Cornell University Library PA 4279.P3 1911 CORNELL UNIVERSITY LIBRARY^ BOUGHT WITH THE INCOME OF THE SAGE ENDOWMENT FUND GIVEN IN 1891 BY HENRY WILLIAMS SAGE OLIN LIBRARY - CIRCULATION DATE DUE DE Bdb^HfciKi--^ OC] '?", P .. .-^ ^i^yn^ Bf %Maf^ AMMKStiMK^ MWl^ 5 1M 1 /it" vmM ►•^l ^SUBMff^w iiimii^ir^ ^^Wnn "TZWb CAYLOIrO M»iKYeomu-ft.A. Cornell University Library The original of tliis book is in the Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924026679484 PLATO'S PHAEDO HENRY FROWDE PUBLISHER TO THE UNIVERSITY OF OXFORD LONDON, EDINBURGH, NEW YORK TORONTO AND MELBOURNE PLATO'S PHAEDO EDITED WITH INTRODUCTION AND NOTES BY JOHN BURNET OXFORD AT THE CLARENDON PRESS 1911 1 ^/4 5 -^ L^ PREFACE The text of this edition is that prepared by me for the Scriptorum Classicorum Bibliotheca Oxoniensis with a few corrections and modifications. Such as it is, it is the only text based on the three archetypal MSS., the Clarkianus (B), the Marcianus (T), and the Vindo- bonensis (W). The readings of T are taken from a photograph in my possession, those of W from the collation of Professor Krdl of Prague. In the Introduction and Notes I have chiefly en- deavoured to elucidate the argument, and to show the importance of the Phaedo as an historical document. Grammatical points have only been dealt with when they seemed to have a direct bearing on these problems. The interpretation of an ancient document must always be based on grammar, but an edition of the Phaedo is not the place for a full discussion of general grammatical problems like the constructions of ov iirj and ixrj ov. I have given references throughout to the second edition of my Early Greek Philosophy (E. Gr. Ph.*), where I have discussed more fully the historical back- ground of the dialogue. I hope to have an early vi PREFACE opportunity of discussing certain textual problems in a more scientific way than is possible in an edition like the present. The reader will see that I am under great obligations to the editions of Wyttenbach and Heindorf. Of more recent editions I owe most to that of the late Sir William Geddes. J. B. INTRODUCTION xi sopher who was greater still, and was also one of the most consummate dramatic artists the world has known. It would not be easy to find the match of such a work. II But are we entitled to take the Phaedo for what it pro- fesses to be ? The general opinion apparently is that we are not.^ It is admitted, indeed, that the narrative portion of the dialogue is historical, but most interpreters doubt whether S o crates talked about immortality at all, j^ndjnany deny Jthatji e held the belief set forth in our dialogue. Hardly any one ventures to suppose that the reasons given for holding this belief could have been given by Socrates ; i t is assumed that jhey are_Ms ed on doctrine s form ula ted'by Plato hims eirat l east ten years .alter Socrates had passedaway. I cannot accept thi s^ account ofjh e matter. I cannot, indeed, feel sure that all the incidents of the narrative are strictly historical. These are, in my opinion, the very things for which a dramatic artist might fairly draw on his imagination. I have only an impression that they are, broadly speak- ing, true to life, and that they all serve to bring before us a picture of Socrates as he really was. But the religious and philosophical teaching of the Phaedo is on a very different footing. Whatever Plato may or may not have done in other dialogues — and I say nothing here about that ^ — I cannot bring myself to believe that he falsified ' I refer mainly to current opinion in this country. Some references to views of another character will be found below (p. xiv, n. a). ' It is obvious that we must apply a somewhat different standard to a dialogue like the Phaedo, which is supposed to take place when Plato was twenty-eight years old, and to one like the Parmenides, which deals with a time at least twenty years before he was born. If it can be xii INTRODUCTION th6 story of his mast er's last hours on earth by using him as a mere mouthpiece for ^ovel doctrines of his own. That would have been an onence against %ood taste and an outrage on all natural piety ; for if Plato did this thing, he must have done it deliberately. There can be no question here of unconscious development ; he must have known quite well whether Socrates held these doctrines or not. I confess that I should regard the Phaedo as little better than a heartless mystification if half the things commonly believed about it were true. HI The interpretation which finds nothing in the Phaedo but the speculations of Plato himself is based on the belief that ' the historical Socrates ', of whom we may get some idea from Xenophon, is quite a different person from ' the Platonic Socrates '. What the latter is made to say is treated as evidence for the philosophy of Plato, j but not for that of Socrates himself. This does not mean merely that Plato's Socrates is idealized. That might be allowed, if it were admitted that Xenophon too idealized Socrates after his own fashion. If it were only meant that each of these men drew Socrates as he saw him, and that Socrates was, in fact, a different man for each of them, the truth of such a view would be self-evident. We should only have to ask which of the two had the better opportunity of seeing Socrates as he really was, and which was the more capable of understanding and portraying him. But very much more than this is meant. shown, as I believe it can, that the latter dialogue is accurate in its l)istorical setting (cp. E, Gr. Ph.'' p. 19a) and involves no philosophical anachronism, the Phaedo will a fortiori be a trustworthy document.. INTRODUCTION xiii it is meant that Plato has used Socrates as a mask to conceal his own features, and that the Platonic ' Socrates' is, in fact, Plato. The general acceptance of this view in recent times is apparently due to the authority of Hegel, Speaking of Socrates, he Tays^down that ' we must hold chiefly to Xenophon in regard to the content of his knowledge, and the degree in which his thought was developed ',^ and this dictum became a sort of dogma with the He- gelian and semi-Hegelian writers to whom we owe so much of the best nineteenth-century work in the history of Greek philosophy. It can only be made plausible, however, by isolating the Memorabilia from Xenophon's other writings in a way which seems wholly illegitimate. We must certainly take the Oeconomicus and the Sympo- sium into account as well ; and, in estimating Xejjophon's claim to be regarded as a historian, we must never forget that he was the author of the Cyropaedia. The Apology of Socrates which has come down to us under Xenophon's name raises another question. It is pretty clearly based on Plato's Apology, and it contains a rather clumsy plagiarism from the Phaedo? This has led many scholars to deny the authenticity of the work ; but the more Xenophon's methods are studied the less cogent do such arguments appear, and there is now a growingdisposition to regard ihs. Apology as Xenophon's after all. If so, we have to face the possibility that he derived much of his knowledge of Socrates from the writings of Plato. As for the Memorabilia itself, there is no doubt that it is a strangely constructed work, and the 'higher critics ' 1 Gesch. der Phil. ii. 69. ^ Cp. 89 b 2 k. siv INTRODUCTION have condemned whole chapters as interpolations.^ It is not necessary to discuss their theories here ; I only mention them at all in order to show that the book presents a real problem, and that the time has gone by for speaking of its historical character as something be- yond cavil. If, however, we wish to avoid the conclusions of the critics, we can only do so by putting something better in their place. The question we must ask is whether it is possible to give an account of Xenophon's Socratic writings which will explain them as they stand, I believe that it is ; but I also believe that it is ' the historical Socrates ' who will then appear as the fictitious character.^ IV By hi| own account of the matter, Xenophon was quite young — hardly more than five and twenty — when he saw ' It has quite recently been argued that two of the most important conversations (i. 4 and iv. 3) are derived from Plato's Timaeus, and were inserted in their present place by Zeno, the founder of Stoicism (K. Lincke, Xenophon und die Stoa, Neue Jahrbiicher, xvii (1906), pp. 673 sqq.). ' This view is gradually making its way. Raeder, while speaking of the distinction between the Platonic and the historical Socrates as ' a recognized truth ', is equally emphatic in stating that the Platonic Socrates must be distinguished from Plato himself {Platans philosophische Entwickelung, p. 53). Ivo Bruns {Das literarische Portrai der Griechen, i8g6) insists upon the fact that both Plato and Xenophon give faithful portraits of Socrates as they knew him, only it was a difTerent Socrates that they knew. C. Ritter {Platon, i, p. 71) says that Plato's Socrates, ' even though poetically transfigured, is yet certainly the true one, truer not only than the Socrates of comedy, but also than that of Xenophon'. My colleague Professor Taylor's Vana Socmtica {St. Andrews University Publications, No. IX. Oxford, Parker) came into my hands too late for me to refer to it in detail. Though I cannot accept all his conclusions, I am glad to find myself in substantial agreement with him. INTRODUCTION xv Socrates for the last time,^ When he made his acquain- tance we do not know ; but of course Socrates was a familiar figure to most Athenian lads. We can see pretty clearly, however, that Xenophon cannot have associated regularly with Socrates after he reached the age of mili' tary service. It is very significant that, as he tells us himself (^«. iii. i. 4), it was the Boeotian Proxenus who wrote to him suggesting that he should attach himself to the expedition of Cyrus. That certainly looks as if he had already served a pretty serious military apprentice- ship, and in these years most of the fighting was at a dis- tance from Athens. The fact that a Boeotian professional soldier knew him to be a likely man for an adventure of this kind seems to imply that he had already given proof of such inclinations ; and, if so, his intercourse with the teacher who had not left Athens for years must have been intermittent at best. That Xenophon did know Socrates personally, I see, however, no reason to doubt.