miinchen 1899 p. 20 «., but the actions was tenfold; but certain crimes broad outlines of his theory are in my were punished yet more sternly, and for some incurable sinners there was no hope opinion established beyond reasonable doubt). Evidence of Pythagorean and at all. Orphic affinities will be cited in the notes. 6 1 4 A 5 x r t 8* a *Td &Kov$, literature, including that of the early T v Kara 5$ TTJV x^av & irpOKeififrw del Christian era. See James Apocrypha Anecdota in Robinson's Texts and Studies. vapaXa/JL^dvovTos Kal xpufitvov xcurt fxerd A careful comparison of the myth in the rrjs Trpeiro&njs irepi/3o\7)s Kal oUovofiias, ws Kal r p MavTiviKTj £^17 Kal T<£ Kara rbv Republic with those of the Phaedrus, Yfryov wpdyovov SiriyfifiaTi Kal r [614 TTAATQNOZ 434 d7T€i\rj7) ra vwb rod \6yov G>9 ov' iroKkh, a\yC rjhtov iyeb, ^AXKLVOV ye dirokoyov TOV 'Ap/jueviov, TO yevos fco/jbiadeU a/covaai. A 670*9 dv, €<\>rjy ' A \ V OV pevToi epw, a \ \ ' aXxifiov fiev aocy rjv 8* B drSpos, Ua,fJLv\ov 09 7TOT€ ev TTo\efjL(p 10 aas, dvat,p€0€VT(DV Befcaratcov fi€V dvypedrj, 6<j>€t\6fi€va ' OLKOVOVTI. A 'H|0o9 Tekevrr}- T 8* octcaSe /JLCWCOV ddirTea-Oai iirl rfj Trvpa tcelfMevos dve/3tQ), dvaftiovs Se, €7r€c8r) ov itcfifjvcu TTJV ^vxvvf ScoSe/carato? 8' eXeyev a iiceZ LSOL. €rj Tropeveadac fxerd iroXK&v% /cai ' aa<; els TOTTOV rcvd Satfioviov, iv o5 rrj^ re yr}<; Su' C 2 7. u>s S ^ : 13. bs q. om. A1. o a\V Zql: o \ \ ' Aq*. ot>v A2. 8. 'fjpbs A 2 S : ypos A 1 : Republic bears the unmistakeable impress 'AXKIVOV. Other authorities will be found of Plato's own genius in its artistic finish in Leutsch u. Schneidewin Paroem. Gr. I p. 210, II p. 13). For the paronomasia no less than in its religious and moral 'AXKIVOV — CLXKL/XOV see Riddell Digest teaching. licdTCpos. See cr. n. The accusative § 3*3appears to be in all MSS except v K 'Hpos TOV 'Ap\i*viov KTX. The names and fi3. point to the East. *H/> ovojxa Kijpiov 6 &Kov Xdyty 612 C) " h a s to be paid in Symp. IX 740 B appears to have read words" (J. and C.). VTO depends on 'Apfiovlou, a reading which was known to 6 (ro 3 years)—uirtp iKdarov SCK&KIS—cus filov ovros roffovTov (io'" years) TOV dvdpuf- wlvov and eUocrHiv in 620 B. See also on 614 c 12 Avaptovs 81—t8oi. Other miracu6 'AXKIVOV dirdXoyos. There is doubt- lous stories about the dead or seemingless an allusion, as the Oxford editors dead returning to life again and describing remark, to the V<£KVLCL of Od. xi, which isv/hat they have seen are given by Proclus itself one of the * tales to Alcinous'; but I.e. pp. 113—116, 122. Cf. also Rohde the expression has also a proverbial appliPsyche2 II pp. 90—102. cation, being used of a long and tedious 14 A4>iKV€tV nOAITEIAC I 6i 4 c] elvai %d /caravTi/cpv* 435 KCLI rod ovpavov Bucao-Tas Se (leragv ai iv TO> avco 15 TOVTCW /eadfjaOai, erreiSr} StaSc/edaeiav, TOVS fx^v 8t,/calov$ tceXeveiv iropeveadai 16. d\Xa 01/9, TTJV et? a'XXa A. (e.g. Fr. 154 Abel): cf. also Plut. de 6 1 4 c Toirov Tiva 8avpw5vtov KTX. The situation may be seen from the fac. orb. Lunae 943 C 4v ry irpaordrip accompanying plan. AB is the rbiros rod dipoSj tv \ei/j.Qvas "Aidov KaXovcri Sai/xbvios or Xei/jubv (614 E) in which theand Plat. Phaedr. 248 B (the ' meadow' or * plain of Truth'). In none of these passages is the meadow a place of judgment for departed souls; but wediop dXyOelas is used of the judgment-place in the Axiochus (371 B), a dialogue full of Orphic influence; and it is therefore probable that Plato borrowed the meadow from some Orphic or Pythagorean dogma. We ought, I think, to conceive the meadow as situated somewhere on what Plato in the Phaedo calls ij ws dXrjOQs 777, meaning the real surface of the earth as T&ITOS opposed to the misty hollows in which we live: see below on 616 A and cf. Susemihl Gen. Entwick. 11 p. 270. Some of the speculations of the Neoplatonists on this subject are given by Proclus I.e. pp. 128—136: but they are altogether fantastic and useless. 15 \a.cr\i.ara. Roeper (de dual, usu Plat. p. 29) would read x(^fJ''aT€ (" id est, ut me monuit Usenerus, & ' 4 ^ C a librario male suppletum "). The dual judges sit. BCy AC represent the two is also found in q and Flor. U ; but there ways by which the souls when they are is hardly sufficient ground for deserting judged depart to receive their rewards or the best MSS: cf. Ill 395 A rj ov fju/x-fj/xara punishments. DA and D'B are the two Apri rofrru) iicdXeis; Lack. 187 A el 5' adrol ways by which the souls return to the eifperal yeyovfrre (so B) rod Toto&rov, and meadow to be reincarnated, after their other passages in Roeper l.c. Proclus period of reward or punishment is com- also has x& 65<£, per quod e vita redeant." None of the if fiev is fxcLK&puv v^6de\os Xetfidjv. an Inscription found in a grave in the We find traces of a Xet/u&r also in Empe- district of Thurii x°"P€ Xafy€ Se^idv docles v. 23 Karsten Arris hv Xeifiuvd ddotwopuv Aei/xwvds re lepoirs /card r (apparently of the Earth) re ical epere<povetas. The whole of this Xd and in Orphic fragments Inscription, according to Dieterich, be- TTAATQNOZ 436 [614 c Be%idv re KCL\ avco Bed rov ovpavov. o-rjfiela irepid-^ravTa^ r&v BeBctcaafievcov iv reS irpoaOev, TOVS Be dBitcow; rrjv eh dpiarepdv re teal 20 Karoo, €"xpvra<; ' Kai TOVTOVS ev TO3 oiriaQev arjfieia iravroov wv D eirpa^av. eavrov Be TrpoaeXOovTos elirelv, ore Beoc avrbv ayyeXov dvdp(O7T0L<; yeveaOai rebv etcei teal BtaKeXevoivro oi aicoveiv re teal deaadat irdvra ra ev TO3 roirat. opav Brj ravTrj /nev Ka6* etcdrepov TO ^da/jua rov ovpavov re teal r^? 7779 dinovaa^ rd<; ^v%a<», €7recBrf 25 avrals BucaaOeir], /card Be TOO erepco e/c fjuev rov dvUvai etc rrj<; yf}$ /xecrra? av^fiov re teal fcoveoos, etc Be rod erepov tcarafiaLveiv erepas etc rov ovpavov tcaOapds. teal Ta$ ' del d<\>LKvov^ieva<; &airep etc £ Tropelas fyaiveadai tf/cecv teal dc/juevas eh rbv XeifiSiva olov ev iravrjyvpet KaraaKrjvaadai teal daTrd^earOai re 30 dXkrfKas r6aai yvwpcfiac, KOI irvvOdvecrdai rds re i/c rfj<; 7179 qicov (sic) A 1 : ^ 2 ^ A2 trays Orphic and Pythagorean influences. exhorted' corresponds of course to Kai Cf. 617 c n. The other features {&v for suspecting the text or writing Sia/cei d dyadbv 4K6XOVV^ TO 5£ Xei5e(T0cu with Eusebius (Praep. Ev. XI 35. 5) and others. The optative is much Kai K&TU) Kai oiriudev KaKov pp t:\eyov, (hs auror 'Apicror^X^s lcrT6priV UvdayopeloLS ap€ but outer surface of the heavenly sphere, as iK&Tepov is much more elegant, and forms described in Phaedr. 247 B ff. Cf. also Proclus I.e. p. 160. I9ff. iroWa 5e iiropeO- a better balance with Kara 6& TW iripu) drjcrav at fitv /car' ovpavov crvfjLirepnroXovffai (viz. D'B and DA). 25 4K TTJS yr\% is not of course * from TOIS ovpaviois deoh KT\.—clearly a remiearth' (D. and V.), but * out <^the earth' niscence of Phaedr. 246 E ff. ('aus der Erde* Schneider). They have 6 1 4 c, D oT)|icta KT\. Cf. Gorg. $26 B. K&TUJ is fully explained in the suffered punishment iv r j uiro 717s iropela (615 A) 'in their sojourn underground' myth of the Phaedo 111 C—114 C. Cf. i.e. in the bowels of the Earth, as explained infra 615 A. at length in Phaed. 113 E—114 B. 20 -rrdvrwv wv ^trpa{av from its corre6 1 4 E 28 rov \c4tuva. " Articulus spondence with TQ>V df.diKacrfj.4vujy above locum quasi fama celebratum designat" suggests that our own actions are our Schneider. See on 614 c. doom. 6 1 5 A 2 \0 nOAITEIAC I 615B] 437 TOV ovpavov eviraOela*; hvqyelaOai Kal 0ea<; dy^ydvovs ra fiev ovv rroWd, w TXavicwv, iroXKov ypovov TO BcTjyr/a-aa-Oav TO 8* ovv K€d\cuov €7j ToBe €tvacf oca 7rd>7roT€ TLVCL rjBi/erjaav fcal 5 oaovs €fcaaroc, eicaarov vrrhp diravrcov Bl/crjv BeBco/cevai iv Se/ca/a?* TOVTO 8' elvcu Kara B <*>9 ' filov OVTOS roaovrov fiipei, eKarovTaerrjplBa virep ifcdarr)py TOV avOpcairlvoVy Lva BeKairXaauov TO eKTlGfJLCL TOV dSuCIJfldTOS €KTLVOl,€V, KOI olov €C TIV€$ 7TOW(OV Qdvd- TCJV rjaav atTcoi, fj irokeis irpohovTes fj aTpaToireSa, teal ei$ BovXeia? io i rj TWOS a\X?;? KaKovx^ dXyrjSovas 6. offovs A 1 ^^: oOs A 2 . fJ<€TaiTcot, TTOVTOW TOVTCOV virep i/cdaTOV KOfilaaivTO, teal av et Tiva<; 9. iroWQv S : ToWoi Aq: sed punctis notavit q2. VI 748 ff. has omnes, ubi mille rotam volvere per annos \ Lethaeum ad fluvium deus evocat agmine magno. There is little doubt that both Virgil and Plato took the period of 1000 years from some Orphic or Pythagorean source: see Dieterich I.e. pp. 116 ff. It will be observed that the thousand years do not, in the Republic^ include the lifetime of the soul on earth, which Plato estimates at 100 years (615 B). In the Phaedrus on the other hand the entire interval from birth to birth is reckoned at 1000 years (249 A ff., compared with 248 D, E). 3 ctnra0c(a$ — icdWos suggests the beatific visions of the Phaedrus^ (247 A ff.). 4 iroXXov xpovov: sc. tart, as in Laws IV 708 D xpbpov iroWov icai ira'YxA" \ewov (Stallbaum). It is worse than needless to insert Set (with Liebhold) after -xfiovov. 5 oara—i{S£KT] p. 301, and cf. 614 B n. It should also be remarked that the Greeks, like other races, had many stories to tell of the fjiCLKpofiioi of early days, and the ' Naturvolker' of historic times were also credited with preternaturally long lives: see the evidence collected by Rohde Griech. Roman pp. 218, 236, 247 nn. 9 Kal otov KTX.: ' a n d for example i f etc. Ko/xlaaivTo depends of course on lva. Plato somewhat awkwardly coordinates his illustration with the principle itself (IVa—4KTIVOI€V) : but there is not sufficient ground for expunging KO.1 (with q2, Stephanus and others). TTOXXWV. See cr. n. Par. D—followed here by Burnet—has TTOXXCUS, "quod propter pluralem 6a.v6.Tuv ferri nequit" (Schneider). The passage quoted by J. and C. in defence of iroXXots from Laws IX 870 D rous ovv TOUTWV fir}vvTas dvaipov TTJV W6\IV. Cf. also Dieterich Nek. pp. 66 ff. els SovXcCas €|Af3€pXT)KOT€S is parallel, as Schneider points out, to afrtoi and not virep £K&O~TOV. to irpo86vTes. 12 Kal av—Kopttouro. It is not at 6 1 6 B 8 ftvros ToerovTOv. The same first sight clear whether this applies to duration of human life is postulated also those who have come €K TOV ovpavovt or in Phaedr. 248 D ff., but retribution in to those who, though condemned on the that dialogue appears to be ewd/cts, and not Seic&Kis as here ; cf. 256 E with 248 E. whole account, have done some good actions in their lives, and occasionally The number IOO is the square of the shewn themselves just and pious. The Pythagorean ' perfect' number 10, so that latter view is supported by Phaed. 113 D Pythagorean influence is doubtless at 4K€? (in Acheron) OLKOVCTL re /cat Ka0aip6work again. See App. I to Book v m TTAATQNOI 438 evepyeaias evepyerrj/cores Hard ravra rrjv dglav 15 oXiyov \p6vov teal Bitcaioi [6LSB teal oaioi yeyovores elev, KO/JLL^OCVTO. T&V ' Be ev0v<; yevojievap ftiovvrcov teal C irept aXXa eXeyev OVK a£ia Be deov? daefieLas re teal evae/Seia? (f>6vov fi€i£ov<; en TOV$ luadovs teal yovea? Birjyelro. teal €<j>rj yap Brj irapayevk- trdai ipcoTGopevtp erkp(p viro erkpov, oirov etrj 'ApBiaios 6 fiiyas. Be 'ApBialo? OVTOS T779 TlafufcvXias ev TLVL iroXei rvpavvo? 20 i]Srj ^tXtoarov eros els i/eelvov dirotcreLva*; teal ' trpea^vrepov dvoaia rov j^povov, yepovrd re 6 iyeyovei, irarepa dSeX(f>dv teal aXXa 8?) 7roXXd re teal D elpyacr/ievo*;, co? iXeyero. e<j>r} ovv rov ipeoroifievov elirelv, ov% rjtcei, dvat> ovS* av rj^ei Bevpo. 16. avr6x^pos Ast: codd. / T&V re adiKrjfi&TWV dtddvTcs di/cas understand etidw ytvbficvoi in the ordinary airoXtjovrai, et rls n -ijdlKrjKev, TQV re way. Others think that only one category etiepyeat&v rifias 4povrai Kara ry\v &£lav is intended, taking 6\iyov yjpbvov fttovvTwv ?Kax€tpos <|>6vov. See cr. n. In yevdfievoi and the dXLyou yjibvov common with most editors I have adopted p e s were probably two well-recogafirdxeipos in place of atfr6x€i/>as. The nised categories of the awpoi (as to whom error was easy, and the change is slight. see Rohde PsychP 11 pp. 411 ff.): hence Schneider understands els before afrrbthe article rwv. Cf. Virg. Aen. VI 428 X^tpas, in a different sense from that dulcis vitae exsortes, et ab ubere taptos. which it bears with dtofo and yoviat. A limbus infantum appears to have been " Contorta sane loci interpretatio," says a feature of early Orphic pictures of the Stallbaum, rightly, afirbxeip bvoi of the Phaedo I.e.) does not is unwise to insert d.irodavbvTU)v (Ast, necessarily mean either * suicide' or * the Stallbaum) or diroyevo/iivujv (Herwerden, murder of near relations' (D. and V.), Baiter) after yevo^vtav^ or to read < diro > - but merely * slaying with one's own yevofitvw (Cobet), for, as Schneider hand,' * homicide.' See Jebb on Soph. observes, u d e mortuis hie agi in aperto Ant. 55. est." Schneider's own interpretation may 18 'ApBiatos: a purely fictitious perbe gathered from his note "nee nostrates, sonage, no doubt, although verisimilitude opinor offenderet von denen,- die eben is preserved by xi^LOffT^>v • cf, efrcu Se lifv erst geboren gewesen etiam non addito iropetav x*Xt^Ti7 615 A. als sie starben" I agree with Stallbaum 6 1 5 D 23 ov8' av TJgci. tv with the in doubting whether etffltfs can have this future indicative is scarcely here 'collomeaning: and it is safer, I think, to quial ' (as Goodwin holds, MT. p. 66), nOAITEIAC I 6I6A] XIV. TQ)V. ^deaadfieda ydp 439 ovv Brj /cat TOVTO T&V Seivcov deafid- iweiSrj iyyix; rov irdvTCL TreirovOoreSy i/eelvov re tcareihofjiev i^a[(f>pr}^ /cat Tot>9 irXeiarovs E rive? TGOV fieyaka Tvpdvvov %$fjaav Be teal ihi&T ^/j,apTrffcorcov oi5? olofievov? ' ij&r) dva/3r} ovfc ihe^ero rb aviara? i%6vTcov €69 irovTjpiav rj fit) licavw Se&cotca)*; Sl/crjv iirtyetpol dvikvai. 30 evTavda Bidirvpoi Brj avSpeSy €(f)rjy aypioi, /caTafiavOdvovres 616 ''Kphialov TO tyOey/Jia, rou9 fiiv teal aWovs 32. avfnrohiaavre<; ISelv, Trapeardore^ icai hicLkafiovres X€^P(1^ T€ Kai 17701/, rbv Se ^ S a ? | KCLL 5ia\ap6i>T€S A 1 q\ Idiq. Xapdvres A 2 S . but has a solemn, half-tragic or poetical effect. There is the usual supply of emendations, such as oW av iji-ei (Madvig) prototypes of the KoXd^ovres AyycXoi of later apocalyptic literature: see for example Petri Apoc. vv. 21, 23 (Dieterich 0^5' dv/itei (Herwerden), otidt fiij feei Nek. pp. 4 and 60). Cf. also Euseb. (Cobet), o&Si Si) ftei (Richards); but the Praep. Ev. XIII 13. 5. idiom is sufficiently well established (see \tyr\: sc. 6 tpiordb/xevos (supra D). on vi 492 c), and, as Turner remarks, the 32 ToirsjUv—tj^ov. dia\ap€tv' iraXatvariant 7?£oi (in 3 and three other MSS) is (TTpLKbv rt (Hesychius). The word is itself also evidence in favour of &v. explained in Bekker Anecd. 36 as TO 2 7 oyjthov TI—rvpdvvovs. Cf. Gorg. iKartpwetv TWOS Xa^adai. Cf. Hdt. IV 525 D oifiai 5t Kai TOVS troWovs etvai 68 SLaXeXafx/J^vos A^erat, I 114 a!. Some Tofrruv TU>P irapadeiy/xdrtav iic rvpAvvuv malefactors they seized in this forcible xal ($ap KOX TO. T&V way and marched off direct to Tartarus ir6\€(*)V Tpa^dvrujv yeyovdras. (see on 616 A) : others, and among them TJo-av hk Kai KTX. : not "erant vero Ardiaeus, they tortured first, and utietiam aliqui privati ex eorum numero, qui lised as irapaheiyfMLTa (infra 616 A ft.). magna perpetraverant facinora" (StallSchneider translates "die nehmen die baum), but "erant vero etiam nonnulli einen und fuhrten sie abseits," underprivati et quidem de genere magnorum standing 8iaXa^eTu as • take aside': a peccatorum" (after Schneider). With usage for which the lexica rightly or rjapiKtb6eis /JL£V iroiet ras 5taXa/3e?^, otov SiavelfiaffOai ras KoXdaeis. irotvas Kai dwapair'fyrovSi dvvrrep^KifTov^ dk But rous /ifr seems clearly to refer to ras (xoxOripla^ deUvvai TG>V some of the dyidrwj txovTes, and none etirep Kai ra A\f/vxa ujv^v d nAATQNOZ 44O [6I6A fC€a\7]pt tear aft aXopre? /ecu itcSeipavres, etX/cop irapd TTJP ohop iicTos iir del dairaXadcop KPOLITTOPT^ Kal rols I/OI/T69, OOP 6P€KCL T€ KCU OTL 619 TOP TdpTClpOP 5 €P0a Brj 6/3(op €(f>7) TTOW&P TOVTOP virep^dXketp, Kal dcfieveaTaTa irapiovat, arffiali- i/JL7T€CrOVfjL€POL dyOLPTO. teal iraPToBaTroop alcrip yeyopoTWP /JLTJ yepoiTo ifcdar^> TO (pOey/jLa, OTC etcacrTOP at,yr]crapTo<; dpafirjpac. (ipaftalpoi, teal TCLS fikp 877 T€ Kal T<,fjLQ)pla$ ToiavTas ' Tipds elpat, Kal av Ta9 evtpyeala? B 3. KPdiTTOPT€S & q2'. KPdfJLTTTOPT€S AI mes ql. 4. 5n eh S q: els 6, rt A. posterius 0 a manu rec.) et q\ TOVTCJV A ' S . KPdiTTOPTaLS Satis trftO eiTOre prO KVCL1T' 6. TOVTOP A2 (addito 10 super 6 1 6 A 3 £KTO$: i.e. outside the is reason in Richards' remark that ol or (rrdfiioy. It seems to me quite clear from 6iroi would be more natural than els 6 n : this passage that the 5ai/x6vios TOTTOS is and in any case it is hardly likely that not in the aether, as Proclus appears to Plato would have omitted to specify the suppose (I.e. pp. 128 flf.), but somewhere destination of these sinners by its name. on the true surface of the earth as described Cf. Phaed. 113 E (quoted above on 615 E) in Phaed. 109 E flf. and (for Plato's conception of Tartarus) £tr* do-iraXdOwv KvdirrovTCS. 4irl KVOL- ib. 112 A flf. <j>ov fkictav = diaupdeLpiov • rb yap irporepov 5 €*<|Mf|: sc. 6 ipurnb/JLepos (615 D), as ol yvaeis aKavd&v crtopdy avarpe'rj/avbefore. rcs, r d i/xdrta eirl rod (os. 6 ovv Kpoi&os comrades. TOP ixQpbv irepUi-atpe Tats aicapOais Kal 6 TOVTOV vireppdXXetv. The words TOP otfrws tydeipep (Hesychius, with reference (pbfiov, which S and other MSS add after to Hdt. 1 92). In the Apocalypse of utrepPdWeip, may be genuine, but as they Peter v. 30 we read of X^XIJCCS dtyrepoi are absent from A, q and several MSS t-iu)P Kai TCLPTOS dfieXuTKOv, ireirvpioiuLt'poi, besides, it is perhaps safer to omit them. Kal yvPaiKes Kal &p8pes paK-q pvirapa £p5e~ 7 Kal Tas jUv KTX. At this point Er's dvfxipoi 4KV\IOPTO eir' axnOiP KoXa^o/xevoi. own narrative is resumed. The form KPa/xirTOPTes appears in A (see 6 1 6 B 8 Tds €vcp7€o-£as : * the blesscr. n.) and several MSS, but Kvay-wna is ings which they received.' This clearly a bye-form of ypafiirru) and means not refers, as Proclus also believed (I.e. p. 185), * card' but * bend ' (Stephanus-Hase s.v.). to the souls £P 777 virb yijs iropela. See on Tots del irapiovon KTX. According to 615 K, and compare Matthew Arnold's Norden I.e. p. 393 the idea that incurable well known poem 'Saint Brandan.' sinners serve as wapaSeiyfiaTa in Hades 6 1 6 B—617 D After spending seven is probably Orphic or Pythagorean. It days in the meadow, the souls that had meets us also in Pindar {Pyth. 2. 21 ff., returned from the journey of a thousand of Ixion) and in Virg. Aen. vi 618 ff. years rose up and departed^ accompanied Phlegyasque miserrimus omnes Admonet, by Er. On the fourth day they reached et magna testatur voce per umbras ' Disa place from which they beheld a straight cite iustitiam moniti, et non temnere light, like a pillar, stretching through all divos.* The fullest exposition of the theory Heaven and Earth, and after a day's is to be found in Gorg. 525 B—D. journey they saw at the middle of this 4 «Sv KVCKCC TC KTX. The words raura light the extremities of the chains of uwo/j.e'poiep, which Schneider still retains Heaven, and stretching from these exafter tpeKa re, have scarcely any MS sup- tremities the spindle of Necessity with its eight concentric whorls, the circles of whose port and are an obvious gloss. The rims as they revolve carry with them construction is UP e'peKd r e AyoiPTo Kal severally the fixed stars and all the planets 6TL els TOP Tdprapop ifAireffotifAepot Ayoipro, in their order. On each of the eight 8TI els. See cr. n. I formerly, with whorls is perched a Siren, uttering a single Hermann and Baiter, read els 6 n , regardnote, the eight notes thus produced resulting T6P Tdprapop as a gloss. But there 6I6B] TTOAITEIAC I 441 ravTcu<; avruarpo^ov^. eVe^Si) Be rol? iv TC3 XeLfiSyvi eirrd rjixepai yevoivTo, dvaaravra^ evrevOev helv rrj 07S017 wopeve- 10 ing in a single ' harmony' or mode. XPovov. It will facilitate the study of the deMeanwhile the three Fates, as they assist tails if we observe in advance that Plato's in the revolutions, keep singing to the description falls into two well-marked Sirens' music, Lachesis hymning the divisions or sections, viz. from aQiKveTaBcu past, Clotho the present^ and Atropos the Terapralovs down to TT\V irepufropdv (616 B, future. c), and from e/c 8% TQ>V &Kpwv (616 C) to 6 1 6 B if. The astronomical diffi- the end of the myth. In the first section culties in this part of the Republic have we have a representation of the outermost occasioned a great deal of controversy or sidereal sphere, girdled by a circle of and discussion. Besides the various edi- light, which is prolonged through the poles tions and translations of the Reptiblic in into a column or shaft of light spanning English and German, and the comment- the Universe from pole to pole and symaries of Proclus and Theo, the writers bolizing to all appearances the cosmical whom I have chiefly studied are Grote axis. See on line 14 below. In the {Plato on the Earth's Rotation), Boeckh second section the scene is shifted, and {Kleine Schriften ill pp. 266—320), we are introduced to a new picture of the Donaldson ( Transactions of the Cambridge celestial system, including the fixed stars, Philosophical Society, x pp. 305—316), but without the encompassing girdle of Susemihl {Gen. Entw. 11 pp. 273—278), light, assimilated to the poetical and sug5 Krohn {PL St. pp. 278—289) and Zeller gestive figure of Necessity and her spindle, 1 pp. 434 f. nn. Donaldson's article, to the shaft of which again represents the which Dr Jackson first called my attention, axis of the Universe. The details are although it lacks consistency and clear- fully discussed in the notes, where it is ness, and passes over many difficulties, shewn that the two parts of the descripcontains the germ of what I now believe tion cannot from their very nature be to be the correct theory of the straight combined into a coherent and consistent light. But nothing that has hitherto been whole, and that in consequence of their published on the subject supplies at once essential inconsistency Plato's passing ata full and satisfactory explanation of the tempt to reconcile them inevitably fails. difficulties, and it is only through the See on e/c 8e TQV &Kpwv KT\. 616 C and kind cooperation of Professor Cook Wil- App. VI. son that I have at last been able to form If the question is asked, 'Does Plato's a definite view as to the meaning and description embody a serious astronomisolution of this extremely complicated cal theory of the visible heaven and its problem. From 616 B to the middle of machinery?' what answer should be re617 B my commentary is mainly based on turned? The following remarks will indithe exhaustive criticisms and investigacate the kind of reply which seems to be tions which he has sent to me. in harmony both with Plato's general The general scope and purpose of the attitude on astronomical questions and astronomical part of the myth would seem with the special peculiarities of the myth to be to set before the souls a picture of before us. (1) The visible heavens, acthe * harmonies and revolutions of the cording to the Republic, are not the object Universe' in conformity with which it of true Astronomy. The true Astronomer is their highest duty and privilege to live. is concerned with as rb ov rdxos Kal if Cf. Tim. 90 C, D T(f 5' iv r\yZv Bdy %uyova a ppa8vT7)s iv T$ d\rjdLv(f dpiSfxip yeveis eta Kivr)opds r e acts /cat irepupopal' ravrais 8r) ^vverrb/jLevov irpbs d\\rf\a iperai Kal r a ivbvra ipei ZKCMTTOV Set r a s ire pi TTJV yiveaiv iv TJ} (vn 529 D. See note ad loc). We may Ke<pa\rj 5i€\j A. P. II. 29 TTAATQNOI 442 [616B ty teal diiev€icb$ ev6vy olov Kiovay fidXccrra rfj Xpihi irpoafaphy XafiTrporepov Se /cai teadapebrepop* €t? o dc/ci13. irpoo-Qepes £ et corr. A 2 : wpoaQepr) A 1 . Now it is clear that Plato deliberately sacrificed the reality of the sidereal sphere when he found it inconsistent with the figure which he had chosen (see on KIJKXOVS KT\. 616 D). And if he could concede so much to his comparison, the question arises, *Are we justified in regarding any of the machinery as seriously expressing Plato's real conception of the mechanism of the heavens?' It will be found on reflection that the only satisfactory and safe reply is that all the machinery, including the material whorls and axis of the spindle, is poetical throughout. This does not of course exclude the supposition that some of the details of Plato's imagery are borrowed from earlier astronomical fancies, and it is highly probable that here, as elsewhere in the myth, he takes something from the Pythagoreans: see on 616 c, D, 617 B. (3) The entire description should in all probability be regarded as "essentially a symbolic representation and not an attempt at scientific explanation" (Cook Wilson). But 'a symbolic representation should stand in some relation to the thing signified,' and in this case all we can reasonably infer from Plato's symbolism is that, according to his belief, the Earth is in the middle: the Sun, Moon and Planets revolve round the Earth at different distances from the centre and with different velocities, participating in the general movement of the heavens and at the same time having a contrary movement of their own. As for the fixed stars, it would seem from the first part of Plato's description that he supposed them to be fixed in the outermost sphere of the Universe, round which he plainly supposes that the circle of the Milky Way extends. See also on 616 C, 617 A. 016B 11 Kdl C£<)HKvcicr&u K T \ . ' And on the fourth day they arrived at a point from which they descried extending from above through all the heaven and earth a straight light, like a pillar, resembling the rainbow more than anything else, but brighter and purer.' The souls see the light for the first time on the fourth day after they begin their march, and con- sequently on the eleventh day from Er's arrival at the meadow. The remaining incidents occupy one day, and it is on the twelfth that Er revives (5a>5e/carcuo5— avepiw 614 B). See on twOev in 621 B. As far as the Greek is concerned, AvojOev may be construed either with Kadopav or with Terafifrov. In the former case, we should probably have to suppose (with Boeckh I.e. p. 299) that Er's point of view is outside the Universe; but it will be shewn in Appendix VI that there are serious difficulties in the way of this supposition, and the second alternative is to be preferred. It has already been remarked that Plato in all probability thinks of the Xeifjuvv as somewhere on the true surface of the Earth described by him in the myth of the Phaedo (614 c «.), and it is apparently along this surface that the souls progress until they come in view of the light. As regards the shape and position of the light, Plato's language is clear and precise. The light is * straight, like a pillar,' and 'stretched through all the heaven and earth.' The only natural interpretation of these words is that a column or shaft of light spans the entire Universe, like the diameter of a circle, and passes through the centre of the Earth, which, according to Plato, is situated in the middle of the whole {Phaed. 108 E ff., Tim. 40 B). With did. iravros—rerafitpov we may compare Tim, 40 B rbv 81 a irafro $ irbXov rerajxivov (of the axis of the Universe). The words jidXurra ry tptdi irpoep£s refer, not of course to the shape, but to the colour of the light, as appears from Xa/j-TTpdrepov 5& /ecu Kadapd)repov. The correction of irpo€pr) to irpovipepis in A (see cr. n.) is late, but irpoaipepts is intrinsically a better reading, and might easily have been altered to Trpocrepij Schneider cites dTru)X€Tev/j^vov in VI 485 D, but the two cases are not exactly parallel: see note ad loc. Other views on this passage are discussed in App. VI. 13 fis 8 ctyiKl FIG. ii. FIG. iii. FIG. iv. 6i6c] TTOAITEIAC I 445 C adat TrpoeXOovTas qfieprjalav 0801/ Kal l&etv avrodc Kara fxeaov ' TO 14. TTpoekOhvras q\ trpoe\$6vres AS. Instead of TrpocXBbvras, A and other MSS way the light performs this office, Plato have irpoeXSdvTes (see cr. «.), which indicates by the much-disputed words Schneider defends by saying that the oTav Ta viro^ufiaTa TWV Tpnopdv. The nominative refers not to all the party, but evidence on the subject of the 'underonly to Er and his immediate companions. girders' of ancient men of war has been But even in that case the accusative collected and discussed by Boeckh Ur~ would be more correct, and in point of kunden iiber d. Seewesen des Attischen fact it is clear from what follows that Er Staates pp. 133—138: see also J. Smith is accompanied throughout by all the Voyage and Shipwreck of St Paul pp. souls about to be born again. A few 210—215 and Breusing Nautik d. Alten other MSS besides q have the accusative. pp. 170—184. It may be taken as If the light is 'straight, like a pillar/ and established that the inro&naTa were ropes stretches * through all the heaven and and not planks, as some of the ancient earth/ it follows that as the Earth is in commentators supposed (e.g. Proclus in the middle of the Universe, the 'middle rempj 11 p. 200. 25, a Scholiast quoted of the light' will be at the centre of the by Kroll I.e. 11 p. 381, and Suidas s.v. earth. See fig. i on p. 443. No other viro$&ixaTai who follows a scholium on Ar. interpretation of /card fiicrov rb 0ws is Knights 279), and also that they were either natural or easy: see App. VI. fastened round the outside of the vessel; It would seem therefore that at the end of but on the question whether the viro£' the fourth day after leaving the meadow /xara ran round the ship in a horizontal the souls are at the central point both of direction, or were passed under the hull, the Universe and of the Earth, as is mainthere is more room for difference of tained by, among others, Schneider and opinion. The former view is maintained Donaldson (I.e. p. 307); and this view is by Boeckh and Breusing, the latter by also in harmony with some of the most J. Smith (I.e. pp. 108f., 115, 210—215), important features in the remaining part of who reminds us that a similar process, the narrative : see on 617 B, 621 A, B. known by the name of ' frapping,' is still occasionally resorted to in the case of 14 Kal ISctv avr66i KT\. 'and there, at wooden ships during a storm at sea (pp. the middle of the light, they saw, extended 108 f.). The evidence bearing on this from heaven, the extremities of its chains; for this light chains the heavens, holding matter has recently been investigated by Professor Cook Wilson (see Report of the together all the revolving firmament, like Proceedings of the Oxford Philological the undergirders of men of war.' The Society for Hilary Term 1902 in 6V. pronoun avrou is ambiguous, and as far Rev. xvi p. 234), who will shortly publish as concerns the grammar might be referred either to TOV ovpavov or to r6 0CDS. If we a detailed discussion of the whole subject. In the meantime he writes to me as folchoose the former alternative, avrov will lows :—"After careful reading of all the be an objective genitive, denoting that passages quoted by the authorities I feel which is bound; if the latter, the meaning, as Professor Cook Wilson points sure (what one might infer a priori from out, is 'its chains,' 'its bands,' i.e. 