^ What he tells us on the subject in the Anabasis rings true, and is in complete harmony with what we know otherwise. He says {An. iii. I. 5) that, when he had read the letter of Proxenus, ' The youth of Xenophon at the time of the expedition of Cyrus, was first pointed out clearly by Cobet {Novae Lectiones, pp. 539 and 543). In the Anabasis (iii. i. 14 and 23) he tells us himself that he hesitated to take command of the Ten Thousand because of his youth. Now two of the generals who had been killed were thirty-five and Proxenus was thirty, so Xenophon must have been appreciably younger. Cp. also iii. 2. 37, iii. 3 sq., and iv. 2 where he insists upon his youth. As Croiset says {Litt. grecque, vol. iv, p. 340, «. i), ' Si I'on se laissait aller a I'im- pression gdnerale que donne VAnabase, on attribuerait a Xenophon en 399 plutOt vingt-cinq ans que trente.' The fact that Apollodorus gave his floruit as the archonship of Xenaenetus (401/0 b. c.) does not weigh against this ; for that is merely the date of the expedition. '' It has been doubted by E. Richter, whose work I have not seen. xvi INTRODUCTION he consulted Socrates the Athenian on the matter. Socrates had misgivings. He was afraid — and the event proved him right — that, if Xenophon attached himself to Cyrus, it would damage his prospects at Athens, so he advised him to consult the Delphic oracle. But Xeno- phon had already made up his mind, and only asked the Pythia to what gods he should pray and sacrifice to en- sure a prosperous issue to the journey he had in view and a safe return. The oracle, of course, gave him the answer he sought, but Socrates blamed him for not asking first whether he should undertake the journey at all. As it was, he bade him do as the god commanded. This story throws great light on what Xenophon afterwards wrote in the Memorabilia. We read there (i. i. 4) that Socrates used to warn his friends to do this and not to do that, on the strength of premonitions from his ' divine sign ', and that for those who did as he told them it turned out well, while those who did not repented of it later on. We are also told that Socrates used to advise his friends to consult oracles on difficult questions, but in matters within the reach of human intelligence to use their own judgement. It is not, surely, without significance that Xenophon should tell us this at the very beginning of the Memora- bilia, just as the story given above from the Anabasis occurs at the precise point in the narrative where he in- troduces his own personality. It seems as if it had been the centre round which his personal memories of Socrates naturally grouped themselves. In those days, as we know from other sources, Socrates struck many young men chiefly as one possessed of a sort of ' second sight '. In the Theages (wrongly included in the Platonic canon, but still an early work) we read (128 d 8 sqq.) how INTRODUCTION xvii Charmides consulted Socrates before beginning to train for the foot-race at Nemea. He neglected the advice given him, ' and it is worth while to ask him what he got by that training ! ' So, too, Timarchus declared, when he was being led to execution, that he owed his plight to disregard of a warning given by Socrates. And there were others. A certain Sannio consulted Socrates, just like Xenophon, before starting for the wars, and Socrates is represented as saying that he expects him either to lose his life or come within an ace of doing so. It was not his second sight alone, however, that attracted these young men to Socrates. If they had re- garded him as a mere clairvoyant, their feelings to him would not have been what they plainly were. No doubt it was Alcibiades who did most to make Socrates the fashion ; but we can see from the Symposium that Plato had good grounds for believing that his enthusiasm was based on a conviction that Socrates was a man of no common strength of character. In particular, all these young men knew him to be a brave soldier and a good citizen. His services at Potidaea, where he saved the life of Alcibiades, and at Amphipolis, and above all his personal courage in the field of Delium, were matter of common report. In the dialogue called by his name (i8i a 7 sqq.), Plato makes Laches express the high esteem in which Socrates was held in military circles, and all that would appeal strongly to the group of young men I am trying to characterize. The close of the war with Sparta had left them without any very definite occupation, and they were very ready to try their luck as soldiers of fortune. They were not all Athenians — the Thessalian Meno was one of them — and in any case they had no local X251 b xviii INTRODUCTION patriotism to speak of. They were willing to fight for any one who would employ them, and they were naturally attracted by a man who had not only given proof of bravery in the field, but had also a mysterious gift of foreseeing the chances of military adventures. Nor would these young men think any the worse of Socrates because he was an object of suspicion to the leaders of the Athenian democracy. They were mostly hostile, if not actually disloyal, to the democracy them- selves. They would certainly be impressed by the action of Socrat«s^ at the trial of the generals after Arginusae. Xenophon was very likely present' on that occasion, and he mentions the matter with some emphasis in the Hellenica (i. 7. 15}. That Xenophon belonged to this group we may readily admit, without supposing him to have been a member of the more intimate Socratic circle. As we have seen, he can have had little time for that, and this makes his testimony to the existence of such an inner circle all the more valuable. In dealing with the charge that Critias and Alcibiadeshad been associates of Socrates, he points out that they were so only for a time and to serve their own ends. Besides these, and others like them, there were many who associated with Socrates in order to become good men, and not to further any political ambitions of their own. The names he gives — Crito, Chaerephon, Chaerecrates, Hermocrates, Simmias, Cebes, Phaedondas ^ — are all familiar to the readers of Plato. 1 Mem. i. a. 48. The mention of the Theban Phaedondas, of whom nothing is known (cp. 59 ea«.), might suggest the suspicion that Xeno- phon merely took his list from the Phaedo, were it not that Plato calls him Phaedondes, just as he calls Archytas Archytes. It almost seems as if Xenophon knew him personally by his Boeotian name. INTRODUCTION xix With one doubtful exception,^ they are those of men whom he represents as supporting Socrates at the trial or in the prison or both. Now, if Xenophon is here speaking from his own per- sonal knowledge, he confirms the statements of Plato in the most remarkable way; for he bears witness to the existence of a circle of true disciples which included the Theban Pythagoreans, Simmias and Cebes. If, on the other hand, he has merely taken his list of names from Plato's Apology, Crito, and Pkaedo, he must mean at the very least that Plato's account of the matter is quite in keeping with the memories of his youth. The refer- ence to Simmias and Cebes in the conversation with Theodote {Mem. iii. ii. 17) shows further that he knew they had been attracted to Athens from Thebes by their desire to associate with Socrates, or at least that he accepted this as a true account of the matter. There is nothing so far to suggest that Xenophon had any special information about Socrates, or that he was in any real sense his follower. His behaviour in the matter of the Delphic_0£acl£,is highly characteristic, and he tells the story himself. It represents him as a self-willed lad who thought he might guard against the consequences of his actions by getting a favourable response, no matter ' Most editors follow Green van Prinsterer in changing the MS. 'EpiioKparris to 'Ep/ioyivris, which would bring Xenophon and Plato into complete agreement. It is to be observed, however, that, in the Timaeus and Critias, Plato represents Hermocrates as present, and that he meant to make him the leading speaker in the third dialogue of the trilogy. I do not think it likely that Plato should have invented an impossible meeting, and Hermocrates may have come to Athens and made the acquaintance of Socrates during his exile. If he did, the fact would cer- tainly interest Xenophon. ba XX INTRODUCTION how, from the Pythia^ That is quite human, and we need not be too severe upon him for it ; but it hardly inspires confidence in him as a witness to the beliefs of Socrates about things unseen and eternal. V Tui'ning a deaf ear to the warnings of Socrates, young Xenophon left Athens to join the expedition of Cyrus, and he never saw Socrates again. He had, therefore, no first-hand knowledge of his trial and death, while Plato was certainly present at the trial. Further, though it is just possible that Xenophon revisited Athens for a short time in the interval between his return from Asia and his fresh departure with Agesilaus, he spent practically all the rest of his life in exile. He was, therefore, far less favourably situated than Plato for increasing his knowledge of Socrates by conversation with others who had known him. Phaedo, indeed, was not far off at Elis, but he never mentions Phaedo at all. He might very easily have made inquiries among the Pythagoreans of Phlius ; but, in spite of the exceptional sympathy he shows for Phlius in the Hellenica, he never says a word about Echecrates or any of them. We have seen that he does mention Simmias and Cebes twice (in both cases for a special purpose), but it is very significant that no conversations with them are reported in the Memorabilia. It seems to follow that Xenophon did not belong to the same circle as these men did, and we can very well believe his sympathy with them to have been imperfect. He does appear to have known Hermogenes, son of Hipponicus {Phaed. 