'the the mechanical conditions) that this method" [i.e. frapping] "was known to chains of which the light consists,' for in the ancients, and was the method used in the next clause the light is said to be a chain (t-foSeo-fjios). The second of these an emergency at sea, as e.g. in St Paul's ship. I conjecture also that these underviews is on grammatical grounds somegirders first had the name uirofc6/iaro, what more natural than the first; but and that if the belts or girdles supposed whichever alternative we adopt, it is clear from the explanatory clause elvai yap— by Boeckh had this name, it was transferred to them from the true underir€pLopA.v, not only that the chains are the binding chains of heaven, but also girders, which were probably the first and primitive form and remained in use that it is the light itself, and nothing else, always, even after the trireme belts had which fulfils the function of binding the been invented." The evidence in short, Universe together (elvai yap TOVTO TO points to two kinds of viro{u>/xaTa (Cl. 0<2>s ^vpdecrfxop TOV ovpavov). In what fTAATQNOI 446 15 0G>9 etc rov ovpavov [616 c TCL aKpa avTov TWV 8ea/xwv Tera/neva' yap TOVTO TO <j>a>s %VVB€ Rev. I.e.), the first employed occasionally under exceptional circumstances, and passing under the hull of the vessel, the second (see Boeckh I.e. p. 137) forming part of the regular equipment of a warship, attached before she went to sea, and running horizontally round the hull. The second variety is clearly represented on a bronze relief of the forepart of a war vessel, said to date from Roman imperial times, and now in the Berlin Museum. The sketch of the relief on p. 443, fig. ii is from a photograph in the possession of Professor Cook Wilson. There is also a (somewhat inaccurate) drawing of the relief in Beger Thesauri regii et ekctoralis Brandenburgicii Vol. ill p. 406. (Some writers, and among them J. Smith, have maintained that the longitudinal bands in Beger's picture are only ornaments, and not ropes; but it is quite clear from the photograph that they are really ropes and serve as vvo^ibfiara of the horizontal kind.) To which of the two varieties does Plato here allude? The words olov rd. viro£u)- eivac olov ra viro^cofiara ra>v The sphere of the heavens—represented by the circle dd', which is a section of the heavenly sphere—is virtually compared to a ship. The North pole, which is at b, corresponds to the stem, and the South pole, which is at r, to the stern of the vessel. The circular light caba'c corresponds to the i/irofafjuiTa, cab being that part of the light which corresponds to the inrofA/jiaTa on the port side, and ca'b the portion which corresponds to the VTCO£Wfiara on the starboard side. As the light in Plato's description passes through the centre of the Universe as well as round its exterior, the comparison of the light to horizontal vvo^w/xara would be all the more apposite if we might suppose that these viro£d)ixaTa were brought inside from stem to stern lengthwise and parallel to the ship's length, in a manner corresponding to the position of the straight part of the 'binding light.' But for this supposition there is no evidence, and it is clear from fig. ii that the lower vTro&fAara at least could not have been brought inside, fiaTCL TWV rpirfpuv, oirrw wdcrav avvixov TW for they are below the water line. We nepupopav, seem clearly to regard the uiro- must accordingly suppose that the comparison with xmo^wfxara extends only to {wfiara as permanentfficevr)of warships, that part of the light which surrounds the holding the hull together in ordinary surface of the heavenly sphere. That the circumstances, and not merely resources ends of the light are brought inside the to be employed in times of difficulty and sphere in Plato's picture is clear from the danger; and since the light whose action fact that the light stretches 'through all the uTrofwfxaTCL serve to illustrate is (in the heaven and earth' as well as round Plato's view) an essential part of the the Universe, and also because the souls Universe, the illustration is better and see the 'ends of its chains' or bands at more pointed if the vvo^w/xara are also the middle of the light itself, which is of the more permanent sort. It may also also the centre of the Universe and Earth. be noted that if Plato had meant the We may presume that the &Kpa TU>V SeafiQv undergirders which pass under the keel meet together at the centre, so that be he would probably have written virofwforms one continuous pillar of light /xara rdv veCov, and not virofafiara TCOV stretching from pole to pole. Seefig.i Tpnjp&Vj for the vertical Tuiro^wfiara were on p. 443. not confined to triremes. For these reaThe light was interpreted by some sons it would seem that Plato has in ancient commentators as the axis of the view such uirofi&ftara as are described by Universe, or a cylinder of aetherial fire Boeckh, viz. girdles running round the surrounding the axis (Theo p. 143 Hiller, hull from stern to stem outside the vessel. and Photius s.v. rtrafxivov Qs: Suidas It is clear, therefore, that the light not cf. also Proclus in remp. 11 p. 199. 31 ff.), only passes through the centre of the by others as the 7aXa£ias K6K\OS or Milky Universe, but also, since it holds the Way: see Proclus I.e. pp. 130. 4, 194. heavens together, like the undergirders of 19ff.and Cicero de rep. vi 16. Accordmen of war, round the outer surface of ing to the view given above, the column the heavenly sphere. of light follows the direction of the axis I have tried to represent the kind of of the Universe, if, as we may reasonably picture in Plato's mind byfig.i on p. 443. 6i6c] nOAITEIAC I 447 Tptrjpojv, OVTQ) iraaav cvvkyov rrjv irepityopdv iic he rwv a/cpeov suppose, b is the pole, and although Plato nowhere actually calls it the axis, we may fairly suppose that this is what it symbolises. I have found no parallel in ancient astronomical theories to this conception of a light stretching from pole to pole. The curved part of the light is no doubt suggested by the Milky Way, which was regarded by the Pythagoreans as either identical with, or an emanation from the circle of fire which, according to them, held the Universe together (Zeller5 I p. 435 n. 7). I have sometimes thought that the soul with which in the Timaeus the Creator wrapped the body of the Universe without has reference also to the Milky Way as girdling the World; for the Pythagoreans called the 7a\a£J:a$ K&K\OS the roiros \fsvX&v- Plato's words are (Tim. 34 B) (There is no hook in the figure: but its position would of course be at a.) The fibres were attached to the hook and twisted into a thread by the revolutions communicated to the spindle by the finger and thumb: see Bliimner Technologie etc. I pp. 109—120, from whom the figure is borrowed. It is essential to the notion of a spindle that the hook should be fastened to the fibres which are to be spun. For this reason Plato finds it necessary, in using the similitude of a spindle, to attach the hook (dyKicrrpov) to something which may correspond to the fibres; and he accordingly fastens it to the ends of the chains of light depending from the heavens in his previous image, at the point where these ends meet the ends from below, /card fitaov rb 0a5s. If we treat this conypvXVv m e t s r ^ V-tvw O-VTOU dels did irav- struction as a piece of serious mechanics, T6S re treive ical £TI tt-taOev TO fxa Plato's device is open to many obvious avrrj tr€pieK&\v\f/e. The parallel is cer- criticisms. In fastening the spindle to tainly noteworthy, although TrepieKaXvxf/e the &Kpa TG>V 5ea/j.u>p from above, he in the Timaeus rather points to a com- forgets or ignores the ends from below. plete envelopment of the heavens, and It will further be observed that he says 5td iravrbi to the universal diffusion of the nothing about the direction of the spindle: world-soul throughout the Universe. it is merely 'stretched from the ends' of the chains. We shall presently see that 6 1 6 c 17 4K Sfe TWV dxpwv KTX. : the shaft of the spindle symbolises the 'and from the extremities they saw exaxis of the Universe, so that—if we are tended the spindle of Necessity, by which to connect the two images in Plato's mind all the revolving spheres are turned. The —it is natural to suppose that the spindle shaft and hook thereof are made of adaextends downwards, following the line of mant, and the whorl partly of adamant, the light. Here again there are diffiand partly of other materials.' With this culties, the most serious of which perhaps sentence we pass to the second part of is that, as the axis of the Universe must Plato's description, in which he tries to go through the earth, the effect of attachdepict the movements of the celestial ing the spindle ' at the middle of the light' bodies by a new image—that of Necessity will be to depress the earth itself below and her spindle. Regarded in itself, this the centre of the whole. But it should image is tolerably clear and coherent, if be remembered that Plato's object in this we are willing to allow a large admixture passage is not to furnish a scientific acof supernatural mechanics; but Plato count of the celestial mechanism: see fails to shew how it is to be reconciled with what has just preceded, and no one below on 616 D, E, 617 A. We are dealhas hitherto succeeded in effecting the ing with a work of literature and not of science, and the machinery of a myth ought reconciliation, without doing violence to the Greek. See on 616 D, E and App. VI. not to be rigorously scrutinized from the The rapid imagination of the writer has scientific point of view. Inconsistencies already escaped from the earlier picture of this kind are found to be inseparable and fallen under the spell of a new con- from such poetical representations of the Universe. In the present case they arise ception, and we shall best apprehend chiefly from the juxtaposition of two essenhis meaning if we consider what the tially irreconcileable conceptions—that of peculiar nature of that conception dea sphere girdled and traversed by light, mands. The ordinary spindle was shaped and that of Necessity and her spindle. See somewhat as in figure iii on p. 444, in on 616 D, E. For the rest, it should which a b is the shaft, and c the whorl. T€TO,/JL€VOV 'AvarytcT)? aTpa/crov, Si ov irdaa<; iiruTTpeQeo-Oai 7T€pi [616 c TTAATQNOS 448 Be a6vSvXov fietxrov teal TO ay/currpov elvai rrfv Be rov aovBvXov I vaiv elvat rocavBc TO fiev ayjqyAi D oXairep r) rov ivOdBe' vorjerac Be Bel ef (SP eXeyep, rotovBe elvcu, wo-Trep av el iv evl fieydXtp aopBvX teal aXXov? rerrapa^;. e£ eic re TOVTOV teal aXXoov avrbv igeyXvfijievq) tcadairep 01 teal OVTCD ZTJ Tpirov dXXop ica\ 6tcTa> yap elvai TOVS iv dXXi]Xoi<; iy/eeifAepovs, /cv/cXov$ dvoodev rd be noted that adamant symbolises rb diradts icai aSd/xacrrov {c(. Proclus I.e. II 209. 22), and is the appropriate material for the JiXaKdrrj, since in Plato's picture the ifKaKdrrf stands for the axis of the whole. ijXaKdTTf is not elsewhere found in the sense of the shaft of a spindle: ordinarily it means * distaff.' See on 616 D, E below. Plato does not inform us in what way the whorl is iieucrbv £K re rofrrov (i.e. dddfiavros) Kal AXKUJV yepQv : form one continuous whorl" (Jowett). PGJTOP is regularly thus used of the upper surface of an object: cf. for example Phaedr. 247 B ££w icop€vde? 4irl T(f rov oitpapov p&rtp. It is important to observe that there is no interval between the different lips: cf. Proclus l.c. 11 216. fii) 4K irape/j/irlirreip rrdPTU)P P&TCJP KCPOP P&TOP rb dwb KVprrjs els Kvprrjp dirJKOP, dirb TT}S & but I think he means that while the 4vi rty icpurrLffTTjp, and see on 616 E outermost circle, which is the circle of beiow. On fiXaKdrrjp Proclus remarks ratirbv (Tim. 36c), is composed of ada- el Bk dtafiwepes iXrjXdcrdai 6id xdprwp mant, the others, which form collectively v nOAITEIAC I 6I6E] 449 E alvoPTa$y V&TOV opBv\ov direpya^oflipovs irepX rrjp TjXa/caTrjp' i/ceiptfp Se Sea fxecrov TOV oySoov 8iafjL7T€p€$ i\rj\dadai. TOP fiep oip irpayrop T€ teal i^ayTaTto a6pSv\op Tr\arvraTOP TOP 3° Mercury (see for example Diels Doxogr. Gr- P* 345)» but the order which I have given is in accord with [JSpin.] 986 c— 987 c, and with the views represented by Proclus I.e. p. 219. 3 ff. This conception of close-fitting concentric whorls, carrying the heavenly bodies in their rims or * lips,' appears to be unique in ancient astronomy. How was Plato led to devise so original an idea? Possibly in this way. It would seem that the Pythagoreans had already developed the astronomical doctrine of Anaximander into a theory of celestial spheres, maintaining that the stars were ** fastened in transparent circles or spheres, and turned round by the revolution of these circles on their axes" (Zeller6 1 p. 415). In order to suit his image of the spindle and whorl, Plato apparently takes these Pythagorean spheres, and cuts them in half, producing a series of hemispheric cups or whorls, in the circular 'lips' of which the celestial bodies are fastened or bound (ivdeSepe'va., says Theo 150. 14 Hiller: cf. also Proclus I.e. 219. 24). So far as the Sun, Moon and Planets are concerned, the resulting picture is clear and intelligible, but it is impossible to conceive of the fixed stars as occupying the ' lip' of one of the hemispherical whorls in the way in which the Sun for example may be supposed to do so. Whatever view we hold of the rest of the picture, it is likely that in this particular at least Plato himself did not think his comparison adequate to exhibit the phenomena: for in c above he has already represented the outermost heavens, in which dwell the fixed stars, not as the lip of a hemispherical shell or hollow, but as an actual sphere (7raaav T VV irepKpop&v). (The inconsistency is noteworthy as shewing that the two images employed by Plato are fundamentally irreconcileable. See on 616 C.) By this and other indications we may be led to suspect that the whole theory of hemispherical whorls is only a device rendered necessary by Plato's similitude. If he had any opinion on the subject at all, he may have accepted the Pythagorean doctrine of spheres; but no conclusion on this matter can be drawn from the Republic. Cf. 617 An. 6 1 6 £ 30 TOV \iukv olv irpamSv re KTX. According to this reading, which was known to Proclus (I.e. pp. 218flf.)and is found in all our MSS without any important variation except the omission of %KTOV (line 31) in Vat. 0 , the order of the different whorls in respect of breadth of rim, beginning with the broadest, is as follows:— 1. Whorl of Fixed Stars (first) 2. ,, ,, Venus (sixth) 3. ,, ,, Mars (fourth) 4. ,, „ Moon (eighth) 5. ,, ,, Sun (seventh) ,, „ Mercury (fifth) 6. Jupiter (third) Saturn (second). Seefig.iv on p. 444. (This figure, which is a simplified form of a drawing in Professor Campbell's Platens Republic, published by Murray 1902, is intended to illustrate the upper surface of the whorl of Necessity's spindle. The small disc in the centre represents a section of the shaft, and the order of breadths of rim is indicated by the arabic numerals.) What does Plato mean us to understand by the different degrees of breadth of rim ? On this subject I formerly wrote:—"The simple and natural explanation is that the breadth of the rims represents the size of the different planets. Each rim must of necessity be broad enough to contain the planet which resides in it, and no reason can be conceived why it should be any broader" {Cl. Rev. xv p. 392). In maintaining this view, I supposed that the surfaces of the different whorls were separated from one another by an interval representing the distances between the several planets, interpreting vGiTov in 616 E (with Jowett) as the lower and not the upper side of the entire whorl. But, as Professor Cook Wilson points out, the Greek does not allow of this interpretation, for ap/x6rrwj/, Ko.B6.-Kep ol K&601 ol els oWKr)\ovs apfiSTTOi/res, and VQJTOV E) shew conclusively that the individual whorls are fitted closely into one another like a nest of boxes, their upper surfaces forming one continuous plane. Cf. Proclus 4SO TIAATQNOI [6I6E TOV %el\ovs KVK\OV e^ecv, TOV he TOV etcTOV hevTepov, Tpirov he TOP TOV rerdpTou, riraprov he TOV TOV oySoov, Treywrov Be TOV TOV e/386/jiov, etcTov he TOV TOV 7T€/x-7rTOu, efthofiop he TOP TOV TpiTOv, oyhoop he TOV TOV hevTepov. teal TOV JACV TOV fieyicrTov TroctcCkov, 35 TOP he TOV e/3ho/jiov XajjurpoTaTov, TOP he TOV oyhoov TO yjpoay^a anro TOV ifShofiov eyeiv \ Trpo&XdfjLTrovTo*;, TOV he TOV hevTepov teal 617 7rapaTr\r}o~La aWrfKois, %avdoTepa ejeeivcov, TpiTov he ^peb/jba e^€6i/, TerapTov he vwepvOpov, hevTepov he XevtcoTrjTt TOP etcTOP. KVKXelaOac he hrj aTpe6/jLevov TOV curpaicTov I.e. 2 1 6 . 8 /uLrjdevos yap OVTOS Kevov fiera^d tX€lvi TOV && T°v ^/356ftoy defrrepov, TpWov T&V ivr)pflO(TIJ.£vU)V CT(f>Ov8v\u)V KT\. F r o mhk TOV TOV 6yd6ov, T^Taprov 8i TOV TOV this it follows that, if the breadth of a &KTOV, irtjUTTTOV 8t TOV TOV T€T&pTOVy rim is equal to the diameter of its planet, I-KTOV 8€ TOV TOV TplTOVy ^5o/JLOV 5k TOV " planets in the same part of their orbit TOV dcvTipov, oyboov 8k TOV TOV W/JLTTTOV. The origin, authority and interpretation will touch one another, and if we carry of this reading are discussed in App. VI. out the principle to the centre whorl, the moon will be always touching the 34 TOV \i-kv rov \uyC0~T0v: s c . ovearth. Moreover the outer planet will 8ti\ov x€^°v^mKVK^°v' be continually grazing a fixed star" (Cook TTOIKCXOV. The epithet TTOIKLXOV means Wilson). These considerations are fatal 'spangled,' rather than "exhibiting a to the view which I advocated; and I variety of colours" (D. and V.). The take this opportunity of retractation. The reference is to the heavens * stellis artheory which has most in its favour, as dentibus aptum': cf. Proclus I.e. 222. 29 I now see, is that " t h e breadth of the (fyqal iroudkov jxkv elvai TOV TOV fx.eyio'Tov rims is intended to signify the supposed Sid TT)V TCOV dtrXavCov dcrTtpwv 4v iKelvy distances of the orbits from each other " T(f KVK\(I) woiKiXLav and vil 529 C n. (Jowett and Campbell). " It would be 35 TOV Si TOV cf3S6}iov KTX. The atextraordinary," writes Professor Cook tributes which belong to the planets are Wilson, *' that Plato in representing the poetically transferred to the rims which heavenly system by his whorls should they inhabit. not have represented somehow the disTOV & TOV o^Soov. We infer that tances between the orbits of the heavenly Plato believed the moon to be an opaque bodies, and the obvious way to do this body fastened in the eighth rim and was by making the thickness of the lightened by the Sun. The discovery spheres to which they are attached, or that the moon shines with borrowed light (as he prefers whorls on account of the was ascribed to Anaximenes (Zeller5 1 p. distaff of Necessity), the breadth of the 248). rims of the whorls, symbolise these dif6 1 7 A 1 TOV & TOV Scvrcpov KOA ferent distances." On this view the natural irc'iMTTov KTX. The second and fifth are position of the planet will be " close to Saturn and Mercury, or Qalvw and 2WXthe outer edge of its rim, and touching / W , as they were sometimes called, with the outer surface of its hemisphere." For reference to their brightness or colour. a further discussion of this subject see See the de mundo 2. 392* 23 ff. Yellow, App. VI. according to Plato, is a mixture of white The reading in the text is described and red (Tim. 6 8 B). The third (Tplrov by Proclus (1. c. II pp. 218-222) as devrtpa 84) or Jupiter was known also as ^atduv, xai I'cwr^pa, Kparovaa 5e lv rots /cc/cwXtcrand the fourth, or Mars, as Uvpdets. /JL^VOLS (K€Ko\a<7/x4voLst conjectures Pitra) Venus, which is the sixth, and comes o.vTiypaots. Proclus tells us that therenext to Jupiter in whiteness, had the was also another reading, irporipa K<XL n a m e a}cr nOAITEIAC I 617B] fl€P T7JP aVTTJP Opdpy €P Be TcT 5\(p klTTO, tCV/cXoV? B avT&p afjia T7JP ipdPTLCLP 7T€pL€pO/J,eP(p TOVS fJL€P 5 TO) oXft) r/p€/JLCl ak\rj\oi$ TOP T€ €/3BO/JLOP /cat opa lepac, (09 afyLai fyalpeadai, avTOP ip TOW TT)? 'Apdy/CTj? yopaaip* 7. airr(av A 2 S^ : airrbv A1. it in its revolution the other seven whorls. In this way Plato portrays the apparent daily revolution of the stars and planets. In order to represent the movements of the Sun, Moon and planets in their own particular orbits, Plato says that each of the seven inner whorls is all the while pursuing on its own account a motion in the opposite direction, viz. from West to East. The revolving whorls in the words of Proclus, ' carry round the stars' TOVS & which are situated in their rims. Would the mechanism of Plato's picture really produce the movements which it is intended to portray? The question may be interesting, but is irrelevant. Imaginary machines have imaginary properties; and Plato himself invokes the assistance of supernatural beings to carry on the movements (617 c). The important point to keep in mind, as Professor Cook Wilson observes, is that " Plato has realised that the apparent phenomena are what we call a composition of movements (or velocities). This composition of movements he is not attempting to explain, by giving the sort of machinery which he thought really produced it, but he is endeavouring to make us understand what the movements are (not how they originate), by putting the objects concerned in an imaginary machine, the movements of which we can represent to the senses, and which would produce such movements in the objects as they actually have." For similar reasons it is impossible to draw any inference from this passage as to the question whether Plato believed in the daily revolution of the earth. In the Timaeus, according to Grote {Plato on the EartfCs Rotation, pp. 13ff.),the cosmical axis is ** a solid cylinder revolving or turning round, and causing thereby the revolution of the circumference or the sidereal sphere," and ' Be zeal C/CTOV KCLI 7refi7TT0Pf TpiTOP Be €7ravatcv/c\ovfi€POP TeTapTOP Be TOP TpiTop KCLI TrifjLTrrop TOP BevTepop. (irepiayovai 7T€pi<{)€p€a6aC, Be TOVTCOP TarfcicrTa fxep UPCU TOP oyBoop, BevTepovs eirl TOP TeTapTOP' aTpi(f>ea0ai Be 10 Be TWP KVKXCOP CLVTOV 8. rplrov q : rbv rplrov A2J. necessarily also carrying round with itself the Earth, which is massed or globed round the axis of the whole {eEKXofifrrjv irepi rbv 5«x Tca.vrh% wb\ov rera^vov Tim. 40 B. * Massed' or ' packed' is Boeckh's interpretation of tlWontvriv, with which Grote also agrees; but whether the word really bears this meaning, is another question, which we need not here discuss.) In support of his explanation of the passage in the Timaeus, Grote appeals to the myth of the Republic; and the appeal would be justified if Plato's figure of Necessity's spindle were intended to explain the cause, and not merely to represent the form, of the celestial motions. As it is, the Republic does not warrant any conclusion either way. Cf. 616 D, E n. 7 Taxurra yXv KTX. Cf. Tim. 38 C, D, 39 C, 40 B and [Epin.] 986 E ff. 617 B 8 a\ux I<xo5p6fxovs elvai rbv rfKiOV, T6V €oocr 11 *Ava7KT]s "yovaoav. Plato means us to imagine Necessity as seated in the centre of the Universe. The notion is 452 TTAATilNOZ [617 B ava)0€v ifi etcdcTTOv ftefiyicevai Xeipyjva (TVfnrepLcfrepofiivrfv, (fxovrjp (xlav lelaaVy eva rovov* £K waadSv 8e 6KTO> ovadv filav ap^ioviav "And bid the bass of heaven's deep organ blow"). See also next note. 12 <j>wrr)v fxfav, J-va TOVOV: 'a single sound, a single musical note.' "Additum %va rbvov per epexegesin est" (StallGr. 335. I2ff. TCOV de avfxfxiyCop baum). Cf. Proclus I.e. 236. 27 ff. 17 ixkv probably Pythagorean; for Parmenides, who attaches himself to the Pythagoreans in this part of his system (Zeller5 1 p. 572), speaks of a central 'Avdyicri as the cause of all movement and birth: see Diels Dox. (sc. <jT€<pavdv) TTJP /JLeaaiT&Trjv dirdcrais yap /act (puvij 8r)\oi rijv dfierd^oXov TOV Toicta irdarjs Kipfoews Kal yepfoews virdpTTJS ivepydas etdovs els AXXo Kai aXXo fxiXos X€iVi rfVTLva Kal daifxova KvjUepprJTiP KaiiiirapZiv, d)s €Ka(t)vf)v' 6 5e eh T6VOS ryv KtfVy and Zeller I.e. p. 577 n. 3. (Zeller rroidv wvi)v ib-ffKiiHrev els evos diT7)XV6&yyov reXovcav' irapd yap TTJV rdidentifies this 'Aecry/o; with the central school seem also to have held that *Avdyicrf surrounds and holds the world together (Diels I.e. 32r), and Zeller thinks it is this external 'AvdyKi) of which Plato here avails himself (I.e. p. 434 n. 3). But it is quite clear that Plato's 'Avdyicri is in the middle: see on 616 B and 621 A, B. The interpretation of Plato's symbolism of course is that Necessity and Law spin the threads of life—the life of the Universe as well as that of man. iv rots rrjs 'AvdyKys ydvaaiv is an echo of deu>v iv yo\jva is also perhaps a slight rhetorical effect, though less than in TO 5etv6p, rb fie^a IX 590 A. The reading fva T6POP is con- firmed by Plut. de anim. procr. 1029 C and Proclus in Tim. 259 c and in remp. I.e. et al. It is difficult to understand dpd T6POP, which Hermann and Baiter read, following q and a few inferior MSS. dpd T6POP could hardly mean 'one note each,' as Hermann supposes. With regard to the dp/nopla itself, the pitch of the several notes will of course be determined by the speed of the different whorls (cf. VII 530 D«.), so that if we express the notes by the names of the circles which produce them, the apjxovla will be:— Circle of the Fixed Stars iyfjTy)) ,, Moon ,, Sun } Venus Mercury Mars Jupiter Saturn (vicary) It is clear that Plato is thinking of a sort of mode (4K waa&p 8e 6KTIO ovcrwv jxlap apfxoviav £u/A0w*'eu'), but if we understand d/xa dXX^Xois strictly, there will only be six notes, because Mercury, Venus and the Sun will each have the same note. Difficulties of this sort might have troubled the later Pythagoreans, but scarcely Plato, least of all in an imaginative picture of this kind. We note however that according to Plato the speed of the planets—except in the case of the Sun, Venus and Mercury—diminishes in proportion to their distance from the Earth. Now we may reasonably suppose that Plato thought the more distant planets took longer to complete their orbit than those which are nearer, so that 617D] nOAITEIAC I aWas Be /caOrjfieva? irepi^ C €fcd(TTr)vt dvyarepa*; fiara iirl 453 Bi cauv rpels, iv dpovcp ' rrj<; 'Avdytcrjs, Moipas, Xevxeifiovovcras, TCOV /cea\cbv e^oucra?, Ad-^eaiv re arefi- 15 fcai K\ zeal "ArpoiroVy vfjbvelv 777)09 rtfv TCOV ^eiprjvcov dp/xoviaVy Ad-^eaiv fiev rd yeyovordy KaX KXcoOcb Be rd 6vra} "Arpoirov Be rd fiiWovra. TT}V fiev KXcodco T7J Be%La %€tpt e^airTOfxivrju avv€7narpi(f>€iv rod drpdfCTOV TT}P e^co 7repc(f>opdvy BtaXeLTrovcrav yjpovoVy rrjv Be "Arpo- 20 D 7TOP rfi dptarepa etcarepas itcarepa rd<> ivTos av toaavTcos* rrjv Be Ad^eacv ' iv /xepei rrj it is by no means improbable that in speaking of the speed of the planetary movements, Plato really had in his mind the time occupied by the orbital periods and not the rate of progression of the planets themselves. See also above on a/Mi dXA^Xois. In that case the octave will be complete, because in order to complete their orbits in the same time, the Sun, Venus and Mercury will have to travel at different rates of speed. Later writers knew all about the Music of the Spheres, and a choir of eight Neo-Pythagoreans would have had no difficulty in rendering it on a small scale: see for example von Jan's Mus. Scr. Gr. pp. 241ff.,271 ff., 418 f. Cf. also Zeller5 1 pp. 429—434. 6 1 7 c 15 Molpas, Xcv)tC4M>vov circle of the Same, which is the more honourable, and itself, according to Tim, 36 C, moves iiri dci-id: the left for the less honourable circle of the Other, which moves iv' dpiarepd (ib.). Pythagorean influence is doubtless at work again here : cf. 614C n. €iv: "cummatresimulvertere" (Ficinus). 20 T-qv {((•> ircpu|>opdv KTX. The circle of the Same may be taken as the type of that which ' i s ' : hence it is entrusted to Clotho, the Fate of ra ovra. The courses of the Planets or 'wandering' stars are symbolical of the unknown and (as it seems to us) uncertain Future, so that they are appropriately given to the Fate of the Future, i.e. Atropos. diaXelirovaav xp°POP means 'leaving intervals' i.e. 'from time to time.' Clotho leaves off occasionally to make room for Lachesis, as Plato explains in TTJP hk Kdxts: i.e. didkdirovaap XP0' POP. 0 1 7 c, D 21 rrjv 81 Ad\€0dxTe [617 D nAATQNOI 454 XV. Kdyzaiv. 2a9 ovv, €7r€i8r} a(f>Ltcia6ai, evOvs Belv Ikvai irpos TT)V IT po^rrfv ovv nva G<\>CL$ irpcorov fxev iv rd^€i Bcaarrj- 25 aai, €TT€LTa XafiovTCL ifc T&v rrj<; Aa^ecrea)? yovdrcov /cXrjpouf; re teat fiicov irapaSeiy/jLara, dvaftavra iiri TI firjfjLa v^rfKov elirelv' Avdyfcrj^ Ovyarpos /coprjs Aa^eVew? \6yos, yjrv^al dp-^rj aXX?79 irepiohov OVTJTOV yevovs Past, Lachesis fitly contributes to both revolutions: for on the Past depends both the Present and the Future. A similar lesson is conveyed by representing the lots and samples of lives as lying in the lap of Lachesis: cf. also 620 A Kara ffvpTjBeiatf—alpetadai and 620 E n. 617 D—6 1 9 A AS soon as they arrived upon the scene, the souls were called upon to choose new lives. The order of choosing was determined by lot; but there were many more samples of lives than lots, and every soul was made responsible for its own choice. The moment of choice is the supreme crisis of our fate, and it behoves us to spare no effort to equip ourselves for resisting the attractions of wealth and power, and selecting the better life, that is, the life of virtue. 27 'AvcryKTjs KTX. Proclus' remarks on the style of this speech deserve atten- Oavarrjcfropov. ov-% ye wd yhtoip TreptSdov, viz. n 0 0 years (supra 615 A n.); and dapcLT7}6pou, 'fraught with death,' 'death-bringing' agrees with irept68ov. 6 1 7 D, E 28 o v \ UJWLS—alptj alpedtPTwv. Each individual soul is accompanied throughout its life on earth by a daifxojp of its own. This 8al/xojp is the personification of its destiny throughout that particular life—its genius in short, albus or ater (Hor. Epp. 11 2. 189), according as the soul is etidalfxaip or icaKobaijxuju. There are not a few traces of this belief before the time of Plato, e.g. in Heraclitus' famous saying ijflos tion: TTCLPTCLXOV fikv 6 UXdrup vovv ijye- dpdpdiirq baiixuiP [Fr. \i\ By water) in /xdva wpo (pde'yyerai voep&v Pind. 01. 13. 28 7i€v irdrtp—HJfo^uWos 6VTUJS irrd^ia (pd^yyerat dea/xdruv' orav efidvve daifiopos ovpop, and often in 5e KO.1 TOI)S Kpelrrovas rjfjLujv aTreiKovt£r)Tai, Euripides (examples in Nagelsbach aas £vdt6i$ovTi irpoaioiKe /cat roi>s Nachhom. Theol. p. 113); and Doring oij3o\r)TrTovs /xi/neiTai, pif}/jLaTa ai€is <jj0£yfJLa<Tip, diroXeXv/x^pa is content to make use of in Phaed. 8k d.7r' dWrjXwp aura ddcryjo'ip TTJP dird107 D 6 endoTov 8aL/xwp, 6P rod irpotpiyrov \6ywp, 4. 4 0 at at r£j (TKXTIPW /xdXa Saifxopos, 6s jxe ip i\axi.6eyairaPTi dai/jLuiP dpdpl av/XTrapiararat \ efiOi/s i-dfiepos, sion of articles also adds dignity and impressiveness: cf. VII 518 A al. x|ruxai KTX. Plato loosely calls the souls e0T7/iepot, because their connexion with body is transient. In themselves of course, they are immortal—^vxy rrdaa dddparos (Phaedr. 245 C). The explanation of Proclus is somewhat different, and, as often happens, too rec o n d i t e : T&S /X£P dpdpioTTipas ifsvxds, otfri with Homer //. XXHI 79 (Kr)p) ijirep Xdxe yeipdfxevdp irep. In the emphatic o\>x v/xds daifiwp AT^CTCU, Plato proclaims his dissent from the popular view: the individual is himself responsible for his destiny (dXX' u/xets—alpr} nOAITEIAC I 6I8A] 455 E I Baificov \rj^€TaLy a \ V vfieU Bat/juova alprjaeo-Oe. 7T/O&)TO? 8* 6 \a%(bv TrpeoTO? alpeiaOco ftiov, a> crvvecrrai ef avdy/crjs. dperrj 30 Be dBecnroTov' r)v rcfjucjv teal aTL/id^cov irXeov tcai eXarrov airr}? etcaaros e%ei. air la eXofJievov' Oeos avairio?. ravra elirovra plyfrac iirl irdvra<; TOVS fcXiypovs, rov Be Trap* avrov ireaovra etcaarov avaipelcrOat,, TTXTJV OV. I Be OVK eav. ra> Be aveXo/juevcp 618 Bf/Xuv elvat, O7T6&v Oelvai eirl TTJP 7^^> TTOXV 30. (rwiarai A 2 S y : ffvv€ 34. : ede (sic) A 1 : tSti A 2 : $ 5t Ke {sic) S: f See on 618 A fxev apeTrjs ovofxa, TO 5£ KCLKLCLS and the chapter irepi iXcvdepias ib. Dissert. IV 1. 32 OATCC—dvaiTios. Cf. II 379 B ff. 30 4£ ctvd-yKTfs. The choice, though €T0 K0 and Tim, 42 D. The whole of Lachesis' free, is irrevocable: iv€5^x 7^P ^ speech is frequently quoted or referred to AWov /3iov fiji/, dXXct 7r/)6 T^S atp^crecos, ftcrd ^^ TT/^ cupecrLv abvvarov (Proclus I.e. by later Greek writers (see the references in Schneider's note), and these words in 175). particular became a kind of rallying-cry dp€r»i Si d&tnroTov. "Mortals that among the champions of the freedom of would follow me, Love Virtue, she alone the will in the early Christian era(Dieterich is free" (Milton Comus 1018 f.). On Platonic principles, a thing is in so far as Nek. p. 115 n.). A bust of Plato found at Tibur and dating from the first century it is good (vi 509 B ff.), so that our B.C. bears the inscription a/na eXo/xfry truest individuality is nothing more or (sic). Qeos avaiTios, together with ij/vxh less than that which is the best and wdaa adavoLTos (from Phaedr. 245 c). See highest part of our nature: cf. the words Kaibel IGIS 1196 quoted by Dieterich of Aristotle, who in Eth. Nic. X 7. I.e. With the sentiment itself cf. Laws 1178* 1 TrXartuWfei as follows: 56£eie 5' & teal elvai tKaaros TOVTO (i.e. TO Kpd- 904 B—D. TlffTOV TU)V it/ aUTCp), C^TTep T 6 KVpiOV Kdl 6 1 8 A 2 iroXv irXcta TCOV irapovTO>V. Cf. 619 B, 620 c. The combina&JJ.€LPOV. We therefore attain our fullest tion of KXJjpuxris and ai'pe<m, which apdevelopment and enjoy our only true pears also in Phaedr. 249 B, is according liberty as individuals by becoming serto Thompson " a mythical mode of revants of Virtue. In the words of Goethe, conciling freedom and necessity—choice " Das Gesetz nur kann uns Freiheit being left free under limiting conditions." geben." Proclus' comment, though true I think the introduction of the lot is and instructive as far as it goes, does not exhaust the significance of Plato's saying: rather intended to account for the conspicuous inequalities between different dteairorov cV TTJP dp€T^vt dXX' ov 5td T6 men in respect of accidents of birth, £opa irporiyeXeudtpav airoTeXei TQU irtKpoT&TWP deairofiiva (to use a Stoic term). Ceteris part' TCOV, ots i] 5ouXei5ou$ etiro/xev, TCL t£u. This interpretation is supported also by the case of fibvov Zeno ap. D. L. vil 33) : see Odysseus below (620 c). See also on especially Epictetus Gnom. Epict. Stob. 619 D. 3( ed. Schenkl iXevdepla Kal Soi/Xcfa, rb 29 irpwros — p£ov. ?ro\i) 7rXei(o TCOV irapduruv. 456 TTAATQNOZ eld) TCOV irapovTtov [6I8A elvac Be iravToBaird' %q&cov re yap Kal Brj KOL TOU? dvO^coTrivovs airavTas. rvpavvlSas irdvTtov re yap 5 ev avrol<; elvat, TCLOeipo/jL€va<; Kal els Trevlas re Kal vya<; Kal els irTay^eias TeXevraxras' elvat Be Kal BoKifKov dvBp&v ftlovs, rov? /xev iirl eXBeauv Kal Kara KCLXXTJ Kal TT)V aXXrjv iayyv re ' Kal aycoviav, TOVS 8' iirl yeveatv yovcop aperal^y Kal dBoKi/ncov Kara Tavrd' IO KWV. ^v^rjs iXofjLevrjv ^iov Be rd^cv OVK iyelvai, dXXoiav yiyveadai* Kal irpo- B dxravTcos Be Kal yvvai- Bca TO dvayKaiMS e%eiv aXXov ra $ aXXa dXXrjXois re Kal TTXOVTOLS Kal ireviais, ra Be voaois, ra B? vycelat,*; fiefil^dai, ra Be Kal /UL€9 eoLKevy c3 <j>iXe TXavKcov, 6 7ra9 KivBvvos dvOpwirqy, Kal Bia ravra fiaXccrra eTnfieXrjTeov, O7ra>9 15 €KacrTO<; rj/jLCOv ' T&V aXXcov fiaBrj/jLciTcov afieXijaas TOVTOV TOV fxaOrj- C Kal £TJT7}T7)<; Kal ^aOrjrrj^ eaTat, edv iroOev oto<; T fj fia8ecv 3 l<$vyds forms of the lower animals (Genet. Ent~ re Kal irevias Kal els imoxeias KT\." wick. 11 p. 272). Plato's language is (Herwerden). The text may well stand. however quite explicit, and there is the Plato contrasts poverty and exile (irei/las less reason for resorting to an allegorical re Kal tf>vyds) with beggary, presumably interpretation, because the doctrine was at home (Kal els irrcoxeias). akeady familiar in Greek philosophical 6 1 8 B 10 ^V\TJ$ Si rd£iv—yiyvwBai. and religious thought (see F. Laudowicz Cf. Horn. Od. XVlll 136 f. TOLOS yap voos Wesen u. Ursprung d. Lehre v. d. earlp iirixBoviwv dvdp&ircw \ otov £TT' rjfiap Prdexistenz d. Seele etc. pp. 12—29 and ayr)TU)v Kal ireviujv, voawv light of the caveat which Plato subjoins Kal vyieiuiv. Cf. 6 1 9 A TOP /JUCOP—TCJP to the eschatological myth of the Phaedo: TOLO&TWP (31OP. rb fxkv ovv Tavra buffx^plffaffdat. otfrott 6 1 8 c 15 TOV p.a6i{ti.aTO$ and fiadeiu $X€LPi us ^yw $i€\^\u0a, ov irptwei vow Kal i%evpeiv are bracketed by Herwerden. £x0VTL tti'Sp^' 6TL /xivroi 17 TCLVT' iarip The emphatic pleonasm is thoroughly 7} rotaur' a r r a irepl rds Platonic. Cf. v 472 c et al. 619B] TTOAITEIAC I 457 teal ef-evpeiv, TI<$ avrov irocijaei Svvardv fcal iTno-TtffMova, fttov teal Xprjcrrdv teal irovqpdv Biaycyv(ovV? dv f) teal eteel dveKirX^teros virb TTXOVTWV re teal T&V TOLOVTCOV teateaov, teal fir) einreaoov eU Tvpavvlhas teal aXXas roiavras irpd^ets iroXXd /JL€V ipydarjTac teal avrjieeara teated, en Be avTos fiei^co irdOr), dXXd yv<*> rov fieaov del T&V TOLOVTCOV, $LOV alpelaOai teal evyetv rd 5 VTrepftdXXovTa eteaTepcocre teal ev Ti]T7]v OVT(0<; elirelv teal TeXevTaicp eTriovn, £vv v<*> 21. tcai ddfrcu *fLq\ €l5£vat A . 21 Kal clSlvcu. See cr. n. KOLI is found in several MSS besides 2 and q. Hermann removes the Kai before i-wri0£/JL€VCL and places it before ava\oyi£6fievov, but dvaXoyL^o/jLepov "necessario cum aipeTadai cohaeret" (Schneider). 6 1 8 D 27 cup€ur9cu KTX. alpetcrdat *to make his choice' is used absolutely as in 620 A. irpbs TTJV rijs ^vxv* /fT^« means 'defining the worse and the better life with reference to the nature of the soul, calling that worse' etc. (So also Schneider.) The two parts of TOV re Xe/pw Kai Tbv d/xeivcj piov are afterwards taken separately in xelpw /xiv and d/jLtlvw 5e\ as with so-called 'partitive apposition 1 : cf. 611 D and IV 431 A ». Others A. P. II. 10. v$ A 2 S: om. take alpuddat. with TOV re X€^PCJ Ka^ T^v d/xeivia (ilovy but alpeladai is different from diaipeiadai and the possibility of a zeugma is excluded because rbv x^P w precedes rbv dfxeivio and not vice-versd. 6 1 8 E 29 4K€Ie [619 B 458 £<£PTI Kelrai )StO9 d/yaTrrjTO?, ov /ca/co$. aip€a€(0 Xa%6pTa iircovra avrov eXeaOat,, ' aXX' avrov atceyfraadai, ffpcocreis Kal aXXa T(H9 irpoppedelcrtp VTTO TOV wpo^Tov' TCSP KCLKOOVJ aXXa TV^V 20 eavTov. elvai ov yap fieftuOKOTay G5? Be KOX elirelv, dyvfJipdaTovs' TGOP 8* iroielo'dat. <0€i dv€v 4>tX<xro<|>(as KTX. Cf. Phaed. 82 A f. ol rifv d ^ Ka\ov q, £ Avev 0t\o- yeyovvtav a^oXrjp OVK ififievopra eavTov alTiaaQai fiaXXov TJKOPTCOV, ev dpd* TeTayfieprj Wet CLPeV OVK iXaTTovs elvai ep TOZS D r/KOPTas, aTe WOPCOP 4K TT)<; 77)9 TOV<> 7roX,Xov Bed Bt) KO\ /jbeTaftoXrjp TC KOI elfjbap/xeprjp C avTov<; Te TC icopaKOTaSy OVK e% iTriBpofjuf}*; rcis 11 ltcava>$ Be Kara KaX irdpTa dXco-KO/jLepovs TOW ex TOV ovpavov 25 TreTTOprjKOTa? aXXovs epovcrap ravra rvpavvuBa ov iravra rrjp acpeaip, Be avTop T&V IK TOV ovpavov I dpeTrjs fieTecXr) XaOelv TC KCLI Bat/iopa? 7T0XCT€L(l €P T^) 7TpOT€p(p fil 6 TTJP fJLeyiaTrjv featcd' iireiBr) KOirrecrOal re /cal oBvpeadai firjre elirovTOs Be Kal VTTO d 15 dvacr/ceyfrdfievov iraiBeov €r) evOvs ddvfieiroj. l T&P KCLKIOV KOX TGOP dyaSwp acxplas re Kal vovy and see also on VI 500 D, 506 c. It is interesting to observe that philosophic virtue is not a sine qua non for admission to the Platonic heaven. Throughout the whole myth, rewards and punishments are distributed for good and bad actions rather than for knowledge and ignorance (cf. 615 Bff.); and correct opinion or 'Orthodoxy,' in Plato's sense of the word, provided the lines have fallen to it in pleasant places, may well have been both blameless and beneficent on earth. But in the moment of supremest peril (618 B), when we have to choose another life, it is Knowledge, and not 'Orthodoxy,' that prevails. In the Phaedo I.e. Plato says that the 'orthodox' probably enter as before ets TOIOVTOV—trokLTiKbu re Kal ijfjiepov yipos, rj /xvpfiriKUV, rj irov ixeXiTTwv rj G^KUV, ij Kal (is ravrbv ye irdXiv rb apOpibicivov ytvos, Kal ylypeadai e£ avrQp dp5pas fierpiovs. 6 1 9 D 22 cos 8^ Kal clirctv: not "according to Er's account" (D. and V.), but *as one might say,' 'broadly speaking,' i.q. ws ^7ros elireip. Cf. Laws 639 E (£u/*irapd' ws elireip), 795 D, Soph. 220 E, Phaedr. 258 E, and [Epin.] 976 E. These examples are cited by Griinenwald in Schanz's Beitrdge zur hist. Synt. d. Gr. Spr. 11 3. pp. 21 ff. nOAITEIAC I 620 B] 459 rroXXais r(ov yfrv^cop yiypeaOai teal Sid rrjv rod KXrfpov iirel €i res deij oirore el? TOP ip0dSe ftiop diKPOLToy vyceos iXo~ E aofyol, ' Kal 6 teXrjpos avrq> 7179 alpeo-ecos firj ip TeXevraiot,*; TTLTTTOC, KLvhvpevet €K TGOP eiceWep dirayyeXXofxepcop ov fiovop ipddSe evSac- 30 fiopelp ap, dXXa teal rrjp ivOevSe eKelae teal Sevpo irdXcv iropeiav OVK ap ydoplap Kal rpa^elap 7rop€V€a0ai, dXXa Xeiap re Kal ovpaplap. ravrrjp yap Brj €(f>rj TTJV 6eap dljlav elpai ISelv, a>? eKaarat 620 at yfrv^al ypovpro TOVS j3iov<s. \ iXeetpr/p re yap ihelv elvai Kal yeXoiap Kal dav/uacriap. Kara avprjOevap yap rov irporepov ftiov rd TroXXd alpelaOai. ihelv /JL€P yap yfrv)(7}p €rj rrjp irore X)p€G)$ y€POfi€Pr)p KVKPOV /3LOP aipov/jL€prjp} /jLtaec TOV yvpatKetov yepovs Sen TOP ifir €K€LP(OP Odparov OVK edeXovaap ip yvpaiKi yepirjOecaap $ yepecrOat' ISelp Se rr}P ®a[ivpov KVKVOV iieTafidXXopra drjSoPos eXofieprjp' ISecp Se Kal els dvdpeoirivov f3iov aipetriv, Kal dXXa £a>a B fAovaiKa axraLTQ)?. ' UKO<JTT)P he Xa%ovo~ap ^v^rfp iXeodat 33. Tatjrrjv—ixiypvadat (620 D) om. q. 8. Xeopros 27 Kal 8id— rv\i\v ' as well as by the plain and satisfactory, although Richards fortune of the lot' is doubted by Her- asserts that "iirel has no meaning, unless werden, while Richards calls for Kal there was an ov preceding." 5td, relying on 619 B Kal reXtv6 1 9 E 32 OVK civ \0oviav — ovparat({)—ddv/jLelruj and on ' t h e drift of the vCav is explained by 614 B—1>: see notes whole passage.' In point of fact, how- ad loc. In the Phaedrus those souls ever, Plato nowhere denies that the which choose the philosophic life three fortune of the lot affects the issue. On times successively are ''excused from the contrary, his whole theory supposes seven of the ten millennial probations that it does, for those souls who choose through which the rest have to pass" late have fewer lives to choose from : see (Thompson on 249 A). 617 E, 618 A, 620 C. 6 reXevTuu, it is 33 -yap is resumptive. For examples true, need not despair (619 B), but none of this usage see Shilleto on Dem. F. L. the less is the lot likely to produce fxera107. (3o\r) Ttov KaK<jov Kal T<2V dyadujv. Cf. Procl. I.e. 302. 15 ff. rovroiv xP e ( a Sve2vt evbs jitv TTJS dpdijs Kpicrews irepl rb d/neivov Kal x*lp°v TUV irpoTeivoixtvuv /3tW, ertpov dt rov rbv K\r\pov firj 4v rots £ elev; See also on 618 A and following note. 28 4ir€l KTX. The connexion of ideas is : The fortune of the lot, and our individual choice, are the two influences that affect our destiny: for if our lot is reasonably early and we choose as befits philosophers, it will be well with us. iirei " reddit rationem ante dictorum " (Schneider). The sense is surely both 620 A 2 Kara (ruvtjOciav KTX. Cf. Phaed. 81 K ff. e'pdovvrai 5^, wairep eUds, els Toiavra 77^77, biroV arr av /J.€/j.e\r)T7)KViaL TVXUGIP i'p r^ (My KT\. 6 0ap.vpov. Thamyris and not Thamyras was the usual form of this name, but Plato prefers Qa/xvpas : cf. Jon 533 c 7} wepl Qa/jLijpov 77 irepl 'Op^ws, Laws 829 E TUJP QafJivpov re Kal 'OpQeiuv Vfipup. The meaning of rd iroWd ('for the most part') will be seen from the case of Odysseus below (620 c f.). 62O B 8 cus. CIKOO-TT^V KTX. The reading €IKO TlXdrup elKoarrjp ffpr) ^vxvv T°v Atavros iirl rbp K\rjpw i\0€ip;) as well as by Proclus I.e. 265. 20 and elsewhere. It appears TTAATQNOZ 460 /3iov* elvai $k TTJP Atavros [62O B TOV TeXaficovlov, <\>evyovaav avdpeowov 10 yevecrOai, fiefivrjfievrfv ri)$ T&V OTTXGJP Kplcreo)^. rrjv 8' iirl ' Ay apefipovo?' e-)(dpa Be teal ravrrjv iraO'q derov SiaXXdgai /3lov, TOV dvOpwrrivov yipovs iv fie&oi? Be Xa^ovaap •ny? yfrvxyv, teari&ovcrap fieyaXa? crdcu TrapeXdelv, dXXa Xa&elv. Bed rd *Ara\dv- rifid^ dBXtfTov dpSpo?, ov fierd Be "I ravrrfv 15 TOV Uapo7T€<0s €t? Teypiicr\ rrjv rovrtp ISecp TTJP TOV yeXcorowoiov iovaav Svva- ISelv rrjp 'J&rreiov C vaip' 7r6ppa> 8' iv QepaiTov iriQt)KOV tcaTa Tvyi\v hk TI)P 'O8i;a"O"€a)9, Xaj^ovaap iraa&p d y£pr\v Upaiy fAprffAy Be T&V irpoTepcop TTOPCOP i\oTijua$ Kvlav ^rfrelp irepuovaav 20 fiopos teal fjioyLS evpelv 'xpopov iroXvv fttop dvSpbs L&LWTOV di tcel/jLevov TTOV /cal TraprjfieXrffiivov virb T&V dXXcop /cal elirelv • ihovaap, a, teal da-fiivrjv OTL Ta avTa iXco-dai. dp eirpa^ev ica\ irpa>Tr) D KCU itc T&V aXXcov Brj Orjpiav from these passages that some of the writers, he stands for the buffoon (ira7ancients found a subtle significance in yiXotos Avdpur/ros dtdarpo^os rb os Lucian adv. ind. 7). Cf. probably only a circumstantial detail in- also Soph. Phil. 442 ff., Theopomp. Fr. tended to add verisimilitude to the nar- 262 in Mttller Fr. Hist. Gr. 1 p. 323 rative. See also on 614 B. Herwerden and Pythag. Sitnil. 32 in Mullach Fr. conjectures dwratfrws, a>$ rb <€U6r . . . . > Phil. Gr. 1 p. 489, in the last of which tUoffTrjy d£ icr\., and inserts between passages Thersites and Achilles stand CIKOS and elKoaHiv the words xal iie T&Vfor two opposite types. The different &\\ai0Ty Prot. 312C, virep avdpbs Oryrbs &t>5pa irpeap&rrip iraT4pa Euthyph. px fc 15 D, dv^ip fidvTis, QMT\P vofxevs, (Lvbpes q els fodpucbv fxtv faov, d\odiKaarai and the like. " Sunt Idiurrcu yov 84. Empedocles, as we are told, trokvirpdy/jLoues: Ulyssis anima vitam ayheld ry\v aplov ij \r)£is avrbvquaerebat" (Schneider). /jLtraydyoi, \4ovra ylyveadai, tl Se els 0 2 0 D 22 Kal IK TWV dXX»v—JICYVVVT6V, 5d nOAITEIAC I 621 A] 461 a>crauTG>9 €*9 dv0pd>7rov<; ikvai /cat €19 a\\r)\a, TO, /xev aSuca ei9 TOL ay put, T(i he hi/caia €19 TCL rj/xepa /j,€Ta/3dXkovTa, teal irdaas filyvvcdai. /ztfet9 €7T€t,8r) 8' ovv 7ra &o-7T€p ekaxovy iv rdgei irpooikvai 7rpo9 TTJV Ad^eo-iv itcelvrjv 8* E €/edaT v\a/ca gv/nre/JLTreiv ' TOV filov KaX a7ro7r\r)pc0T7)v T(ov aipeffivTtov. ov irp&TOV fiev ayeiv 7T/0O9 T7)V K\a>0<0, V7TO T7)V i/C€lVT) fjv \a^an> T€ Kai> €i\€TO aifTrjv ^TTLO-TpO^ffV TT)? TOV fiolpav* TavTrjs 8* 3° iayfrdfi€vov avOcs eVt TT)V T?)9 ' ATpoirov dyeiv vfjaiv, dfi€TdcrTpoa TCL iiriKkcoadivTa 621 Trjs I 'AvdyKrjs teal oi dWoi hid Kavparos iroiovvTa • iyTevdev ikvai 8if}\0ov, Opovov, /cal Si Se Srj dfieTaaTpeirTl viro TOV i tee Lvov SiegeXdovTa, iropeveo'dai airavTa^ €69 TO T779 AtfOr)*; T€ /cal 7rviyov$ heivov* /cal yap elvai avro /cevov hiv- 23 Ta jUv aSuca KTX. Cf. (with J. Future, and finally, by Necessity herself, and C.) Phaed. 82 A rote 84 ye adiiclas the mother of all three. re KCU rvpapvLSas KOX apirayd.* irpoTeTifirj31 d(X€TcicrTp<xf>a KTX. dfierdarpoipa is K6TCLS CIS TCL TWV \VKWV T€ Kdl l(p&KtOP KdX said, of course, with reference to the IKTIVUV y^vrj KT\. etymological meaning of 'Arpoiros, and 62O D—621 D After all the souls iiriK\taTa in turn alludes to K\io0w. had chosen^ Lachesis bestowed on each its In the succeeding clause afieraarpeirrL daemon or genius. Thereafter the choice takes up afj.€Td<jToo<pa again. was ratified by the remaining Fates, and 6 2 1 A 2 AT)6T|$ ircBlov. The first finally by Necessity. In the evening the mention in Greek literature of the plain souls encamped by the river of Unmindof Lethe occurs in Ar. Frogs 186 ri% is rb fulncss in the plain of Lethe, and all, ATJ0T;S wediov KT\., but Aristophanes save Er, drank its waters. At midnight, clearly presumes that his audience is with thutuler and earthquake, they were already familiar with the idea, and Plato carried upwards to be born; and in the may well have borrowed it from Orphic morning Er revived, and found himself and Pythagorean eschatologies. Cf. Ettig Acherunt. I.e. p. 310 n. 6. The we8tov upon the pyre. The vision of Er is no mere idle tale, A-f/dris was probably a counter-picture to that perishes when it is told. If we give the TreStov 'AXrfdelas, of which we hear ear to its teaching, it will save our souls in Phaedr. 248 B: cf. also [Axioch.] alive, and both here and hereafter, we shall 371 B. So also Proclus I.e. 346. 196°. on yJkv ovv OPTL$€TOV £a\f/&-p x u > s Iv $al8p(f) ( 2 4 8 B) /xe/Mad^Kafxep, of this conception ixevov and diei-eXdovTa the individual him- For the later history 2 self is substituted for the soul: cf. IX 573 B. see Rohde Psyche 1 p. 316 n. 2, 11 p. 390 n. 1 and Dieterich Nek. pp. 90 ff. Proclus (I.e. 346. 9 ff.) interprets SiefeX3 8id tcavparos T€ KTX. J. and C. exObvra of Er, but this cannot be right. \ax&" is said with allusion to A&x*™, plain this by saying that * * they are passing from whose knees the lots were taken through the pillar of light." I do not (617 D). It is appropriate that Lachesis think that this idea was present to the should be the only Fate involved in the mind of Plato, though the souls are no doubt somewhere in this region. The act of choice; for the Future is the child of the Past (cf. 617 c, D ».). The selec- Kavfxa and vvlyos btivov are sufficiently tion is then ratified successively by the appropriate touches without having reFate of the Present, and the Fate of the course to so realistic an explanation. 462 TTAATONOI [621 A Bpcov re Kal oaa yrj vet. o-tcrjvaaOcu ovv <7<£>a? 77817 5 ycyvOfjuivrjs irapd TOV 'AfieXrjTa irora^ov, ov TO vBcop dyyelov oiBev aTeyecv. fierpov fiev ovv TO TOV vBaTos Traaiv avayicalov elvac Trielv TOVS Be (fypovqaec fir) aqy^ofjuevov^ irXeov irlveiv TOV fieTpov* TOV Be del irtovTa ' irdvTcov eirCXavddveadai. eireiBr) Be KOLfirjdrjvai B Kal fjLeaas vvKTa? yeveadai, /3povTi]v Te Kal aeicr/jLov yeveaOac, Kal 10 ivTevOev e^airLvrj^ aXXov aXXrj epecr0ac avco els TT)V yeveaiv, aTT0VTa$ wairep dcTepa^. avTos Be TOV fiev vBaTos KcoXvOrjvac 5 'A|i&T)Ta iroTa)u>v. Cf. Virg. Aen. mend, And nothing brings me all things." VI 714 f. Lethaei ad fluminis undam 9 plorks vvKTas. The plural, in Securos latices, et longa oblivia potant. which p^Kres according to Heindorf on Many other parallels are quoted by Prot. 310 D signifies horae nocturnae^ is Dieterich Nek. pp. 90—94. As the regular in this and similar expressions, iredlov A^drfs has its counterpart in the e . g . TToppw TG>V PVKTCOP (Sypip. 2 1 7 D) e t c . ircSiop 'AXriOelas, so also we find traces ytvtarQai—ycWp A i ^ s (Paus. ix 39. 8). ing repetition of yepioOai ? " Richards, 7 TOVS S^—|x4Tpov is missing in q and who would omit the first ycptodai and write Kara fifoas for Kal fxicras. A several other MSS. " Fortasse supervacanea adeoque inepta haec videbantur similar correction had already been suggested by Herwerden. Plato himself is alicui, qui statim quemlibct postquam not in the least averse to echoes of this bibisset omnia obliviscentem videret. kind: see on vi 511 E. Sed oblivionis vis et pertinacia varia est. Qui nimium bibit, in perpetuum oblivis[O dv«. It follows that the souls citur, qui moderate, discere aliquando just before their reincarnation are underseu recordando scientiam repetere potest" ground : see on 'AvdyKys yopaaw 617 B (Schneider), fiddrjats, we remember, is and 8id Kadfiaros KT\. 621 A and Virg. avdixvr}<ns {Phaed. 76 A: cf. also 75 DAen. vi 748 ff. Has omnis—Lethaeum and 76 D). It is likely enough that the ad fluvium deus evocat agmine magno : Platonic doctrine of dj/dfxvrja-ts was sug-Scilicet immemores supera ut convexa gested by earlier Pythagorean beliefs of revisant, Rursus et incipiant in corpora the same kind (Dieterich I.e. p. 122: cf. velle reverti. also Rohde I.e. p. 186 n.). cts—etor^pas is an instance—rare in 6 2 1 B 8 4m\av9av€(t nOAITEIAC I 621 D] 463 irt,elv • 077-77 fievroc teal 07TG>9 els rb crwfia ai/cot,Tof OVK elhevai, aX>C il;ai Kelfievov eirl rfj Trvpa. fivOos iccodrj leal OVK dwcoXero, teal C rjficis I av o-axreiev, av 7rei0cb/jL€0a avrq), teal rbv 7779 AtjOrjs irorafibv ev Stafirjao/jLeda Kal rrjv tyv)(r)v ov /MavOrjaofieOa. 7r€i6(ofj,€0a, vo/ni£opT€<; dOdvarov yfrv^rjv teaX Bvvarrjv tea tea dve^eaOac, irdvra rrj<; avco 6Bov del e^6fie0a /cal hiteaioavvqv avrois fiera he ayadd, povrjaew<; iravrl dd\a irdvra fxkv rpoinp tTriTrjSevaofjLev, Xva teal i\oc dfxev leal roU Oeols, avrov D teal eirechdv rd 15 dXX* av efiol re /nevovres ivddSe, 20 a, wairep ' avTrj? Trepiayeipofiepoi, teal evddhe teal ev rfj oi vitcr)6poi Tropeia, ev TeAoc 13. twdtv A S ^ : yp Avujdev in marg. A 2 . A2S ^ A 2 . Cf. 615 A. 1'. Keifxevov A J S q : ijSff Kdfxtvov A 8 . 13 ffcoOcv. avwdev (see cr. » . ) , which portandum et sibi et diis amicum esse appears also in #, is approved by Richards, oportet. Eo igitur tempore sibi diisque but adds nothing to the meaning. twOcv amicus ut sit, contendere non magis potest, is of course the morning of the twelfth quam ut vincat, quum palmam fert vicday as /x^aas V\JKTO.S above was the mid- toriae." This is true enough, but a similar night of the eleventh: cf. 5(AJ8€KCLTCUOS— objection may be made against Schneider's &v€plw 614 B and 616 B «. own solution, which makes Plato say tva, KfCficvov. See cr. n. ijSrj is inappropriate ticeifav—KOfii£(bfjL€0a—cC Trpdrru/uLcv: and, in itself, and has little authority besides A a . with Schneider's construction, the repe14 p.v0os—OWK diroiXcTO. A Scholiast tition xal iv66.be is also, as Richards says, remarks: roh fitv oftv woWois irpoari•very weak.' Beginning as if he would dtvai rots fxOdois £6os y\vy 8TL fivOos dirih- say ' both here and hereafter' Plato Xero, deLKvuvai (3ov\o/j.frois WJ dpa oi fiudot elaborates the * hereafter' into iireidav— \4yovK elalp. (Cf. Theaet. 164 D and Phil. logical coherence. 14 A.) JlXdrwv d& TOVVCIVTIOV iravraxov 22 ircpurycipdpcvoi: i.q. irepuovres Kal 6poi and Ruhnken's OVTUV el TOVTO. (The Scholium is from Proclus I.e. 354. 24 flf.). Plato means that the kind of * stipis collectio.' The poet Gray proposed irepiayofiepoty but the text is sound. For the imagery from the games A similar play on the proverb occurs also see on v 465 D n. in Laws 645 B. 23 8icAT]\v6apcv. J. and C. think 6 2 1 c 15 dv owcicv. Cf. Ill 417 A there is " a playful suggestion of our having n. The suggestion 6r) autaei (Richards) made the pilgrimage ourselves." I do is unnecessary: see Kiihner Gr. Gr. II not believe Plato means more than merely p. 977 b. 'we have described.' 6 2 1 c, D 20 ainrov T€—co irpaTrw24 cfc irpetTTa>ji€V. On eu irpdrTw/xev |«v. I agree with Richards in taking re see the third Platonic epistle ad init. and as * both, not 'and,' and the ical before Bern ays Lucian u. die Kyniker pp. 3, 88. ivddhe as 'and,' not 'both.' Schneider The Republic fitly ends with an adaptation holds the opposite view, urging that "qui of Plato's favourite phrase of salutation praemia virtutis reportat, eum inter reand farewell. story of Er is OVK 6vap, dXX' tiicap 4o~d\6v. APPENDICES TO BOOK X. I. X 597 E. TOVT apa CCTTCU teal 6 Tpaya>8o7roids, etircp fitfJLTjrrjs ian, rpiros TIS air6 fkurk\la»$ #cal rfjs dXrjOcias TTC^VKO)?, *at TraWcs 01 aAAoi fiifirjTaL Schleiermacher and Stallbaum offer no explanation of the difficult phrase rpCros oiro fiaaiXim. The words are translated by Prantl "in dritter Linie vom Koniglichen," and explained by Miiller as third, counting from the man " der nach seiner Befahigung, seiner Vorbildung und seinem Berufe vor Allen im Besitze der Ideen ist." According to Schneider the King is " der im neunten Buche als Besitzer der wahren Lust dargestellte Gerechte, der hier als wahrhaft seiender der Wahrheit selbst gleich gesetzt wird " (Translation p. 314). Jowett and Campbell remark "God is here represented as a King. The word is borrowed from the language of the ninth book in which the imperfect shadow of the king is ^oKpanxos, dXiyapx^os, as here of God the shadows are £u>ypa4>os, KXIVOWOLOS etc." Other suggestions are that the phrase means " third in descent from the sovereign " (D. andV.), that the rpiros ris d™ j3aortXc(i>$ is a sort of stage king ("tragic mimicry, as exhibited in the stage king, is at a third remove from the king and the truth, i.e. from the ideal king" J. B. Mayor in Cl. Rev. x pp. 112, 245), and finally, that there is a reference to " the Oriental degrees of rank. The painter is not even like the vizier, or the immediate heir to the throne, Stm-cpos aVo j&uriAcW (Campbell in Cl. Rev. x p. 246). It will be seen that there is little agreement of opinion as to the precise significance of this remarkable expression. As regards the application of the phrase, it is quite clear, in the first place, that paanXtw is intended to correspond to God. In the descending scale of 'makers' we have (1) the <j>vTovpyos, who is God, (2) the SrffiLovpyos, and (3) the, /ufti/T^s: so that the fxifjirjnjs is rpiros diro vTovpyov. Since Plato calls him rpLros dirb pacnXttas, we are bound to identify thefiacriktvswith the <j>vTovpy6sf unless we suppose that the expression is lacking both in propriety and point. There are also other passages in Plato where God is spoken of as a King, e.g. Crat. 396 A, Laws 904 A. In the second place, it is equally clear that rpiros diro implies that the imitator is removed by two degrees from 'the King.1 Compare Stobaeus Eclog, 1 178 p. 78 Wachsmuth IIovio9 Tpirrjv dwo Atos (SC. rrjv elfxapfievrfv). irpwrov fikv yap elvat. APPENDICES TO BOOK X. TOV A i d , &€VT€pOV SI TYjV (j>V(TLVt TpiTTJV ?)€ T7JV €LtXapfX€VY)U. 465 A Careful Study of the words employed by Plato will moreover lead us to suppose that the figure is that of a genealogical tree. Thus we have ) ((1) The Idea of Bed, (1) God (2) Carpenter> correlating with <(2) A material bed, (3) Painter ) ( ( 3 ) A picture of a bed; and just as the picture of a bed is a rplrov yivvrjfxa dwb rfjs <^uo-ca>s, so the Painter is rpCro^ dwb /WiAc'cas 7rcv#ccus, that is, * third in descent from the King.' For these reasons the supposed allusion to the /WiXcvs of ix 587 Bff.cannot, in my opinion, be admitted: nor indeed would such an allusion be appropriate on other grounds, for there is no kind of analogy between the fufirjnj^ and the oXiyapxi-Kos, who in 587 c is said to be T/OI'TOS aVo rov ftao-ikiKov. The translation of Davies and Vaughan * third in descent from the King' is correct, and the meaning of the phrase is exactly reproduced in the passage cited from Dante in the notes. In illustration of the word /WiAcvs we should quote, not ix 587 B, but vi 509 D, where the Idea of Good, or God (vi 505 A n.)f is said to be the king of the intelligible sphere. We have already seen that the Idea of Good is the maker of all the other Ideas, and among them of the avrb o Z icvai BOKCZ TOV /Acyav /JacriAc'a and ib. § 50. So much for the application of the phrase and its propriety as used by Plato here. As regards its origin, Campbell's suggestion is in my opinion not improbable, provided we suppose that the allusion is to the third in descent from the king. Although the expression does not appear to be found elsewhere in Greek literature, except with more or less explicit reference to this passage of the Republic, the words sound halfproverbial, and the omission of the article with /WiAcws suggests, though it does not necessitate, a reference to the Persian monarchy. Cf. Menex. 241 D, 244 D, 245 B, 246 A and Ale. 1 123 B, C, E al. The conjecture of Campbell derives some additional probability from the favourite Stoic comparison between irporjy^va and those who stand next to the King in honour and esteem, although the Stoic comparison does not involve the idea of any genealogical connexion: see Cic. de finibus in 52 ut enim, inquit (Zeno), nemo dicit in regia regem ipsum quasi productum esse ad dignitatem—id est enim irpo^y^kvov—sed eos qui in aliquo honore sunt, quorum ordo proxime accedit, ut secundus sit, ad regium principatum, sic in vita non ea, quae primario loco sunt, sed ea quae secundum locum obtinent, TrporjyiJLtva, id est producta, nominentur, with other passages quoted by Pearson Fragments of Zeno and Cleanthes p. 171. Cf. also Philo vi p. 190 (Lipsiae 1828) wv\ Z\ VTTO rrj% TW c£a> BiTts XafjL7rp6rr)Tosy are vorjrbv ws tSctv a S w a T o w r c ? , 7rA.a£oyu,evot TOV atan/a* Trpos filv rbv /JaonAc'a Xoyurfibv <j>0d TTXOVTOV T€ KCU 86£av TrpocreKLvovv (? TrpocreKVvovv). KCLI vyUiov KCLI TOL 0 466 APPENDICES TO BOOK X. II. X 602 E. Tovro) Sc 7roAAa*as ficTprjaavTi KOLL arffxatvovrt /i€i£a> arra ctvai rj iXdrru) cVepa kriptav rj tea rdvavria <j>aiv(.rai d/jta ir€pl ravrd. This is the text of A, to which Schneider and all succeeding editors adhere. The variants TOVTO for TOVTW, 8rj for 8c have little authority, and give us no assistance. The view which I have given in the notes assumes that rdvavria means the opposite of TO aivofxtvov //.clfoi/ rj 2A.arrov KTX. in D above. The article is significant; otherwise Plato would hardly, I think, have added it here and omitted it immediately afterwards in ivavria. I formerly thought it necessary either to excise the first dfia 7r€pl ravrd, or else to add after <£CUV€TO-TC Ivavria <£CUV€TCU>, in order to make the reference in ravavria still more clear; but if ravrd is understood as the same objects about which we already have the false impression, the difficulty disappears. It may be urged that 0-77/uaiVovTi represents the Xoyto-rtKov as the vehicle of a communication to the soul, and not as itself forming a judgment. Plato himself, however, appears to fluctuate between the two points of view; and the reason is that according to his own psychological theory TO XoyuiTiKov is not merely TO fX€Tpovv, but the part of soul which Kara TO. /xcVpa So£a'£€i,—/x€Tpa> TC /cat Xoyto-ftw TTL(TT€V€L (603 A. See also 605 B, c). Schneider translates as follows: "huius autem partis ope saepenumero menso alicui, quum ilia (pars) maiora quaedam vel minora vel paria esse significat, contraria simul de iisdem videntur." The sense is satisfactory, except that we should have expected Plato to attribute the measurement to the Aoyio-Ti/coV itself (in harmony with TOVTO—cpyov), instead of to the individual making use of the AoytoriKov. But it is grammatically impossible to sever, rovna from fitrprja-avTi and connect it again with o-T^aiVovn, while if (with Mu'ller) we make o-ry/xauovTt also refer to the individual, we offend against the plain and obvious meaning of the word (cf. vn 524 A). By Jowett and Campbell TOVTO> is rightly made to agree with the participles, but wrongly separated from fyaLverai. "The dative"—say they—"is in a loose construction with the whole sentence, like a genitive absolute, and is not to be taken with <^ati/€Tat. It would not be in accordance with Plato's use of language, or with the context in what follows, to speak of the contradictions of sense as having anything to do with the rational element of the soul." True; but Plato does not so speak of them, if my view of Tavavria is right. He merely says that the rational element takes the opposite view of an object from that which is at the same moment entertained by the irrational element. Nor can the dative be employed with the force of a genitive absolute, as is virtually the case according to Jowett and Campbell's explanation. Two other interpretations have been proposed. According to Stallbaum, the Aoyio-n*6V is divided into two parts, one of which T<5 Aoyioyiw t, while the other is led astray. Hence it is possible—he thinks— APPENDICES TO BOOK X. 467 for Plato to speak of the Xoyiarucov as having contrary impressions at one and the same time. But we cannot possibly identify TO Trap a ra fxirpa 8o£d£ov rrjs fvxys with part of the AoyioriKoV: the main purpose of the argument, indeed, is to prove it totally distinct therefrom. Cf. Schultess Plat. Forsch. pp. 42—45. Davies and Vaughan translate " But when this element, after frequent measuring, informs us that one thing is greater or less than or equal to, another thing, it is contradicted at the same moment by the appearance which the same things present." This explanation, which appears to be unique, wrongly joins TTOWOLKIS with fi€TpTJ 8C for TOVTO> SC, translating " Wenn einer aber auch noch so sehr gemessen hat, und nun bestimmt" etc., but vrjixaiveiv is not 'bestimmen.' The conjecture TOVTOV—/u€Tpr;cravTos— III. X 606 C. *Ap' ov)( 6 OLVTOS Xoyos KCLL Trcpi rov ycAoiou, o n , av avros al68pa XaPV$ Kai /**} f 1 1 0 "]? 5 COS TTOVrjpd, TOLVTOV 7TOICIS O7T€p €V TOLS cA.€Ot5 ', All the MSS have av in place of av. There are several other variants in II and the inferior MSS, but all of them useless for purposes of interpretation or emendation. That the text has suffered corruption is admitted by all editors, and nearly all critics. By writing o ™ av, and transferring the mark of interrogation from cXcots to ytkoiov, it is possible to make sense of the passage, if we are willing to allow the common change from 6 TL singular to 7rovrjpd plural. Cf. Neukirch in PL Pol. quaest. phil. 1 p. 48. But the double use of av remains; and on (not o n) is proved to be genuine by OTL roiavra—cpyaT^Tou in D below : see note ad loc. The following emendations, which are all of them later than Schneider, appear to me inadmissible on other grounds, and also because they involve the change of on. (1) ap ov^—ycAotov, 6 n av—ycAwroTTOHZV ; Iv fjiifxyjcru 8k—aKovuiv 6$pa KT\. (Stallbaum) : (2) ap' ov\—ycAotov; orav, av—y€\(t)TO7roi<jjv iv IML/JLT](T€I 8TJ KTA. (Madvig, Baiter) : (3) ap* ov\—yeXotou; orav TL av avro?