59 b 7 «.), but that is apparently all. Where, then, did he get the conversations recorded in INTRODUCTION xxi the Memorabilia ? To a considerable extent they are discussions at which he cannot have been present, and which he had no opportunity of hearing about from oral tradition, as Plato may easily have done in similar cases. It does not seem probable that they are pure inventions, though he has given them an unmistakable colouring which is quite his own. In some cases they seem to be adaptations from Plato. It is difficult to believe that what he makes Socrates say about Anaxagoras, and the hazy account he gives of the method of hypothesis, have any other source than the Phaedo} It is highly probable that some of the conversations come from Antisthenes, though I think it a mistake to regard Antisthenes as his main source. We must bear in mind that there were many ' Socratic discourses ', of which we get a very fair idea from what Wilamowitz calls 'the Socratic Apo- crypha '. If we take up the Memorabilia when we are fresh from the Theages or the Clitopho (to the latter of which there seems to be an allusion in the Memorabilia ^), we shall find the book much easier to understand in many respects. If I mistake not, we shall have the feeling that Xenophon got the substance of many of his conversations from sources of this kind, and fitted these as well as he could into his own recollections of the 1 For Anaxagoras cp. Mem. iv. 7. 6 with Phaed. 97 b 8, and for iiroOeais cp. Mem. iv. 6. 13 and Phaed. 92 A6n. That both passages are misunderstood proves nothing against this view. 2 Clitopho 408 d 2 ttSjs TTore vvv diroStx^fi^Oa ttjv XoiKparovs irporpoiT^y ^fiotv €7r' dperrjv ; dis ovtos jx6vov tovtoV^ eirf^eXdeiy 5e oiia evt t^ irpdyfiaTt teal Xa^uv avrb TtXioK ; . . . 4^0 b 4 vo/xiffas ae to pXv TTporpi-ntiv ch dpfr^s kmiiiKeiav KaWicrr' dv0pai7rav Spdv . . . /miepdrepov Si oi54v. Cp. Xen. Mem. i. 4. I EJ H Tivis Xoncp&T-qv voiii^ovaiv, iis ivioi ypdipoval re xal Kiyovai nipl airou Tea/iatpofievoi, TrpoTpii//aa0cu iiev dvBpwirovs fir' ipiTfjv KpaTiarov ytyo- vivm, irpoayayitv S' k-n aiTfjv ovx tKav6v htK, xxii INTRODUCTION brave old man with the gift of second sight, whose advice he had sought in early life without any particular intention of taking it. VI It is not even necessary for our purpose to discuss the vexed question of Xenophon's veracity, though it is right to mention that, when he claims to have been an eye- witness, his statements are not to be trusted. At the beginning of his Symposium he says he was present at the banquet which he describes, though he must have been a child at the time.^ He also claims in the Oeco- nomicns to have heard the conversation with Critobulus, in the course of which (4. i8sqq.) Socrates discusses the battle of Cunaxa, though it is certain that Xenophon saw Socrates for- the last time before that battle was fought. These things show clearly that we are not to take his claims to be a first-hand witness seriously, but the misstatements are so glaring that they can hardly have been intended to deceive. Xenophon was eager to defend the memory of Socrates ; for that was part of the case against the Athenian democracy. He had to eke out his own rather meagre recollections from such sources as appealed to him most, those which made much of the * divine sign ' and the hardiness of Socrates, and occa- sionally he has to invent, as is obviously the case in the passage of the Oeconomicus referred to. When Plato 1 The banquet is supposed to take place in ^zi/o b. c. In Athenaeus 216 d we are told that Xenophon was perhaps not born at that date, or was at any rate a mere child. It follows that Herodicus (a follower of Crates of Mallos), whom Athenaeus is here drawing upon, supposed Xenophon to have been only twenty years old at the time of the Anabasis. This is probably an exaggeration of his youth at that date. IJNTKUDUCTION xxiii reports conversations at which he cannot have been present, he is apt to insist upon the fact that he is speaking at second- or third-hand with what seems to us unnecessary elaboration,^ but Xenophon's manner is different. He says ' I was there ', or ' I heard ', but that is only to make the narrative vivid. We are not sup- posed to believe it. VII In view of all this, it is now pretty generally admitted that Xenophon's Socrates must be distinguished from the historical Socrates quite as carefully as Plato's. That seems to leave us with two fictitious characters on our hands instead of one, though of course it is allowed that in both cases the fiction is founded upon fact. But how are we to distinguish the one from the other? We le- quire, it would seem, a third witness, and such a witness has been found in Aristotle. It is pointed out that he was a philosopher, and therefore better able to appreciate the philosophical importance of Socrates than Xenophon was. On the other hand, he was far enough removed from Socrates to take a calm and impartial view of him, a thing which was impossible for Plato. Where, there- fore, Aristotle confirms Plato or Xenophon, we may be sure we have at last got that elusive figure, ' the historical Socrates.'^ This method rests wholly, of course, on the assumption that Aristotle had access to independent sources of infor- 1 Cp. especially the openings of the Parmmides and the Symposium. 2 This is the distinctive feature of Joel's method in his work entitled Der ecMe und der Xenophontische Sokrates. Though I cannot accept his conclusions, I must not be understood to disparage Joel's learning and industry. xxiv INTRODUCTION mation about Socrates. There can be no question of first-hand evidence ; for Socrates had been dead fifteen years when Aristotle was born, and a whole generation had passed away before he came to Athens for the first time. He might certainly have learnt something from conversation with Plato and the older members of the Academy, and he might have read Socratic dialogues no longer extant. It is impossible to suggest any other source from which he could have derived his information, and these do not come to much. It is to be supposed that Plato and his friends would represent Socrates much as he appears in the dialogues, while the lost Socratic writings would not take him far beyond Xenophon. In practice, too, this criterion proves of little value. Aristotle himself does not tell us a great deal, and the Aristotelian Socrates has to be reconstructed with the help of the Eudemiait Ethics and the Magna Moralia. This seriously vitiates the results of the method ; for the considerations urged in support of Aristotle's trustworthi- ness cannot be held to cover these later works. As to the remainder, Zeller is clearly right in his contention that Aristotle never says anything about Socrates which he might not have derived from works which are still ex- tant.^ There is no sign that he had even read the Memora- bilia, and in fact the presumption is that, when Aristotle says ' Socrates ', he regularly means the Socrates of Plato's dialogues. No doubt, like all of us, he sometimes refers to the Platonic Socrates as Plato, but that is natural enough on any supposition ; the really significant fact is that he so often calls him Socrates. Indeed, he was so much in the habit of regarding the dialogues ' Phil, der Gricchen * ii. 94, n. 4. IJNiKODUCTION xxv of Plato as ' discourses of Socrates ' that he actually includes the Laws under this title. ^ It is surely quite impossible to suppose that he really meant to identify the Athenian Stranger, with Socrates. If he was capable of making a blunder like that, it would not be worth while to consider his evidence on the subject at all. It is far simpler to assume that, for Aristotle, Socrates was just the Platonic Socrates, and that, in speaking of the Laws as ' discourses of Socrates ', he has made a slip which would be intelligible enough on that supposition, but wholly inexplicable on any other. If that is so, and if ' discourses of Socrates ' meant to Aristotle ' dialogues of Plato ', we can make no use of what he says to check the statements of Xenophon, and still less to support the view that the Platonic Socrates is unhistorical. Aristotle is always ready to criticize Plato, and if he had been in a position to contrast the real Socrates with Plato's, we may be sure he would have done so somewhere in unmistakable language. It cannot be said either that Aristotle's statements as to what ' Socrates ' really meant are of much help to us. He is by no means a good interpreter of philosophical views with which he is not in sympathy. He is, for instance, demonstrably unfair to the Eleatics, and the Platonic Socrates is almost equally beyond his range. ^ Pol, B. 6. 