—ycA.wroTrotwi', iv /jLL/xrjcr€L 8c KT\. (proposed by me in Cl. Rev. iv p. 357) : (4) ap' ov^—ycXotov; o TL av— ai(r\vvrj KTX. (D. and V. with Stephanus). Hermann conjectures (5) ap' ov\—ycAotov, OTL, av—ycA.arroTroiaJi' cv fXLfX7J(T€L 8>7—aKOVW < c a v > 6Spa but this has little probability. Although they print the emendation of Schneider, the Oxford editors remark that the simplest change is to KTA.., 468 APPENDICES TO BOOK X. read (6) ap* ov\—ycXot'ov, on aV avros aicrxyvoio , cV /xt/xifcrct 87 #CT\. The last suggestion is an ingenious one, and improves both sense and grammar; but the threefold error (omission of a and av and corruption of BT} to 8c) is hardly probable, and the sentence becomes very cumbrous. It should be remarked that the absence of /xcV after avVo's is no reason for suspecting 8c: see on 1 340 D ai. (7) Turner's conjecture ap' ov\—ycXotov, on av avYos—cv /xt/x^Va 817 KTX. is in principle the same as that of Jowett and Campbell. I have sometimes thought that TTOICI should be substituted for TTOICIS (*that jests, which etc., have the same effect as* etc.), in view of on roiavra TJ/AS? 17 71-007™*!/ filfir} auVo? aio-^vvoto #CTX., regarding av as virtually a single word; but to this and all the other corrections hitherto offered I still prefer Schneider's solution. IV. X 607 B. o TUJV Xtav (ro<j><2v o\\os Kpdrmv. The reading of the two best MSS (A and II) is 6 T<3V Ata (or rather 81a) a-oi5v ox^os Kparwv. Most of the inferior MSS read 81a crowv} but a few have 8tao-o<^><5v (sic). Those who adhere to Paris A offer one of the two following interpretations: either (1) "der Gottweisen herrschendes Volk" (Schleiermacher, Stallbaum etc.), or else (2) "the crowd of philosophers overmastering Jove" (J. and C , with Schneider). To the first solution it may be objected that Kparwv remains obscure, that Ata cro^aJv 'wise as to Zeus' is a difficult construction, and that the sentiment itself—unless we suppose it ironical—is rather a compliment to philosophy than otherwise. Schneider construes Kpariov with Ata, supposing that the object of the poet's invective is, as before, "sapientia Jovi adversaria et atfco?." The order of the words, he thinks may be excused, "in lyrico poeta, quum etiam Plato Leg. L. vn 824 A yj TU>V 8ta*rau/*aTa TTOPOJV lxovV. There is, as usual, no lack of emendations. Sydenham (see CL Rev. 11 p. 229) altered 6 T<3V to dmov, with what purpose it is difficult to see. The suggestion 6 ical TOV Ata o-o<£os o^ko? Kpar&v (Bywater) keeps both Aia and Kpar&v. Others retain Kpaiw, but not Ata, proposing instead of Ata oro<£a>v either 8iacro<£ APPENDICES TO BOOK X. 469 or 181a crocfxHv (Hermann Gesch. u. SysL p. 309 n. 305), or Atav (Herwerden, Richards). If we read XCav ak^ cannot be, or rather never are, in classical Greek, used for the seat of intelligence—for the * head' of modern parlance—the reason being that popular opinion among the Greeks and Romans connected intelligence with the heart or midriff, not, as among us, with the head" {Hermath. xxiv 255). I think that I have answered this objection in my commentary, but, if any one thinks differently, I would recommend as a Scvrcpo? irXovs that he should provisionally restore the MS reading and interpret it in Schneider's way. V. X 612 A. 6 Ov/covv, rjv 8 cyco, ra T€ aAAa dircXvo-apcda lv r 3d£ #CTA. dir€\vm and Cesenas M. These have a7rc8v dv$p 470 APPENDICES TO BOOK X. ruption must be allowed, but the conjecture dir^taad^Oa (Richards, comparing n 366 A TO. 81 «£ aSiKias Kiph-q dinoa-ofxeOa) is otherwise unsatisfactory, and fails, like dwSvcrdiuSa, to explain ra d\\a. Some may think of d7r€\oyLo-dfi€6a. It is best, however, to follow the MSS, in the absence of any convincing emendation. VI.1 X 616 B—617 B. *E7T€iSi7 8c TOI? iv T<3 XcifAwvi down to With the exception of the 'older and earlier' reading described by Proclus (see pp. 475 ff. below), there is hardly a trace in this passage of any variant affecting the sense. A few emendations have been proposed. T h u s Schleiermacher conjectures TOL (XKpa CLVTOV €K TU>V ScoyZtOI', taking TO. OLKpO. CLVTOV aS ' the poleS of heaven,' and the chains as the Milky Way {Translation p. 621), while Krohn suggests <£d>s evpv for <£ws €vOvi and the transposition of wcrwep KLova to follow drpaKTov {PL St. p. 283). It is hardly necessary to say that alterations of this kind are in my judgment totally inadmissible: they only reveal the weakness of the interpretation which necessitates them. The only safe principle of interpretation in this, as in other similar passages of Plato, is to adhere to the natural meaning of the Greek, and abstain from wresting or rewriting the language in support of any preconceived view about the consistency and coherence of the picture as a whole. I now think it clear that Boeckh's interpretation is irreconcilable with the language employed by Plato. The article in which Boeckh developed his views most fully was originally published in reply to Grote's pamphlet entitled Plato's Doctrine respecting the Rotation of the Earth (i860), and is reprinted in his Kleine Schriften5 in pp. 294—320. The essential features of Boeckh's view, which Zeller 1 434, 435 nn. in the main accepts, are as follows. The Straight Light is the Milky Way, running round the outer surface of the Heavens, like the undergirders of a trireme. To the question, Why is the light said to be * straight like a pillar,' when it is in reality circular?, Boeckh replies that it appears to be straight from the standpoint of the souls. Er and his companions are, according to Boeckh, outside the world, somewhere beyond the North Pole, and see only the nearer half-circle of the Milky Way : " ein Halbring erscheint aber in der Entfernung dem, welcher ihn von aussen in derselben Ebene stehend sieht, als eine gerade Saule " (I.e. p. 306). What is the meaning of 8ta TTO.VTO% TOV ovpavov KOX yrjs T€Tafj.€vov ? Boeckh's explanation is that the light " verbreite sich durch den ganzen Himmel und die Erde, d. h. iiber die Erde, wenn man will mit einem leichten Zeugma, durch welches Sid auch den Genitiv yrjs regiert: wiewohl ein 1 This Appendix is the result of pro- Wilson, and freely reproduces nearly all longed discussions with Professor Cook his most important arguments. APPENDICES TO BOOK X. 471 Zeugma anzunehmen nicht einmal nothig ist, wenn man nur das Sta auf Verbreitung, nicht auf Durchdringung bezieht" (ib. p. 305). The middle of the light is accordingly in Boeckh's opinion at the Pole, and it is from the Pole outwards that 'the extremities of heaven's chains'—avrov he refers to ovpavov—'are extended.' The 'chains of heaven' include not only the light itself, but also two other great circles, viz. the equinoctial and solstitial colures (ib. p. 307). To the ends of these chains is attached the spindle of Necessity, which extends downwards from the North Pole, its shaft representing the axis of the Universe. The meaning to be attached to the breadth of rim in the various whorls of Necessity's spindle is not discussed by Boeckh. Such, in its main outline, is Boeckh's explanation. It will be observed that he endeavours to combine into a single harmonious whole the two figures employed by Plato—the sphere surrounded by a circle of light, and the spindle of Necessity. But he makes no attempt to shew how the outermost whorl, in which the fixed stars are placed, can coexist along with the revolving sphere (iracrav—rrjv Trcptopdv 616 c), so that the fundamental inconsistency of the two images still remains; and even if we should allow, which is far from being the case, that in other respects Boeckh provides us with a single coherent picture, he " does violence to the language " (as Cook Wilson remarks) "at nearly every step." The light, says Plato, is straight, like a pillar. According to Boeckh, it is not straight, but curved: only it appears straight if seen from a certain point of view. If this was Plato's meaning, why should he not have put it into words ? No one will deny that the natural meaning of the words he does employ is that the light not merely appears, but is straight; and he could have had no object in thus leading us on a false scent. Nor is there any indication to make us suppose that the Souls are outside the World. On the contrary, it is tolerably clear that the Xti^v from which they start upon their four days' journey (616 B) is on the ideal surface of the Earth (614 c «.), and the natural inference is that they march along that surface until they come within view of the light (616 B/*.). If they travelled upwards to the supracelestial regions, they would have to pass through the very ring of light which Boeckh makes them see for the first time not from below, but from above. That the Souls are in the middle of the Earth, and therefore of the World, at the end of the fourth day after they have left the meadow, is clear from 617 D, 620 E, 621 A, B (<j>€p€ cts Tyv ycvccru/), and it is at the end of the fourth day that they reach the middle of the light (616 B). The conclusion is inevitable that the middle of the light is in the centre of the Universe, and nowhere else. Not less arbitrary and forced is the explanation which Boeckh gives of Sta TTCIVTOS TOT) ovpavov KCLI yrjs r€Ta/x€vo^. The phrase T€LV€LV Sia surely means to ' stretch through' and not to ' stretch over,' and the plain meaning of the Greek is confirmed by the close parallel in Tim. 40 B rbv Sia TravTQs trokov rerafxivov. Other objections might be mentioned, but enough has been said to shew that Boeckh's explanation cannot be fairly evolved from the language of Plato, to which, indeed, it is sometimes in direct contradiction. 472 APPENDICES TO BOOK X. Of the other views, that of K. E. Ch. Schneider, the editor and translator of the Republic^ has met with some acceptance, and appears to be favoured, in part, at least, by Jowett and Campbell. The straight light, in Schneider's opinion, stands for the axis of the World, or a cylinder enclosing it. From the comparison of the light to viro&ixara Schneider is inclined to infer that the viroCwfia stretched from stem to stern inside the vessel; but the evidence would seem to be conclusive that the v7ro£a>/uaTa were applied outside. The chains of heaven he thus describes: " ad medium axem, h. e. ad centrum terrae idemque mundi (cf. avO>S e* TOV ovpavov TO. a*pa avTov nZv 8co"/j.a)i> TCTo/xcva* cTvai yap TOVTO TO u)S £vv&€ ovpavov. On the subject of the breadth of rims Schneider has no view : " iiber die Breite fehlt noch der befriedigende Aufschluss, und es ist leichter zu sagen, was sie nicht bedeuten kann, als was sie bedeutet" {Translation p. 316). In the notes, the breadth of rims has been taken to mean the distances between the planets. Against this interpretation it might be urged that a wholly different account of these distances is given in the Timaeus. In Tim. 36 D Plato writes: fitav yap avTtjv (i.e. rrjv ravrov /cat ofioiov ir€piopav) ao-\ia-rov €tac€, rrjv 8* CVTOS o^io-as cfax5 ^ 7rTa KVKXOVS dvtVovs Kara TTJV TOV SurXaaiov teal TpiirXaariov hiacmuriv €KO(TTYJV9 ovauiv €Ka.T€piov Tptwi/ KT\.. What he means (according to Zeller 4 11 p. 779 n.) is that if the distance of the Moon from the Earth is counted as 1, the distances of the other planets from the Earth will be :—Sun 2, Venus 3, Mercury 4, Mars 8, Jupiter 9, Saturn 27. (Cf. Macrobius in somn. Scip. 11 3. 14, where it is said that the 'Platonici' used 'dupla et tripla intervalla' in such a way as to produce these distances: Moon 1, Sun 2, Venus 2 x 3 = 6, Mercury 6 x 4 = 24, Mars 24 x 9 =. 216, Jupiter 216 x 8 = 1728, Saturn 1728 x 27 = 46656.) Thus according to the Timaeus the Moon, Sun, Venus and Mercury will be at the same distances from one another, Mercury will be as far from Mars as the Earth from Mercury, Mars and Jupiter will be as near together as the Sun and Moon, and the distance between Jupiter and Saturn will be enormously greater than that which divides any other pair of planets. Between this scale of distances and Plato's arrangement of the whorls according to the breadth of their * lips' in the Republic^ there is no kind of affinity: the rim of Saturn's whorl, for example, if it measures his distance from Jupiter, ought to be the broadest of all the rims, instead of being, as Plato here says it is, the narrowest. In spite of the interval of time which may be supposed to separate the Timaeus from the Republic^ this discrepancy might fairly cause a difficulty if it could be shewn that Plato's representation of the distances between the planets in these two dialogues was based upon empirical data or observation. But in point of fact, in both dialogues APPENDICES TO BOOK X. 473 the principle of Plato's arrangement is a certain a priori numerical relation, which has nothing to do with facts or probabilities. In the Timaeus Plato starts from the two Pythagorean TerpaKTucs, viz. 1, 2, 4, 8 and 1, 3, 9, 27, and arbitrarily disposes the planets in accordance with these numbers. His method resembles that of the TW OVTL ao-Tpovofiucos inasmuch as he 'dispenses with the starry heavens' (vn 530 B n.) and regulates the distances by certain * mathematical numbers/ which he finds ready to his hand. (See App. 11 to Book vn, p. 166.) The method which he follows in this passage of the Republic is analogous, although the actual numbers are different. In a note contributed to Jowett and Campbell's commentary, Mr W. A. Craigie first drew attention to the fact that a numerical principle underlies Plato's order of arrangement of the planets in respect not only of their distances from one another, but also of their colours and velocities, and Professor Cook Wilson has corrected and explained Mr Craigie's law in CL Rev. xvi pp. 292 f. The law is that each of the three enumerations is "based on combinations which rest on the number 9 " (Craigie I.e.). Let us take first the ' breadth of the lips' of the whorls, i.e. (according to our theory) the distances of the several orbits from one another. A. " I f we write down" (I quote from Cook Wilson's article) "the numbers which express the order of the whorls, and, under each, set the number which its rim has in the order of breadth, and then join * those 6v&v\oi whose united numbers produce a sum of 9, we have a symmetrical figure with its centre between the 4th and 5th/ thus :— No. of o-<£oV8vAos Order of width of rim 1 2 3 4 5 6 7 8 1 8 7 3 6 2 5 4 . " B. Next, take the order of the colours. " If we write down the numbers of the whorls in the order in which Plato mentions them when describing their colours we get:— 1 7 8 2 s 3 4 6 and there is here also a symmetry of arrangement with regard to the centre (and the centres of the two halves)." C. Finally, let us consider the order of velocities. The figure given by Cook Wilson is :— i 8 \5' -9 =9x2 =9. In this figure the order cf velocities is observed ; "the group 1 + 8 (-• 9) is correlative to the group 4 + 3 + 2 (= 9)," and the number 9 occurs twice in the central group, the members of which, being equal in respect of velocity, " may be considered to have no order." A. P. II. 31 474 APPENDICES TO BOOK X. "If we ask what was the reason of this curious arrangement," continues Professor Cook Wilson, " a not improbable answer seems to be that it was to effect a kind of equable distribution of the magnitudes along the series of the whorls. Now if this were so it would be best not merely to arrange two correlative pairs, as 7 and 2, 8 and 1, symmetrically with regard to the centre, but to jnake the order in magnitude of the numbers of one pair the reverse of that of the other. Thus in 7 1 8 the distribution is more equable than in 7 8 for in the latter we have the two larger numbers on the same side of the centre. Similarly the arrangement 7 2 centre 1 8 is more equable than and than { 8 A glance at diagrams A and B will shew that in respect of the breadths of the rims and their respective colours " this rule of equable distribution is exactly carried out, and the order in magnitude of the numbers in one pair is the reverse of the order in its correlative pair.... In the case of the colours there is an addition to the equableness of the distribution in so far as the sum of the numbers in the first half is equal to the sum of the numbers in the second half." If this arrangement were found in only one of the three groups, we might reasonably judge it to be merely accidental; but the possibility of accident is almost excluded when we see that the rule is accurately observed in two cases out of the three, and also, with some unessential modifications, in the. third. We must therefore suppose that Plato's representation of the planetary distances in the Republic deliberately follows an a priori principle of symmetry and number, selected chiefly in view of the particular image to which he here assimilates the celestial motions, and suggestive of the balance and equilibrium which ought to prevail in the celestial system. In the Timaeus his procedure is essentially the same, but there he accommodates the actual distances to the numerical fancies of the Pythagoreans. The discrepancy between the two dialogues in this particular ceases to surprise us as soon as we realise the way in which Plato went to work (cf. Book vn App. II pp. 166 f.), and in criticising Plato's physical theories generally, we should above all things bear in mind the warning which he himself APPENDICES TO BOOK X. 475 throws out in the Timaeus: cav ovv iroWa TTOXXWV cl-rrovTiav irtpl OtQv Kai Trjs TOV TravTO* ycvco-caj?, fjiri 8vvaTOt yiyv<6fJL€$a iravr-q Travrws -avrovs cavrots o/xoXoyov/xcVovs Xdyovs f a t aTrYjKptfiiDfitvovs aVoSovvat, /AT; Oavfiav €ya> v/^ct? TC ol KptTat vo*tv dvOputTTLvrjv €\ofi€vy OKJTC ITCpt TOVTiDV TOV dKOTa /XV0OV a7To8c;(O/A€VOVS irpCTTCt TOVTOV fi-T^ScV €Tl 7T€pa {l/T€tV (29 C, D). It remains to discuss the alternative reading of 616 E preserved for us by Proclus. The parts of his commentary which chiefly concern us are as follows: (1) 81TT17 8' eoriv j) yparj rrjs ravra TOL ftdOrj &topi£ovalpav d6v8vXov, 05 CO"TIV 6 T^5 aVXavous—fjL€ra TOVTOV 8* ovv TOV dirXavfj KVKXOV irXarvrarov ovra—TOV TOV tj\iaKOV ov&v\ov T XOITTCJV Zft&ofjiov ovTa TO> 7rXdY« 8ia€p€iv—lirctTa ^ o ^ TOV cr€XI;viaKO£—icai cirt TOvVy TOV T175 *Apo$iTr}s—Kai cirt TOVTO) TOV TOV *ApctKov—KOX cwl TOVT<{» TOV TOV A t t o u o*<£ov8v*Xov Kat €^179 TOV TOV K p o v t o v , Kat TcXcvratov civac TOV TOV 'Ep/xatKOv* Kat d7rXa)S Kara TO. fJL€y€$rj Ttuv acTcpwv Kat TOV o-^ovSvXov c^ctv TO 7rXaTos. rj 8c 8 c v r c p a Kat vccoTcpa, KpaTovcra 8c cv Tot? KCKa>Xto'/xcvot? (KCKoXacT/utcvot^ COniecit Pitra) a'vTtypot^ots /xcra TOV cfwTaTO) o-<£6V8vXov KTX. (Kroll ii 218. 1 ff. T h e reading which Proclus proceeds to describe is that found in our MSS.) (2) Kat to*u>s ot ovToj? XcyovTcs (i.e. the adherents of the * n e w e r ' t e x t ) c/JXc^av ct5 TOL arro'yeta Kat 7rcpty€ta KivyjfxaTa TIZV aoTCpcov, Kat c<^' wv TrXctova T^V 8ta<^opav cvpov, cm TOVTWV TO fiddos IOWTO TTXCIOV TWV crcfxiLpoiv—ctTC 8c TT/V TrpoTcpav ctTC T^V 8cvTcpai/ cyKptvot Tis ypa<^?;v, ov x a v v o-vv^8ovo*tv Tat? TV€9 c^ct, Tot? /u,cyc0€O"iv a7ro8t8ovcra Tv cv Tat? o ^ a t p a t ? aorcpwv TOL? cv Tot? fid$i.cn 8ta^>opas, 7rX^v OTI T^S atkrjwis 17 'A^poStViy /i€i£(ov9 ct Kat TO ^atvdftcvov ct7r' cvavrtas c^ct* iravTcXaJs TWV KaT* CKCIVOV TOV XPOV/°V acTpovo/Jnov Tot? aivoft€vois dKo\ov6rjardvTu>v a>? TO CIKOS Kat TauTT; Kat TOL )3a^T/ Suumyo-aVTov CITT' aXXiyXwv ( i b . 2 1 9 . 11 ff.). (3) TOJV /ACV irpO€iprjfi€VU)v ypa<£u>v >; TrpoTcpa, KaBdirtp ct7ro/xcv, cts TGL /jL€y€&rj TOJV 7rcptcxo/ACvv cv Tot? 7rXaTco-iv ao"Tcpo>v jSXcVct Kat ov8c TO. TOVTCDV fi€y€Orj 8twptO"cv W9 T015 v&T€pov c8o^cv 97 8c Ttoi' ftCTGi TavTa TT/pryo-ts Tot? aVoyctot? avrcuv ixprja-aro Kat rrcptyctot? cts SiyXwortv TOV TTXOVOVS TWV O*<^>0v8vX0)V, Ov8c (ib. TOt5 VCTtpOV TYJS TOVTtiiV KaToXrjxf/tUiS IKCLVUJS TTtCOT^ClO"^? 2 2 1 . 28 ff.). From thefirstof these extracts we are enabled to reconstruct what Proclus calls the * older reading/ The text of which he speaks must have run : TOV fM€V OVV irp(UTOV T€ Kat cfwTttTO) ^ctXovs KVKXOV €\eiv, 6yS6oVy 8c O"6vSv\0V TOV 8C TOV ifi&Ofiov irXaTVTOLTOV TOV TOV 8cvT€pov, TptVov 8c TOV TOV TCTapTOV 8 c TOV TOV CKTOV, 7T€fJL7TTOV 8 c TOV TOV T C T a p T O V , CKTOV TOV TOV T p t T O V , €@$OflOV 8 c TOV TOV &€VTepOVy OySoOV 8c TOV TOV APPENDICES 476 TO BOOK X. f (See my article in Cl Rev. xv pp. 391 ff.) According to this reading the order of the whorls, in respect of breadth of rim, will be:— The whorl of the Fixed Stars (no. 1) , „ Sun (no. 7) (no. 8) , „ Moon (no. 6) , „ Venus (no. 4) , „ Mars (no. 3) , „ Jupiter , „ Saturn (no. , ,, Mercury (no. 5)It will be convenient to discuss, first the meaning, and afterwards the value, of this ' older' text. What, then, is the interpretation ? We note, in the first place, that the order in which the planetary whorls are arranged according to breadth of rim (Sun, Moon, Venus, etc.) corresponds with tolerable exactness to the order of the planets in respect of apparent size, and that the lip of the outermost whorl may be the broadest because of the number as well as the magnitude of the stars which it contains (cf. Proclus I.e. 218. 6 ff. 6 rrjs dirXavovs, 7r€pU\(j)v TOVOVTOV TrXfjOos acrrpuyv KaT€(nrapfiivov Kara 7rai> avrov TO fidOos, from what Proclus himself says that the order of breadth of whorl-lips in this 'older' text was really supposed to depend upon the size of the cvScSc/xcVot aorTcpcs (rots fjayiOtcnv dtcoXovOcl T<3V KCHO* €KdcrTrjv aatpav da-ripmv 218. 2 et al.). In these circumstances our first impulse is to suppose that the planetary lips are just broad enough to accommodate their planets and no broader, so that the breadth will be in each case exactly equal to the diameter of the planet. In this way I interpreted Proclus' 'older' text in Cl. Rev. xv pp. 391 flf. But there are strong reasons in favour of supposing (with Cook Wilson) that the advocates of this text in antiquity did not make the breadth of the whorl-surfaces equal, but only proportionate\ to the sizes of the planets. Of the 'earlier' reading Proclus remarks (I.e. 11 219. 23) 77 8c irporipa TO avrove<; €\€L. NOW it was perfectly understood by Proclus that the surfaces of the whorls are contiguous (n 216. 8 ff.), and knowing this, he can hardly have failed to recognise that if the planets fill the entire rims, they will sometimes touch one another, and the Moon and the Earth will always be in contact. This arrangement is certainly not ' natural,' and we are led to suspect that Proclus had in mind another interpretation of the ' older' reading when he used this epithet, and one in which the orbital distances of the planets would be somehow represented. Now in discussing this subject, Proclus nowhere says that the rims are exactly equal in breadth to the sizes of the planets, and his language is always consistent with the theory that the relationship is one of proportion and nothing more (TOU /Acycfoo-w aKoXovOtl d II 218. 2, cts TOL fieyiOrj p\ TOJV ir€pu\oyifvuiv iv Tots 7rA.aT€ ib. 221. 29 et al.). Such a theory might well be APPENDICES TO BOOK X. 477 described as ' natural,' for it provides for the orbital distances on a principle which is reasonable enough in such a priori physics. "The principle," writes Professor Cook Wilson, " would be a sort of equable distribution of planetary mass, allowing the greater body more space. It would come to allowing the same average of linear dimension of planetary mass to each unit of distance between orbits throughout the system." Another argument in support of this interpretation of Proclus' 'older 1 text may be derived from the treatise of Theo. Theo has our text of Plato (see on this subject p. 479 below), and introduces his quotation of the passage in these words: SrjKol 8c TT/I/ rd^iv rwv craipwv 8id TC TOV fxtyiOovs TiHv acrpiov €Kao*Tov icai 81a TOV \p(x)fj.aro<; CKCLOTOU KOI €Tt Sta TOV rd)(ovs TIJS cV! TOL ivavria r<3 iravri opa<; (143. 14 ff. Hiller). It is clear from this sentence that Theo inferred the size of the different bodies from the breadth of the lips, so that he must have made the breadths of the planetary whorl-lips either equal or proportional to the diameters of the planets. That he interpreted them as equal is very unlikely, for he had before his mind in this part of his work the conception of orbital distances (see e.g. 141. 6), and could hardly have failed to remark on so extraordinary a peculiarity as the absence of any provision for representing those distances, if he really supposed that Plato had not represented them. It is the more improbable that Theo should have passed over in silence so strange a feature because he wrote at a time when the prevailing doctrine was that of a system of spheres whose radii were orbital distances from the centre (i.e. the Earth), and shews himself acquainted with this doctrine in other portions of his commentary, e.g. on pp. 181 ff. The more natural supposition therefore is that Theo, like Proclus, regarded the relationship between the breadth of the lips and the size of the planets as one of proportion and not of equality. Finally, this interpretation of the * older' reading throws light on some passages of Proclus' commentary which are otherwise obscure. In 219. 27 ff. 7rai/T€A.u>s TWV KCLT €K€tvov TOV %p6vov KTX. (quoted above at the end of the second extract) Proclus implies that the astronomers of Plato's time made the depths of the planetary spheres dependent on the apparent sizes of the planets. Whether the implication itself is true or not, it is unlikely that Proclus would have imputed to any astronomers the complete neglect of orbital intervals, and the only interpretation of the * older' reading which allows for these intervals is to make the breadth of the lips proportionate to the sizes of the planets. And in 219. 11 ff. (KCU to-ws oi ovTtos AeyovTcs KT\.) Proclus suggests that the * older' reading was altered to our text in order to represent the differences between the planets in respect of apogee and perigee. The suggestion seems clearly to imply that he found the orbital distances of the planets represented in the ' older reading,' for " if the x€&V w e r e only equal to the diameters of the planets, how could it be relevant to widen them to allow for apogee and perigee ? Clearly it could only be relevant to the correction of a magnitude already representing differences of orbital distances " (Cook Wilson). 478 APPENDICES TO BOOK X. These considerations make it highly probable, if they do not absolutely prove, that Proclus' * older reading* was understood to make the breadth of the different whorl-surfaces proportionate, and not equal, to the diameters of the planets. We have now to consider the value and authority of this reading as compared with the text of our MSS. The one reading is described by Proclus as irportpa #cal apxcuorc'pa, the other—that which I have adopted—as Scvrcpa *at vccorcpa, jcparovcra $€ cv T019 K€Kois. The word KCKUAUT/ACWS, which is a aira( ctp^/tcVov, can refer only to the arrangement of the MS in KuJXa to facilitate study and reading aloud: see Dziatzko in Pauly-Wissowa in p. 960. 27 and Birt Ant Buchwesen pp. 180 ff. But as there seems to be no other evidence of the division of Plato's dialogues into Kw\a (see Birt I.e.), Pitra's conjecture K€Ko\ao-fX€V(H<;l castigatis' ' corrected' ' edited' may be right. If Proclus wrote KCKoXao-ficVois, it would seem that a recension of Plato's text was made about his time, and the ' newer' reading deliberately adopted in place of that which had hitherto held the field. As this * newer' reading is found in all our MSS, we might even suppose that this recension originated the Archetype, from which according to Schanz (Stud, zur Gesch. d. Plat. Textes pp. 23—45), our MSS are. all descended, and which Schanz places not earlier than 400 A.D. But even if we should grant all these hypotheses, it by no means follows that the ' older' reading is that which Plato wrote. Against the possibility that the reading of our MSS was a deliberate emendation on the part of the editors has to be set the rival possibility that it rested upon the authority of MSS which were judged by them to be more trustworthy than the authorities for the vulgate text. We have no evidence as to the critical principles followed by the authors of the recension—if recension there was; and in the absence of such evidence, the question between the two readings must be determined by the internal probabilities. The balance of probability is in favour of the reading of our MSS, as will appear from the following considerations. In the first place, our text was felt to be the lectio difficilior. This appears from the fact that Proclus found it difficult to discern a principle in the ' newer' reading (*al urm 01 OVTWS Acyovrcs KTA..), whereas the 'older' seemed to him easy and natural (17 8c vporipa TO avrovh Secondly, it is clear that, whichever text was the original one, it must have been altered into the other by deliberate emendation in order to satisfy some astronomical preconception. And it is much easier to conjecture why the * newer' reading should have been changed into the * older' than conversely. Suppose, on the one hand, that the ' older' reading represents the truth. Why was it emended into our text ? The motive cannot have been in order to reconcile the account of the planetary distances in the Republic with that which we find in the Timaeus; for the * newer* reading makes the discrepancy between the two dialogues as great as APPENDICES TO BOOK X. 479 before. Or was it, as Proclus suggests, to make provision for the apogee and perigee of the planets ? This is also improbable, because even a careless reader of the Republic (and, we may add, of the Timaeus) would hardly fail to see that Plato's general conception of the celestial motions leaves no room for apogee and perigee; and on this account so violent a dislocation, even if it were once made, would be very unlikely to establish itself. If we suppose, on the other hand, that our text is that which Plato himself wrote, a plausible account can be given of the origin of the ' older' reading. The theory that the breadths of the rims should be proportioned to the size of the planets was considered to be natural (77 8e irporipa TO avTov\<% fX€t), whereas the existing text appeared difficult and perplexing: and hence the * emendation.' Of this hypothesis we have strong pri?na facie confirmation in the treatise of '1 heo, who retains what (according to our supposition) was the original text, that of our MSS, and nevertheless explains the breadths as depending on the size of the planets. Theo's evidence thus supplies the missing link. The next step would be to alter the text in conformity with the explanation given (though not necessarily originated) by Theo: for if Theo's explanation was once accepted, it would soon be felt that the order of magnitude of the heavenly bodies in the received text was absurd. The corruption may therefore be assigned with probability to the time between Theo and Proclus. An advocate of Proclus' 'older' reading must on the other hand suppose that Theo's citation of Plato (p. 145 Hiller) has been tampered with. This is of course possible, but much less probable than the rival view. Finally, the strongest argument in favour of our text is that it conforms to the numerical principle explained above (see pp. 473 f.). It is highly probable that any alteration of the original text would violate this principle, and in Proclus' * older' reading it is violated, for the order of breadth in the trporipa ypaij is 1 7 8 6 4 3 2 5 . And it is in the last degree improbable that an emendation of the ' older reading' would obey the ' rule of nines' which holds good in the enumeration both of the colours and of the velocities of the heavenly bodies. As our text does obey this law, the probabilities are that it is no emendation, but proceeds from Plato himself. INDEXES. I. INDEX OF GREEK WORDS. The text and commentary are referred to by the pages of Stephanus. The appendices are referred to by volume and page, and in clarendon type. act o/aotoi/ and del dc6/iotoy 585 C, I I 382 f. d/SXo/Scts ijSopai 357 B dyada Trotr/n/cd a n d rcXiicd in Stoicism 357 B dyadbp = tb4\tfiop 379 B d7a06)', the Idea of: see Index II £00/, M* Idea of dyadbp irpds 522 A dyadbp rt opdv 579 B dTaXyuara 517 D a^ap SovXeia 564 A d7a»'a/CT7^ri/c6v 604 E d7airai' 334 A, 359 A £776X01 Ko\dfapT€s 615 E dyetp without object expressed 547 B dyeiv 4PTI/JUOS 528 C ayeip KaUXKeip 439 c dyelpcip W5 Upeiap 381 D dy^PTfTOP and &Tpr}TOS fii) elcrlru) 526 c ayKKrrpop 616 C dyp&fiitiP 450 D. See also d7opai'6/4o$ 425 D dypitas TI/XCLP 548 A AypOLKos 361 E, 410 E A7puin>os 610 E dytiprai 364 B, 381 D icai 6^eis I I 79 musical sense of 400 C the Spartan 413 c d7wv« irepi dXXrfXuv 565 C dyu>pi dSd/xas 616 C ^5«v = ' h a r p o n ' 364C ddeXbs dvdpl wapeirj 362 D d&cnroToi' 617 D, E 'Adpdereia 451 A 59 j TOO fiiyiarov dyQpos 403 E a^Xoi 504 A ddpdot voWoi 492 B dtdta Kal aKiprjra 527 B, I I 159 f. See Index II Mathematical Studies "Aidos Kwij 612 B ai'0u;i' 559 D cuTteta 425 D, 464 E alviyjxa, T6 TQP iraLSuv 479 B alptTT€ ff 544 D atryj/xa rb xo\vdp6\qrw 566 B atria eXofUpoV Otbs dvalnos 617 D, E curta rrjs /xi$€U)$ II 161 airlap tx€tv 435 E alTidvOai, construction of 435 E dicaipos 569C aKfi-ffy the, of m a n and woman 460 E axoXovdeiv ry 0€$ 612 D OKoXovOrfriop 4OOD &KOV€ 5ij 338C dicovaai 6 i 4 A : = 4 to be c a l l e d ' 496A ajcpdreta, inordinate love of money a sign of 390 D AicpaTos 564 A, 569 c aKpifteffTaroi 482 459 E, 564 A &*p™ 543 A aXade JXI/O-TCLI 560 D \£6ia INDEX L dvdyuv a n d dvdyardai 528 A dv&ytw els rouirlau) 528 A dvdyw €ls x°P&uv I I 188 486 B rty K€a\fy 437 B, cf. 462 C a\e$ 372 C d\i70e?s X6701 376 E, 392 A a\T)deveLP 413 A dX-qduf^ ^ijv, dX. rp^cpecrdai 490 B 'AvdyKrjs ybvaaLv, iv TOIS TTJS 617 B dXf/Sai/rcs 387 c dvaipetv r d s uTrodevus 533 C, I I 1 7 6 , 191 a\l7os J W « 0^6X0701 614 B dva.KVK\-q<ns I I 295 f., 298 n. 4 dXX' d/»a 374 B dvaXafjfidvctv in medical sense 467 B a \ \ d 7ap and dXXa $1) 365 c, 467 D, dvdXvais £% virodfoews 533 C, I I 174—179 53OC, 531 E, 599 E, cf. 435 D dXXd 7€ 331 B, 543 C dvdfivrfcrii 518 c , 592 B, 598 A, 621 A dXXd TL fitXXei; 349 D dvapbpia 359 B, 366 D, 560 D dXXd rl rfv; 348 c dvd£ios 434 B, 491 A dXXd T£ otei; 332 C dpdirrjpos 460 C dXXA r/ rouro; 472 B dyatrt/tirrXdpai a n d dv&wXews 460 C, 516 E .dXXo/a <56£a II 78 dvap/xocrria 547 A. See also dvo/xoidrris .dXXoibs 7rpAs dp€"Hjv 492 E, II 77 dvcupaiveadcLL 334 A, 350 C, 487 B .dXX6/toros 487 D dvdpairodiffT^ 344 B •dXXos = ' other t h a n ' something not yet dvbpdKtXov 501 B, I I 79 dvbptiov dpd/xa 451 C named 434 A, 5 1 8 D : with t h e article, 6 AXXos and ol AXXoi 357 c , 543 B : dvdpetoi fjufioi 451 C &\\os and 6 aWos 4T9A dvdpeios: said of beasts 375 A (contrast <[XXos = irepi TCL dXXo 554 A, C 430 B), of an larpds 459 c, of courage 4XXo n\ — nonne? 522 E in war 386 A : relation of, to Koafuos dXX6rpio»' 070^6^ 343 C, 392 B and to veaviKds II 8 0 : syn. for CXbrifio% d\\6rpios 556 D 582 c. See also Index I I Courage 4 AXXWJ = m e r e l y ' 499 C: followed by 1} dvhp-qXarelv 565 E avdpiavTowoids 540 C 366 E dvBpdrrjs 386 E 6\byi/jLuv, diraldevros etc.) 382 A dveXevOepia 486 A, 577 D dfxerpla 486 D dXOiv els Oeofa 521 C d/uoX7of J I W d/xopyol 343 A 561 A dfxovcrla. 486 D )p: emphatic 359 B, 408 E, 501 B: = * husband ' 395 D : poetic for Avdpwiros 565 E: dfHptiaovTai dperyv dvrl ifiariwv 457 A dfJLL AKP—AT6 4wTi\afip&vcOV 4 6 2 B &VTl1Tp&TT€lP 44O B dvrpov virbarcyov 514 A &pvir6deTos dpxh 5IOB dW and jcdrw, popular conception of 584 D: said with ref. to the stadium 613B dv and similar words, figurative use of 514 A, 515C, E, 528 E, 586 A, Cf. 529 A 483 dirorjvaL 405 C dTToreOpvpLfUvos 495 E diroT€0pvufi4poi a z/o* nihili 495 E dicorlvowiv — diroTlve diro^Mxlvevdai. = ' to give the verdict' in musical competitions 580 A, B Uciv 586 B 403 B xfiiyos 485 D d/>a= * after all' 375 D: disclaims responsibility 358 C, 362 A, 364 B, 381 E, 426c, 438 A (combined with ydp) al.: expresses &p€La 4 7 8 c , 5 0 9 D d7roXo7eia^ai 607 D darpovofiia 528 E ff. See Index II AsdiroXo7€t 484 INDEX I. , with reference to the Creator 597 E, II 464 f. ATOTTOV does double-duty (first as masc, /3d KptKciv 399 n (3la, a means of testing guardians 413C av^dv€iv = 'multiply' II 268, 278 n. 1 /3ia, i.q. pialus 359 C: with gen. 554 C ai>£av€adat 424 A, 528 c plaios and €KOU<TIOS dp/xovia 399 C afii-eiv intransitive 546 B pi65wpos, an epithet of rivers 381 D afii-T) irpuyrr), Scvripa, TpirT}1 526 c, 528 B, pXlrretv 564 E E, U 165, 278—282, 587 D p\oi-y0ip6vTtav II 300 f. poiTKrifiara = ' brute beasts ' 586 A afipa, a poetical use of 401 c pou\e(r0ai = sibi velle 590 E aurdpiceia, the, of virtue 387 D pov\e€4rovs vt/xeadai 498 C yiprj fvxv* 435 B d4>^)K€iv 530 E y€ppaios 535 B : in plural T& yevvaia sub/jL€Tpla 526 c ff. al. See Index II Geometry yeojficrpiai 511 B, 533 B B ycu)fX€TpiKai dpdyicai 458 D PaWdvrta 348 D y€(t)fA€TpiKds dpi0/x6s. See Index II pavavala andfi&vavcros495 E Number, the Platonic Pdpadpov 439 E yripaos ov86s 328 E pdcravos, i) €v otvy 413 C yr)pd AT6—AIA yr)porpbos 3 3 1 A 7^s cu/a5arodiref quaerentibus se offerre 562 A, 566 A, 576 B, 597 » yiypeadax cts = ' p a s s into,' ' c h a n g e into 380 D yiyvtffdai irp6s TIPL 567 A, 604 D ytyv6fj.€v6v TI = OP ytyvofievdv n 527 B yiypuxnaoif = intellegens, used absolutely 347 D yXicrxpos 488 A yvio/xoLTeveiv 516 E yvibpifjLa CITXWS and ypupi/xurrepa (pvaei 511 C yvuxns = ' the exercise of knowledge' 508 E. See also Index I I Knowledge yorjTela, employed to test the guardians 413c yoyrela, said of bodily pleasure 583 B, 584 A yovtwp depairttai 425 A, B ybpi/xos 367 D 4»5 foti/ tautological 473 A, 486 D: with verbal in -^0$ 535 A deipoi XeydfxepoL r d irepi fyixnv II 380 SCIPSS with inf. 387 E deiadai 579 A (OV5£P Bed/xepos) dtKdPol II 293 5^05 rb TOUS AXXoi'S fioTjdeip 465 B Sevaowoids 429 E devrepos 7rXoO$, the, in the Phaedo II 175 577 439 B, 556 » : illative 462 c : to express irony 430 K, 5 2 1 c : sometimes emphasizes an instance or example etc. 377 E, 461 D: after OVKOVP OTOLP 573 A . also KCLI 8r) See By versus 84 392 A, 451 A, 478 c, 573 c : versus rjSr) 568 E 8TJ\OP TOOTV =4 clear from t h i s ' 554C 5r)\<Jj dpdpiavTas 420 C 580 A, B, II 373—376 ypdr) irapavbfxwv 426 C 5td iracrwp, Trivre etc. 432 A, 443 D, 546 B, ypurrbt 474 D C, 580 A, K, II 294 Vvyairj Xifimj I 126 8iapd\\cip 566 B Tvyov 8aKTv\ios 359 C, 612 B 5ia(3o\Ti 4v Tcavov 617 c yvvaLKOKparla 563 B, I 347, 352 KTi 531 Dff. See Index I I Dialectic 8id\v<7LS 609 A 8iatiapTaP€iP 334 D Std/xcrpoi prjrai and ApprjToi 546 C, II 285 s, with ref. to the half-deified dead 8ta.fJL7)xai>aG0ai 518 D 469 A : = tutelary genii, see Index II 5tai/oci 486 INDEX I. 8iaT€Tafie'pos 474 A SlavXos 613 B 8taopos = ' antagonistic to ' 544 C : in neut. sing. = ' d i s t i n c t i o n ' 469 A 8i8d Justice pf 519 A, 564 E 5 i W / u s = *our powers,' as in 6 pj 3 8v SiKaiovp 380 B diKaviKJ) and SiKatrriK'/i 405 A 5LKO. £, ov etc., rare in classical prose outside Plato 393 E t&p xai 498 A AI6PV ib.v Kal fir) 8OKQ 365 B 8nrXaalp€Tai): tautological 601 A : used in pass. 490 A, 612 D : with inf. and dp 493 c. Occasionally = ' fancy' opinari 393 B, 414 D, 598 c S6£a: in sense of ' s e e m i n g ' 499 A, 505 D, 534 C : = opinion, see Index II Opinion etc. i 8otd{etp = opine' (in technical Platonic sense) 493 A, 510 A ff., 516 D : apparently = ' e s t e e m ' 511 A, II 85. See also Index I I Opinion etc. 8o£aor6p and bparhp 5ioAff., 514A, 517A, 523 C, II 157 f. 8o£o/JLifAri idurofiev, ra iv T$ ovpavy 530 B £CLVT6V= * oneself' 559 E iyylyveadai 571 B ^ ^ 461 B l rod oteadai 330 D 8ovXov £ 77 dew 388 B iyyfo TI 518 D iyicpdreia TJSOPQP 430 E iyKTrjffis 717s Kal oUlas 547 B iyKfarrciv 555 E i$£\ctp with neg. =* refuse' 439 c . See also potXco-Sai (0€, 445 C, cf. 435 B (etSij iv tvXV)> 454 A, 510 D, 595 B: see also Index II Ideas^ the Theory of elSos nearly = rpfriros 572 C AIA—€nA eWwXa 509 E ff., 520 B, I I 163: combined with elduiXoiroieip 605 C etduXov, rplrov 587 C c/5o>Xoiroujn}, dvOpunrlvrj and 0eia II 158, 596 A etev, the interjection 332 D, 430 c eUaaia 511 D, II 158, 598 A, 602 A cUaaTud} II 158 eU6ves 509 E—511 E, II 157 ff. eUdves ypafXfxdroov 40 2 B efyu: sometimes only quasi-future 473 C: with force of present 531 c (dvlarj) 491 E, 581 D, E etvai 4rrt TLPL 342 A, 470 B, 511 E, 534 A elvai Trpds TI and Tp6s TIPL 567 A etwcp 460 C els denoting one of a particular class 494 D els 4K VOWWP 423 D, 432 A, 435 A, 443 E, 462 B, 586 E, cf. 423 D eh (P Kara ijp 531 A 4K dpvos r} 4K irerpas 544 D (•Karros, plural of 520 D CKaTovrdKis II 283 n. 2 ^j8d\\fti/ = t let fall' (e.g. firjfia) 473 E : = •produce' (J iKKadaipeiv 361 D, 527 D 4KK\S.P 6 I I D 4KK\4TTT€LV 449 c 4KK\r} D 4K/xaye'iov 485 B 4Kfiv£i?i€v^€ia0ai. 432 D oi^ elvai 336 E, 485 C, 519C 487 4KLOV: 6 4KIOV aixaprdvuv i/xelpcjp 382 B Ac7xos, the, in dialectic 534 c 4\€CIP6S, not 4\eip6s in Plato 606 B 4\€v0cpia, a watchword of democracy 557 » 4\€V0€pt6T7IS 4O2 C 4\€v0€povTos=*the region of the Hellespont ' 404 c cXirifap and 4\xls meaning 'fancy' 383 B, 451 A (with omission of elvai), 5 1 7 6 , 573C 4/j.pdWeiP 344 D 4fMIJL€Tpla 486 D 4/JLOL and /j.01 589 D t/xoiye 5o/c«t, without v\iop aljxa 565 E ^v *aX£ 571 B ^1/ j/<JJ (x€iv 49° A ^v (pap/xaKOv eldet, 389 B ^ identified with rdyaddp 509 B ^ dpB' €P6S 331 B ^ 4irl iroWiop, T6 476 A ^ p4ya, the proverbial 423 E 4pavria and rdi'ai'ria 602 E 4papyti$ and 4pdpyeia 511 E 4papix6Pio% <popd 530 c ff. See Index /Harmonics, the Science of 4p8a.T€i€ frepoi 387 c 4P4CLI 345 B, 518 c ^r<5$ adverbial 414 D 4PTpexfr and 4prp4x^p 537 A 4pTvyxdpeip 510 B 4£ayy4\\eip 328 E 4£afiaprdp€ip followed by 6 x°P$&v U 188 "P 489 A y'iis, said of Apollo 427 C TOO oUelov 433 E ^ i a , a democratic watchword 557 B, 563 E, 564 D wrT«tf«r II 185 518 B II 488 INDEX L €iray€pfj.6s 621 C, D 4irayojyai and KardSeafioi 364 C iirateiv irepi 598 c eTra/j. / 373 A, 404 D, 573 D iraipiai 365 D era?/>os= * disciple' 600 B i-repos, 6 = ' one or other' 397 D in dbvvafxla 532 B, c, II 189 Uroifxos 499 D : neut. of, used impersonally 567 A eu ^ ' e q u a t e d with ev irpdrrciv 354A €V K€lfJL€VOV KCLKOV /XT} KlV€l 5O3 A eu wpdrT€tv = €v5aL/xovia 335 B: the usual Platonic salutation 621 c, D ei;a77e\w unattic 432 D evpovXLa and cCfiovXos 348 D, 428 B evyovia re Kai dopia II 288 evSaifKav el 422 E, cf. 450 C €v8o£ia 363 A eh, the rulers must be 535 A 6 d 6 6 c&rideia 348 1), 400 E €V7j0L^€vofiiay a characteristic of Sparta 544 C euopKia 443 A €vird0ciai 615 A €i'Wrcia 364 C evpicrnetv 528 B €udirT€: Mrptroi irvBfxrjv 546 A, B, C, II 273, 276 construction of 598 B i 397 C, 431 C 4ri repeated 522 A xp 474 D e x " " = 4v8tX€: ^TTOS said of more than one verse 386 c with adv. and gen. (£x ct " i'yiavCjs ipya with double meaning 599 B avrov) 571 u : with evrifxwi = * hold in ipyaaia. 371 B honour' 528 B, 548 A. In participle, ipydTt)* 554 A with object understood, oi ^x0VT^ — €pyo\d0oi 373 B 'its possessors' 434 l) i B i v 393 E, 411 C eXW0c" (middle), as in e'x^fJi^ov povr)s 'OXi/^tirioj 583 B cartav in a metaphorical sense 354 A, Zeus Travcu'rtoj, vavepy^rrji, 6 irdvTUJV Kvpios 457 E, 571 1) ffridropcs €u8alfxoucs I 269, 421 B, 488 C, 379 Zeus 583 B 611 E 489 en A—i AT , the Zpyou of \f/vXv 353 D, 445 A, 608 D, 609 D auv not unattic 591 C Telv 388 E : followed by 8etv 486 I) yKov rplyuvov 546 A, B. See Index II Pythagorean triangle\ the f^ 328 c 0avaT7]6pos 617 D Oavfxdaia ipy&teaOai, of ill-regulated zeal 474 A OavixaTOTTOLol 5 1 4B ^eta fiotpa. See 0etos ^eia TI'/XT;, necessary to start Plato's ideal city 499 B, c, cf. 592 A H •#= € or in other words' 335 A, I 63: = alioquin 463 I), 490 A, 503 A, 504 D, 525 B: with T)TOL following 344 E. A Beta' avT& 0e?ov yepv-rjrSv, said of the World 546 A, B, II 288—290 6ei6v TL 4v r\txiv 518 c al. See Index II fj KCLL 396 A, 443 E, 599 A, 602 I), 605 D Man etc. 7} Tis 7) ovdeis 496 C delos: a fashionable word of praise in 7} 5' 6s, tautological, after £ T)8VS el 337 D, 527 D 7]8oafxaTay referring to metre and melody 607 A 77 adverbial 458 B (77 S w a r d ) , 510B tfurair and rjecrau 387 A (0€iot avbpes, Oelov T)0OS) : with /xoipa (0eta or 0eov fxoipa) 493 A: with uv 0€?OL aVTd 0€IOV 7)\aKCLT7) 6 l 6 C E T)X0' eirl yevvTjTdv, 0eto$ Xdyos 0eios X6yos, the, of the Phacdo 517 A 7?\i/9aroj 387 C 04/j.is, the dpxcu'a dXoxos of Zeus 379 E Qeoya/xla 458 E 0€O€iK(Xos 50 L li 0eoiJ.axi-o.i- ^78 D T)\IKICL, 7) 498 B r)\i£ ijXiKa rtpTTCi 329 A 7)\IO€I8T]S 508 B , 516 A 0e6s. See'Index II God TJfMepov, rd 410 E Tlfxlaeus 601 C 4 17V = is, as we saw' (referring to something said before) 353 B, 490 A, 580 D: other uses of 335 E, 406 E, 436 c, 497 c, 504 B, 609 B. See also Index III Imperfect tense r)v apa 335 E, 357 A T)P 5' eyw, repetition of 557 C: sometimes late in sentence 410 I) 'HpcuXetreios T)XIOS 498 A "Hpas bicixoi. 378 D 0c6s, 17, of Athena 327 A, I 62: 6, referring to Apollo 469 A 0(ov /xoipa. See 0eios 04CT€LS = ' p a y m e n t s ' 42 5 D 0€ See also Index II Lives etc. "Hpas, KKIVT) TT)S 459 E Tjpwcs, said of sons of gods 366 E, of departed spirits 558 A T)P$OS pvd/j.6s 400 B 7} 0e6s del yeuifxerpei ^26 C, 545 C, II 162, 306 07}p€vrai and 0r)pevTiK7), various kinds of 373 B 0VT)T6V elSos \pvxv* 439 E, 611 B. See Index I I Soul, the human 06pvpos, 6 TTOXVS 561 A 0pa 0pi\l/ea0ai passive 568 I) fi€Ta^6 TL between Pleasure and Pain 583 c, D ijroi^ and f)roi—7) 344 E, 433 A 0V7)7TOXLK6V 364 E TjTrarcu /cat TTXOVTCL 554 E 0vpaiy at TCOV TTXOUO'ICJV 489 B r)Tw, late for tara 0v/jLoet8r)s 375 A al. the element of 361 C 'H<pai 0 ddXeta and 6a\ia 573 I) A. P. II. burr I 398 E larpeta 405 A Idrpevats 357 C See Index I I Spirit, INDEX I 490 and fiayeipiicJi 332 c p] iTKTT^firf 438 E 164a: used of the Ideas 479 A, 486 D: = 'kind,' syn. with yfros 507 E tdios, I8la etc. )( poetry 363 E, 606 c Idiurnjs, with ref. to Socrates 560 D I4vcu M 473 c, 489 D, 521 B ttvcu, with iavrbv understood 336 B UpoavXlat 443 A IKOVCOS ylyveaOai 344 C Uavws Kpu>6fi€va 523 B /01J and lou 432 D iwiroTpo^eTov 460 E linro6pPiov 460 E hddQS 617 B 360C, 568 B n 284 ftrov, rd &vTiir€TOv06t 423 D Urovofila 561 E Ifwcds 561 E s, dptB/ArjTiK'Jj 558 C is, ycwfierpuc/i 558 c Icrracrdai irpbs r t I 856 f Kal T&PV 572 B Kal ravra 341 C {obhkv dv Kal ravra) KOITOI 511 D and I I 8 7 (construed like Kalwcp with participle), 522 D, 583 B Kolroi ye 331 E,^ 440 D KaKoSalfJuav in J KOKoSat^iovet 'confound you' 440A KOKoepyla 422 A KaKovpyciv rbv \6yov 338 D KdJc&f dxaXXdrreti' 491 D ica/cw$ irotety 335 B KdXafios 372 B jcaXXfaroXtt 527 C /caX6v, T6 457 B /raX6s, ironical use of 595 C, 607 E KCL\6S Kdyadbi 489 E, 425 D, 569 A KaXotificrot, emphatic use of, = 'so-called' 382 c, 442 A, cf. 518 D: with ref. to current nomenclature 511 C «caX&s, a colloquial use of 506 B KafiiTTTffp, 6 613 B Kav d 408 B, 612 C Kav el fi-fi Ttp 5oK€t 472 E, 579 D KOV 0T10VV % 4 2 2 E KdinjXoi 371 D Kdirvov Kard. See Index III Prepositions xa0' ticaeTov 577 c ica0' 656v 435 A KaOapfioit a class of religious literature 364 E Ka0ap/jU>s and Kddapais: of a city 501 A, 540 E, 567 c : of an individual 501 A Ka.0a.p6s: in half-mystical sense, of the Ideas 52c D: applied to 'true* or 4 pure' pleasures 583 Bff., orig. perhaps with a half-religious purport 583 B, 584 B, II 379 f., cf. 611 C Kadtardvai 410 C KCLL: corrective, like atque ++<)T>:=etiam 452 D, 5<><5 A, 522 E, 524 C, 573 c (icot roiovros dvt)p), 575 A {ical iavrov): like Eng. * indeed' 328 B: = ' in turn,' to point a balance 365 D: like E n g . * at a l l ' 497 E, cf. 498A {ol KCLI aTrr6/x€P0i): in interrogative clauses (e.g. X£yets & KOX rlva*;) 571 G Kal—ye 425 A, B, 433 B Kal 5iJ and icai—3^, uses of 330 A, 367 C, 373 A, 490C, 494 A Kal Si] xal 564 A KCU £Kelv(j>=tt tlli% illi quoque II86 (ddavdTifi Kal iK€lv Kara vovv 399 B Karddea/xoi 364 C Karad^xeadai 401 E, 607 C Karaivvat 576 D KaraK\iv dpxbvrwv 502 D Karatrrfyreadai. 546 D Kararelvetv 329 C, 358 D, 367 B /carai/Xe?*' 411 A Karacpopd, KarcMpopelv, Kara<popiK6s 587 E KarcMppopelv 549 A KaTaxfaiplfrffdat with gen. of penalty 558 A, n s i s KoxkxeaQai 560 D KaTTjyoplas ire'pi—x°P$wv I I 1 8 7 f. KaToiKlfav iavrbv 592 B «raD & els Tpaxifas 586 A fva dvrlypatpa 616 E, I I 478 a' with play on icwXjJctv 439 c Keveayoplai 607 B W Pain is a 583 E, 585 A ff. eroy 396 B 525 E 411 B in Homer 379 D I AT—MAN 491 \av6aveiv contrasting with pidfcadai 341B Xdxava 372 C €is inidu/xlai 554 B X^yctv ^TT£ riy* 462 C f (3ordpr) 564 E \€y6n€Pos, emphatic use of 431 c, 473 D Kid & pa 399 D \eipeiv 411 B Kipeii/: of intellectual stimulation 329 D: XeliceTai, of a third alternative 327 c of constitutional change 545 D XeiTovpylai 554 E KIVI)<TIS : = * change' 380 E: varieties of Xeirr^v IT\4K€IP 607 C 530 c : said of pleasure and pain XeTTTWS fX€pl/J.pC)PT€S 6oj C 583 c, E XCUK6t of military operations 334 A: a \eojpy6s 421 A, I 269 tragic use of 413 B \l K\r}pov6fAOSt 6 rod \6yov 3 3 I D , E KKripoi Ttves KOfA\f/ol 460 A, 485 C Xttrr^y 364 D XLrpop 430 A K\%>O$, an allotment of land in Sparta 552 A. See also Index II Lot etc. K\-t)puxm and atpeais in transmigration A ^ o s 579 B Xoylfeadcu = calculos subducere 366 A \oyucbv fitpos yf/vxm 435 B \oyc 6I8A KXOTTTJ, a way of testing guardians 413 C KV6.TTT€LV a n d Kvd/j.irT€iv 6 1 6 A (eir* &fficaXdOitJP KPdiTTOPT€S) KOIVOL TCL (piXdJP 4 2 4 A, 4 4 9 C KOivrj KCLI IBLqi 3 3 3 D Kotvu)P€tv and 362 B KOivojpia of body and soul 462 C \oyoypd<poL 365 E X67ot, the Socratic 402 C \6yoi, ol ix TUP iicKTTrin&v 476 A Xoyoiroieiv 378 D X670S: abstractly used = rb \4yeiv 357 A : = * rational argument,' * reasoning' 511 B, KO\CLK€UU)P (Hot 5 3 9 A cf. 582 D (\6yoi): = ' a principle' 607 A. KO\o1J€ Kpl<Tis = ' j u d g m e n t * 360 D KTrmaTLKol 564 E KvpepprrriK'i) 346 B, II 74 ff. See also Index II Pilot, the true KVPIK6S II 292 Kijpwp ati£r) 528 B KVKXOI TG)P xetXtDj' 616 C, D KVKXOS 424 A ( ^ )7) in the game of 7r6Xets 422 D pd = at the exhibition of comedies 395 A \CLKtpvfa KViOV 6 0 7 B \a/AJ3dp€LP &ir6 Xa/iircts and XaAtirddto^ 328 A M yevvaiat 372 B rb fUyicrov 504 E a and luxBtniariKd 526c, 527B f 525 D,; 526 A, 527 B, II159 ff. See Index II Mathematical Studies fiaic&piot 335 E pa etaodos 514 A Xy 455 c X670S, the proverb 484 A t ITeptodos 435 D, 504 B aixj*rp"fr 411 B f KdKovpyLa and the like 434 C fj&Wop redundant or semi-redundant 362 C iW 64 = vel potius 522 E ydp 488 C pw 6TL 332 A, 402 E, 568 E 492 INDEX I. Ideas 476 D, II173 ai. See Index II Ideas, the theory of biros 488 E >s x/OT7 the doctrine of 329 c, /fpi 575 D 613 A fda duucLfjus sive 4iripovTiffraL 607 c fivdoXoyla, Plato's conception of 382 D. literal VVKTCS 621 B See also Index I I Myth etc. /ilffq, musical sense of 432 A, 443 D fjivdoXbyoi 392 D fi4 fj, Plato's views on 364 B fyvx^iadckt, 528 B jieyaXowptireia 402 C, 486 A, 536 A eyakoQpoveto-Qa.i 528 B yas fieyaXiaaH 566 C yi MAN—OflH vioi traipoi 575 D vtot TToXtrai and veoiroXirai 568 A vecoKopeIP and veuxbpos 574 n y^ T6P /ci5yo 399 E VIJTTJ, 77, in Greek Music 432 A, 443 D viKav 440 C (otov ye aiJ), 608 D: emphatic, implying; unreality (e.g. fjJya olofiivov $vvaad Ni6/3*7$ 7T(£0i7 3 8 0 A vo^lv — animadvertere^ * notice* 375 D vorjr6uf T6 n 157 ff. al. See Index II Ideas, the Theory of, and Mathematical Studies uofdfeiv II179: construed with participle 529 B 4Q3 f 420 B olov, adverbial, = ' a s it were* 478 D 6lovt ws, <3 follows (e.g. otov dXXot dypovs re KeKrrifiivoi /frX.) 419 A, 515 A, 528 B, 589 B olos and 6s 484 A, 487 B P6/UU /totfoi TT/S 'EXXd5os 469 B v6/xos: equated with SIKCLIOV 338 E, 359 A: otoi with inf. 351 E O / X ^ s aXuxns 600 B origin of, ascribed to social contract Kal 6\lyos 491 B 358 E ff.: personification of 519 D, E: voiLifav <jjpri 4 7 0 D v6fU(Tfia 3 7 1 B a Pindaric fragment on 359 c : relation of, to (pvcris ib., 515c. See also Index I I Law vdfjLos, musical sense of 424 D, 531 D, 399 c {vdnos iroXu/c^^aXos), cf. 457 B voaew Kal ffraffidfeiv 470 C vocf}fiara TTJS iroXews 544 C vocrorpoipia 407 C vous and t>6ri 521 C vvv ^* us it is* 430c, cf. 470D: referring to the immediate past 414 B, 543 c, 563 cf 592 A, 611 B: with allusion to contemporary events 471 B vvv -fjdrf = nunc demum 580 A vvv oiinos 473 E vi>£ rifUpa 52 f C v(fi tx€lv = * r e m e m b e r ' 490 A y(orov = i surface' 616C—E ypxa. 338 D al.: definition and history of the word 550 C. See also Index I I Oligarchy 6Xiyapxi*6s and oXiyapxiK&t in a quasi- etymological sense 551 E, 555 A 'OXvfnrtKQs T(p ffurrrjpt 583 B dXvfnrioviKat 465 D 6Xif) Kal rravri 469 C 'Ofirjpidat 599 E Sfjioiov and dv6/xoioyy generalisation of 349 c ofnoifrrris, the principle of 545 C, 546 C, II 297—301 bfxoLovvTuv re nal &vo/xoiouvT of, in Plato's Number II 272—274, 296—302^ dfiolwais T<£ 0€(ji. See Index II Assimilation to God bftJoXoyelv with efrai omitted 374 A 6/xo\oyla and 6fJu>Xoyovfx4pus of agreement between premises and conclusion 533 c, 510D \4ovra 341 c 420 E 6 5^ = * the other' 349 D, 587 B: with 6 fUv idiomatically suppressed 451 D, 455 E 6 TOLOUT6S rts 412 A 6 t OfxoXoyia of 61-6 and papt = apfxovia 398 D d Kal tXla 351 D, cf. 378 c, 432 A ^ and dfiotoiraOfy 464 D f Uvai 610 C 6/jL<paX6s 427 c dfuaptxptos 417 A 6vap adverbial 574 I) 6vap and Virap 443 B, 576 B 6vap, rd ipLdv e/j.ol X^yetj 563 D dveipoiroXtlv 534 C dveLpuiTTtw, said of mathematical studies 533C SSe meaning * this contemporary,' • this dvo/JL&feiv n itri TIVL 493 C dvo/xaferai ?>uo 470 B familiar' 403 E, 425 c 6i'6fAaTa 6vra 387 C 656$ &vu) and 656s /cdrw in Heraclitus 6 £ 6 454 A II 303 666 s 'OfiTjptK-^ 600 A ola 5ri 420 A oiairep ij biairoLva^ Tola x^ K&tov 563 c oUcrdat: with affirmative force 336 E, I 64 ) pJL0V a.Kfii]v 4 6 0 E &T0 and O7rot 425 B, 556 A ^TT]7 combined with tfirws in the idiomatic etre 6VQ fxci Kal oirws 612 A 494 INDEX I. "OirXtav Kplffis, the, of Aeschylus 383 A idiomatic use of 412 B, 425 c, 6xot. and els 6 rt 616 A 428 A 6TO?OS and woios, 6ir6s fit) ipeU and the like 336 D of, in iv ovpavy irapddeiy/JM 592 B fy>ax 6ir(as = non modo non 591 C OpeoT€\effTal 364 B o«>x &eu>8es, TO iv ry \f/vxv 590 B ¬, an appellation of Orphic (riffrai 6$a\fjUa 353 c, 608 E ty'is 5°7C, 508 A 363 c 6\f/ov and bx//oirouK^ 332 c, 372c, E 60-167175, the virtue of 386 A, 427 E 6(Tfxu>vrai KCL6' # 5 ^ , al ^uxaf, the Heraclitean saying 584 B 6aov dvvarov 445 B 8aov y av Stratus irapeUy 374 E y voijvcu 434 D, 4^79 c &roi' 016c re 445 B irddr)fxa, rb Iv rjj ypvxV 3^2 B barpaKlvba 521 C, II 182 ir&Bos, used objectively in afro TO ir&Bos 61) 5 2 1 C, I I 1 8 1 f. (• the affliction itself) 604 B dJray sometimes extends its force over two irddos fi&Sos, the doctrine of 337 D, sentences 540 E: together with its verb 380 B sometimes = £K&K dyevvws 555 D, 529 Aireus, used of intellectual inheritors 368 A OVK av 426 E (cu wcuSes iicdvov TOV av8pbs) oifK irbi 568 A irdXtv =«conversely' 434 C: points a cono(fK otda forts with personal reference trast 519 D, E (ireX&dov—ird\w) ira/xirbXeis 422 E 465 E n 495 irap4x€rw» fiqiffTOv) irarrip rod \6yov and the like 360 D Trapd. See Index III Prepositions wapii. 56%av 346 A : followed by rot* rw Trar/xjJa, rd 568 E, 574 A iraveiv, with inf. 416 c : with part, (irawrcu SoKovfitvois 490 A fuura) 559 B, II 314 irapd Kcupoy, meaning of, in Plato's iraxcfr, a nickname of Greek oligarchs Number 546 D, II 286 f. 556 D trap' ov6£v 556 D -Wtideiv dupa KCLI Stovs \6yos 390 E trapd. T6 (dot 452 A ir€lva and TreLvrj 585 A irapap&WeLv = *come alongside ' 556 C, D, v, a rare meaning of 521 A cf. 499 B: in mathematical language rod KOKOV 403 C = ' t o apply' 527 A 547 B irapa(3\aip€tv ivl TCUS K€<pa\ais 600 D 571 A, B irerrefa 422 E Tra/wiTrXctos, a vox nihili 390 A X€vKivai irpbs 605 A Trapai\oaotpoi>T€st the, in the simile of the irLffTis, connotation of, in Platonism 511 E, Cave 514B II 158f., 60IE irapeKp&aets in the political theory of irXavaadai, used metaphorically 484 B, Aristotle 338 D 586 A Trap€ vav iroieiv and irdfra iroLelv 494 E irav Tobvavrlov 527 A vavapfi6viov 399 C, D irauapfx6vios VUX^» s a ^ °f Plato and Homer II 298, 595 B W^ wpo/xos 470 C INDEX I. 496 *t metaphorical use of 377 B : with ref. to massage 377 c, to models of geometrical figures 510 £ UXdrwos dyadbv, half-proverbial for something obscure 505 A x\toy and irXetov 588 A T\4OP (x€tp 349 B xXrjdos iXevdeplas 563 B TXqv 7« for irX^ 7c on 426 A rXrjpwais in connexion with the theory of Pleasure 561 B, 583 Bff. See Index II Pleasure and Pleasures TXTjadfriv 490 B xXivdlov = abacus 422 B xXotLKTioty an appellation of oligarchs 564 E xXo&riot rds yf/vx&s 547 B xXovroKparia 550 C xXouros, the plural of 364 A XXCOL^LV 388 A ToUes dxb Afxrews and dx6 Sfoews 400 B **60os, definition of 573 A TOOOV KivTpov 573 A Toic?i' = * picture,' * represent* 609 c, id. with ace. and a participle 390 B : = * produce* 422 A, 444 D, 523 B, 581 D (dpytipiov xoiilv): in passive sometimes = ' be accounted' 498 A, 538 c, 573 B, 574 D rt S TIVCL 365 A, 407 D hf> iavrofo 348 D See Index II Poetry and Poets 6, use of, in quotations 379 E r i &y$pwTlvn and r. Seia II158 roXtrefa kv i\yXv and iv T J ^VX5 439 E» 586 D, 608 Bal. See Index I I Indi- vidual etc. TroXireiai, usual classification of, in Greece 3381> TroXtTiKTj dvSpela 430 C xoXXd iroielv 4K TOV Ivbs 422 E iroXXd ypcMovrai &01&0I 381 E xoXXaKis =forte (after pi\ etc.) 422 C, 584 B xoXXol: ol TOXXOI KCLKOI 379 c. See also Index II Many, the etc. roXXou Set 378 c wo\vic4aXov OrifUov 588 c UoXvKpdrovs XPVf10-1'0' 336 A xoXvxpayfxoavyTj 434 C xoXvs, 6, as in 6 -roXds Xcwt, al woXXai XSl 399C avX6s 399 D and xovTjpla, meanings of 335 B, 575C *6ppu> el T€pL 343 B trdpfHiidcv wpdynara, wide connotation of 476 c d vapixw 53 * B pios 520 c al. See Index II etc. TLp&fxvcioi olvot 405 E irpd|crat, passive use of 452 A lrpadrrfs 558 A : of the Athenian Demos 500 A TotKiXta = * colouring/ ' variety of colour' Trpdrrtw rd avrov and rb avrov 433 B, C, 373 A, 401 A 442 D—-443 C ToiKlXXew ='to depict in many colours' Tpeapfrrepot, with reference to Socrates 378 C : «in passive, used of the stars 409 c, 560 D embellishing the sky 529 c, D : applied irpo/3Xi7/iara 530 B to democracy (irdQ(. II 296 f. matical sense 527 A nAA—CYM px Per habere 521 D irpocrrjyopos 546 B, II 193, 293 f. TrpocriJKov = ' proper conduct' or ' d u t y ' 332 B, cf. 442 B: used with double construction 525 B -rrpocrdeivai used absolutely 335 A irpo 564 D t 398 A 'A5pdar eiav 451 A 6 s 4pur0ai where we expect atyaX TWV vtuniptav 497 425 A, B <TI/X6J 474 D €iv and 0-4rf\a£, with play on 4>v\a£ 375 A VKU)p delvuv 363 I) lfc6s: a fashionable epithet of praise in Trpura y^yrjy rd (as in Trpu3rt\ ti\ri etc.) Plato's time 331 E, 335 E : especially 581 C applied to poets 489 B, 568 A, and TTp&Tov KIVOVV dKivryrov 509 B particularly to Euripides 568 A, who vpwrov uds 544 E Kai ifiol ipeit 573 C prjats 605 D avptaral 373 C ^ r o s , of rational quantities or lines 534 D p€ty with inf. = ' agree t o ' 479 D : with two distinct constructions 466 c v, Antisthenes' nickname for Plato dvTai in Greek cities 553 B dvrri$ and 498 INDEX I. 577 D. E tis 462 C, I 360 TdrrecrOcu Kurd 555 A ffVfiwdOeia, medical 462 c : political ib. ravr-fl sums up a preceding clause 330 C: and 463 A = isto modo 487 C avfiirdaxciv 605 D rdxo- = * soon ' 59') C (rvfAwltTTeiy = * coalesce * 473 D: = ' chime rdxos, rd 6V and T6 yiyvbixevov 529 C, D, together' 498 E II187 d rdv balwv 363 C re dvaicbKovOov 373 B, 463 I), 522 B, 575 A v, rb TOU KpelrTovos 338 D, 34O C re: used to connect clauses 407 D: hypercvfiipiorla, in Greek music 430 E, 432 A, baton or seeming-hyperbaton of 427 D, 531 A, C, II 294 452 A, 465 E, 472 A <7V/AaX>7oi)v. See Index I I I Prepositions ptKOV 439 E evvayurffi in Plato's Dialectic 534 B, II173 T^XCOS els 360 E ffvvdeafios 520A: said of the light which reXeraL 365 A girdles the heavens 616 B reXcuTuJcriv i.q. reXeuTwi'T^s c/ CYM—vno 499 rpo 6pn = revera 343 C, 497 D (TA /taXd 572 D r$ OPTI x a ^ e 7 r < *) : —'m t n e truest' or TOLOVTOV and TOIOVTOPL, used substantivally, •fullest sense^ 443 D, 474 A, 579 D: without n 388 D, 416 B, 426 B, 429 E, like ws dXrjSw, rrj dXridtiq. etc. frequently indicates that a word is to be 488 A taken in its original or etymological roiovrdv TL rrjs ijdopijs 581 D, E signification 511 B {rif OPTI VTTO-0&rcts) roiouros used in place of an adj. 424 E, 343 c, II 305, cf. 526 A, 581 E 468 c, 475 D, 530 A, 547 E, 555 A, 578 B, C, 606 D, Cf. 443C, 585C, 608 A rb avrd, TOLVT6P and avrd 525 A rb U ~l whereas in fact' 340 D, 443 c, 527 A, D rb Oelop ££aip£> \6yov 492 E rb PVP elvai 506 E rb ird/xirap and rb irap&wav 425 D rb iroTop and the like 460 E TO rov Al TOIS 5t TToXXoiS TToXXk KCLl 5<>K€l 5 7 6 C T6KOS = ' offspring' with a play on T6KOS * interest' £07 A TSKOS £P tcaXw 403 B, 496 A r6wo$t 6 &vu) 435 E rdiros iK rdv tvavrltav 434 C roffa.vr6.Kis 546 C, II 283 roirdaSe and roaovros with deictic force II 283 n. 2 rdre KOLI 350 D Tovro 5£ recapitulatory 431 A ro&roiaip and TOVTOHTI 330 B. See also Index I I I Dative case rpayi\aot 488 A Tpayfifxara. 372 E rpayiKT) "Tdpap T^/j.P€ip 426 E tieiop drjpiop 535 D v/xvoi Oeols 607 A viraicoveiv = * respond ' 459 C vTrapdffTaaLS 425 A, B tiirap and 6pap 382 E, 520 C, 576 D virapKriop 467 C virdTT), in Greek music 432 A, 443 D al. vwei-cupetp 567 B virtp. See Index I I I Prepositions virepPaXXdpTws 492 B virep&oXj 509C bir€pT)<papla 486 A virepovpdpios rdiros 500 C virepovaidrr)* of the Good 509 B virtptcXovTos 562 B vir£x*LV a ° d £tr£x€ll/ 399 B rpayiKLOPj irpuros TUP 595 C, 607 A rpaytK&s 413 B rpayydLa. See Index I I Tragedy rpay(f)doU = ' at the exhibition of tragedies * VTT^X^IP 51KTJP 457 E 395 B . vinjpeaia TOIS deoU 364 C vin)peal<x 500 INDEX I. VTTOfxtLovts 5 5 1 A, B virdvoia, of a hidden or cryptic meaning 378 » V7TOTTLP€IP 372 B, D UTrdirrepoi "Epojs 573 A viroppcip 424 D viro 616 E 616 E p6s KCU ai 528 c , 602 D <pap6t 506 c, 519 A 4>opk pddovs 529 c , D, 530 D opa ipvxv* TC Kal (Tu/xaros 546 A, I I 287 f. ipptves 386 D pU-n 387 c p6vQ<nsy different meanings of 428 B, 518 E. See also Index I I Wisdom (ppbvifxov, rb vpQnov 428 D ippvyia-rl 399 A, B, 400 A, 1 2 0 3 i p l in Athens 549 C 374 D al. S e e Index I I Guardians etc. 0uXa/cT> with objective gen. 547 B 0vXa/a*6$, with play on v\aKT'f)pioi> 4 2 4 D v\drr€iv of keeping watch against 442 B ipi'xras re Kal Kardppovs 405 D 0t/(tei, the adverbial 486 D, 515 c, 523 A 0i)ai>\os - *a bungler' 361A : = ' e a s y ' (ironKCLKOV) 476 B, 501 B, 525 c, 597 B al. ical) 435 C For other applications see Index II 4yyos and 0ws 508 C, D Nature iptpew 401 D, 477 K (e/s aXXo «Wos vT€vrd 514 B, 596 B, c . See also vrovpy6$ = 6rifirf and (prjfiai 4 1 5 0 , 463 D G>s evdO 6 1 6 B ff. 0W5 7TVp6s 5 I 4 B utterance, 505 C, 527 A, 568 A <$>u)crt\i)Koos 548 E XaXea-d rA xaXd 497 D i\6/xovaos 548 E tKos and t\oia /^(yltrrtj fiovviicfi 403 C, 522 A, 398 A 548B • ' fiov(T€ia 398 A i\6ao<pos, the word: its connotation in w6\is 423 A first four books rather moral than TTOpda 615 A intellectual 376 H, afterwards intellecXifialpa 588C tual more than moral 474 D ff., 480 A. and kindred exercises 412 B See also Index II Philosophers etc. y dperrjs 331 B tX6(To0o5, the dialogue 484 A, 506 E a, plural of 373 D i\oxpfilMLTov as a synonym for iiridvjirie&p djroKOiral $66 A T I K 6 * - 4 3 6 A , 550C, 580 E, 581 A f fo*r^ &v1jp 407 A \4y/j.a r e /cat x ° ^ 5^4 B with play on xpMwo* \€y/jLaTU)dr)s 4 0 6 A ipofiepdv followed by inf. 451 A 559 c QoiVlKlKdv TI4I4C XPV^V Mycip 552 D OITS.V wp6s 3 9 0 C Xpriopd personal reference 479 A a n d dpTaefxa avTa YnO—OOTA WJ, archaic for wcrre 365 D, cf. 337 C: in causal sense 576 D, II 373 ws with subj. after verbs of striving 349c, with final subj. ib. u>y=*that,> superfluous after ort 470 D X<*>pi, 551 E. See also r y 6VTI 6T)fj.aTiKd I I 1 6 1 WJ ye ivrtvdcv ideiv and the like 430 E, 432 B (ws ye oinuiffl 56£cu) us fy and us 6$ TOI 337 C f re KCLI exf/euadai 382 B u>s diretv and ws ^TTOS etire^ 619 D, 341 B, \J/ev86\iTpos Kovla. 