1265^ II TO iikv ovv nepiTTov exovfft irdvTes oi Tov ^ttiKparovs \6yoi Kol TO aofvpdi/ Koi to KatvoTo/jiov Kal rd ^TjTtjTiiiby ftrX, Aristotle has just been speaking of the Republic, the paradoxes of which he also ascribes to Socrates, and he goes on to the Laws with these words (1265 a i) tSiv Se Nofiwv rd ii\v irKeTaTov liipos vSfiot Tvyxdvovaiv ^yns, dKiya Sf irepl ttjs jToAiTtios I'fnjKfv (so. 6 Sta/cpirris). The editors say that the Athenian Stranger is identified with Socrates, and seem to be unconscious of the absurdity of such an identification. INTRODUCTION VIII It looks after all as if our only chance of learning any- thing about Socrates was from Plato, but we must of course subject his evidence to the same tests as we have applied to Xenophon and Aristotle. In the first place we must ask what opportunities he had of knowing the true Socrates. He is singularly reticent on this point in his dialogues. We learn from them that he was present at the trial of Socrates but not at his death, and that is all. He has completely effaced his own personality from his writings. We may note, however, that he likes to dwell on the fact that his kinsmen, Critias and Charmides, and his brothers, Glaucon and Adimantus, were intimate with Socrates. Plato was twenty-eight years old when Socrates was put to death,^ and we cannot doubt that he had known him from his boyhood. The idea that Plato first made the acquaintance of Socrates when he was grown up may be dismissed.^ It is inconsistent with all we know about Athenian society, and especially that section of it to which Plato's family belonged. It was common for parents and guardians to encourage boys to associate with Socrates, and to beg Socrates to talk with them. Plato was the nephew of Charmides, and we know that * This rests on the authority of Hermodorus (ap. Diog. Laert. iii. 6). Cp. p. ix, n. I. 2 The current story that Plato made the acquaintance of Socrates when he was twenty does not rest on the authority of Hermodorus at all, though it is quoted in Diogenes Lacrtius just before the statement re- ferred to in «. I. Others said that Plato associated with Socrates for ten years. Both figures, I take it, are arrived at by a calculation based on the solitary datum furnished by Hermodorus. Some counted from the beginning and others from the end of Plato's two years as an iiprjPos. If that is so, there was no genuine tradition. INTRODUCTION xxvii Charmides was warmly attached to Socrates when Plato was in his 'teens. Even later, as we kiiow from Xeno- phon, Socrates prevented Glaucon from speaking in public before he was twenty, ' being well-disposed to him because of Charmides and Plato.' ^ In these circum- stances, it is inconceivable that Plato did not meet Socrates over and over again in the gymnasia and else- where. Xenophon may have known Socrates in this way too, but the presumption is far stronger in the case of Plato. Moreover, the son of Ariston would certainly be a far cleverer boy than the son of Gryllus, while his artistic susceptibility and his keen eye for the character- istic would be early developed. The sketches he has left us of the Master's way with boys in the gymnasia are too vivid to be wholly imaginary When he grew up, Plato does not seem to have left Athens. No doubt he saw some service ; but he tells us himself that his ambitions were political,^ and by his time the political and military careers were quite distinct. If he had qualified himself, like Xenophon, to be a pro- fessional soldier, we should have known something about it. > We learn from the dialogue called by his name that Charmides came under the influence of Socrates as a boy, three or four years before the birth of Plato. We learn from Xenophon that he kept up the close relationship to him which began then. It was Socrates who did him the doubtful service of urging him to enter public life in spite of his shyness (^Mem. iii. 7), and in the Symposium (i. 3) Xenophon represents him as associating with Socrates along with Critobulus, Hermogenes, and Anti- sthenes. He is made to say that he could associate more freely with Socrates when reduced to poverty by the war. For the conversation wilh Glaucon, cp. Mem. iii. 6. i. These data cover the whole period of Plato's boyhood and early manhood. 2 Ep. vii. 324 b 8 sqq. xxviii INTRODUCTION Plato, then, had exceptional opportunities of knowing Socrates, but this does not prove that he belonged to the inner Socratic circle.^ The evidence does not carry us beyond the probability that he belonged to the group of young men—' the sons of the richer citizeris, who have most time to spare ' ^ — who gathered round Socrates for the pleasure of hearing him expose the ignorance of pre- tenders to knowledge. That is a different group from the one to which Xenophon belonged, but it is equally well marked, and it is not the inner circle. We can infer no more from the passage in the Apology where Socrates offers to call Adimantus to prove that Plato had -got no harm from associating with him.^ The fact that Phaedo thinks it necessary to explain Plato's absence from the scene in the prison may mean a little more, but that refers to a later date. If we regard the Seventh Epistle as Plato's — and I do not see who else could have written it — the matter appears in a clearer light. Plato does not say a word in it about having been a disciple of Socrates, though he speaks of him as an older friend for whose character he had a profound admiration.* His ambitions, as we have seen, were political, not scientific. He was in his twenty- fourth year when the Thirty were established, and his kinsmen urged him to take office under them ; but the behaviour of Socrates in the affair of Leon of Salamis ° 1 We cannot draw any inference from Xenophon's omission of his name from the list. To mention the kinsman of Critias and Charmides would have spoilt the point he is trying to make. " Apol. 23 c 2. s jipoi_ 34 a I. * Ep. vii. 324 d 8 <^i\ov avSpa ifiol irpeafivrtpov Xaiicp&Tq, hv kyii ffXfSbv oi/ic &.V alaxvvoiiii]V tliribv SiKaiSraTov etvai riiv tot«. ° Ep. vii. 324 e a liri rivo rav voKirav ittS' Mpwv ine/mov, P'u} of octo &s INTRODUCTION xxix opened his eyes to the real character of the oligarchy. When the Thirty fell, he was at first impressed by the moderation of the restored democracy, and once more thought of entering public life, but the condemnation of Socrates proved to him that there was no hope in that direction either.^ In fact, though his first awakening went back to the year of the Thirty, his final conversion dated only from the death of Socrates. He probably rose a new man from the sick-bed on which he was then lying. It would not be the only case of a man called to be an apostle after the death of his Master. Such seems to me the most probable account of the relations between Socrates and Plato ; but, even if he was not a disciple in the strict sense, his opportunities for learning to know Socrates as he really was were vastly greater than those of Xenophon. Above all, he was at Athens during the last two years of his life, while Xeno- phon was in Asia. So far as the Phaedo is concerned, the statement of our earliest authority, Hermodorus, that, after the death of Socrates, Plato threw in his lot with the Socratics and retired with them to Megara, the home of Euclides and Terpsion, is of the first importance.^ We may be sure that he made it his business to hear every detail of the Master's last words and actions from all who had been present, and he makes Phaedo express the delight they all took in speaking of him, while Echecrates avoBavo-Ofievov, iva Sij i^erixot tSiv iipaynaTcov avTois, citc PovKoito utc liff 6 S' ovic eTreiOerOj -nav S^ irapeicLvdvt'evffev TraOeTv irplu dvoffiajv aitroTs epyojv yeyiaSai KoivavSs. The story is told in Apol. 32 c 4 sqq., where the name of Leon is given. * Ep. vii. 325 as sqq. Plato says that he was prevented from entering public life by the impossibility of effecting anything without a party and, the proved impossibility of acting with either party. ^ Cp. p. ix, «. I. XXX INTRODUCTION voices the desire of all admirers of Socrates for exact information about him. That Plato was really in a position to give a full and true account of the day described in the Phaedo is not, therefore, open to doubt. IX Still, it will be said, the ancient idea of historical truth was so different from ours, that we cannot look for what is called an 'objective narrative' from such a writer as Plato. It is usual to refer to the speeches of Thucydides in support of this contention, and they are really rather to. the point. It seems to me, however, that they prove something different from the position they are supposed to illustrate. TJiucydides tells us that he has put into the mouth of each speaker the sentiments proper to the occasion, expressed as he thought he would be likely to express them, while at the same time endeavouring, as nearly as he could, to give the general purport of what was actually said.* Even that would carry us a consider- able way in the case of the Platonic Socrates in the Phaedo. It would surely mean at the very least that Socrates discussed immortality with two Pythagoreans on his dying day, and that implies a good many other things. But it is really the contrast between the speeches of , Thucydides and the dialogues of Plato that is most instructive. Broadly speaking, all the orators in Thu- Js^dides speak in the same style. Even Pericles and ' Cleon can hardly be said to be characterized. In Plato ' Thuc. i. 22. Observe that he only professes to give rd Scokto, what was called for by the occasion, not to. iipoa'^KovTa, what was appropriate to the character of the speakers. INTRODUCTION xxxi we find just the opposite. Even the Eleatic Stranger and the speakers in the Laws ha,ve a character of their own, and only seem shadowy by contrast with the rich personalities of the earlier dialogues. This realism is just one of the traits which distinguishes the literature of the fourth century from that of the fifth. Aristotle had observed the existence of the new \\texa.ry genre and calls attention to the fact that it had not received a name. It had two distinctive marks, it used prose for its instru- ment and it was an imitation. It included the mimes of Sophron and Xenarchus and also 'the Socratic dis- courses'.