430 A 404C, 455 D, 464 D, 496c, 551 B, 577c xf/evdos: yevvalov 414 B —415 D : eV apfta- ds ioLKe 347 A, 454 c : sometimes irreguKOV etdei 382 C, 389 B, 459 D: T6 US larly followed by inf. 347 A, II 373 d\7?0u>s or aKparov \j/evbos 382 B, 485 C. ws iici TO ITXTJOOS 364 A See also Index I Lie etc. us fx1) where we expect fii) us 579 B \ft€vi Xpovos 6 &PU and 6 K6LTU in theory of rhythm 400 B XPOPOS irpuros in rhythmical theory 400 C Xpv a II. INDEX OF SUBJECTS. The commentary is referred to by the pages of Stephanus. The appendices are referred to by volume and page\ and in clarendon type. Analogies etc. from the lower animals 375 A, 376 B, 451 c, 459 A—460 E, Academy, the Platonic, at Florence 598 A 466 D, I 355, 520 B Achilles, a Greek ideal 620 c Analysis, Geometrical, attributed to Plato Acquired characteristics, inheritance of II 178 424 A, 461 A Anaxagoras 378 D, 496 B, 500 C, 528 B, Acting, analysis of 395 D II 303, 584 D, 592 A, 607 B Action less true than theory 473 A, Anaximander II 303, 616 D 592 A Anaximenes II 303, 616 E Actors, Greek 395 A, 568 C Animals, psychical tendencies figured as Adams, Professor 530 B, II 166 588 B ff. Adimantus, passim. One of the heirs to Antisthenes 372 D, 378 D, 476 D, E, 479 A, Thrasymachus' theory 368 A, 419 A: 480 A, 489 B, 495 D, 505 B, 535C, E, raises a doubt as to the happiness of 568 A, 595 A, II 378, 598 D, £, 606 E the guardians 419 Aflf.: demands an Apollo and his worship 427 B, c, 461 E, explanation of the communism of the 47O A guardians 449 A: urges that philosoAppetitive part of Soul, the, distinguished phers in actual life are held to be from the Rational and from the Spirited useless or worse 487 A ff. In general, 435 E—439 E, 439 E ff.: said to be the Adimantus' part in the dialogue is largest of the three parts 442 A, 588 D, subsidiary to that of Glauco, who is cf- 379 c - -See also Desire the interlocutor along with Socrates in Archelaus of Macedon 336 A, 344 B, nearly all the most important passages 364 A, 568 c Adversity corrupts the character 335 B Archilochus referred to by Plato 365 c Aeschylus quoted or referred to by Plato Archytas 528 B: pseudo-do, quoted 530 D, 361 B, 362 A, 380 A, 381 D, 383 A f. (?), II173, 548 c al. 391 E, 395 D (?), 550 c, 563 c Ardiaeus 615 C Aesthetics, Plato's theory of 595 A al.: Arginusae, the battle of 553 B, 562 D see Art, the essence of etc. Arion and his dolphin 453 D Age as a condition for office in Greek Aristides the just 564 D cities 540 A Aristides Quintilianus on the Number of Age, the golden 545 c, II 295—302, 343 A, Plato 546 B, II 274 ff. al. 369 B, 372 B, 379C, 414 D, 415 A, Aristippus 489 B, 505 B 468 E Aristophanes: alleged connexion of his Ages of Mankind; the five 415 A, II Ecclesiazusae with the Rep. I 345— 296 f. 355, and 423 E, 449 A—473 E passim'. Ajax 620 B other allusions to 529 B, c, II185 f. Alcibiades 494 c—495 B, 519 B, 539 A, Aristotle, passim', borrows a saying of 560 D, 561 C, 563C Plato 510 B, 548 B, 595 c, cf. 338 c, Alcmaeo 607 B 444c, 505 E, 585 A: indebted to Plato Alexander, his visit to Achilles' tomb in theory of Poetry and elsewhere 595 A, 470 c 603 c, cf. 606 B, 511 c, 518 E : freAllegorical interpretation of Poetry, the quently platonizes 586 E, 589 D, 617 E, cf. 518 E: does not believe in a Great 37 Anacharsis 600 A Year II 304: his criticism of Plato's A CADEMY—CALCUL US 503 Plato's strictures on 403 E —404 D, 600 B: Number examined II 306—312, referred allusion to the history of 452 C to 545 c—546 D : other criticisms of Athletics and training, Plato's regulations and allusions to Plato in his writings for. See Gymnastic 369 D, 398 E, 399 B, 415 B, D, 416 B, Autochthonous ancestry, legends of 414 I 204, 420B, 423D, 45ID, 457D, 460C, B, D 462 B, 463 R, 466 A, I 346. 358, 529 C,D, II 160 (Plato's fiatiri/jLaTiKd), 543 A, 551 Auxiliaries, the, in Plato' scity 3740 a!.: regarded as helpers of the rulers 414 B, A, D, 555C, 576 B, 584 B as protectors of the people (in this Aristoxenus 53 T A sense including also the rulers) 463 B, Aristyllus I 348 464 B, 466 A. See also Spirit, the Arithmetic, Greek ignorance of 522 E. element of See also Number', the Theory or Science Axis, the, of the Universe 616 B, C, °f 617 A Army, divisions of the Athenian 475 A Art, the essence of, consists in Imitation c 595 —602 B: condemned by Plato on B moral, psychological and metaphysical Bacchylides 379 B al.: a possible fragment grounds, and banished from his city of, in the Rep. 460 E 377 D—403 c, 596 A—608 B, except Bacon quoted 495 E where it conforms to high ideals 401 A— Banquets, Greek 372 B, D, 373 A, 420 E, 403 c, 607 A : traces of a higher esti573 D mate of Art in Plato's writings 472 D, Barbarians, the: slaves by nature 469c, 595 A, 598 A. See also Painting, and the natural enemies of Greeks Poetry, Sculpture etc. 470 c: Plato's policy in regard to 336 A, Art, the regal or political 410 A, 412 A, 470 c 428 D, 505 A Beans, the Pythagorean veto on 571 D Art, Stoic def. of 493 B Arts, academic sense of (as in •' Bachelor Beasts, reason why their shape is prone 586 A of Arts'), an inheritance from Platonic Beauty and the beautiful, Greek ideas of times 511 c, II 164, 167, cf. 4.95 D 401 B, 494C Arts, classification of 533 B Beef does harm to the wits 600 B Arts seek to promote the good of their Being, different applications of the word, objects 341 A—342 E in the Rep.: sometimes untechnical, as Ascension of the dead to heaven 521 C e.g. 382 B, 598 B: of the realities of Asclepiadae 405 D, 599 c mathematics and mathematical studies Assimilation to God 380 D, 383 c, 501 c, 511 c, 529 c, D, II 159—161: of the 613A Ideas 476 E ff., 485 A, B, 490 A, 508 D, Astrology II 292 n. 1, 293 n. 4, 305 n. 2 534 c, 582 c, 585 c Astronomy: practical uses of, insisted on Bendis, Bendideion, Bendideia 327 A, by Glauco 527 D, E. condition of the 354 A study in Plato's day 528 E, 529 c, II Bias of Priene 379 c: a famous maxim 168: Plato's science of 528 E—530 c, of 470 E II 166—168, 186 f.: the astronomical Body and Soul, relation of. See Soul myth in the Politicus II 295—302: Body-guard, the, of tyrants and wouldpictures of astronomy, half-fanciful, be tyrants 566 B, 567 E half-real, in the vision of Er 616 B ff. Books are inferior to the living word Athens: her empire a rvpawU 337 A: the n 194, 599 A Rep. in some respects a counterblast to Brasidas 547 E Athenian democracy 370 B, but also Breeding-stud, comparison with a 459 D, contains suggestions for its reform 425 A, 460 c, E cf. 469 B: economic state of, described 'Brother' and 'sister,' Plato's use of the by Isocrates 552 D: did Plato expect words 461 C, D, E Athens to fall under a tyrant? 564A: Brotherhood of Plato's citizens 414 D ff., references to Athenian politics, life, 461 C ff. manners etc. 365 D, 397 E, 424 D— 427 A, 434 A, C, 462 A, B, 463 A, 465C, Browning, Robert, quoted 530 C 473C, 488 Aff.,492 Aff.,494 E, 5OO A, Bugbears, the, of the nursery (Empusa, Lamia, Mormo etc.) 381 E 516C, 537B, 552D, 553A, 5 5 5 B — 506 c (democracy and the democratical man) and passim Athletics and athletic training in Greece, Calculus, a hedonistic 587 B ff. INDEX II. Callicratidas 469 B, 470 C, 547 E Canons, theological, prescribed by Plato 379 A ff. Carneades 359 A Carthage, the constitution of 544 D Caste, the institution of 414 B, C Casuistry, questions of 331 c Catiline s conspiracy 555 D Cave, the allegory of the, explained and illustrated II 156—163, 179 f., 514 A ff., 517 A ff., 532 A—c: other references to 475 E> 508 D al. Cephalus, character of 328 B—331 D Chains, the, of Heaven 616 B, II 470 ff. Character: influence of climate upon 435 E: how it is affected by circumstances and environment 335 B, 618 B : represented as the music of the Soul 411 E: opposing elements in human character 375 c, 410A, 411E, 456 K, 503 c, II 79—81, 535 A Character, the Greek, a mean between the northern and oriental characters 435 E Charondas 599 E : law of, alluded to 556 A Chimaera 588 c Christian teaching, anticipations of 331 E, 335 B, 592 B, 617 E. See also Paul, St etc. Christian apocalypses, affinity of, with the vision of Er 614 A, 615 E, 616 A Christian polemics against Paganism foreshadowed 377 n Chronology, Plato's indifference to 364 E Chryselephantine statuary 373 A Chtbonian Gods 366 A Cimon, his policy and party 336 A, 470 C, 553 A Cinadon, conspiracy of 551 B Civitas Dei 592 B Classes, distinction of, in the Rep. 415 A ff.: interchange of 415 B Classes, the lower, in Plato's city 416 D, 417 A, 491 E, 590 c Cleanthes 451 C Cleobulus II 303 Commonwealths, the degenerate 543 A— 569 c : principle which regulates their order of sequence in Plato's narrative 543 A, 544 c : psychological basis of, ib., 547 C al. See Timarchy, Oligarchy, Democracy, Tyranny Communism, traces of, in antiquity 451 c, 457 A, B, 463 c, 1346, 354 f. Communism, the Platonic, remarks on its general scope, character, motives and aims 415 D, 417 A, 451c, 457 B : community of life and property among the guardians 415 D—417 B: community of training, education and duties between the guardians, male and female 449 A, 451 c—457 B : community in wives and children 423 E, 424 A, 457 B—465 D Comparisons, Plato's love of 488 A. See also Index III Metaphors etc. Constitution, the, is the Soul of the State 543 A, cf. 564 A Constitutions of 1000 in Greece 423 A Constitutions, political, common ancient classification of 338 D : so-called mixed constitutions 548 c Contaminatio in quotations from Homer 380 E Contradiction, the maxim of 436 B, 479 A Contradictions in sense-perception a source of intellectual stimulus 523 B ff. Cookery. See Index I 6\j/ov and o^oirouicr) Copernican theory, the II 304 Corporeal and visible, the, its inconstancy and changefulness 530 B, II 295 Corruptio optivii pessima 495 B, 563 B Cosmopolitanism, touches of, in Plato 427 B,c, 470 c, E, 499 c Courage: contrasts with temperance 399 C, E, 410 E, II 80: represented as a fi€, 508 c, II 82 al. See Timarchy etc. Comedy, like Poetry in general (see Critias 368 A Poetry etc.), is imitative 394 B, and Cross-references, more or less noteworthy, stirs in us just those feelings which in from one part of the Rep. to another actual life we should endeavour to 369 A, 4I4 A, 420 B, C, Cf. 423 E, 435 D, repress 606 c : proscribed by Plato, 44I E, 497C, I), 502 D — 5 0 3 B, 504 A — D , ib. ff. 52O E, 543 B — 5 4 4 A, 595 A, B, 6l2C Comedy, the New, frequently alludes to Plato and his school I 347 »., cf. 505 A, Culture, prevailing passion for, in Plato's day 495 I) 524 B Cycles in the life of the Universe 546 A—c, Comedy, Plato and contemporary 452 B, II 290, 295—312 457 B, 607 C al. See also Aristophanes CALLICRA TIDAS—DRAMA Cynics, the, and their doctrines 376 B, 461 B, I 355, 495 D, II 378. See also Antisthtnest Diogenes the Cynic Cyrenaics and Cyrenaic teaching 583 B al. See Aristippus, Hedonism Daedalus, the statues of 529 D, E Daemons, or tutelary genii, the doctrine of 614 B, 617 D, E Damon 400 B Danaids, legend of the 363 D, 586 B Dante quoted or referred to 491 D, 508 D, 509 B, 555 E, 568C, 597 E, 615 A Date of action of the Rep. $27 A, 350 D, 368 A Date of composition of the Rep.) indications of, real or alleged 327 A, 336 A, 410 C, 471 B, I 346, 353 f., 496 B, 499 B, II 78. See also Dionysius I of Syracuse Death seems far away to the young 330 D: has no terrors for the just 387 D : various applications of the word in Book x 609 D Degeneration, political, its chief landmarks 544 A Delian problem, the 527 D, 518 B ff. Delphi, the oracle of 427 B, c : one of the rallying points of Plato's panhellenism 470 c Demagogue, the 426 C, 488 A, B ff., II 157: how he develops into a tyrant 565 c ff. Demeanour and manners, Greek ideas of propriety in 397 B, 604 A: Plato on the subject of 403 K, 425 A, B, 486 D Democracy, discussions on its rise, character and decline 555 B—557 A, 557 A —558c, 562 A—566 D : its psychological foundation 557 A: how democracy was regarded by Greek writers 557 A, 564 D: other references to democracy 343 E, 488 A ff., and passim. See also Athens Democracy and Oligarchy, feud between 544c, 551 B Democratical man, the, his genesis and character 559 D—562 A Democritus 528 B, 584 D, II 378: regards Homer as inspired 598 E: his view of the relation of body and soul 403 D Demos, the Athenian, figured as a va6KXrjpos 488 Aff., as a mighty beast 493 c : a prince of Sophists 492 D: his proverbial gentleness 500 A. See also Athens, Democracy Desire: the psychological principle of the lowest order in Plato's city 369 B, 372 B, D: analysis of 437 c f.: represented in A. P. II. 5°5 its evil aspect as a many-headed monster 588 c, a tyrant 329 c, in Clement of Alexandria a coat of many colours 561 E: the foundation, in one or other of its varieties and aspects, of oligarchy, democracy, tyranny, and the corresponding psychical characters 550 C, 553 D> 557 A, 558 D, 564 A, 57r A : desires attributed to the higher as well as to the lower * parts' of soul 580 D. See also Appetitive part of Soul, the Desires, classification of the 558 D—559 D, 564 A, 571 A—572 B, 581 A Detergents 429 E, 430 A Dialectic, the, of Socrates 454 A, 487 B ff., 5U Dialectic, Plato's science of II 168—179 and 510 B—540 A passim, esp. 510 B— 511 E, 531 C—534 E, 537 D—540 c : its essential idealism 510 B, 532 E: its method 510 B, 511 B ff., 532 E, 533 C, 534 B ff., II 173 ff., II 191, and objects 511 B, 532 E, 539 B al., II 169 ff.: its permanent value in connexion with education and scientific discovery II178: is regarded by Plato as the king of sciences 601 D, cf. 504 E. See also Ideas, the theory of Dialogue, the, considered as a form of literary composition 369 A, 412 B, 415 D, 595 A al. Dialogues, the Platonic, incidental remarks bearing on the chronology and order of I 364, 505 C, 506 B, 523 D, 530 A, II 158, 174, 190, 583 B, 584 D Diffidence of the Platonic Socrates 517s, 523 A, 532 E Dilemma, the, sometimes employed by Plato 334 c Dimensions, the three. See Index I d7ro Dionysia, rural and in the city 475 D Dionysius I of Syracuse 499 B, 563 E, 564 A, 566 B—E, 567 B, E, 568 A—D, 576 c, 577 A, B, 579 B, 610 E Dionysius II of Syracuse 499 B, 592 B Dionysius of Halicarnassus on the character of Plato 598 D Dionysodorus 495 D Dithyramb, the 394 c Divination, psychology of 572 A Dog, the, why he is a philosopher 375 E, 376 B Dorylaus 617 B Drama, Plato's hostility to the. See Comedy, Tragedy, Poetry -33 506 Dreams 571 c—572 A Dryden referred to 561 c Dualism, metaphysical 379 c Duty, the Greek word for 331 B Dyeing, the process of 429 D ff. INDEX II a symbolical representation rather than a scientific theory of the Universe 616 B—617 A Eratosthenes 527 D Eriphyle 590 A Eristic in the time of Plato 454 A, 339 D Euclides of Megara 496 B Euclides the mathematician 526c: cited in the notes and appendices 525 A al., Earth, position of the, in Plato's belief and II 266—289 passim 616 B: does it revolve, according to Eudoxus 526 c, 527 A, 528 c, 530 A Plato? 617 A Eumolpus 363 c Ecclesia, the Athenian 492 B Education, the, of the Greeks 331E, Euripides 344 B, 487 c, 500 c, 607 B al.: his relation to the Socratic school 451C, 376 E and passim: criticisms by Plato I 364: some features of his dramas of Greek education 376 E—412 B, 395 E, 604 E: doctrine of dal/xopes m 49I A—495 B, 497 E—498 C, 598 D — 617 D, E : quoted or referred to by 6OI B Plato 568 A, 607 B (?), cf. 395 E, 396 A Education, theory and practice of, ace. to certain Sophists, with Plato's stricEuthanasia 410 A tures thereupon 5188—519B, 529 A Euthydemus 495 D Evil is more abundant in the world than Education, as conceived by Plato: its Good 379 c power and importance 519 B, 521 C: final aim and object of 476 c, cf. 401 E: Exaggeration, touches of, not wanting in education in early childhood 450 c : Plato 530 B, 559 c, 563 C, cf. 557 A preliminary or * musical' education Excessive manifestations of emotion con376EfT., instils 6p0)) 66£a 376E, 43006*"., demned 387 D ff., 388 E f., 605 C—607 A and culminates in love of the beautiful Exoteric and esoteric treatment of subjects 403 G; remarks on its general character, 412 B, 415 D, 444 A, 577 c scope and purpose 370 E, 398c, 400Eff., Eye, the, figured as the Body's Sun 410 A, 411 E, 414 Bff., 424 E, 430 c, 508 B 504 D al., on its relation to the higher Eye, the, of Day 508 B or philosophic education 485 A, 502 E, 521 E, 522 A, 536 D: scheme of higher education 521 C ff., based on iiriffr^firf 485 A al., and culminates in knowledge Faction (OTCUTIJ), in Greek political life of the Idea of Good 533 A al.; dis415 D, 462 A, 470 c—471 B : the seed cussions on its originating impulse, of revolution, when it appears in the aims, method, curriculum, scope and ruling class 547 B, 550c—551 c, 555 c ff., value II 163—179, 518 B, C—540 C 564 B ff.: presence and effects of, in the passim human soul 444 A ff., 550 A, 554 D, E, Education, a minister of, in the Rep* 412 A 559 Dff., 572 B—573C, 577C—580 A Eleatic school, the 380 D, 427 E, 436 D, Faith and Reason, relation between, in c 533 * See also Parmenidcs> XcnoPlatonism -414 B. See also Index I phanes, Zeno the Eleatic l Fallacies and fallacious reasoning in the Elenchus, the 487 B, 501 A, 534 c Rep. 333 E, 335 A, 338 D, 350 c, 163 Embryo, development of the 546 B, n 291—294 Family, Plato's conception of the 457 B ff. Empedocles 364 E, 514 A, II 294 n, 4, See also Communism^ the Platonic and 297 n. 4, 303, 607 B, 620 B Marriage^ Plato's conception of Ennius on the study of philosophy 487 C Fates, the three, Atropos, Clotho, LacheEpaminondas 401 C sis 617 c, D Epicurus and Epicureanism 358 E, 534 D, Fatherland, love of, in Plato 470 D, 574 B Fish-diet 404 B, c 558 D, E, 559 A, C, 560 C, 583 B Fitzgerald, the Omar Khayyam of, quoted Epideictic discourses 498 E Epimenides 364 E Flute (a#X6s), the 399 D: legends relating Equinoxes, precession of the II 304 f. to the flute 399 E: not a native Greek Er: his name 614B: the vision of 614 A ff.; instrument, according to Plato, ib.: its sources, affinities and historical seorgiastic in its effects, according to quels 614 A, 615 E, 616 A—E, 617 B; Aristotle 399 B full of moral and religious teaching 614 B—621 D passim ; presents us with Flux of phenomena, the 479 C DREAMS—HARMONICS Force is no remedy 552 E Foreign cults in Athens 327 A Foreign policy of Greek cities 471 B: Plato's foreign policy 336 A, 470 C, E Form and matter II 292, 596 B Form in Poetry 302 c—401 A Fox, the, in Greek literature 365 c Frapping, the nautical process of 616 B Freedom, moral, Plato's theory of 336 A, 395 B, c, 431 C, 577 D, E, 617 D , E Friendship and Friends 331 E ff., 335 A, 382 c, 387 D, 424 A Games, allusions to 422 D, 487 c, 521c, II 181 f. Games, the Olympian 465 D, 504 A, 535 B, 579 B, 621D Genius bows before wealth 489 B Geometry: importance attached to, by Plato and his school 526 c : its method somewhat unduly extended by Plato to other sciences II167: treatment of, in Plato's curriculum of studies 526 C— 527 c, cf. II163—168. See also Mathematical Studies Germans, the ancient 467 A Gestation, the period of 461 D, 545 c, 546 A, B, II 287 ff., 293 al.: varies with longevity 546 A, II 287: meaning of, when said of the divine creature 546 A, B, II 288—290 : in the human creature 546 A, B, II 291—295 Glauco, his character, intellectual tendencies and sympathies 372 c, D, 374 A, 468 B, 509 c, 527 D IT., 528 E, 548 D: the inheritor, with Adimantus, of Thrasymachus' theory 358 E, 368 A : treated as a Platonist 473 A, 475 E, 596 A : astonished that Socrates should seriously maintain the immortality of Soul 608 D: reproved by Socrates 528 E ff., cf. 532 E. See also Adimantus Glaucus of the seas 611 C God, attributes of, according to Plato: goodness 379 Bflf., immutability 380 Dff., omniscience 382 D, truthfulness 381 Eff., cf. 383 B: loves those most who most resemble him 501 C : God, not man, the measure 504c, 506A: philosophical conception of, .as the Idea of Good 505 A, D, 505 B ff., 597 B, see also Good, the Idea of Gods, the: their images crowned with garlands 398 A : conduct of, cited to justify wrong-doing 377 E. See also Religion and theology etc. Goethe on the genius of Plato 486 A, 1167, on moral freedom 617 E 5O7 Gold and silver, prohibition of, in Plato's city 416 Df., 547 B: do. in Sparta 548 A Good, the: Greek conception of II172: all men always desire it 438 A, 505 D f.: its relation to the useful, according to the Socratic school 505 A Good, the Idea of 504 E ff., II168—179 and passim : the crown and copingstone of Plato's philosophy II170 ff.: supreme author of the Universe, ib., 509 B, transcending both Knowledge and Existence, whose cause it is 508 D ff., 509 A ff., 586 E : the goal of all creation II 172, 505 D, and the ultimate object of all desire II 172: its relationship and connexion with the other Ideas I362ff., 510B, 51 IB, 534c, II171: in its religious aspect not to be distinguished from God 505 A, 509 B, 526 E, II 171, 597 B Good actions are rewarded even in Hell 615 B, 616 B Good men are unwilling to rule 347 C Good name, a, better than riches 365 c Goods, classifications of 357 B Gorgias and his school 495 E, 498 E Government, a question of capacity and not of sex 455 D Gray, a mixture of white and black 585 A Gray, Thomas, his notes on the Rep. 433 BE> 474 DE» 494 D, 495 D, 496 B> 499 » 553 > 567 B, 577 A, 578 c, 579 B, 608 D, 613 C, 614 B, 621 D Grey-haired children a sign of the end II 297 Guarantees against abuse of power 347 D, 415U Guardians, the, in Plato's city: include both rulers and auxiliaries 374 D: their natural qualifications 374 D—376 C : education of 376 C—412 B : question as to their happiness 419 A ff., 465 D, 583 A: see also Auxiliaries, Communism, Education, Rulers Guilds of Dionysiac craftsmen 373 B Gyges 359 C, 1126 f., 612 B Gymnastic, usual Greek theory of 376 E Gymnastic, in the Rep., includes training and hygiene as well as physical exercise 403 c : Plato's theory of gymnastic 410 C—411 E, 498 B : principles by which gymnastic should be regulated 403 c—410 A H Hades, Greek pictures of 386 B Handicrafts usually hereditary in Greece 466 E Harmonics, the science of, in the time of Plato 530 D, 531 A—C: Plato's own conception of the study 530 C—531 C, 508 INDEX II. II 164—168. See also Propaedeutic studies Harmony' and * Harmonics,' meaning of, in Plato 397 B al.: see Index I apfiovla andapfxovlai: in wider sense, harmony is a universal principle of Nature and Art 400 E Head, the, as the seat of intelligence 607 B, II 469 Health, influence of climate etc. on 401 c, 404 A Hearing, the sense of 507 c Heart, the, as the seat of courage 492 c Heat associated with courage 387 C Heat softens iron 387 c, 411 B Hedonism, the creed of the Many 505 B: democracy and hedonism 557 A, D, 558 A, 561C Helots, the, in Sparta 547 B, 549 A, 4 Heraclitus and Heracliteanism 375 B, 377 D, 434 D> 436 B, 439 B, 479 c, 496 B, 498 A, 531 A, 536 C, 54O E, II 296 n. 6, 303, 584 B, 607 B, 617 D, E Herbert, George, quoted 588 B Heretics, categories of, according to Plato 365 D Herodicus 406 A Hesiod quoted or referred to by Plato 363 B, D, 364 C, D, 365 E, 377 E, 390 E(?), 415 A, 466C, 469 A, 546 D,E, cf. 328 E, 377 A, 590 D: remarks on Plato's text of Hesiod 364 C, D: a parallel to the myth of the Politicus in Hesiod II 296: traces of the Babylonian sexagesimal system in the Works and Days II 302 n. 4 Hiero, a patron of poets 568 C Hipparchus the astronomer II 304 f. Hippias 511 c, 529 A, II164 Hippocrates, the oath of 341 c : parallels to Plato in the Hippocratean writings 403 C, 404 A, 405 D, 406 A, 408 B, 435 E. 444 D, 459 C, 462 C, Cf. 387 C, 607 B Hippocrates of Chios 528 B Hippodamus of Miletus 496 B History and mythology, Plato's conception of ancient 382 D, 410 c, 414 B History, Plato's philosophy of 543 A Homer: Plato's deep-seated love of Homer 501 B, 595 A, B: he is the first of tragic poets 595 c, 607 A, and was universally regarded as the great educator of Greece 598 D, 600 A : extravagant claims often urged on his behalf 598 D, E: Plato's hostility to him on moral, educational and theological grounds 377 D ff., 598 D —601 B, 603 B—608 B : remarks on Plato's text of Homer 379 D, 389 E, 405 D, E, 424 B: Homer quoted or referred to in the Rep. 328 E, 334 B, 363 B, 364 D, E, 365 E, 366 A, 378 D, 379 D, E, 381 D, 383 A, 386 C — 387 B, 388 A — D , 389 A, 389D—391C, 392 D, Kff.,394 E (?), 405 D, E, 408 A, 411 B, 424 B, 443 B, 468 D, E, 469 D, 5OI B, 516 D, 52OC, 544 D, 545 D, 547 A, 566 C, 598 D, 599 B—6OO A, 605 C, 606 E, 607 D Homer and Hesiod were considered the founders of the Greek theogony 377 D, 363 A: associated with Lycurgus and Solon 599 D Homeric element in Plato, the 501 B, 595 B Honour among thieves 351 C Horse-breeding in antiquity 460 E Human nature is essentially divine: see Man etc. Humanism, Plato's 470 C, E, 499 c Hunting, wide connotation of the word in Plato 373 B: used in its common acceptation 432 B ff. Huxley's opinion of Plato II 306 Hygiene 403 c ff. See Gymnastic 1 Hypotheses' (u7ro06reis), in the mathematical sciences 510 B—51 I D , 525 E : in Dialectic 510 Bff.,533 C, II174—179. See also Dialectic 1 Iacchus-day, the 560 E Idealisation of northern races by the Greeks 457 B, of Sparta 457 B, 544 c, 548 A Idealism, political, in the first book of the Rep. 341 A ff., 347 D Ideality and Truth 473 A. 502 D Ideas, the theory of II168—179, 476 A ff., 505 A ff. and passim e.g. 349 c, 437 E: does not appear in the first four books of the Rep. 402 C: not a democratical philosophy 494 A: phraseology of the theory 438 B, c, 476 A, 470 A, E, 507 B, II 81 f., cf. 363 A, 402 C and see Index I aurds, (tdrj, 164a, HARMONY—KNO WLEDGE E c : 377 ' 595 different connotations of the word, in Plato's Theory of Art 392 c, 395 D, 399 A, 595 c : cf. also II 157 f. Imitation becomes a second nature 395 », c Imitative habit of mind condemned 394 E ff. Immorality of the gods, its effect on human conduct 377 E, 390 B al. Immortality, pre-Platonic conceptions of: in Homer 386 A ff.; among Orphic and Pythagorean circles 608 D, 6r 1 A, 363 C al.: see Orphics, the teaching of the Immortality: Plato's profound belief in 498 I), 608 D, based on the conviction that the human soul is essentially divine (see ^/ 5°9 Isaiah quoted II 163 Ismenias 336 A Isocrates 380 B, 410 c, 426 c ff., 427 A, 473 E, 479 A, 480 A, 487 C, 488 B, C, 493 A, C, E, 495 B, D, E, 498 E, 500 A, B, 506 C, II 77 f., 526 B, 552 D, 565 C, 586C Italy mentioned by Plato 599 E Ithaca, perhaps a name for part of the Odyssey 393 B Johnson, Dr Samuel, quoted 610 c Judge, the, a physician of the soul 380 B Judges and doctors 405 A—410 A Judging, method of, in musical and dramatic contests 580 A, B, II 373— 376 Julian 508 A Justice, current theories of, in Plato's time 331 C, E, 337 A, cf. 442 E: Thrasymachus on 337 A ff., 340 c ff., 343 A ff., 348 B ff.: Glauco and Adimantus on 358 E—366 D : conceived as an art 332 D ff.: political aspect of 337 A: legal do. 338 E, 359 A, 433 B,E: later theory of, foreshadowed in Book 1 351 D ff. : often synonymous with righteousness both in popular ethics 331 E, and in Platonism, where it forms the meeting-ground or unity of all the Virtues 434 c, 441 C, 442 E: three views of, in the Rep., corresponding to the three stages of the ideal city 372 A: first view 372 A: second or psychological view of Justice in the State 432 B—434 c, and in the Individual 441 D ff.: relation of individual and civic Justice 443 B—444 A : third or metaphysical view of Justice 504 B, 611 C, and its relation to the psychological 504 B, D: Justice prevails at last 612 A—613 E, cf. 364 B, and receives the prizes awaiting her in the unseen world 614 A—621 D K Kepler, the laws of II 162 Kingdom of Heaven, the 592 B Kingship, secret of true 473 D Kingship and Aristocracy 445 D, 543 A Knowledge, passim. Infallibility of, ace. to Plato 477 E, 511 B : is of no avail, unless there be knowledge of the good 505 A : can always render an account of itself 5 i o c , 531 E : the philosopher's passion for knowledge 475 B, 490 A, B: various applications of the word in the Rep.:—used of practical familiarity with INDEX II. e.g. an instrument 601 D ; with Socratic connotations 366 C, 409 A, B, D; in Book iv knowledge is principally a political and moral virtue, connected w i t h c o n d u c t (syn. iat p6i>7) Wisdom) 428 B, D, 442 c, 443 E; from 474 C to 541 B it is primarily and chiefly, yet not wholly (518 c), intellectual, and generally means knowledge of Being or Truth, i.e. the Ideas 476 c ff., 490 B, 508 B—511 E, II 170 f. al.; in this sense knowledge is the food of the soul 490 B, 585 B, connected with the uniform, immortal and true 585 c ff., the foundation of true or philosophic virtue (see Virtue). The Idea of Good or God is the author of knowledge, and the knowledge of God the ultimate aim and goal of all investigation II 168—179. See also Index I 6.v&Knowledge and Opinion, opposition of 443 E, 476 A—480 A, 497 c, 619 c Laughable, the, Greek ideas of 331 D, 5°9 c> 536 B: analyses of, in Plato Lion, the, is at once high-spirited and gentle 375 E: a type of dvjifo 588 D ff., 620 B Literature a 'noble pastime' 536c s e Liturgies, e Orphic 364 E Lives, different kinds of 539 A, 581c, 620 c ; the theoretical and practical 496 D, 520 c, 549 D Longinus copies Plato 573 E: his remarks on Plato's style and genius, see Index III ILonginus etc. Lot, the, in ancient democracy 557 A, cf. 561 B: in Plato's city 460 A, 461 E : part which it plays in connexion with transmigration 618 A, 619 D Lot, the 'ancient,' in Sparta 552 A Lotze on Plato's Ideas II 169 f. Love, Platonic 403 A ff. Love of the beautiful 403 c : of truth and knowledge 490 A Lovers, fantasies of 474 D ff. Lucretius and Plato 474 D, 496 D, II 305 Lycanthropy 565 D Lycophron, the Sophist 358 E Lycurgus, constitution of 548 A, 552 A Lyric poetry 398 C—399 E Lysander 547 E Lysias 328 B 452 D Law: theory of its origin 358E: Plato's conception of 380 C, 519 D, E, 590 E. See also Index I vd/xos Law in the heavens 530 B Lawcourts, procedure in Attic 348 A Lawlessness a result of premature study of dialectic 537 E Learning is recollection. See Index I dd Legislation in trivial matters never final 425 D Leisure, philosophic 500 B Leontius 439 E Lethe, the plain of 621 A Letters (ypdfifiara), illustrations from, in Plato 368 D, 402 B Lie, Lies and Lying 376 E, 377 D, 382 A— C. See also Index I xf/evdos Life: traditional Greek views of 335 B al.: not always to be desired 445 A : ideal duration of, as conceived by Plato II 301, 615 B : legends about its length in prehistoric times 615 B Life, the House of 328 E Light 507 c ff.: its religious and poetical associations 508 A, D Light and Truth 478 c, 508 c, D, 511 c Limbus infantum 615 C Line, the simile of the, explained and illustrated 509 D ff., II84—87,156—163, 534 A: other references to 508 D, 597 E, 601 E al. M Macrocosm and Microcosm, the 508 B, 546 c, II 294 f., 300—302 Madness 382 E Man is a compound of mortality and immortality 588 B, a celestial and not a terrestrial plant, essentially human just because essentially divine 443 B, 501 B, 518c, 523 D, 560c, 571B, 588 B, 589 D, 592 B, 6ll E Mantinea, the dioiKia-fids of 540 E Many, the, Plato's attitude to 494 A, 499 E, 502 A, 576 c Marriage, the Greek idea of 457 B, 458 E: rules and usages appertaining to, in Greece 460 E, 461 B, c Marriage : Plato's conception of 457 B, 458 E: rules and regulations concerning 456 B, 458 c ff., 546 A, B, II 286 f. Marsyas 399 E Massage 377 c Mathematical methods of reasoning, fondness of Plato for 427 E, 458 A, 509 D, 533 E Mathematical studies II 163—168: their disciplinary and educational value 526 B, C, 531 D, II167: depreciated in comparison with dialectic 533C: method by which they are pursued 510 B ff., 525 E: their objects are the instruments by which God works in Nature II 162 KNOWLEDGE—NOLO EPISCOPARI f. al., see Index I 6e6s del yewMusic, ancient Greek : literature