^ This classification of the Platonic dialogue with the mime is one of Aristotle's happiest thoughts. If the anecdotes which are told of Plato's delight in Sophron are historical,^ we can see what suggested it ; but in any case, it is true. Plato's dialogues really are mimes, but with this difference, that the characters are all real and well-known people. They are just the opposite of the speeches in Thucydides. The critics have, no doubt, discovered a certain number of apparent anachronisms in the dialogues. It is said that, in the Symposium (193 a a), Plato makes Aristophanes refer to the SioiKia-fio^ of Mantinea which took place in 385 B. C, and that, in the Meno (90 a 4), he makes Socrates refer to the enrichment of Ismenias by Persian gold as recent, whereas it happened after the death of Socrates. The latter instance, however, is extremely doubtful ; for Ismenias was an important figure at Thebes considerably before the death of ' Poet. 1447 b 2 sqq. 2 The story that Socrates was a student and imitator of Sophron rests on the authority of Duris of Samos (FHG. ii, p. 480). xxxii INTRODUCTION Socrates/ and the former is probably a misunderstanding. Aristophanes does not mention Mantinea, and what he says about the SioiKianos of the Arcadians by Sparta may very well refer to the dissolution of the Arcadian Confederacy, which was quite recent when the banquet described in the Symposium is supposed to take place.^ For my part, I am quite ready to accept the dictum of Wilamowitz that there are no anachronisms in Plato ; but, even if there were one or two of the kind just men- tioned, they would be of little account. They would have to be regarded as slips which no one would have noticed unless he had been looking for them, and which do not detract in the least from the historical character of the dialogues in which they occur. On the other hand, we must note certain positive features which show that Plato was not only a realist in his character-drawing, but had also a strong sense of historical perspective and a genuine feeling for historical values. In particular, he has avoided completely a very subtle form of anachronism. He has a wonderful way of keeping up the illusion that his dialogues belong to the pre-revolutionary period. The Revolutions of 404 and 1 Cp. E. Meyer, Gesch. des Alterth. v. §§ 854, 855. The chronology of the Helhnica is certainly at fault in regard to these transactions, and Persian gold may well have found its way to Thebes before the supposed date of the conversation described in the Meno. 2 Wilamowitz-Moellendorif , D/e AV«o/iAo«<«scAe ^/o/cgj«, Hermes xxxvi (1897), p. 102, n. I. He points out that Plato does not make Aristophanes mention Mantinea at all, and that the allusion does not correspond to what we know of the Spartan treatment of Mantinea in 385 b. c. The Arcadian League struck coins with the superscription 'ApKa5iK6v, and these coins cease after the battle of 418 B.C. As the Symposium is sup- posed to take place in 416 B.C., Aristophanes is alluding in a natural way to an event then recent. INTRODUCTION xxxiii 403 B. C. made a complete break in the politics and literature of Athens. A new world had arisen, and the carry-over, so to speak, was far less than at the French Revolution. There is hardly a single statesman or writer of the fifth century whose activity was prolonged into the fourth. Aristophanes is the exception that proves the rule ; for the Aristophanes of the Ecclesiazusae and the Plutus is a different man from the Aristophanes of the Lysistrata and the Birds. It is important to realize this gap between the centuries and to keep it constantly in view if we wish to understand Plato's art, The majority of the dialogues are supposed to take place before the Revolutions, and Plato never loses sight of this for a moment, though many of his personages came to play a leading part in the troubled times which he had cause to remember so vividly. Critias and Charmidesi were kinsmen of his own, and he must have been affected by the tragedy of the life of Alcibiades. Yet there is not the slightest hint of all this in the Charmides or the Symposium. Critias is still a cultured politician and poet ; Charmides is still a modest and beautiful lad ; Alcibiades is still at the height of his wild career. Coming events are not even suffered to cast their shadows before, as an inferior artist would have made them do. Like the great dramatist he was, Plato has transported himself back to the age of Pericles and the age of Alcibiades, and portrayed them as they seemed to the men who lived in them, not as they must have appeared to his contemporaries and to himself, when the glamour of the great time had passed away. Nowhere, perhaps, is Plato's self-restraint in this respect better seen than in the picture he has drawn xxxiv INTRODUCTION of Aristophanes. It is almost the only one of his literary portrarts which we can fully appreciate. We can form a fairly clear idea of Aristophanes from his comedies, and there can be no doubt that Plato's Aristophanes corresponds admirably to it. The Platonic Aristophanes is thoroughly Aristophanic, and this raises at least a presumption that the Platonic Socrates is Socratic. But, above all, what strikes us is the relation of good fellow- ship in which Socrates and Aristophanes stand to one another. The Clouds had been produced some years before, but they are still the best of friends. At that time, there was really no reason why Socrates should resent the brilliant caricature of Aristophanes, and Alcibiades does not hesitate to quote it in his encomium {Symp. 221 b 3). No one in these days would take a comedy too seriously. At a later date, things were rather different. Even if what Socrates is made to say about Aristophanes in the Apology is not to be taken quite literally, the Socratic circle must have felt some resent- ment against him after the condemnation. Yet Plato keeps all that out of sight ; such thoughts belong to the fourth century and not to the fifth. It seems to me that the reason why Plato's power of transporting himself back to an earlier time has met with such scant recognition is just the success with which he has done it. As we read him, we can hardly realize that he is calling up a time which was passing away when he himself was a boy. The picture is so actual that we feel it must be contemporary. That is why so many writers on Plato speak as if the first half of the fourth century ran concurrently with the second half of the fifth.^ They 1 It is no wonder that lesser writers should be deceived, seeing that INTRODUCTION xxxv think of Plato as the adversary of the ' Sophists ', though, when he wrote, there were no longer any sophists in the sense intended. They were merely memories in his day; for they had no successors. Even Thrasymachus belongs to the generation which flourished when Plato was a child.^ So, too, the problems discussed in the dialogues Eduard Meyer, who has done more than any one to make the historical background of Plato's life intelligible, falls under the illusion. He says {Gesch, des Alterthums, vol. iv, p. 429) that the Symposium ' proves nothing as to the relations of Socrates with Aristophanes, but only as to those of Plato. . . . Two such diametrically opposed natures as Socrates and Aristophanes could have no relations with one another, but it is quite natural that Plato and Aristophanes should have found and understood each other '. He finds a confirmation of this in the Ecclesiasusae, which he regards as a parody of Plato's Republic, but which he says is quite free from the bitterness and malice of the Clouds, so that Plato and Aristo- phanes may have been on excellent terms. Now Meyer also holds {loc. cit.) that Aristophanes was in earnest when he attacked Socrates, and that Plato was quite right in ascribing the chief responsibility for his master's death to him. "We must apparently believe then that, some half-dozen years after the death of Socrates (the Ecclesiasusae was pro- bably produced in 392 B.C.), and within a few years of the time he wrote the P/iaedo, Plato ' found and understood ' the man whom he rightly re- garded as mainly responsible for the death of Socrates, and then thought it appropriate to write a dialogue in which he represents Socrates and Aristophanes as boon companions. If that can be true, anything may. The fact is that the Aristophanes whom Plato might very well have ' found and understood ' is just the Aristophanes of the Symposium, not the revenant who wrote the Ecclesiasusae and the Plutiis. But Plato was only a baby when the Clouds was produced, and a mere boy at the time the Symposium .took place. What we may really infer is that the references to Aristophanes in the Apology are little more than Socratic persiflage like the similar allusion in the Phaedo itself (70 c i), and that Plato knew very well that Aristophanes was not in earnest, and that no one supposed he was. Constantin Ritter has, in my opinion, put this matter in a truer light (Platon, i, p. 50, n. i). ^ Thrasymachus is about the last representative of the ' Sophists ' (though Plato never gives him that name), and he was early enough to be satirized in the AaiTaX^s, the first comedy which Aristophanes wrote. That was in 427 b. c, before Plato had learned to speak. It is improbable C 3 xxxvi INTRODUCTION are those which were of interest at the time they are supposed to take place. That of the Strong Man, for instance, which is the subject of the Gorgias, belongs to the end of the fifth century. It is also the theme of the Herakles of Euripides. It naturally follows from this that, when Plato does wish to discuss questions which had come up in his own time, he is quite conscious of the impropriety of making Socrates the leading speaker. If we adopt the chronology of the dialogues now generally received, the Theaetetus is, with one striking exception, the latest in which Socrates leads the discussion. In the Parmenides, he is quite a youth, and the immature character of his views is shown by Parmenides and Zeno. In form, the Sophist and the Statesman are a sequel to the Theaetetus ; but Socrates, though present, takes hardly any part in the argument, which is conducted by an anonymous stranger from Elea. The Timaens and the Critias profess in the same way to continue the Republic, but here too Socrates is no more than an ' honorary president ', as a recent writer puts it. We can see that the same was meant to be the case in the Hennocrates, a dialogue which Plato designed but never wrote. In the Laws, Socrates disappears altogether, and his place is taken by an 'Athenian Stranger ' who seems really to be Plato himself. The only exception to this rule is the Philebus, and that exception is easily accounted for, as the dialogue deals with subjects which Plato makes Socrates discuss else- where. In fact the Philebus is the crucial case. It must that he was still living when Plato began to write, and the theories which he is made to uphold in the Republic are not such as any one is likely to have maintained in the fourth century. 1NTR0DUCTI0>T xxxvii be later than seme, at least, of the dialogues just men-' tioned, and the fact that Plato once more makes Socrates take the lead shows that it was solely in the interests of historical verisimilitude that he refrained from doing so in other dialogues. X Of course, if we are to regard Plato as our best authority, we shall have to revise our estimate of Socrates as a philosopher. The need for such a revision has long been felt, though it has never been taken thoroughly in hand. Even before Hegel laid down that Xenophon was our only authority for the philosophy of Socrates., Schleiermacherhad suggested a much more fruitful method of studying the question.^ He started from the considera- tion that, as Xenophon himself was no philosopher, and as the Memorabilia does not pi'ofess to be anything more than a defence of Socrates against certain definite accusa- tions, we are entitled to assume that Socrates may have been more than Xenophon is able to tell us, and that there may have been other sides to his teaching than Xenophon thinks it convenient to disclose in view of his immediate purpose. He goes on to show that SocrateS must have been more than Xenophon tells us, if he was to exercise the attraction he did upon the ablest and most speculative men of his time. The question, then, is : ' What may Socrates have been, besides what Xeno- phon tells us of him, without, however, contradicting the traits of character and principles of life which Xenophon definitely sets up as Socratic ; and what vmst he have 1 XJeber den Werth des Sokrates als Philosophen {Works, Section III, vol. ii, pp. 287 sqq.). xxxviii INTRODUCTION been to give Plato the occasion and the right to represent him as he does in his dialogues ? ' This is surely the proper light in which to regard the question, and it was formally acknowledged to be so by Zeller, though the consequences of so regarding it have not been fully recognized. I would only add one more question to Schleiermacher's, and it is quite in harmony with his method. We must ask, I think, very specially « What must Socrates have been to win the enthusiastic devotion of the Pythagoreans of Thebes and Phlius and of the Eleatics of Megara ? ' That question is forced upon us by any serious study of the Phaedo, and the answer to it reveals Socrates to us in a very different light from Xenophon's Memorabilia. XI For one thing, this consideration suggests that Socrates cannot have stood aloof from the scientific movement of his time. Xenophon does not really say that he did. He tells us, indeed, that Socrates dissuaded his friends from spending their lives in the study of higher mathe- matics and astronomy, but he adds in both cases that Socrates was not unversed in these subjects himself. It would be quite like Socrates to tell a young man to leave these things alone till he had learnt to know himself, and that would account for all Xenophon says.^ Nor does ^ Mem. iv. 7. 3 Kairot ovk dtreipos ye avrSiv ^v (sc. ruv SvffffWfrav 8:0- ypaiiytATav, as Xenophon quaintly calls them), ib. 5 /coiVoi ovSi tovtooi' 7? aviiKoos fiv (sc. the planetary orbits, their distances from the earth, the times of their revolutions and their causes, i. e. the whole higher astronomy of the Pythagoreans). Certainly Socrates held that there was something more important than this knowledge, and what Xenophon tells us as to his advice not to waste one's life in such studies would be amply accounted for by the recollection of some such saying as that re- INTRODUCTION xxxix Aristotle say anything inconsistent with the account given by Socrates of his intellectual development in the Phaedo (96 a 6 sqq.). He only says that he applied his new method of universal definitions to ethical subjects alone ; and, as the Phaedo represents the discovery of the new method as subsequent to the scientific studies of Socrates, there is no contradiction at all.' On the other hand, the narrative in the Phaedo is confirmed in a striking way by our earliest witness, Aristophanes. As was pointed out long ago by F. A. Wolf,'' Socrates was only about forty-five years old, and Plato and Xenophon were babies, when the Clouds came out (433 B. c), and it is quite possible that Socrates was still known chiefly as a student of natural science at that time. The really decisive argument, however, is this, that, if we take the Phaedo and the Clouds seriously, making due allowance for comic exaggeration in the latter, we get an account of the scientific position of Socrates which fits exactly into what we know of the intellectual atmosphere of the middle of the fifth century B. C, and which would be inconceivable at any other date. In the first place, the cosmological theories burlesqued in the Clouds are mainly those of Diogenes of ApoUonia, who had revived the theory of Anaximenes that Air was / corded in the Phaedrus (229 65) ov SvvajMii mi Kara tA AeA^ikjz' ypaiina!/ yvutvai kfiavToi/' y^KoiOV 6^ not tpaiverai tovto en dyvoovvra rd dW6Tpm (TKOiretv. Cp. Mem. i. i. 12 xal irpSirov fxlv airav euKoirfi noTtpd ttotc vofiiffayres ixavSis ^St; rdv9p&iiriva el^ivai epxovToi liri-.T^ irepl toiv toiovtqiv ^povn^civ ktA. 1 Cp. Met. 987 b I ; 1078 b 17. Part. An. 642 a 28. These statements only mean that Socrates did not apply his special method to cosmological subjects. Aristotle nowhere denies that Socrates started from the science of his time. 2 See his edition of the Clouds (1811), pp. ix sqq. xi INTRODUCTION the primary substarice.^ Indeed, the whole comedy is based on this. According to Diogenes, Air condenses into Mist, and becomes visible in the form of Clouds. That is why the Clouds are the divinities of the Socratic school.^ Further, Diogenes held that Air was ' what we think with ', and that is why Socrates swings aloft in the air. The damp of the earth would clog his thought.' The theories of Diogenes were fashionable at Athens when Socrates was a young man, and it would only be natural for him to adopt them at that date. Another influence with which we must reckon is that of the Anaxagorean Archelaus. The statement that Socrates was his disciple is far too well attested, to be ignored. Ion of Chios apparently said that he visited Samos with Archelaus, and in any case the statement was known to Aristoxenus and (what is more important) to Theophrastus.* It is, therefore, no Alexandrian fig- ment. Archelaus is not mentioned in the Phaedo by ^ See Diels in Rhein. Mus. N.F. xlii, p. 12 sqq. and Vors.^ pp. 340, 341. Cp. also E. Gr. Ph.' p. 408, «. 3. 2 See E. Gr. Ph." pp. 409 sqq. ' Cp. Phaedo 96 b 4 «. and Clouds 225 sqq. where Socrates explains that he could not rightly have discovered ' the things aloft ', d /lij /cpenatras 76 vdijiJa Kal rflv 6. p. 188). The experience of Socrates was only one effect among others of the ' bankruptcy of science ' in the middle of the fifth century (ib. 406). ^ Arist. de An. A. 2. 405 b 6. As Empedocles joined the Athenian colony of Thurii in 444 B.C., his views may easily have become known at Athens. ' Cp. gydSn. xlii INTRODUCTION This influence of Western cosmological ideas upon Socrates is confirmed in a curious way by Aristophanes. It is quite natural that Socrates should be classed with those who busy themselves with ' things aloft ' {to, fjLfTicopa), but we regularly find that ' the things beneath the earth ' (7a vtto yfjs} are associated with these in his case.