concernfieTpei, eternal, unchangeable and ing 398 c: remarks and discussions on Xwpiard, but distinct from the Ideas 397 B» 39 8 c ~ 399 D> 4©o A, 424 c, and intermediate between them and 430 E, 432 A, 443 D, 531 A—C, II 187 particulars 510 B, D, 525 D ff., 527 B, f.: sisterhood of Music and Astronomy II 159—163, 187: elements of perma53° D 4 nent value in this theory II 162. For Music,' wider sense of, in Greece 376 E: the particular studies see Number Plato's scheme of preliminary educaetc., Geometry\ Stereometry, A stronomy, tion in ' Music' 376 E—403 C : relation Harmonics of, to Gymnastic, in Plato's view 410 Meadow, the, in ancient V£KVICII 614 C, E, A—412 B, 441 E 616 A, II 471 Musical innovations have moral and Mean, the, is the best 618 B political consequences 424 C, cf. 546 D Measure, the conception of, in Plato's Mysteries, the 365 A, 378 A, 386 B, 508 D, philosophy 504 c 560 D, E, 563 c Mechanical labour, Plato and Aristotle Mysticism, the, of Plato 490 B, 508 D, on 495E 520 D, 540 A Medicine, the art of, in ancient Greece Myth, Plato as a maker of 414 B, cf. 403 D, 405 A, D ff., 406 D, 408 C, D: 382 D, 410 c its connexion with Gymnastic 406 A: true place and function of, according to N Plato 405 A—410 A Medium, the, in sense-perception 507 c Naming of children in Greece 330 B Megarian School, the 436 B, D, 454 A, Narration, simple and mixed 392 D ff., 394 C, 396E 5O5B Natural, the, its relation to the possible Memory, the Water of 621 A 456 c Menaechmus 526 c Nature, the Greek view of 443 B Mendicant Friars 364 B Nature, the cry for a return to, in Plato's Mens pnlcra in cor pore pula-o 402 I) time 451 cff., I 355 Meropes, the happy land of II 296 n. 6 Nature, as conceived by Plato 503 B, Metals, the Hesiodic 414 B, 415 A, 468 E, 515 c, 5-2313 al-: the * natural' city (KCLT& 546 E, 547 A INDEX II. Non-existent, the 478 B Nought, no symbol for, in Greek arithmetic II 280 n. 1 Number of Plato's citizens 423 A ff. Number, the Theory or Science of (dpid/AIJTIKIJ), forming the first of Plato's propaedeutic studies or * Arts' 522 c ff., is discussed and illustrated from 522 D to 526 c and in II163—168 Number, the Platonic 545 C—547 c, II264 —312: literature on II 264 f.: not a nuptial but a secular number 546 D: its connexion with the argument of the Rep. 545 c : how it forms the setting of Plato's Philosophy of History 547 A: arithmetical solution of the Number II 267—286: exposition of its philosophical meaning, ib. 286—306: Aristotle's criticism explained and discussed, ib. 306—312 Numbers, three varieties of, according to Plato viz. (1) corporeal and sensible 525 D, 526 A, (2) mathematical 5250, E, 526 A, and (3) Ideal 525 c, 526 A. For these and other applications of * Number' ami 'Numbers' see Index I Numbers, various, their significance in Pythagoreanism II 267—318 passim, esp. 291—295, 299—302 Oath, sanctity of the 443 A Octave, the 400 A, 531 A al. See Index I did. ir a a Co v etc. Original sin, not a Platonic doctrine 571 B Orpheus 364 E, 366 B, E Orphic metaphor, an 546 A, B, II 290 n. 7 Orphics, the teaching of the: on the body and bodily pleasure 583 B, 584 B, II 378 —380: on morality, religion, immortality and the unseen world 363 c— 365 A, E, 386 B, 514 A, 533 D, 608 D, 6 T I B , 614 A, c, 615 A, c, 616A, 621 A : on Necessity and the Fates ^451 A, II 879, 617 c : how they interpreted the story of the Danaids 586 B. See also Liturgies^ Orphic Orrery, the heavens as an 529 Dr E Oxyrhynchus, a papyrus of 607 E Pain is a KIVJI<TIS 583 D, E, a Ktvueis of that which Pleasure fills 583 E, 585 A. See also Pleasure etc. Painting, the art of, in ancient Greece 501 B al.: its relation to Poetry, ace. to Simonides 597 E : Plato's treatment of the art in the Rep. 596 B—598 D, 601 B —603 B, 605 A, B. See also Statuary etc. Palamedes 522 D Panaetius 327 A, 609 D Panathenaea 328 A, 378 c Panegyrics on Athens 493 D, 562 C Panhellenism 336 A, 4698—4710 Parents and poets 330 c Paris, the judgment of 379 E Parmenides 380 D, 476 E, 617 B Participation, the doctrine of: see Index I Koivuvla etc. Oil in religious ceremonies 398 A Old age, Greek views on 328 E—329 D Party-cry, the 493 B Oligarchical man, the, his genesis and Pastry, Athenian 404 D character 553 A—E, 554 A—555 B Patriarchal discipline in Plato's city 465 A Oligarchical party in Athens, the 489 E, Patriotism, the sentiment of 413c, 414B, E, 470 D, 503 A 55oc, 551 B, 553 A al. Oligarchy, definition of 550 c : its psychoPaul, St, parallels to Plato in 589 A* 592 B logical foundation, ib.: Plato's account Pausanias the Spartan 547 E of its rise, character and decline exPentathlon, the 583 B plained and illustrated 550 c—551c, Perdiccas 336 A A A 55i c—"553 * 555 B— 557 Other Periander 336 A, 566 A, 567 c references to oligarchy in the Rep. Pericles 387 E, 410 A, 493 A, 557 A, n, 338 D and passim 564 D, 565 c, 598 E Persia, hostility with .470 c One and the Many, the 523 C, D, 524 E Pessimism, Greek 379 c One in the Many, the 531 D, 537 c Ontology, the, of Plato. See Being Peter, St, the revelation of II 297, 615 E, Opinion and the opinable 476 c—480 A, 616 A 510 A ff., 514 A, B, II157—159, 523 c : Phaedo of Elis 496 B correct opinion or • Orthodoxy * (in the Phenomena, the twilight of 508 D, 478 D, Platonic sense) 430 B, 506 c, 619 c. 479 A» 479 c» cf - 485 » See also Knowledge and Opinion Pherecrates, his 'Wild. Men' 496D Oppression of the rich in Athens 565 A Pherecydes 365 E Oracle quoted by Plato 566 c Philolaus II 289, 293, 304, 546 B, 588 A Oriental art 488 A Philosophers, the true and false: character Oriental superstitions in Greece 364 c of the true 474 D—480 A, 485 A—487 A, NON-EXISTENT—POINT 489 E—490 E, 496 D, 503 A—D, 517 D, 535 A, B : his destiny hereafter 619 E: characteristics of the false philosopher, or pretender to Philosophy 495 B— 496 A, 500 B Philosopher-King, the 473 C ff., 449 A, 472 E, 479 D, 487 B, 492 E, 502 A, B, II 79, 576 B Philosophic nature, corruption of the 491 A-495 B Philosophy: ordinary Roman view of 487 c: how it is regarded by the politician 473 E, and by the vulgar 487 c, 488 E, 498 A—c: said to make men useless and depraved 487 c, D: defence of, by the Platonic Socrates 487 E— 497 A : how it ought to be pursued 498 A ff. See also Philosophers etc. Philosophy of History, Plato's, in the Rep. 543 A, 544 D Philosophy, Greek, a Tpoiraidela els Xpiardy 607 B Philosophy as the rival of Poetry 598 D: hereditary feud between the two 607 B Phocylides referred to by Plato 407 A Physical Science, Plato's conception of II 472—475 Physical training, principles and rules of 403 c—405 A Physics, the, of the Pythagoreans II 270 —272, 292, 299—302, 473, 474 al. See Pythagoreans etc. Physiognomy 474 D Piety, 386 A, 427 E, 443 A y, the virtue of 3 Pi h city i y off 37 Pigs, the 372 D Pilot, the h true 488 88 D, II 74 ff. Pindar quoted or referred to by Plato 331 A, 359 c, 365 B, 408 B, 457 B (cf. 607 B), 460E (?), Cf. 337 A, 378 D, 420 B Piraeus, foreigners settled in the 327 A Pisistratus 566 A, B Pittacus 331 E Planets, the II168 al.: order of, ace. to Plato, and distances between their orbits 616 D, E, II 472 ff.: their names, movements and speed 617 A, B Plato, passim. Originally called Aristocles I 348: his early connexion with the oligarchical party 550 c, and subsequent abstention from political life 496 c, D, cf. 599 B: his visits to Sicily 404 D, 499 B, 502 B, 528 c, 577 B, and relations with the Syracusan dynasty, see Dionysius I and II : his other travels 455 c, 579 B: devotion of Plato to the memory of Socrates, see Socrates: testimony of Aristotle to the serene and noble character of Plato 354 A: nature of Plato's genius 486 A, 501 B, II167 f. al.: Plato frequently finds himself in opposition to Greek sentiment and belief 451 c, 470 E, 600 A al., see Art, Poetry, Religion etc.: in many ways he is the herald of a new era in morality, politics and religion 470 E, 499 c, 592 B al.: always the prophet of idealism, political and moral, religious and philosophical 499 c, 501 B, 502 D, 592 B, 1166—170 and passim Play, relation of, to Education 424 E, 536 E Pleasure and Pleasures: Pleasure the summum bonum of the multitude 505 B: consists in replenishment (irXfyuxris) 5 8 3 B» 585 A, cf. 561 B : innocent (&(3\apeU) pleasures 357 B : pleasures differ ace. to the part of soul to which they belong 580 D: distinction of true and false, pure and impure or ' mixed ' pleasures 582 D—585 A, 4 cf. 442 A: pleasures and pains of anticipation 584 c : all pleasures equally esteemed by the democratical man 561 B Plotinus 508 D, 509 B. See also Neoplatonism etc. Plutus, the god 554 B Poet, the, his nature, ace. to Plato: a 8eios &vf)p 398 A, a seer who works by inspiration 368 A, 598 E Poetical element, the, in Plato's writings 490 B, 528 E, 529 c, D, 530 c ff., II163, 170. See also Index I I I Poetical elements etc. Poetry and Poets, passim. Influence and authority exercised by Poetry in Greece 33i E> 377 D» 568 c, 598 E: alleged deterioration of, in Plato's time 493 D: Poetry regarded as a form of imitation by the Greeks generally 595 c, and also by Plato 377 E, 392 c, 595 c—E ff., who interprets * imitation' in his own way (see Imitation). Is metre essential to Poetry ? 601 B. Varieties of Poetry, see Comedy, Dithyramb, Lyric Poetry, Tragedy. Plato a lover of Poetry, and especially of Homer 595 B, 606 B, although he feels compelled to condemn it on moral, paedagogic and religious 377 D—403 C, and also on metaphysical and psychological grounds 595 A— 608 B: instances of unfairness to Poetry 390 E, 391 A, B, and of forced interpretation of Poets 331 E, 407 A, 568 A (see alvlrTeadai): also 332 B and Index I kinds of Poetry admitted by Plato into his city 607 A: traces of a more generous estimate of Poetry and its possibilities 401 B—403 c, 598 A, E. See also Aeschylus, Euripides, Hesiod, Homer, Pindar etc. Point, the, in ancient mathematics 526 c, 587 D INDEX JL Polemarchus 328 B, 331 D Political use of moral terms 489 E Politician, the empirical 516 c, the true 488 D—489 A, 592 B. See also Philosopher-King, the Politics cannot be taught, thesis that 488 B, D Politics and Philosophy should be combined 473 c, D, 520 c Politicusy the myth in Plato's 545 C— 547 A, II 295—302, 414 D Polygnotus 596 c Population, artificial restriction of 457 B, 459 E, 460 A, C, 461 A, C, I 357—360 Prayer 364 D, E, 365 E Predication, the problem of 523 c Preexistence 476 A, C, 546 A, 592 B. See Index I avd/Avrjo-is Principles not persons 500 B Private interests apt to interfere with public duty 416 D Prodicus 348 A, 581 E, 600 B, c Prometheus 522 D Pronomus of Thebes 399 D Propaedeutic studies or ' A r t s ' 510c— 537 c, esp. 524 C—531 E, 536 B—537 c: remarks and discussions on the origin, sequence, historical importance etc. of Plato's curriculum II 163—168. See also Mathematical studies Prosperity improves the character 335 B Protagoras 365 D, 387 E, 414 D, I 352, 495 D, 600 B, C Proverbs, proverbial expressions, and the like 329 A, 330 c, 331 A, 336 A, 341 C, 343 A, 350 E, 362 D, 365 c, 377 A, 379 C, 381 E, '390 E, 4 I 4 C, 422 E, 423 E, 424 A, 426 K, 434 D, 450 B, 451 A, 457 A, 484 A, 489 B, 491 B, 492 C, E, 493 D, 497 D, 503 A, 505 A, 521 C, 528 D, 536 D(?), 544 D, 563 C,D, 564 E, 569 B, 573 C, 575 C, 581 D, 583B> 597 E> 600 E, 612 B, 613 c, 614 B, 621 B Providence, the divine 613 A Psychological theory of the State 543 A, 544 D Psychology, popular 382 A, 387 c, 437 A, 572 A, 621B Psychology, the, of Plato. See Soul Ptolemy the astronomer II 304 Public opinion, tyranny of 492 A ff., II 76 f. Pulydamas 338 c Punishment, early Greek views of 380 B : remedial in Plato, ib., 405 A, C, 445 A, 591 B, 616 A Purgation of the 'inflamed' city 376 E— 427 D Pythagoras 377 D, 473 D, 528 B, 546 c, II 379, 607 B Pythagorean triangle, the 546 B, II 267— 312 passim Pythagoreans, the, and their teaching 400 E, 415 D, 416 D, 427 E, 435 B, 445C, 451 C, 526C, 528 B, 530 D, Eff., II 164 f., 545 C, 546 A—D, 558 A, II 267—312 passim, 571 D, 583 B, 584 D, 587 B, II 378—380, 600 B, 608 D, 614 A—C, 615 A, B, 616 B, 617 B,C, II 473—475 Q Quadrivium of Studies, the 511 C, II 164 f. Quaerenda pectinia primum etc. 407 A Quotation wrongly ascribed by Plato to Euripides 568 A Quotations of Plato by ancient authors, seldom useful for determining his text II183 Quotations from Poetry etc., some characteristics of Plato's habit in making 383 A, 388 A, 389 E, 405 D, E, 457 B, 468 D Rational or reasoning part of Soul (\07t(TTKKQV), the, distinguished from the Appetitive 435 E—439 E, and from the Spirited 439 E—441 c : identified with rb ov 441 E : is the smallest part of Soul 442 C, but divine (see Man etc.) and immortal (see Immortality) Rationalism, the, of Plato 460 C Realism, Greek 329 c Reason 518 E, 523 B—524 c, 527 D and passim : objects of Reason (rd vorjrd) 509 c—511 E: actualisation of Reason by the Ideas 490 B, 508 D: its kinship with Being 490 B, cf. 6 I I E : Reason is rhe eye of Soul 519 A, B, the divine and immortal element in man 518 E, 527 D al. See also Man etc., Immortality Reciprocity in Plato's city 423 D References, real or alleged, to other Platonic dialogues, in the Rep. 347 E, 43O C> 433 B» 484 A, 505 c, 506 E, 532 D, 583 B, 611 B. See also Crossreferences etc. Relative notions 438 B, 523 D ff. Religion and theology, the Greek, attitude of Plato to 360 c, 363 A—c, 377 c— 391 E, 427 B,C: pre-Platonic protests against 377 D, 607 B Religion, the Orphic, condemned by Plato in some of its manifestations 363 C—365 A Religion, Plato's conception of 364 c, 378C, E—383C, 414 B, 427 B,C, 501 B,C POLEMARCHUS—SENSE-PERCEPTION parison and contrast between Righteousness and Unrighteousness 576 B ff., and Righteousness proved to be the Republic, the, of Plato, passim. Subject better policy by a triad of arguments, of the dialogue, * Which is the better political, psychological and metaphysipolicy, Righteousness or Unrighteouscal 577 c—588 B. The main thesis of ness?' 339B, 354B, 367E, 427D, 576c, the Rep. is concluded at the end of 588 A, B, 608 c : remarks on its plan, Book ix 588 A—592 B, but the latter method and structure 354 B, 368 E, part of X, dealing with the conse369 A, 372 D, 376 E, 412 B, 423 E, quences of Righteousness and Unright435 D, 449 A, I 353 f., 358 f., 502 D— eousness hereafter, forms a fitting 503 A, 543A>D> H 177, 576 B, 577 c, supplement to that thesis, and an 581 A, 582 C, 595 A, 607 B, 608 C, 612 B: Book I a irpooi/uuov to the whole appropriate crown to the whole dialogue 595 A, 608 c work 354 B, 357 A, and Book X in some Residues, the method of 427 E sense of the word an epilogue 595 A : Resurrection, legends of, in antiquity motive for introducing the description II 379, 614 B of an ideal city 368 D—369 B: the ideal Retail-traders and merchants 371 D city itself progressively built up in Rhythm, its nature, varieties and ethical three successive stages 369 B—541 B, effect 398 D, 30.9 E—401 A: in the wider see on 369 B, 372 D, 543 E al.: first sense, a principle pervading the whole sketch of a city-state, together with domain of Art and JNature 400 E the first presentation of Righteousness Riches 330C, 331 B, 407 A : their corruptor Justice 369 B—372 D; second do. ing influence'373 E, 416 E, 421 D, 550 E, 372 D—427 D, 449 A—471 c, together 555 c : the true riches, or riches of the with the second or psychological presoul 521 A, 547 B sentation of Justice and the other Virtues in the City and in the Soul Riddle, the, about the eunuch 479 B 427 D—444 A ; third or philosophic River of Unmindfulness 621 A City (543 D), together with the metaRossetti, D. G., quoted II168 physical view of the Virtues as selfRiicker, Professor, quoted II 178 existing Ideas, at once transcendent Rulers should rule for the good of their and immanent, under the sovereignty subjects 341 A—342 E, 344 D—347 E : of the Idea of Good 471c—541 D : various principles on which they may some cardinal principles of Plato's ideal be chosen 412 B city 370 B (cf. 400 E, 442 D al.), 369 A, Rulers, the, in Plato's city374 n, 389 c al.: 435 E (see Individual etc.), 415 B (see first account of 412 Bff., 428 B—429 A, Classes, interchange of), 473 c (see second do. 502 C—541 B: their natural Philosopher-King): question as to its qualifications, ace. to the first account possibility 415 B,D, 471 C, 499 c, 502 c, 375 A—376 c, 412 Bff., ace. to the 540 D—541 A: Plato describes his ideal second 485 A—487 A,. 489 E—490 E, city as a Greek IT6\LS 470 E, but in 503 A—D, 535 A, B : relation between reality it is founded in humanism the two accounts 485 A, 497 c, 502 D— rather, than in Hellenism, and the 503 A, 535 A, 536 c, 543 D: education human is to Plato the divine 470 E, of the Rulers, see Education etc. 510 B al. (see Man etc.): in the later Ruling is an art, and not an inspiration books he recognises that his city is in 342 c, cf. 488 B truth a 'civitas dei,' a kingdom of Ruskin quoted or referred to 343 A, 347 D, heaven, an ensample laid up on high 366 A 592 B, cf. 480 A, 499 c, 502 c : with the close of Book v n the description of Righteousness in the City and the Sacred band, the Theban 468 c Soul is finished 541 B: the description Same and Other, the circles of the 617 C, D of Unrighteousness or Injustice, already Science, demand for its encouragement begun at the end of the second presentaby the state 528 c tion of Justice 444 A ff., is resumed Sculpture and Architecture, Plato's attiwith greater amplitude in Book v n i : tude towards 401 B progressive picture of Unrighteousness Self-victory a source of happiness 419 A in the cities and souls of men, culmiSemblance and Reality 363 A, 365 B nating in the description of the Tyrant, Sense-perception, analysis of 490 B, its who is the incarnation of perfect and relation to Opinion 523 c, in what way supreme Injustice 543 A—576 B: comit stimulates Reason 523 c—524 B al. of See also God and Good, the Idea INDEX II Senses, Plato's distrust of the 511 B, Sophists, the, Plato's attitude to and 530 B, 532 A, 537 D, II 166: instances criticisms of 337 n, 454 A, 488 A, B, of their deceptiveness 523 B, 602 c, D 492 A, 506c, 518c, D, 529A, 1157, Seriphus 329 E 596 D. Serpent, the, in Greek literature 590 B Sophocles 329 D, 568 A, 598 E Sexagesimal system, the II 302-*-304 Sophron 451 c Shakespeare quoted 349 E, 354 A, 357 A, Soul as the universal principle of life 364 D, E, 402 I), 409 A, B, 41 I D, 458 E, 546 A 462 C, 474 D, 489 B, 493 A, 496 D, Soul of the World 530 c, 531c, II 165. 5C8 A, B, 529C, I), 549 A, 552 C, 571 C, See also Macrocosm and Microcosm 573 c, 578 A, 579 E, 596 D, 600 B, 617 B,Soul, the human, passim. A heavenly and not an earthly plant 443 B al. (see 62 1 B Alan etc.), cf. 572 A: akin to the Ideas Shakespearian drama, an anticipation of 585 c, 611 E : the principle of life 353 D, the 395 A 608 D, 609 D: its function is to rule Shelley quoted II 173, 599 E 353 D : its relation to body 353 D, 403 D, Shepherd, the, and his sheep 343 A, 457 B, 462 C, 585 D, 608 D : influenced 344 i> ffby its environment 335 B, 618 B: when Sidney, Sir Philip, quoted 601 A present in body, appears as tripartite Sight, the sense of 507 C, II 82 435 A ff. al., 611 B, cf. 602 c ff. (see Simon of Athens 496 B Appetitive etc., Rational etc., Spirit', Simonides quoted or referred to by Plato the element of), but has an ideal unity 331 E, 489B even then 435 A, 443 E, 586 E, 588 D, Simplicity or ' singleness' in training and the 'parts' of soul are sometimes 404 B: as a rule of life generally, see represented merely as modes or vehicles Index I &TTXOOS and air\6Trjs : a of psychical activity, ib. 439 B, D, 572 A: feature of Spartan life and discipline in its truest nature, when free from 547 » bodily contamination, probably single Sinners, categories of, in Plato 615 c and incomposite 611 B , E , 612A: preSins of fathers visited on children 366 A existent 476 A, c, 518 c, 61 r A al. (see Sirens, the heavenly 617 B Index I avd/jLvrjais), and immortal Skipper, the meditative 406 D 608 D al. (see Immortality, Er) Slavery and slaves 371 E, 465 c, 4698,0, Souls, their number always constant 611 B: 563 B, 567 E, 578 K conceived as stars 621 B Smelting, the process of 411 A, B Space, the notion of 485 B Smile, the, of the philosopher 518 B Sparta and the Spartan character. See Social contract, doctrine of the 358 E Timarchy and Timarchical man Society, theories of its origin 358 E— Spartan features in Plato's city 548 A, 359 B, 369 B . 374 A, 415 D,E, 416 E, 425 A, B, 45I C, Socrates, the Aristophanic, in the Clouds 452 B, 457 B, 458 D, 460 B—E, 464 E, 529 B, C, II 185 f. 465 A, 467 E, 468 A, 469 E : other Socrates, the historical: his divine sign references to Sparta and her insti498 C: allusions to his trial and death tutions 361 A, 544 C, 547 B, 547 c— 409 C, 494 E, 517 A, D : his attitude to 555 B and passim democracy 489 E : together with his Specialization, the principle of 369 E— followers, often opposed to Hellenic ways of thinking 451 C: his relations 37 with Alcibiades 494 D, E, 560 D: defendSpecie hoarded by Spartans 548 A ed by Plato against the Athenians 494 E: Spencer, Herbert II167 his method 336 c, 375 A, 487 B, 501 A, Spheres, astronomical theory of 616 D, E, 515 D, 5*4 A, 534 B—D: his teaching II 477 and doctrines etc. 333 D, E, 334 A, Spheres, Music of the 617 B, 530 B,D, A 6 c 335 A, B, 343 A, 352 D, 359 > 3 ° » II 165 f. 366 D, 374 D, 378 D, 379 B, 382 A, B, Spindle and Spinning 616 C 387 D, 389 B, 395 A, 409 B, 412 D, E, Spindle, the, of Necessity 616 c—E 427 B, 428 B, 438 A, 443 D, 444C, 450B, Spirit, the element of (r6 VviioaSh) 375 A, 451c, 454A, 457 B, 1355, 489 E, 491 D, 439 E—441 C al. : distinguished from 5°5B> 5*5 D» 5*oBi 5 2 6c, 530B, 531 E, the appetitive and rational parts of Soul 439 E—441 c : the source of 534B,D, 551c, 577D,E, 5 8 9 C , 6 O I B , D , Courage 375 A, and the psychological 609 B ground-work of the Warrior-class in Solon 473 D: a saying of 536 D: his Plato's city 429 A—430 c, as well as politicai constitution 550D, 551 B, 552 D SENSES— TYRANNICAL of the timarchical state and man 547 c, 548 c : the * natural' ally of reason 439 E, I 271, 589 A: figured as a lion 588 Afif.,cf. 620 B : some degenerate forms of 411 c, 590 B, 604 E Spirits, departed 469 A, 558 A Spiritual, materialisation of the 528 E Spiritual strength compatible with bodily weakness 406 c, 496 B, cf. 408 E Stadium, the 613 B Stage-machinery in Plato's time 396 B Stars, the circle of fixed 616 B—617 c Statesmen by ' grace of God' 492 E, ^ 493 A Statuary, the painting of, in ancient Greece 420 C Stereometry, the study of, before and during Plato's lifetime 527 D—528 E: one of Plato's propaedeutic studies or 'Arts,' ib., II 164, 184 Stesichorus 586 c Stesimbrotus of Thasos 378 D Stevenson, R. L. 500 C Stoics and Stoic doctrines etc. 332 B, 357 B,C, 443 A, 451 c, 461 B, 462 D, 479 B, I 360 f., 493 B, 508 B, II193, 304, 571 D, 581 C, 617 D, E, 618 A, II 465 Streets, Athenian, congestion of 563 C Style is the reflexion of character 392 c, 400 D Style of Isocrates and his school. See Index I I I Plato etc. Sun, the, and the Idea of Good 506 E flf. Sun, the, an object of religious adoration 508 A Surgery, Greek 406 D Swallows in Greek folk-lore 398 A Syracusan luxury 404 D Syracuse, the dynasty of 473 D, 502 Bal. See Dionysius I and I I Theagenes of Rhegium 378 D Theages 496 B Theatre, the, influence of, in ancient Greece 424 c Themistocles 329 E, 493 A Theodorus the mathematician 531 I), II 164 Theology, the, of Plato. See God and Good, the Idea of Theory is more true than practice 473 A, 592 A Thersites, a typical buffoon 620 c Thought is the conversation of the soul 400 D, 437 C, II 193 Thrasymachus, Plato's picture of 336Bflf., 354 A, 498 c, D Thucydides and Plato 560 D Thunder in Hell 615 E Timarchical man, the : his genesis and character 548 D—550 C Timarchy or 'Timocracy' (the Spartan and Cretan constitution) 545 Bflf.The name was probably coined by Plato 545 B. The timarchical state is the political expression of Ovfxds 547 c : Plato's account of its rise, character and fall explained and illustrated 545 c—547C, 547 c—548 D, 550 c—551 c Timocrates the Rhodian 336 A Timotheus 424 c Topographical allusions 439 E, cf. 401 c, 492 c Torch-races 328 A Tragedy. The name in Plato sometimes includes Epic poetry as well as Tragedy 595 c. Tragedy is a form of imitation 394 B, twice removed from the truth '597 E—598 A: it appeals to the irrational and emotional part of our nature 605 cflf.,and is capable of corrupting even the virtuous, ib. Plato's theory of Tragedy compared with that of Aristotle 605 D, 606 B. See also Poetry and Poets Tartarus, Plato's conception of 616 A Tragedy and Comedy, one writer cannot excel in both 395 A Teleological view of Nature 352 D— Transmigration: in early Greek philosophy 353 D, 443 B> 5O5 D, 1172 618 A : Plato's doctrine of 617 D— Temperance : popular aspects of 389 D flf.: 620 D its relation to Courage, see Courage'. Treason, one of the three chief sins 615 B Plato's account of the virtue in the City Truth, the plain of 614 c, 621 A 430 D—432 A, and in the Individual 441 Dff.: its relation to Justice 432 A, Truth, the virtue of, an element in the popular conception of morality 331 c, 433 B. See also Virtues etc. 442 E, but not always insisted on by Temptation, its educational value 413 c the Greeks 382 c : Plato's account of Tennyson quoted 457 A, 498 E, 501 B, the virtue 389 B—D, I 201 f., 485 C. 509 B, 11179,191, 559 D, 571 B See also Index I \f/evdos Terminology, the, of Plato 533 D Truth, the word, often refers to the Tests and examinations of the guardians Ideas 474 D, 508 D, 525 B, 585 c 413 c Tyrannical man, the, is the impersonaThales 600 A tion of unnatural desire 571 Aflf.:his Thamyras 620 A genesis and character 572 B—573 C, Theagenes of Megara $66 B INDEX II. 573 c—576 B: misery and wickedness of 577 B—580 cff. Tyranny, origins of, in Greek history 564A: views of, in Greek literature 343 A, 344 B, 544 c, 568 A, B, 579 D, c \ 337 A: Plato's account of the genesis and character of this last and worst of constitutions 562 A—566 D, 566 p—*569 C: question raised as to what constitution, in Plato's opinion, follows after Tyranny 576 B Tyrant, Plato's picture of the 565 c— 569 c, 575C—580 c, 615 D Tyrtaeus 363 D, 386 A, 408 B u Unity, the, of Plato's city 416 B, 423 D, 432 A, 462 B Universe, the organum Dei 617 B. See also Soul of the World Uranus, the perturbations of 530 B, II 166 Useless studies are often useful 527 D Utilitarianism in Socrates and Plato 457 B Valetudinarianism 406 A—408 A Vegetarianism 338 c, 372 B, c Vice, the evil or disease peculiar to soul 609 B: vice is ignorance, and involuntary 366 D, 380 B, 382 A al.: for its leading varieties and its consequences, here and hereafter, see Injustice Vigilance committee of Women 460 B Virtue {dper^) is self-sufficient 387 D, and free 577 D, E, 617 E: its relation to happiness 354 A, 580 A—592 B al.: conceived as excellence 353 K, as knowledge 334 A, 349r>fl[., 549 B: sometimes w Wage-earning, the art of 344 D ff. War: the natural condition of mankind 358 E: its origin 373 E, 586 B: Plato's regulations concerning its conduct 466 E ff. Warfare, Greek, its method and usages 469 B, C, E, 470 A, D, 471 A Ways, the two, in Orphic eschatologies 614c Weak natures never accomplish anything great 491 E Wealth, the object of the oligarchical state 550 c ff., 562 B: Plato's view of, see Riches Werewolves and other legends about wolves 565 D, 336 D Whewell, Professor, quoted 532 E, II 162 W i s d o m (aopovri in the City 428 B—429 A, 432 A, and in the Individual 441 c ff. See also Virtues, the four cardinal Wise man, the, will he take part in political life ? 443 E, 493 D, 496 D, 520 c, 592 A Women: their position in Greece generally 453 B, in Sparta 548 A, cf. 550 D, in democracies 563 B: views of the Socratic school on their capacities and work 451 c : Plato's conception of their proper sphere and duties in the various relations of life, see Communism Words live longer than deeds 599 B Words and Music, relation between, in Greek poetry 398 D Wordsworth quoted 366 c, II 177, 560 C, 572 A, 598 A World, the : its creation 546 A, B, II 290: divinity of, ib. : its indwelling Soul, see Soul of the World regarded as a /J,«TS^T]S 349 B, 486 A: varieties of, demotic or * political' 430 c, 500 D, 506 c, 619 c, cf. 366 c, scientific or philosophical 430 c, 497 c, 531 E, 549 B al.: rewards of Virtue in this life and the next 612 A—621 D Virtues, the four cardinal 427 D flf., see Courage, Justice, Temperance, Wisdom: traces of the doctrine before Plato 427 E: popular elements in Plato's account of them 430 E, 433 A, B, E flf., 442 E ff.: belong both to City and Individual, but it is the virtues of the individual which are primary and original 428 D, 443 B ff.: question as to their unity 433 B, 434 c : their psychological basis 441 c flf., 443 B—444 A: metaphysical view of these virtues and its relation to the psychological 504 B—D, cf. 611 c Xanthippe 549 c Xenophanes 379 B, 380 D: his attacks on Homer and Hesiod 377 D, 607 B Xenophon, alleged allusions to, in the Re P- 335 E, 4 9 6 B > 535 D Xerxes 336 A Year, the Great 545 C, 546 C, II 290, II 298—310, 588 A Year, number of days in the II 301 Young men should not study dialectic 539 B Zeno the Eleatic 436 D Zeno the Stoic 571 D III. GRAMMAR, STYLE AND TEXTUAL CRITICISM. The commentary is referred to by the pages of Stephanus. The critical notes and appendices are referred to by volume and page, and in clarendon type. frequent in sentences introduced by #rt, the apodosis being left to the A fortiori arguments, grammatical strucimagination, 352 B, 465 A, 471 c, 493 D: common after re, see Index I, re ture of 374 B, I 64, 600 c, cf. 445 A &PCLK6\OV0OP : other instances of in Accusative Case:—ace abs. of participle the Rep. 365 B, 369 B, 399 B, 431c, 337 E, do. preceded by ws and gen. abs. 44O B, 470 D, 487 B, 488C, D, 491 B, 604 B: adverbial ace. 574 l): ace. of internal object, with eKXeiiretv 485 D, 494E, 495D, 5IOE, 519A, B, 52OD, with ipwrap 564 A, with ixerafiaWeiv 521 A, 53I A, 532C, 547 D, 549 B, 561 A : loose internal ace. of rel. pro556 C, D, 557 E, 558 A, 565 D noun 434 D, 443 B: ace. pendens 360 D: Antecedent taken into rel. clause 350 c, double ace, internal and external, after 453 B verbs of singing, praising etc. 383 A: Aorist tense:—aor. in epic narrative or do. with %\J/€it> 372 c: double ace. with description 548 D: aor. followed by pres. 557 A: gnomic aor. 548 D, cf. irepiaipficrOai etc. I 127 f. 495 C: ingressive aor. 516 E, 527 B: Active voice, idiomatic use of, as in v aor. of momentary action 406 D, 462 D, <poipL INDEX III 520 398 E, do. with abstract notions and generalisations 478 B (fxij 6v ye)t 585 C (avbfioiov, SJIOIOP), and elsewhere 401 D, Chiasmus:—in the arrangement of arguments 431 D, 605 c : in the arrangement 404 B, 449 c, 584 E: not always reof words 383 A, 390 D, 399 c, 450 E, peated with the second of a pair of opposites (e.g. TOP L\ov KOI 4xOpJ>p), 527 D, 536 B, 556 B, 569B 334 E, 400 D: inaccurately repeated Colloquialisms in word and idiom 400 B, (as in rbv doKovprd re—KOX T6P ovra) 492 c, 506 B, 510 B, 535 B, 556 D 334 E, 341 B, do. with rhetorical emComparative:—sometimes merely points phasis 611 E: sometimes added only a contrast, as in yvvaiK&v STjXvrepdiov, with the second member of a pair (e.g. 522 A: double comp. 362 c etre 4yy clwp cfrc rdv few) 491 D, 438 C: Comparison becoming identification 485 D wrongly added in MSS 510 B, 617 B: Concord:—of case: ace. of participle after wrongly omitted by do. 577 D, I 324 al.: dat. 362 A, 386 c, 414 A; nom. of partineedlessly inserted by editors 532 A al.: ciple after ace. 488 D: of gender: fern, separated some distance from its noun (referring to ijV drjpiu)i>) 563 c ; sing, Assonance, Double meaning of words, verb (£ fiaOetv 337 D, iraLfeiv ircudes cf. 589 A 536 E, 545 D, TrapavofxioL and irapdvo/xos Construction, change of 466 c, E, 590 D. (with play on musical sense of V6/JLOS) See also Anacolutha 424 D, E, 457 B, TSKOS ('interest' and Constructions of verbs etc. See Index I, Offspring') 507 A, cf. 555 E, ftpuxrip under the respective verbs etc. Xiytovtp 487 c. See also Etymology etc. Copula, the:—involved in a participle and Index I T(} OVTI 527 B (yiyvo/mivov = OVTOS ytypo/xtvov), cf. 387C: omission of, rare in relative Asyndeton:—ampliative and explanatory, clauses 521 B, and rare with 1st pers. esp. frequent with uxnrep 497 B, II 381, sing, and plural 499 c, commonest in and otherwise very common 329 C, 3rd pers. pres. 381c, 399 D, 552 D, 372 B, 378 c, 389 A, 407 p (cf. 409 B), 563 B, 567 c, 615 A, 358 D (ct aot (3ov416 B, 617 B: with rhetorical effect, as Xo/j.4v(fj) : frequent omission of ehai in T6 8etv6vt rb fitya 590 A, 362 B, 374 A, 610c, 378c, 435 E, 451 A (with 407 B, 465 c, 488 c iXirifriv = * fancy '), 504 E, 538 A (with Attraction : 342 E, 349 D, 386 n, 602 C : v omitted due to the influence of dei 459 B, do. 515 D: rare omission of 77 358 D {4b.v of ws toiKe 347 A, II 373 : attraction of vfuv 7)5ofi£vois), 370 E (<JJV SLV avTois olos 396 E, of rel. adverb {odev for ov) Xpcla), 416 D (to /XT) iraaa dvdyicr]), and 489 E: of nom. of rel. into gen. 465 D, of rfv 503 B, 484 A (et—fir) iroXXd ra into dat. 466 A, cf. 601 D: of dat. of Xd) " rel. into gen., esp. with iPTvyxdvetP 510B, 531 E B Brevity and compression, instances of 339E, 340c, 436D, 470B, 490A, 576B, 598 E Dative case:—dat. in -ot ASSONANCE-GENITIVE bial dat. 552 E: dat. after tifipos 607 A: dat. of amount of difference with cornpar. 