^ Now it was Empedocles who first paid much attention to the subterranean. The volcanic phenomena of Sicily and the Orphic interest in the House of Hades both led him to dwell upon the question of the earth's interior/ and this double interest is beautifully brought out in the closing myth of the Phaedo. Aristophanes knows this point too, and his words epe^oSi(pcopovTtf the forms to particular things, and in the Phaedo (lOO d 5) he is not jure whether irapovaia or sotvai/ia is the right term. So, too, particulars 'partake in' or 'imitate' the forms; but always and everywhere the particular thing is what it is because the ttSos is immanent in it. We know from Plato's Sophist that there were ' friends of the eiSij ' who did ' separate ' the intelligible from the sensible, and it is with these that Aris- totle contrasts Socr.ites. The true Peripatetic interpretation is preserved INTRODUCTION xlvii It remains to be added that t have only discussed in the notes that aspect of the theory of Ideas with which we are concerned in reading the Phaedo. So far as that dialogue goes, it is a purely logical and scientific doctrine. The possibility of science extends just as far as the theory of Ideas will carry us and no further. Where it can no longer be applied, the region of myth begins. I am well aware that the doctrine lias another aspect, to which attention has been specially called by Professor Stewart. In certain dialogues the Ideas are regarded as objects of ecstatic contemplation, and appear, to some extent, in a mythical setting. With that we have nothing to do at present. I may say, however, to avoid misunderstanding, that, while I quite agree with the demand for a ' psycho- logical ' explanation of this way of presenting the doc- trine, I can by no means admit that the explanation is to be looked for in the ^vyji of Plato son of Ariston. The idea of ecstatic vision is most prominent in the Symposium and the Phaedrus, that is to say, in just those dialogues where Plato's dramatic art is at its best, and where, therefore, if my general principles of inter- pretation are sound, Socrates is most truly Socrates. The soul of the man who stood transfixed in silent, brooding thought for twenty-four hours in the camp at Potidaea is surely the soul to which we must look for a psychological explanation of the beatific vision de- scribed in the Phaedrus. On what else can his thoughts by Aristocles the teacher of Alexander of Aphrodisias (fr. i) Owx ^"'fTa tit KaX XaiKfarrp, airb Sr) rd \iy6iJ,evov, iyivtro iTvp lir! TTvpi, KaBavtp avrbs iiprf TlKaTav. fitpviaraTOi yip iiv «af SeivAs dirop^aai irepl iiavrbs drovovv, iireia^veyxe ris re ^Stxas Kal iro\iTi«as a/ce^eis, en Si rfiv irfpl tSiv iScSiv, TrpSiTOs imx^ipffaas ipi^taSac iravra Si kyeipaiv \6yov Kal ircpl ■navroiv ^rp-Siv, lfpe tuiv a^Awc kt\. ^ Hep. 608 d 3 OvK yffOrjffatj ^v S' €7^, '6ti dOdvaros iifiSiv fi if'i'X'^ nai oO- SeVoTC diroAAi/Toj ;— Kai hs eit0Ki^ci,s fioi Kat Savfiiffas (he Md Ai", ou/f eyoiye- (Til 5^ TOUT* c^cts Xtyety ;■ * Mem, iv, 3. 14 iWcL fiijv «o! dvOpiinov y( t/'t'X^, ^, cwcp ti koX &KXo twv avBpwTrlvav, rod Seiov jitTexu, on n\v Paai\eiiei h/ ^luv tpavepSVf opaTai 8« oiS' airq. The invisibility and divine nature of the soul are just the d 2 Hi INTRODUCTION Further, this view, which could not safely be developed in the Memorabilia, is worked out at considerable length in the Cyrbpaedia, where the dying Cyrus is made to formulate it in language almost identical with that of the Phaedo> Of this fact there can only be two ex- planations. Either Xenophon is borrowing from the Phaedo, or Plato and Xenophon are drawing from a common source. Further, this source must be Socratic ; for the kinship of the dying speech of Cyrus with the argument about the invisibility of the soul ascribed to Socrates in the Memorabilia is patent.^ It is possible that Xenophon derived it from Hermogenes, from whom he professes to have heard what he knew of the trial and death of Socrates ^ ; but, on the whole, it is more likely points made in Phaedo 79 b i and 80 a 8, while 0a TrotSes, ouS^ TovTo 'tr6jiT0TG ktTCtffSrjVj &s ii ^wx^ ^"^ A*^'' ^^ ^^ Bvrjr^ oitpari ^, f^, orav Si TOiirou atiaWa-filt riSvTjKtv , . , oiSf ye Strais aippav iariu ij ^X^> «"«'SiJi' rov cuppovos aiiifiaros Slxa yivr/Tai, oiSi toDto TiiretaiiM' aK\' orav dxparoi KoX ica6ap6s 6 yoCs fXKpiffg, tcStc xal ippovijiiiraTov avrhv elnhs f[vai, ^ Cp. Cyr. vii. 7. 17 ovh\ yd.p vvv toi t^v 7' eiiijv 'j'vxfiv ktuparf with the passage about the invisibility of the soul quoted p. li., n. 4. » Xen. Afiol. ^ INTRODUCTION liii that he simply took it from the Phaedo, adding some touches of his own. If so, he at least knew nothing inconsistent with the ascription of such arguments to Socrates. But we can go much further than this. We have positive eAiidencej-dating from a time when Plato and Xenophon were children, that Socrates was commonly- believed to hold strange doctrine about the soul. In the C7ow^j of Aristophanes (v. 94), Strepsiades says, pointing to the house ofSocfates — l|fl»XpovTLTrip(w, r] SAXou rov fjKovtTas; AIA. Awo's, S 'ExeKpares. EX. Ti ovv hri ecrnv aTTa etvev 6 &vrip irpb ro5 6avd- 6 rov; Kal ir&s ereXevra; ^Setos yap av eyw aKOwaiju,. koL ' y yhp ovTf [r&v ttoX.it&v] ^XeiacrCtov oibels iidvv rc ^TrtxtopniC^t X ^^^^^^ rh vvv ^AQriva^f, oire^jns ^ivos a(jnKTai jxpovov avxvov f ■''~-'\ eKfXdfv ooTis'^Svrjp.lv AIA. Ovbi TO. irepl ttjs bCKrjs &pa eirudea-de bv rponov 58 eyevero; EX. Na^, ravra piv fip.lv jjyyeiX.e ris, Koi eQavpA^opAv ye 8n [Ttdkai yevop,evr]s avrfjs iroAAfi varepov^ (f>a(veTai 1 an!oBavAIA, Ti'X'? '■'S' avT&, S 'Ex^tpares, crvvej3rj' ervxev yap rfi irporepa^a iVn^ bCKr)p fj ifpvp^Pa earepp^evr] rod uXoiov o els AtjAov Aar)vaioi Trep.irova-iv. a 2 ^iricy T^ (pipnoKov W a 6 eyi B : om. T a 7 Tojv iroAi- tSi/ seel. V. Bamberg : i>\ta(rtay seel. Schaefer h i airaTTeiAoi W ^y B : ^ T as o5i' B : om. T a 8 Te/iirouaiv B T : ire'/iirouq'ii' kot' eras B^ W 58 a nAAT12]NU2; EX. TovTO hk hr] t( kcrriv; 10 AIA. Tom i(TTi<^ TrkoioK&s s Xeyerai Tore, ei aoideiev, eKdcrrov hovsy^a>pCa^ hiT&^eiv fls A^Xov ^v br] ael koi vvv hi\k^ fKeCvov kut eviavTovWZ 0e& 'nep.Ttovcnv. iireibav o^v_ &p^a>VTai ttjs 5 deupiai, vojxos ecrrlv avrois kv t& xpoVu TovT Tr]v Tiokw KciXi brjuouCa fxrjbiva aTroK.Tet,iivvaviTTplv hv fls Afj\6v re ct,(f>LKr)Tai to rnXolov koX "naXiv bevpo' rovro b fVLore iv iroXX.^ Xpovio ylyveTai, orav Tvyjaa-LV ai»€jLiot^Tro- c XafiovTs^ avTO'vs. apx^l 8' iarl ttjs Oeaiplas k-neibav 6 lepeis Tov 'AtoAAcovos oTei|frj Tr]v irpvixvav rod irX.oCov TOVTO 8' ervxev, wa-irep Kiyco, rfj TrpoTepaCq Trjs blicris yeyo- vos. bia TavTa koI ttoXvs xP^^°^ iyivero t& ^WKpdTei, h) 6 tS be(rp,(x)T7)piVK eXoivyl &p\ovTes Ttapuvai, dW Ipjjjuos iTeXevTa AiA. Ovbap.S>s, dXKa iraprja-dv Tives, koi ttoXX.o{ ye. EX. TavTa brj jrdvTa TtpodvfiriOrfri d)s (Ta<^es &v bvvrj dxpi^e- orara bie^ekOe'iv irdvTa. e AIA. Kal p.r]v iyioye 6avp.dAIAiiN 58e elajief fvbaiiJMV ydp jocoi avfjp l<^aiviTO, S '^xeKpares, koI Tov Tpoirov Koi T&v koyoav, o)? aSf&s Kai vfyvaiios enXeuTa, wore juot iKtlvov ■jrapCarao'dcu. fir/6' eis "Aibov lovra [pvev 5 OeCas i^oCpa^ Uvai, aXKa koX eKftae a<^iK6pi,evov e3 irpd^tiv eiirep ris ircoTTore /cal &Wos. bia bri ravra ovbev ttAvv fwi 59 eAetyov elafiei, as et/cos &v bo^eiev eivai irapovri irevOfi, aire aS fibovfj ais ^v (f>LXo(TO(l)Cq fjpL&v ovrcav &(T'nep d bieKelfxeOa, rore p-ev yeXStvm, kvlore be baKprSovTis, els b^ f))j,Stv Koi bia<^ep6vTU>s, 'AiroWobtapos — ciia-Oa ydp ffov rbv 6,vbpa Kai rov rpoitov avrov, b EX. ITcSs yap oi; 4>AIA. 'EKewos re toCvvv iravTa-naa-iv o^tas ei)(ev, koi avTos iytaye lTerap6,y\i.r\v koI o\ AKkou EX. "YiTvy^v be, S ^aCbcav, rives napayevop-evoi; 5 4>AIA. OBro's re 8?/ d 'AiroAAoScopos t&v emympia>v vapfjv Kai KpiTo^ovXos kuI 6 Trarrjp avrov Kai ^tl 'Epfxoye- irqs Koi 'ETnydvTjs Kai klayivris Kai ^AvrL&devr}S' ^v be Kai KttJo-wttos 6 riaiai'tevs Kai Meve^evos Kai &XkoL rives rmv ei:i\(iipiu>v, IlX&rutii be otp-ai rjo-devei. lo EX. aevoi b^ rives Trapfjcrav; AIA, Na/, ^inixias r^ ye 6 ©rj^aios Kai K^/Stjs koi c AIA. Ov brira' ev Alyivrj yap ek^yovro etvai. e 3 aPTjp B : 6 ctvijp T ©4 ray \6yuv B' T W : rov \6yov B t B 5 Jiirrt /ioi B T : Sot' eiioiye W irapiarcurBai eKtivov Wet transp. sigiiis fecit T a 6 kith B : om. T a 8 t<{t6 T : ire B : t^ W To 7 KptT6Pov\os T : 4 /cpinJ/SovAas B airoS B T ; avrov Kpirav B" W bn Se oiHi pr. T CI re BT: ora. W C2 tl>aiS(iySris B=T: ^aiSuyiSijs BW PLATO, vpi.. I. 6 59 c nAATXlNOS 6 EX. "'AXA.os 6e ris irap^v; t&AIA. Sxe8oV ti oifMi rovrovs ■napayevearOai. EX. T^ aHv bri; rfoes (jyrjs rjaav ol \6yoi; AIA. 'Eyd (Toi ii etpxv^ ivdwa ireipda-oixai, 6»jyij Sco/cpiiTTj /cat TO. iroAAa bvr\p.epeiop.ev p.er aiirov. Koi br) koI Tore TTpifaCTepov r], "oi IvbeKa ^coKpdrq Kal irapayy^Wova-iv SiToos hv Tfibe Trj '^p^epa rekevrq." ov ttoXvp b' ovv xpovov kTtiaryuiv r\Kev Kal eKeKevev ■qpas elaUvai. elaiovres ovv 6o KaTe\ap.^6,vop.ev- rov p^v Sfuxpctrr; fiprt keXvpevov, ttiv be aavdi-mniv — yiyvdxTKeis yap — i\ov(riv re to iraibCov avrov Kal 'napaKaQr)pAvrjv. its ovv et8«i/ Tip&s fj SavdiTmr], dvrju- rip.ria-e re Kal rotaCr' arra eiirev, oXa bri elddamv al 5 ywaiKes, 8tl "^il ^dxpaTes, ijotutov brj r}, " airayirui ny avnp) „ .olKabe" Kal iKeCvrjv pev diTfjyov Tives t&v tov KpiTcuvos ^o&trdv b ■I'e Kal KovropJvqv 6 be ScoxpiiTTjs avaKa6i(flpevos els ttiv d 5 iveifyero B T : avetfyvvro W d 6 elAIAi2N 6ob iK\ivr]V crvveKaix^4 re tq crKikos Koi i^eTpiyjff rfj xeipi, koI rpi^wv ajiia, X2s Stottov, iifrr], S SrSpes, toiK tl flvat TovTO o KoXovcriv ol SvOpaiTOi ^b'6' &s 0aviJ,ads, Kal Sta ravTa & hv to eTepov irapayevriTai eTiaKokovQel ijarepov Kal to irepov. Sa-irep o^v Kal avria p,0L s eoiKev iireibrj wo tov bea-fwd tjv iv rS aKeXei, to aXyeivov, ^Keiv bfj a(vfTai eTraKoXovdovv to fjb'i. 'O ovv KejSris VTrokajBdv, N^ tov ACa, S ^dKpaTes, f^rj, ev y eTToCr jous dva\ivqscas^^ii.e, vepl ydp itol'tSv 'Troirjp.dTotv &v ■ireTroCrjKasHvTidvas'TOVs tov AlcrdTrov Xoyovs ( d Kal TO els TOV 'Awo'AAo) irpooCixiov Kal &XX01, Tivis p-e ijbr] ■^povTo,(j)povfi, epi bidKeiv us rdxi-oTa. C d-neiixi be, as ioiKe, Trip,epov Kekevovcn yap 'A6r]va^oi. Kal 6 ^(.jxp-ias, OTov TiapaKekevri, e(pri, tovto, a> Sw- KpuTes, F.vi^v(o, TTokka yap rfbr] evTerv)(r]Ka TO) avbpi' (Txebbv oiv e^ &v iyai fjo-drjixat, ov8' ottmotiow (rot eKoiv S etvai ireCa-erai. Ti be; tj 6' os, ov <]>ik6(ro(f)os Evrjvos; 'E/xotye boKei, iffyq 6 'Siip.jxias. 