373 E, 507 E, 579C: dat. of author quoted 389 E ('O/x^py = apud Hov&erum)'. dat. of cause 442 B, cf. 554 c : ethic dat. 343 A, 394 c, 546 D : dat. with inf. 602 E : instrumental dat. 601 A: dat. meaning 'in respect o f 575c: dat. of person judging 600 E : possessive dat. 334 E : dat. of principle of classification 509 D, do. with TeraxOai 555 A: quasi-local dat. 395 A (/cwjuySots and rpayipdols) : dat. with dvafierpeiv 531 A Dependent sentence passing into independent 357 B, 412 D, 492 c, 505 D, 511 c Dionysius on the style of Plato 559 D, cf. 598 D and 327 A Dual number, the: form of, in gen. fern, of adjectives of 1st declension 422 E, 587 B, do. in nom. dual of et$os etc. 572 A. See also Concord, Manuscripts etc. 559c 521 (yfnpoLTLOTLKbs and 5 7 7 D {dveXevdepia), 5 9 6D ( y f a ) , 597 D {(purovpyds), 600 B (KpeuxpvXos), 602 E (Xoyumicds), 607 A {r)bv<jixtvT) and ijdopf)), 616 V (rjXcLKdTT} and iXriXdadai), 620 E {Xdy^tais and Xax&v> "Arpoiros and d/j,€Td(TTpo<pos, KXw#w and 4TTLKXujdeiv), See also Assonance etc. and Index I ovpavds, T<$ OPTL. Euphemism 460 C, 574 D Figures, rhetorical and stylistic:—dvaopd and dtaTvircjais 590 A: irapl Formality in style and diction 399 C, 426 c, 437 D, 457 c, 526 A Future perfect tense 494 B Future tense:—with dp, see Index I &P: fut. ind. after oVws in semi-final clauses 460 D; do. after verbs of fearing 451 A; do. in oVws fxoi firj {peis and the like 336 D: fut. inf. after olbs T£ CL/JLL and the like 1128: fut. opt. = fut. ind, of Elevation of style and sentiment (\j\pos or. recta 393 E, 416 C : fut. corrupted in Longinus' sense of the word), reinto pres. 342 A, 494 D, 591c, 604 A; marks on, 486 A, 527 D, 545 D, 559 D, fut. part, corrupted into aor. part. I 331: 617 D, E : examples of, in the Rep, fut. ind. corrupted int'o aor. subj. 460D, 399 A—c, 401 A—403 c, 427 c, 43* E— I 319, cf. II119 432 A, 443 D—444 A, 49OA,B, 496c—E, 498 D,E, 499C, 5OOC, 500 E—502 B, 505 D, K, 518 E—519 B, 527 D,E, 529C, D, 588 A—592 B, 614 A—62 ID esp. 617 D, E Geddes, James, on the style of Plato 595 B Emendations:—examined and criticised Genitive case:—Ionic form of, in Ionic passim: adopted in the text, see Readname 600 A (GdXew) : do., in paraings etc. phrasing Homer 390 E (/xrjptos): accuEmphasis, passim: with dramatic motive mulation of genitives 449 A, 525 c, 3 2 9 c» 3 3 I A : secured by alliteration 527 D, 544 D, 551 c, 560 A : gen. abs. 515 E, by order of words 390 B, 424 D, 327 c, 409 D, 496 D, 558 A, 604 E : do., by rhetorical amplification 331 D, 350 A, of participle, where we expect nom. 351 A, by repetition of a word or re458 D, 586 D, where we expect dat. duplication of an idea 604 B, 433 A 459 c, 590 D, where we expect ace. Epexegesis 407 B, c, 416 A, 437 B, 443 B, 538 D, 590 D: gen. with diroXafjeip 395 C, /3t> 554 C, €7r6fi€pos 504 B, ^ 450 K, 598 B Kpareiadai 455 D, TTCIP&P 521 A: gen. Epigram and epigrammatic effects 333 c, of definition 437 D : gen. to express 406 E, 531 A, 555 A, 565 A connexion or relation 597 D, E: exEpithet, transferred 339 A, cf. 616 E clamatory gen. 509 c: gen. with verbs Etymology and the etymological figure of missing 334 D: partitive gen. 328 E employed or relied upon by Plato to accentuate or justify his use of a word, or (xaXeirop rod fiiov), 431 B, 436 D, 496 c, to lend emphasis and point to an argu516c, 543 A: do. with ellipse of rt, as ment or assertion:—430 B {xa-Xccrrpauop i n KiP"f) 489 B (dxpv 485 B : gen. to express penalty 558 A: aria and firj xpW^(lL)i 501 B avdpeliceXop, gen. = irepi with gen. 470 A, 576 D : 504 c (/xtrpop and /xerptws), 511 D (Siapossessive gen. 433 E, cf. 473 D: gen. vota with ref. to did and vovs), 531 B of reflexive pronoun with ix€tv a n d (trX^Krpov and irXyyal), 555 A {dXiyap- adverb 571 D: subjective gen. 387 n, XtKWs), 558 E (dvdyKT) and dvayicatos), II 313: subj. and obj. gen. combined A. P. II. 34 INDEX III. 522 537 c. A difficult instance of use of gen. 507 E H Hendiadys 328 c, 429 E, 558 A Hyperbaton 391 D, 472 A, 488 A, 492 A, 564 A, 581 c, D, E, see also on 452 B, 49OD, 531 E: hyperb. of re 452 A, 465 E I Manuscripts, errors of, exemplified:— Accents, breathings etc. misplaced:— dXV for aSX U 434, cf. II 435 &\\a f. AXX<£ II 62 dv f. dv 606 c drroKpivoi.0 f. -ivoio I 26 diroKpivoLTO f. -ivotro I 26 atfrifr f. aflnj I 25, 44, 307, II 407 atirn f. afrrJi I 36, II 96 afoot) f. avrov and conversely, passim yevvata f. yevvaLa II 238 ev f. h II 117 4£alp(a/j,€v f. -£pcv II 22, cf. II 258 ij f. if II 45, f. v I 182, f. rj I 49 ij f. i} I 178, II 239 Urap f. turap II 329 lov lot f. iov lov I 238 Iambics in prose 621 B Imperfect tense:—as in tda ixprjv etc. 504 B: imperf. of continuous or habitual action 349 A, 461 D: in recapitulation 572 D: so-called philosophic imperfect* 353B, cf. 441 D. 477 A, 490 A, c, 522 A: other uses of the imperf., sometimes inaccurately described as * philosophic* KCLTairaHfcras f. -ijcrcur' I I 237 406E, 436c, 442 c, 497c, 609B, 613A: Kpariov i. Kparujv 607 C imperf. with dv 427 A oi f. 0? n 104 Indicative mood: past tense of, with otov f. otov II 144 flirwj 378 A: ind. followed by opt. and ov f. oi) I 119 ind. in successive clauses of condition oudtv f. ovbtv' I 262 505 A, B : ind. combined with opt. in O&TOl f. OV TOL I 8 or. obi. 515 D: ind. corrupted into subj. •jrtpi f. irepl I 81 454 E, 508 G, 550 A, 553 c, II 390: do. x6$€u f. TroOiv I 224 into opt. 585 A, 615 D. See also Future xoi f. TOL* I 8^ tense aLSrjpov dpyvpif f. -ijpou -vpy II 209 Infinitive:—with the article 347 D: with CKvrorbynav f. -ro/xwu I 105 \adelv II 62 : sometimes ava.Kb\ov6ov, TCLvrd f. ravra I 276, II 90 following on 501 A: with (pofiepdv 451A: raura f. ratfrd I 319 final inf. with gen. of article 518 D: TL f. TI II 43 inf. for imperative 473 A, 508 B, 509 B: TL f. ri 530C imperf. inf. 340 E: inf. after olos 351 E: TIS f. Tl* 5O2 A inf. of purpose 466 E, 605 A, cf. 468 A, TV f. r V 1241, n 102 504 B: perf. inf. with &v 516 D: accumu\J/€vte(riv f. xf/etideffiv 1110 lation of infinitives 358 E u>v f. wv I 142 Innuendo 579 A ei f. ax^Xet I 263 Interlocutors, change of, marking a new departure 576 B Interruptions, dramatic, sometimes ig- Accommodation, assimilation, attraction nored by the Platonic Socrates 460 E, etc., whether accidental or deliberate:— 549 c, 567 E Irony 568 A, II 313 and passim : helped f f. -ovfxeva II 40 out by dpa 455 E, by laws 423 c, by d>s alffd6fx€vov f. -6fM€vo$ 538 B toucev 454 c : Socratic irony 450 C— &\\ov f. *XXoi> 1141 dTeipydaaro f. -doavro 550 E 45I B, 457 E—458 A, 506C, D dtroKptvdfxevoy f. -ajitvov 538 D a{n"f\v f. airrfs I 228 auroi^s f. airroO II 89 Litotes 497 D p f. atirdxeipos 615 C Longinus vepl Hxf/ovs 530 B, 537 A, 549 D, f. aurwv II 219 559 D> 560 B: on metaphor 527 D: on f. -vias I 228 rhetorical asyndeton 590 A: on the f and yevonfrov f. style of Plato 559 D, 595 B 1187, cf. 496 C yiyvujcKOfx^vrjs f. -^vi/v II 61 M 5^oi f. S^fl (after firai' written 6T dv) 117 5i€£e\$6vT€s f. ^I'TOJ 484 A Manuscripts, the, of the Republic: I xiil ff. £yy€v6[i€voi f. -(5/x.e»'o$ I 268 and passim. Schanz's theory as to the €/5a>\o7rotouvrt f. -ovvra 605 C archetype of our MSS II478 HENDIADYS—MANUSCRIPTS HKCKTTOS f. €K&IJi€vos f. - ^ a s II 324 17'^ot f. foci (after &V) 615 D 077/>£ou f. 0-qpLov I 253 /-1AX01 f. ix4XXei (after cfTep) I 299 fi€Tax€LpieiTat f. -JfovTai 1184 otov f. ofo* I 328 ov f. 0 I I 1 1 8 ovpav6v f. -?oO 509 D irXJldovs f. TXI)0O$ II 369 TTOWOL and iroXXots f. iroW&v 615 B rrpo vttoiceluevov f. -Kelfieva 581 B Assignment of speakers, mistakes in :— 348 D, I 55, 372 E, 407 B, 453 D (?), II126, 227, 399 Displacement of words:— y perhaps misplaced 551 D 5i) vvv f. vvv b-fj (bis) I 193 SovXeias /cat 0w7retas f. 6. KOI 5. 579 D el KCLI f. teal el I 264 elvai perh. misplaced I 297 eh 0 TI f. OTi eh 616 A icai veaviKol re KOX fMeyaXoirpeireis Tds dtavoLas perhaps misplaced I I 47, 79 —81 M-V W* f. W5 JIT] 579 B 6TL TOIOVTOS rjv perhaps misplaced 407 E wpbs T6 AXvirov OVTW \farqv f. T6 AXVTTOP OVTO) irpbs \6irr)v 585 A TCLS fx4v f. fxkv T&S 573 E T7)u avTj)v perhaps f. avTi)v T^V I 339 virofxe'vuv KCLL perhaps f. KOX viro^Uviav 1257 Dittography: — 8ei dei f. 5et (with confusion of a and 8) 136 el elf) f. 6f?7 II 338 el eUSvas f. eUdvas I 167 ofot f. ol' 484 A (pvaas as f. 0i>s as I 301 523 Division and running-together of words, errors of:— dXX* &y for dWd y 543 c dXX' otav TOI f. dWolav TOI I I 78 dXX' d)5 f. dXXcos I I 352 av etrji f. d v ^ s (with ei f. t) I I 415 dviXdoi f. av ^X^ot I I 31 dvevpelv f. dV evpeiv I 206, cf. I I 117 avocpdtl-q f. dV (50^6/T; II 333 at T6 f. avrb (bis) II 354 a»>T^ f. aC T^v I 102, cf. 577 B, II 218, I 167 yovv f. 7c odu 585 A Set 5^ f. 5c 154 580 D 5^ TI f. 5* iri 1 58 8ia\t.TaO0a 84 irpbs (pavToiff/JiaTa), II 222 {1} TLVOS), 1 291, 357 (ao INDEX IIL 524 6vra), 580 D {TO XoyurriKdv and XoytaTucfa'), 616 A {rbv Qbfiov); due to the fusion of two distinct readings I 82 (arpeirrol 8£); due to the erroneous repetition of words 1190 (Srav fia\i7] f. ty^), 179, I 56, 69, 81, 134 (&pa f. dp &v)t 226, II 21, 49, 564 E, 6Q7 B (8la f. \ l ) Letters^ confusion of:— a ( f o r a t : a/j.4v f. aT/x€v I 58, II 342 ; TTOVI f. traial 1234, II 25; diraaa f. aVa II 25 ,y for r : 7e f. re 1152, 290, 578 A, 605 A r for 7 : re f. 7e I 24, 58, 120, 326, 578 B, 581 C, 7 and T ^ II 431; TJTetcrtfe f. ijyeia II 7 ; combined with lipography v e for et: diroKplv€o~0ai f. I 26, II 39 e and et et for e: dVriTeti'eti' f. -reveti/ 604 A; tfctf. i S e n 455 e for 77: 84 f. 5rj I 45, 108, 279, II 391; txtv f. ya^j/ 1262 et for 771 (tj): pdffeis f. , e/ f. TJ 458 B, f. fyvdrj I 305, cf. 1312, II 412 and 77 for e: 8rf for 5^ I 30, 345 D, 573 C: ^uXX^TTTat f. -^7erat II 226 771 (77) for et: /caraXd/LiTrTj f. -Xdfiirei for CIICOI/TJ f. n t.tin.I 275 ^ et for 77: et f. 77 I 257; 7eVei f. 7eVr> I 259 ; /caraXeti>0eV f. KaraX7f77X/aj' f. vaxmXiav II 222; T17V f. and X for Tty' I I 2 2 6 ; KaTOlKJ) -^ete II 338 1 for 77: 5t6rt f. 8i) 6'rt 1169 ; ^rt f. £7-77 II152 ; aVoXeXoyL f. 0 for 254,11262; O76P r e f. ofoi/Tai 387 C ; ipei f. alpel II 411 e and at ] at for e : aiprfcrecrdai f. ip^creffdai II135; /cari77ope?rat f. Jcarj^opetTe 453 E; f. viujv II 185 I I 59, dicofci 550 A, 8oKy f. 5oxet . 579D ATTXT^S I 1 5 2 ov: TOVTO f. TOCTOV I 240, 257 0 and ov ov for 0: rotirov f. TOOTO 610 D ; aiSrjpovs and KOUS f. ffl8ypos and x 1196 ; off f. 5 562 B MANUSCRIPTS o for o>: olb/j.€0a f. olibfxeBa 1169, II 224, 225 ; AXXo* f. dXXcus I 311; KaT-fjKooL f. KCLTrifcby II38; 6aop f. fow 5^4 A ; other instances I 187, 188, 237, 283, 285, 464 B, II 54, 524 D, II 210, 0 and 1 251, 322, 409 > for 0: eiirAp f. elirop 1110; afrrQp f. avrbv 1213, II323; dd/xvcop f. ddfXPOP I 237; other examples I 259, 263, 454 E, I 289, 300, 319, II49, 119,234, 561 E, 581 C, II 346, 440 o for on (): rd avrb f. avT$ I 306 ; rb f. II 258, 411; TOVTO f. roi/ry 580 E Iuu (y) for 0: airrtj) f. I 257; roiJry f. rouro \ II113 ( ir for T: WOT€ f. rbre I 279 IT for TI : ^7r* f. £ri 532 B, C; iroit&/Lte0a f. W olu/xeda 581 D irt for TI : iirnroprfpbTepoi f. #rt iroi'17pbrepos II 368 Omission of one of two identical letters or syllables:— #XXov ru'ds oft? f. 5XXov ovripoaow I 240 ; paXbPTos f. pdXXoPTOs I 3 2 1 ; 76JT5(T€TCII f» y€VPm 4OI A ; cTt lldXlCTTO, 525 LV without horn., e.g. lx* * 71, tyrj 176, 275, 522 A, clpai 188, i)fjuv I 143, ^ 1149, 286, tKavTOv II137, ooaav II182, p<^II457. For the occasional omission of articles, conjunctions, particles, prepositions and pronouns, see the critical notes Words not included in the above lists, erroneously substituted for other words, whether by accident or design:— &yov for &ya06v 522 A abpovrai f. dvdpovTCLt 498 B ala$6fi€$a f. dKpoaadfxeda (?) 608 A OXTLVCS f. a5 TLP€S I 157 &KoXov0-ficreiv f. -dijcrai 490 C &KpaTOT&T7}S f. &KpOTdTT)S 5 6 4 A dKp6\oXoi f. aKpaxoXot 1187 dXXa f. AXXT; I 245 AXXots f. d^Xois II 48 dXXorplots f. dXXot? I 106 dfxiapriT'J)i<rprrn?i(r€i I I 4 4 f. I r f. oft» I 277 dvaXa/jipdpoPTa f. dva7/cd^ra 490 C dv€fi6fi€Poi and dpiti&fievoi f. pe/xd/xepoc 1166 &VU)0€P f. ^W^f^ 6 2 1 B f. -curercu 59 r C x and '(JbjieBa f. -oifx€0a I 247 v, dTTOKTLPPUPai &p f. diro/mwtf- /crc/i'etai' (£y 517 A f. diroXatW II 323 yifiAvrf f. -a/xdprj 607 D f. ^ r ^ a fxdXicrra II 227; fxeXiTOvpyds f. /xeXiTT" 564 C ; t-vpaipjj f. £vpapatprj apa (or <^)a) ^ f. dperj II 332 apa f. 6/x^s II 27 540 C; irepibPTes f. ircpaoircj II 260, dpyvpov f. dpyvplov 547 B cf. 401; rou f. Totfrou 610 D, Tpfra f. d/>x?7* ^a^ 5t/cd^j f. &px€tp rpiTTd 599 A II 236 Omission of words with like ending is d<7u>/xe0' f. /9e> Tipbi). The omission of single words paiu)V I 308, Td I 322, yvpLPOv el I 338, Ty U 116, iv 604 B, airrb II 411, OP 608 A & f. re 510 E & 76 f. ft I 14 Omission of words without homoioteleuton:— 1131, 263 (46 letters), II49 (41 letters), II 224 {5ijXop, itfyq): of single words $6? fMr)xapJ)cra 5id 1/0D f. diavoov II 83 5ia0€rtop f. dLadeartop II 427 6iar€TayfUvovs f. -TeraiUvovs 474 A 5ia S 26 INDEX III. 8ia 4 2 3 A So/tw f. 5o/cet 1 1 1 3 lay f. tyytvyrai f. iyyiyprjrai I 254 * 7 « 7 ' f. £yu> I 198 £y$ixai f. ^>u> /uoi I 61 (see and Corrections) ifrrrovfiev f. frfTovfiev I 143 idrj f. #017 522 A eldtvai f. cfrou II 51 ctdos f. 77#os 497 B dij f. i n 53 itcdrepop f. -pos II 433 tKartpias f. -wtre II 42 iKcivrjs f. ^KeivoLS 1 327 iKiropifotarit f. -101V17S I 36 Additions IOIHTTJS f. oixrav I I 182 KCLK&P f. KdXCoP 607 E tcaXdv f. KCLK6P I I 1 4 9 jtar' f. /caf 507 B KOLTaXdp-Q f. -/3dXtf I I 151 KaTair€u)paKas f. -frctpdprjKas 587 E jtaras f. KoXdcret w? I 138 ; a n d X^ctv f. X^ycis 489 B « f. X#ewf I 219 n/c f. ptwp n 127 f. M ^ Tt 602 C fierplufi f. fX€Tpi(f I 237 r ft^re f. /XJ)TTOT€ I I 424 fUKpdp f. fiaicpdp 1177 fxifi^fiard re f. fiifjL7)fxara 1 148 fufifoet f. ironjcrei 602 A fjufioO/jLevov f. -£POV 604 E 4KTCTfjLr) ybOoLv a n d vbBuv f. VOSCUP H 359 i\$uficv P6/M/M>P f. fibpi/xop I 231 yofxod^Tj] f. P6MV 519 E f. 5t4\6u)fA€v (after KCU) I I 1 3 8 u f. ^^ Xciircrcu I 2 i f. -ifcras 1 1 8 f. ^ i Xd7¥ I 250 f. -oires 488 D iiraprj f. -a/oot I 198 i d i ty f. ^W6t5i) 612 D a f. 6ir- I 158 f. -0$ I I 236 jTiK&p f. iiriKovpiKbv I 258 w f. -el? I 311 ipydfrrai f. 4pya£6/M€vov (after wo-re) 519A ipyaaafx^povs f. -ofxtvovs I 331 ipwvros f. ipwrQvros 437 C taovrox {. tv4 $7fT0WTl f. fwVTl 619 B fuxret f. ^orec 591 C TJ OVK f. I? Kdl I I 78 i)diK7)ff€V f. ildlKr}K€V I 10 ijXdonev f. SrfXSonev I 219 ^frw and ?TW f. # 65vpecrdcu1 4p€tp f. ( i ^ p e r a i , <^p€c 1 1 3 4 ot d^ f. (2^ dv 544 E dX^apxtf^s—drj/jLOKpaTtK^p f. -fas few 559 E 6/xoiov f. dvofxolov I I 355 6PIVOU and dpttvcu f. dvivdvai 600 D ^irot f. 5ir|; 556 A dre f. 5rt I 244 6ri offros f. 6 rotouroy I I 94 ofo f. o^r' 1 1 5 4 OHKOW f. oi}/c ay ou»' 1 1 7 irat5o7roa'{i f. 4ais I 296 f. Trapdrav I 219 • f. irdPT(as 484 B f. Tape*- 554 A ..„, J f. irepalpei I I 136 irap€ irXT/VroyTOj f. irXiyy^i'TOj 004 C ITCH f. TCOV 1 336 irouXv f. TO(6?S I I 468 xoiov/xev f. TToioifxev I 313, 314 •7TOU f. ^ 00 I 2 5 0 irpdrTOt f. irpaTTet I 253 irpoeiicdfofJLev f. irpoayicdfofiep I 329 irpocX^6i'Tcs f. -^vras 616 B TpoBvfiofifieOa a n d trpofirjOotipcda f. irpoi>64fi*6a I 300 MANUSCRIPTS—MIDDLE Tpoadeirai f. wpoadei II 49 Trpo<J€ ^fuf 546 D viripirXovTos f. irXoOros 562 B inrb f. dir<5 569 A, I 74 1>1T(5 f. VTip I 133 ai^77rat f. (paveirai 591 D ipaipovrai f. Xiyovres I 233 <patpoprai f. ^tfovrai 526 B iprfffeis f. <£77r) 4fX^ cS5€ f. us 5^ I 304 <J—dtapolas f. j—Siavolq. 486 A y f. coy I 45 ^0X07770-^01 f. 6fJLo\oy€ta$ai I 293 cos f. tat I 212 Metaphors:—interpretation of metaphors frequently added by Plato 451 B, 555 D, cf. 332 c, 374 D, 501 A: mixture of metaphors 365 c, 527 D: metaphors sometimes suggested by subject under discussion 398 c Metaphors and comparisons, examples of, in the Rep.:—the bald-headed tinker 495 E, the cistern of desire 578 A, the citadel of the soul 560 B ff., the drone- 527 citizen and drone-desires 552 cff., 554 B, the feast of reason 354 A, 352 B, 458 A, 571 D, the food of soul 410 E, 571 D, the house of life 328 E, the leaden weights of becoming 519 A, B, the lonely man among wild beasts 496 D: metaphors and comparisons taken from agriculture 550 B; %from the bath 344 D, the bee 365 A, beehives 520 B, 552 c, 564 E, bodily deformity 495 D, bodily shape of beasts 586 A, B, botany 497 B, a breakwater swept down by a flood 492 c, a breeding-stud 459 D ff., 460 K; from the chase 410B, 432 B, D, 472 D, 484 c, 529 E, children's behaviour when hurt 604 D, climbing a hill 568 C, colours 585 A, consecrated herds of cattle 498 c ; from Daedalus' statues 529 D, a departed spirit 558 A, a diseased body 556 E, a divided line 509 D ff., drawing a circle 424 A, dyeing 429 D— 430A; from the feeding of children 345 B; from various kinds of games 422 D , E , 487 c, 521 c, the games at Olympia 465 D, E, 504 A, 621 c, D, Glaucus of the seas 611 C—E; from a headland or promontory 445 c, horses over-driven 6 1 3 c ; from judging in dramatic contests 580 A, B ; from lawcourts 451 B, libations 583 B, locality 584 D ff., 586 A, B ; from marriage 490 B, 495 c, 496 A, 546 c, a master and his slaves 578 E, mathematics 534 D, music 432 A, 441 E, 442 A, 443 D» 5 3 ' D> 532 A, mysteries 560 D, E ; from navigation 487 E—488 E (the ship of state), 551 C; from the onrushing wave 473 c, II 361 al., the order of guests at table 336 c, oriental sovereignty 553 c, D, Orphic beliefs 533 D» 54^ A> B 5 from painting 420 c, 501 A—c, II 79, purging or purifying 527 D; from the rack 531 B, rekindling a fire 527 D; from the scale of a balance 550 E, the shepherd and his dog 440 c, the shepherd and his sheep 343 A ff., shipwreck 553 B, shooting at a mark 519 c, the stage 451 c, 554 B, a stream diverted from its channel 485 D, a stream growing into a torrent' 424 D, the sun 506 E ff., a supposititious child 537 E ff.; from the unity of the human organism 462 c ; from a variegated garment 557 c ; from warfare 440 E, 534 C, werewolves 565 D, E, wrestling 544 B, 583B Middle :—of personal interest 339 c, 421 E, 467 E, 546B: reciprocal'500B, 549 D: usual in verbs denoting organic action 408 A: the same form (*araf ) used both as middle and 528 INDEX III as passive 546 D: middle in sense of active 563 D, 574 B * Mixed' conditional sentences I 269, 585 A, 621c Moods,, iirregular sequence of: ind. where opt. would be more regular 337 A: opt. where ind. is usual 600 E : opt. in final clause depending on present tense 410 c: do. in or. obi. depending on primary tense 361c, 490 A, D. See also Optative, Subjunctive in describing a scene 488 A: imperfect part. 490 c, 543 D: aor. part, in gnomic sense 520 D: corruption of participles in MSS, see Aorist tense% Future tense Particles. See Index I, under the several particles Passive voice, noteworthy uses of 3*7 A, II 269, 581 E Perfervidum ingenium Platonis 528 E, 53O B Periphrasis with participle and copula in place of finite verb 331 E N Personification:—of CWOJ 434 D, of ip&- -nifia 538 D, of X670J 431 A, 461E, 503 A, 511B Plato on a feature of his own style 498 E: do., on the style of Isocrates and his school, ib. Pleonasm. See Redundancy Plural number:—plural of abstract nouns 373 D, 511 B. See also Concord Poetical elements in the style of Plato:— poetical words and phrases 420 B, 469 D (with ref. to Homer) 540 A, 548 A, Omission:—of one of two correlating 559 D» 565 E» 573 D ' poetical uses ideas (with neraty and the like) 498 A, of words, poetical constructions etc. cf. 518 E: of connecting particle, for dramatic effect, as in Troke/^ao/jLcv rb 473 c, E, 492 c, 565 E, 615 D. See also Article, Order of Words, Rhythm etc. perk TOVTO; 373 E, 432 C, 583 C Optative:—of prayer, in Homer 391 B: Poetry, fragments of, embedded in the Rep. 388 D(?), 457 B, 458D(fy 460 E, in rel. clauses 403 B: in oratio obliqua 469 D, 494 D, 547 A, 549 D, Cf. 617 B 3?ic, 393E, 416c, 466 A, 515 D, 544A: Prepositions:—dropped in repeating idea difficult use of 360 B: opt. corrupted of compound verb (e.g. i^a/xaprdveiy— into ind. I 313, 314, 515 D, 544 A ; do. dfiaprdveaf) 336 E, 452 A, 533 A, cf. into subj. II 92 608 A : force of, carried on from one Oracular style 586 B sentence to another 428 c, perhaps Oratio obliqua'.—subordinate clauses in, from one word to another (^v/x-fxax^ taking ace. and inf. 492 C, 511 E: other re xal i\oviiclav) 555 A , cf. 546 A : noteworthy cases of 360 B, 364 C, 569 A, idiomatically omitted, as in iv avaciy 614 C,D oh *<m 402 A, 373 E, 421 A, 520 D, Order of Words:—II 468: in the opening 526 A: do. in similes with u*, Cxnrep of the Rep. 327A: as an element of and the like (e.g. U>$ irepi firjrpds rijs ti\f/o$ 560 B, D, 573 A, D. See also Xctyas) 553 B, 414 E al.: other cases of Chiasmus, Hyperbaton Negatives. See Index I under the various negatives Nominative with inf. instead of ace. with inf. in MSS 616 B Number. See Concord, Dual, Singular, Plural omission 393 B (r&v iv 'IBOLK-Q KOU S\jf 'OdvaaeLqi xaOrnmruv), 526 D : repeti- tion of 395 D, 618 A: used with adverbs (iUxpi Sevpo etc.) 586 A, 519 A, B, Parody and the like 344 A, 495 E n i8i Paronomasia. See Assonance etc. Prepositions, various, remarks on:—dir6 Participle :—understood from preceding 365 E, confused with far6 361C: did with verb 576 A: used in place of finite ace. versus SUL with gen. II 309 n. 1; Sid verb 519 A, 531 A, cf. 511 A: coordinawith ace. 419 A, 466 B, 562 B; with gen. tion of participles 465 c : subordination (in Sid xdvruv dydov) II375; Sid and ace. of do. 366 A, 399 A, 442 A, 517 D, 553 B : confused with did and gen. 562 B, 610 D: position of, in rCtv iv rah TOIW&TOIS «f j = 'in respect of,' * with ref. t o / as in avvovalous ijdovQv dveifxtvwv 573 A : parWXeoy els 300 E, 495 B, 600 A; e/j with ticiple with 5id in place of inf. with did ace. understood 589 E: iv in h iavrov 34OB: do. with KOLLTOI 51 I D , II 87: and iv iaimf 574 E, in Terrda iv \6yois do. with vopdfav 529 B: present part, 487 c, in iv <pap/JLOKov etdei 378 D: ixl to express habitual action 329 A, do. to with gen. as in ix' ipov = ' in my case' express simultaneous action 375 A, do. 475 A» 5*4 E al., as in ro^f iwl r(av MIXED—READINGS 529 pyf 460 B; with dat. 342 A, noted in Index I under the headings of the several prepositions 374 B, 455 E, 462 C (\4yetv TL iirl nvt, cf. 470 B); with ace as in iirl irdvras Present tense:—of habitual action 330C, 491 A, 508 c ; force of iirl in compound 359 E: introduces a succession of picverbs 372 B: Kara, in compound verbs tures 372 D: used in quoting from a 401 E, 607 C: ficrd 560 D : trap a with poet 407 A: pres. corrupted into fut. dat. 439 E ; with ace. II 77, 514A: 408 c, 591 c : pres. subj. corrupted into ire pi 360 D (6 wept TOV TOIO^TOV \byov aor. subj. 574 D \iywv), 565 C (dyQves ire pi dXXijXciv), Proclus on the style of Plato 545 D, 595 B, anastrophe of 479 c, 531 B, often sepa617D rated from its noun 598 c ; with ace. Pronouns :—sometimes used vaguely, 527 D : irpbs with dat. in ylyvevdat or without definite antecedent 536 A, etvai irpbs TIVI 604 D, 567 A; with ace. 543 c» 549 D» 558 E : anaphoric pro=ad as in ad normatn 545 B, in musical noun with antecedent remote 588 B, sense (irpbs auXov Xaneiv etc.) 397 B, in 605 c, cf. 503 E : superfluous anaphoric the phraseriOcaOairh. 6ir\a irpds 440 E; 375 E, 428 A, 439 B, 477 D, cf. 558 A : force of irpds in compound verbs 375 E, combination of direct and indirect 521 D; adverbial irpbs 559 A: Readings adopted in the text of this edition, but not found in any of the collated MSS of the Republic:— Reading of Paris A Reading adopted I 333 E ipiroiJid£ews TTJS > II 358 E 359 A 361 c 364 c ,, di Kalas (Adam) olbv Te TI (Adam) 5oK€iv (Ast) dir' (Eusebius) irepl (Madvig) t/j.TroiTjaa.1 auTii) cfw o08£ TTJS 81 Kalas TI 6P TC 60K€l it* $5OVT€S (Muretus) 377 B Tiirov (H. Richards) ill 387 C Trotet (Hertz) 387 E IMperai, i)v (Adam) 4O7 E OTl T010VT0S TjV Kal ol IT aifTov (Schneider) 410 B fx€Tax€ipl^ovrai (Galen) 410 E djupoTipa (Schneider) 412 D Kal Utlvov (Hermann) IV 428 c povXevofUvrfy (Heindorf) Tviros iroi€? u>s oUrai ddvpcadai, TrapatrXelaL OVK Kal ol iraiSes ai>TOv 8TI TOIOVTOS I\V Kal 6rav ^uaXtcrra iicelvov INDEX 53° III Reading adopted IV 428 D 429 c 430 c 431 C 432 c 432 D 437 B 437 D 439 B 439 c 440 D 442 A 443 c v 454 D 457 B 459 c ,, 461 B 461 c 462 C 468 A 477 B 478 A VI 493 B 494 B 499 B 500 A 501 D 503 C 6VTLP av (Ast) avriji (Adam) fidptfiov (Stobaeus) irauri (H. Wolf) fxerpLy (H. Richards) lov lov (Adam) SLP dXX^Xois (Baiter) M X6y (Schleiermacher) r oi> (Baiter) Reading of Paris A 6PTLP(X aVTTJP p6fJLL/JLOP lob ip dXlytp trpdrTOL cl TTp uxpeXei l ^ TTJP ty yeXolov aoiplas torn jyf Sei r)ao/J.€P mte y tp (fjLT)8i y to A 2 ) T6 avrb rr\p wacrip KCLT-fjKOOl TOl (Adam) ,, 504 A 504 E 507 B 508 E 510 B VII 514 B 516 E 517 A (pdeadai. (Adam) ASXois (Orelli) tyt} (Ast) Kal (Adam) yiyvoxTKOfiivriv (Adam) trcpov (Ast) ainov (Hirschig) hv avdirXcitis (Baiter) Kal d-rroKTippvvat, diroKrcbeiay KOX vtaviKol re Kal fuyaXoirpeircis rds diapolas AXXois £<pr), afrop rb dtdvvrj/xa /car' yiyv (tH trepop rd airroits dTOKTelveiv, diroKTipPVPac av ^ (Adam) 532 A 532 B 533 A 537 B VIII 547 B 547 E 551 C 551 D 554 B 559 E 562 B 564 E 568 D bpix&p (Ast) n' ddvpafjua Hi ddvpafda (IamblichusJ Set (?Ficinus) krwv clKwneTujv (Schneider) rb 8* airrb TW 5' au, r6 (Schneider) KeKTrj/xiprj (Bekker, ? with v) K€KT7) fliPTJV OTOVOVP ij TWOS 6TOVOVP (PFicinus) d yj dpdyKV (Ast) iffTTfadto Kal irifia fidXi 568 E t ra READINGS— VERB Reading adopted IX 577 D aviip (Campbell) 578 c Tw TOIOOTU) (Adam) 580 D 8c I5i (Adam) 581 D rl olufxeda (Graser) 585 A TO &\v*ov oflrw rrpbs \61rrjp (Schleiermacher) 585 C del dvofxoiov (Adam) ,, ii iwurrijfiiis (Adam) 588 A v\tov (Adam) 591 D (pavelrai (Iamblichus) X 600 D dvw&vcu (Matthia) 603 C T\V (Ast) 604 D laTpucT) Oprfvydtav (Stobaeus) 606 c 607 B ,, 608 A 610 A 615 c dp (Schneider) \i*v (Herwerden) Kpdrwp (Adam) dKpoa.a6fj.eda (Adam) dpSbrara (Stephanus) afrrbxeipos (Ast) Recurrence of the same word at the end of two successive clauses (e.g. elvai,— elpai) 518 B, 511 E, 614 A, 621 B Redundancy, pleonasm, fulness of expression etc., features of Plato's style :— 3*9 c» 337 D, 339 A» 34^ c, 358 A, 374 D, 421 D, 432 c, 434 c, 462 c, 472 c, I 856, 486 D, 490 A, 505 B, 517 A, 534 A, 555 B, 574 D, 580 A, 583 C, 587 E, 604 A, 618 C Repetition of a word, unnecessary 601 A. See also Index I (^Vt V &' ^*> Vy &' Reading of Paris A dphp T$ TOLO&T(fi 8ei 5e iroiio/xeda irpbs rb AXvirov del o&T dfiolov iirUTT^/JLTJi irXelopi (A 1 : A 2 T\CIOP) <paivr}Tai dpcipai (A1 : A 2 frfou) V larpiK^v KCLI dpyvySlav (? A 1 : A 2 larpiKTfp dprjvtpdlcw) dia KparCjv als touce 473 B: subj. corrupted into ind. II 412: do. into opt. 472 D, II53. See also Index I Superlative, idiomatic use of 472 E Symmetry in arrangement of arguments 332 B. See also Chiasmus Replies, inexactness in 465 fi al. t 408 D, 577 » Revision, imperfect, possible instances of 341 D, 413 c, 549 D, 558 A, cf. II 313 f. Rhythm as an element of Hxf/os 560 B: Tautology. See Redundancy some instances of, in Plato's style 401 c, Tenses. See Present tense, Future tense A » 545 cff., 5 6 O B , D , E , 573 D etc. Terminology, Plato's 508 E, 533 D Transition from a faculty or part of the individual to the individual himself (e.g. j—uirdpx" Utavolq. olbv r« otei Sarcasm 568A: expressed by participial rotfry) 486 A, 606 B, cf. 573 B, 620 E apposition 498 A Satire 474 D, E, 529 B, C, 557 E, 558 A Sigmatism 399 D Simile treated as a reality 515 E Singular number, generic use of 510 D, Verb:—ellipse of 510 B, 515 B, 531 E, 580 A, B. See also Concord 551C, 582 c, 585 D, see also Copula, Sound answering to sense 399 D, 43a A the: omitted with wrvep SLV el and the Style, the, of Plato, not a mere copy of like 368 D: one verb sometimes does the vernacular, but a literary language double duty e.g. SOKCI 334 B, 493 A, 330 B: traces of a universal style, or (paiverat 517 B, Tpoorjicov \v eti\ 525 B : dialect (KOIP^ dtdXeicros), in the fifth verb supplied from cognate noun 425 B: century, ib. positive supplied from negative verb 374 B, cf. 532 B, c Subject:—change of 414 D, 492 c : latet in 532 INDEX Verbals in -tos:—construction of 400 D, 421 c, 460 B, 467 C: combined with *«"' 535 A III of a preceding word (e.g. fj-udos from fivOoiroids) 377 c, cf. 421 E. See also Index I Set w z Words, supply of 475 E, 507 D, 508 D, 589 E, 611 c : words supplied from part Zeugma 330 E, 344 B, 367 D, 423 E, II184

The Republic Of Plato: Read more The Republic of Plato (Volume 1) Read more The Republic of Plato, Volume 2 (Cambridge Library Collection - Classics) Read more Plato: Republic Read more Plato - The Republic Read more Plato - Republic, The Read more The Republic of Plato, Volume 1 (Cambridge Library Collection - Classics) Read more Leo Strauss: Plato [Republic, Statesman, Laws] Read more The Portable Plato: Protagoras, Symposium, Phaedo, and the Republic Read more The Theaetetus of Plato Read more Philosophy of Plato - Cambridge Companion to Plato's Republic Read more The Laws of Plato Read more The Laws of Plato Read more The Theaetetus of Plato Read more The laws of Plato Read more The Dialogues of Plato, Volume 3: Ion, Hippias Minor, Laches, Protagoras (The Dialogues of Plato) Read more Routledge Philosophy GuideBook to Plato and the Republic Read more Plato Read more Destiny of the Republic Read more Destiny of the Republic Read more Destiny of the Republic Read more Destiny of the Republic Read more Destiny of the Republic Read more The Republic of Wine Read more The Republic of Thieves Read more On the Theology of Plato Read more The Idea of the Republic Read more The Republic Read more The Republic Read more The Republic Read more

Recommend Documents The Republic Of Plato: ... The Republic of Plato (Volume 1) THE REPUBLIC OF PLATO THE REPUBLIC OF PLATO EDITED WITH CRITICAL NOTES, COMMENTARY AND APPENDICES BY JAMES ADAM S... The Republic of Plato, Volume 2 (Cambridge Library Collection - Classics) Cambridge Library CoLLeCtion Books of enduring scholarly value Classics From the Renaissance to the nineteenth century... Plato: Republic The Republic Plato 360 B.C.E THE REPUBLIC Introduction BookI BookVI BookII BookVII BookIII BookVIII BookIV Bo... Plato - The Republic The Republic By Plato Circa 360 BCE Translated by Benjamin Jowett ---------------------------------------------------... Plato - Republic, The 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... Leo Strauss: Plato [Republic, Statesman, Laws] Leo Strauss PLATO Thirty-five dialogues and thirteen letters have come down to us as Platonic writings, not all of whic... The Portable Plato: Protagoras, Symposium, Phaedo, and the Republic The Theaetetus of Plato MYLES BURNYEAT The Theaetetus of Plato with a translation of PLATO'S Theaetetu5 by M. J. LEVETT revised by Myles Bu...