1 ' , 'Yidekr\a-ei toCvvv Kal Kvrjvos /cat ttSs oTin d^Ccos toCtov TOV itpdynaTos pxTea-Tiv. ov jxevToi to-cus jSida-eTai. avrov a 8 efm B T : ehat 4»6/it(ov B' W irplv B T : irpirepoy irplv tm B^ W b I /coi B Tw : om. W et punct. not. t vti96/ji.evov B T W sed ti ex 1 T ^ b 5 Sj| B : om. T b 6 icai ^jrurri/itTji' nitovs B' T W TovTuv T : toiJtouj B b 8 i!is ToxiiTTa B : om. T O 4 (Toi B : Si/ iroi T 09 /levroi B T Olymp. : uEi/rot -ye *ArA£lN 6ic ov ydp A^'r\s' ndis roCro A^yets, S 2)(dKpares, ro jutj Qi\i,\,rov fivai eavrbv ^laCeardai, eOiXeiv 6' iiv rS a/noOvficTKovri rbv bX6cro(A.oAdb> trDyyeyoroVey; OiS^v ye (Ta66vos ovbels Xeyew. /cat yap tcrais lo Kai [jidXKTTa TTpeirei %eAAowra eKettre dTroSrjjoieii' Siatrxoireii' e re /cai /Aw^oAoyeu' Trepi tjjs dwo87}ju,ias r^s eKei, irotoi; riva avrriv ol6}Xi6a etvai.' tC yap &v ris koI Trotot 6,\X.o ev rS p^Xpi fjXiov hv(rfi.5>v xp6vtAoXdoD ■^Kov(ra, Srs Trap' 7j\uv Stjjraro, r/8r; 8e /cat 3AXcoz> tlv&v, as ov 8e'ot .tovto Troiew* craves 8e wepl «vrc3i' ovbevbs ircdirore 0^862; d/c7j/coa. 'AAAa Trpodvixeia-dat XPV> ^^V to^X'^I' y^p ^'' ''<*' d/cot/- 62 Sre^/cat oh,l3ekTiov (^Sv) Tedvdvai fj ^rjv, ols 6e ^ikriov redvdvaL, Oavp-aarbv Xcrws 5 ■ffoi (jyaCverai et toIjtois rots avdptaTTois p-r) ocriov avTovs rnvToiis fv TTOLfiv, dAAd dAAov beX irepLpJveiv evepyerriv. Kal 6 Ke^rjs rfpipa eTrtyeAdo-as, "Irrco Zevs, ecprj, rfi MVTov (jxavfi sItt^v. d I (r/c6\i) B Olymp. : aKfKrt kirh t^i kKiviis W et marg. T d 8 o-a- r&v KTrifjuxrcov tois deois elvai, rj; (rol ov boKei oUrcos; 10 "EiJLoiye, ovs pqbCoos &v eOikeiv d diroOvrjirKeiv, eoiKev tovto, St ^(aKpares, ototk^, eivep o- vwbr) eXeyopev evk6yeSyeiv akk' {oti. pAkuTTo^napapeveiv, bih b a 7' B T : om. W b 4 post ia-fiev add. irdi/rts B' b 10 ■e„„^ o-ij' B : ?^)I T W 01 KTriniTtav B : om. T 07 npiv (fij>).Heindocf 9eis B : 6 Sehs B'TW Olymp. c8 vapoSirav tiiuvVf da lysi B'T W : ix^iv B d6 ^ou B Olymp. . iruT d? iTiMeA^creffflw B Olymp. : ^iri/icAEia-Sai T ^c 4>AIAiiN Sue akoyC(TTcos hv povCiJ,ovs &yavaKTeiv airoOvfia-KOvras wpeirei, tovs 8e a(f>povas Xp.[peiv. 'AKoijiras ovv 6 ScoKpdr?;? fiirdrjvaC re juot l8o^e rf; tov K4l3riTos irpaynareCq, Koi firi^Xjlyjfas els ^fMs, 'Aet tol, 63 1(^77, [d] Ke/8jjs Xo'yovs rivas avepevvq, KciX ov irdvv evOems e$4\ei. neiOetrdai on. &v ns etirr/. Kat 6 'Si.p.p.Cas, 'Akka p.riv, ecfiri, S ScdKpare;, vSk ye p.01 boKei Ti Koi atiT& Xeyeiv K^/Stjv ri yap h> ^ov\6p,evoi 5 Svbpes (TO(l)ol a>s aXrjO&s bea-Troras afxeCvovs avr&v (fipuyoiev Kol pqbCois airaWATToivTo avr&v; KaC pxii hoKei KelSrjs eh epe hr), ^ 8' '6i, ■neipa0& TriOavtirepov -rrpbs vpjas a/iroXo- yrjaaa-dai r] irpbs roiis biKaa-rds. eyco yAp, ^<})ri, w SimiCa 5 Te Kal KejStTjs, el piev p,ri &p.r]v rjieiv irp&rov piev nrapa Beoiis &X\ovs (ro^ois re koI ayadoHs, IwetTa Kal imp" av6p(&Ttovs rereAeimjKoras ap,eCvovs t&v evOAbe, ribUovv &v ovK ayavaKTwv r^ davari^' vvv he eS tore on -nap' Avbpas re eXirC^ot a(j)l$e(r6ai ayado'Cs — Kai tovto p.ev ovk hv c vAw bu(rxvpi(raCp,r]v — ortp^VTOi irapa Oeoiis becnroras ttAw ayaOohs ij^etv, eS tore ori, eXirep ri &XXo t&v toiovtoov bui T : t«' /toi Sokc7 ti W a 9 mto- K^hrav B' T W ; laroMiriiv B b 2 irpds toSto B : om. T b 4 irp4s i/ias mBaviiripov T W b 7 Kai wap' B t : irop' T Stob. b 9 Sri om. Stob. O a Sti B : ri T, (in ras.) Stob. o 4 Sii'crxvpia'ar/iili' B Stob. : iVxvp><''aiM1i' T ^^^ 5i s. v. 63 c nAATI2NOS <3(nrep ye /cat itaXai keyerai, iroKii &}i.uvov Toh ayaOoTs r) Tois KaKois,] Ti ovv, ^r) 6 Stjujuias, S I,(oKpliTes; avTos ^X'^v uiv bidvoiav ravTTiv iv v& ix^is airdvai, fj kolv rjiuv fieraboirjs; d Koivov yap br] ifwiye boKfi koI tjjuv flvai ayadov tovto, kuI aim croi rj anokoyia icrrai., eav &iiep \4yeis vp-as ireCarris. 'AXXa i;eLp6.r]. ■ irp&Tov be KpCrcava Tovbe a-K&\rpaCeiv i)s ekdxto-Ta biakeyeaOai; (^ij(rt yap 6epp,alvfcrBai pJaWov bia\eyop,evovs, beiv be ovbev roiovrov rrrpoa-^ipeiv e ™ (fiapnaKio- el be p.rj, evCore avayKo.^ea'Oai Kal bis Kal rpls TTiveiv rovs xi toiovtov ■jsoLovvTas. Kal 6 Sco/cpaTTjy, 'Ea, I^tj, x"^?^'-^ avrov dhXa ixovov TO eavTov Trapaa-Keva^eTco as Kal bis bdffiov, eav be b^rj, 5 Kal Tpis. 'AAAa (Txebov fjAv ti fjbr}, ecpr} 6 Kptroiv dXXd /xoi irdXai Trpdyptara Trapexei- "Ea avTov, e(j)r]. dXX' vpXv Stj tois biKaaTois ^ovkopxu fjbr) Tov koyov wnobovvai, &s p.ot (j)a(veTal eiKorcos dvrjp ™ lo ovTi ev ^iXoa-o^iq. biaTpCxjras tov ^lov Oappeiv p^XXmv 64 aTrodaveia-Oai /col evekiris etvai e/cei fiiyio-Ta ot(rea-Oai ayada ^ eireibav TeKevrrja-r]. ttus hv ovv bf) tov6^ oCtws ^X"'' S— ^ ^ip.pia Te Kal K^^rjs, eyai TTeipd(rpp,ai (j)pd(rai. Kivbvvevovcri yap 8a-oi Tvyxdvova-iv opd&S anTOfxevoi 5 i\o(roCas KeXrjOevai rovs' aAAous on ovbev aWo avTol einrqbevovcTiv rj a/noOvfp-KeLV re /cal TeOvdvai. ei oSv tovto aXr)6es, &T0TT0V brjirov av etJj Trpodvp-eTcrOai jxev-iv iravTi t& 08 avThs BT : TtiTepsi' airhs B' W Ix"" ^ ^ : oStus ix"" B'W da ^ T : oStws ^ W : om. B ia-rat W : iarXv B T ds Si B»T: S' W: om. B d6 prius o-oi BT: om. W d7 (frpofetv B'TW: ^povTiCeiv B d 8 fiaWov B T : fitiWov robs B^ W e 6 )ucV TI T : iiivTOi B ir&Kai vpi.y)Mra B : irpa-ynina TriKai T eg JfSr) B : om. T e 10 1 irpiy/mra B : itpaynaTa iri,Ktu. T eg JfSr) iperv T : Bappfi B ^AIAliN 64a /3ia) ixribev &k\o tj roCro, iJKdvros 6e brj avTov ayavaKTfiv o irdXai -npovOvfiovvTo re /cat iiren^bevov, Kat 6 ^iixfiias yeX.A(ras, N^ rw Ato, e<^7j, S SeoKpores, oi waw ye fxe i'wStj yeAoo-etoiTa eTToiijtras yeAcio-ai. oi/xat b yap &v Toiis iroWois avrb rovTO aKovcravTas boKfiv fv Travv flprjvOat, eis rovs (j)i)\.o 2tp.ntia, irAT}!; ye 70C trc^as /j,rj XeX7j6ei;at. \e\r)6ev yap avTovs if re ^ai^arcijo-t Kal fj h^ioi (i(nv davarov /cat otov davdrov ot p.a yeyov4vai, xwpls be TTiv ^v\riv [aTtb] tov (rayaros airaWaye'icTav avrfiv Ka6' T avrrjv etvai; apa jw.7j a\ko rt ^ o ddvaros rj roCro; -J OvK, dAAa roCro, e<^ij. ' / Sw^at 877, myaOe, eav &pa /cat o-ot (twSokt} ^irep ep,OL- 10 e/c yap TOVTOiv p,ak\ov olixai, fnxas ela-ea-dai Jiepl &v cr/co- d TTOvyev. alveTaC aoi ^Lkotrot^ov avbpos ilvai, ecnrovbaKevai, Ttepl ras rjbovas /caAov/xe'z?a? ras roida-bei otov (riTiaiv [re] /cat TTOT&v; -~ — "H/cto-ra, S 'EdiKpares, e<^r\ 6 2tju.p,tas. 5 Tt 6e ras rcSi/ dtppoburiaiv; Ovbajjuos, ag 6 B et s. v. t: & T ba ttv BT Olymp. : &!- S^ B^'W b 7 7' B T : t' W ToB B T : rohs W hg Kal olov BavaTou B Iambi. Olymp. : cm. T 05 ri TW Iambi. Olymp.: cm. B e 7 Birb B : cm. T Iambi. C 8 ^ i eiiiaros 1)T : ^ * edparos i) B : it i edvaros ^ W C lo airep B T : Hnep koJ B* d 3 o-iriW re B" T : (rirav B W sed i s. v. W : (riTftic re Iambi. d 5 jj/cio-to B : 64d nAATi2N02 Ti 8^ Tos &Was ras irepl to (t&im depaireCas; Soxei o-oti fvrCfiovs ^yeio-^ai 6 toiovtos; otov Ifiariuiv biaep6vTwv lo KT'qcreis Kal vTsohrtiiAroiV Koi Toivs &SXovs KaXKu>Ttur\iovs roiis irepl to r}r o ye «s dAjjOus (piko- OS. OvKovv 6k(os fio/cei croi, l(f>r], i] tov rouyurov irpay~ 5 fjtareia ov irepl to a-Zpiu etvai, aWa KaA'—oxrov bwarai, a.eos airokHoDV on p-dXiara TrjV i/'*'xV ^^ '''V^ ™'' (^(tffiiarof KOivwvCas bia(f>ep6vTa>s t&v SXAwi» avQpdiirmv; Kai boKei ye itov, S ^inp,Ca, rots ttoWois avOpdirois 5 & firfbev fibv tS>v Toio'&ruiV p.r)be \j.eri\ei avr&v ovk &^mv etvai Cfjv, aXX.' eyyius rt TeCveiv tov TeOv&vai 6 p,r]bev ' apa exet a\ri0eiAv Tiva o^jns re koI aKor) toTs avOpdirois, t} t6. ye ToiavTa Kal ol TroirfTal f)p.lv aei 6pvkov(riv, otl ovt' a,Koiop,ev aKpi^fS ovbev ovTe 6p&p,ev; Kairoi el aSrai t&v irepl to 5 tT&fw, alcr6'^AIAi2N 65b Hev yap iMera rov (rdfjMTOi eTrixetpj) rt a-Koirelv, brjKov oti. 10 Tore ^iairaTarai vir' avrov. ^AXridfj Aeyeis. C 'Ap' ovv ffUK iv TM Koyi(f(r6aL ftirep irov aWoOi Kord- bri\ov airj} yiyverai ti t&v ovtihv; ,,,. Nat'. ' •■ ""'' Aoytferai 8e y^ wov ToVe /cdAAtora, ^rav avTr\v rotiroiv 5 jixrjSei' TTopoiXvTrjj, jixTjTe aKOTJ p-rJTe o^is iirJTe aKyr]ba>v prjb^ Tis fiboirq, «AA' on fMiki(7Ta airfi KaO' avrriv yCyvrp-ai imcra Xaipeiv to tr&fux, Koi Kaff oa-ov b^varai jutj KOiv(ovovcra avT& fj/qb' ainopAvr] 6piyr)Tai rov ovtos. EoTi ravra. 10 OvKOVV Kal fVTavda 17 rov (f>i\ocr6(^ov '^yj] pAKiara aripA^ei. to crcd/xa Kal (^eiyei air' avTov, ^-qTii b'i avrfj Kitfl' d avrqv yiyv€(r0at; ^aivfTai, Ti 8^ bf] TO, Toidbe, S St/ujit^a; ^a/n^i; tl ^au^MiSaiov -^ avTo 17 ovoev; 5 ^afJikv fjAvToi VT} ACa. Kal aS Ka\6v ye rt Kot ayaOov; nSs 8' ov; 'Hdr; ovv TTtoTVOTe ti t&v towStiov rots 6 lo '2>pev Kal avp.Tte^vppAvri fi fip.&v fj X^ruxjl p^ra Toia&rov x asfliL ov ju,7j Tion KTr\6pa>v Kal eibdkoov navToba-n&v Kal kvapCa$ ep,Trip.Trkria-a> fip.as irokkfjs, uta-Te rh key6p.evov d)j akr]0&i t& 8vti vit S avTov ovbe (j)povrj(rai rjpiv eyyCyverai ovbeiTOTe ovbev. Kal yap irokep,ovs Kal ordo-eis (cat pA)(as ovbev SAXo irapexei »/ TO (T&pM, Kal a\ TovTov intiOvpiai, bia yap rrp) t&v xpr]- \ p.aT(av KTrjo-iv TtdvTes ol ■iT6kepoi yiyvovTai, to, be xprjpaTa e6 voiiiafif{v) B*T W : jroi^irj) B e 7 /t^rt BT : nifvoTi W tik' scripsi : T^y B T W e 8 rivh. B : om. T Iambi. Olymp. a 7 oSrrf s B t : oStus T koI B : om. T Iambi. b 3 JirTo B t : om. T b 4 Tis B : om. T Iambi. Olymp. inipfpny ijnas B T Iambi. Olymp. ; ^/aos 4K(t>fi>tiv W /itrA . . . (Tke^ci seel. Christ : post b 5 ^x"'/'*" transp. ci. Schleiermacher b 6 Toioiirev B Iambi. : rov ToioiiTou B^ T W Olymp. c a S^ B Iambi. Olymp. : Tf T o 8 oi B T Iambi. Olymp. : fi/uu ot B' W *AIAI2N 661 VLvayKaQofieOa KTatrOai ,8ia to (y&ixa, bovXevovrei rrj roirov d Oepaireltf' koX Ik roijTov aLko(ToCas ^ipi but TtdvTa ravra, to 8' ^ayarov irdvTOiv oti, kav rts rnuv KoX (txoXtj yevqTai cm aiirov koI TpairdfjieOa rpbs to (TKoirfiv TL, ev Tois fjjTTjo-eo-w av iravTaxov 'TrapainirTov 5 dopv^ov Ttapexei Kot ropaxV ""il ^KirA.Tjrrei, tSore ixri h'ipaa-OaL inr' avrov KaOopav TakrjOis. &kka, rS ovti ftpHv bibuKTai oTi, el fieXXopjiv iroTe KaOapm^ rt etcrecrBai,, \/cmaKKaKTiov avrov kol avrfj rjj V'^'xf/ GeaTepv avra to. e Trpdynara' Koi Tore, ws ^oik6v, fifuv lorai o5 eTrf^vjuoCjoieA re KaC (pap-ev epaaTal etvai, (f>povqs, iTTfibav Teketrrq- I (ra>p,ev, &s 6 \6yos pls tov o-^fxaTos, 67 irpoTepov 8' oi!. Kal ev ^ &v C^pev, oi/rtos, ws eoiKev, iyyvTaTto ecropeOa tov elbevai, eav &ti piXiara p,r]b'kv oy.iK&p.e.v rS cT(ip,aTi, prjbi KOivoov&fjiev, Sti pf) iraa-a avdyK-q, /ttJjSe avaiTLp/irkdipeOa ttJ? toiJtoi; (j)V(Teu>s, aWa KaOapeuoapev 5 dir' avrou, |(bs Sv 6 fleoy airos airoXwjj ^fiSs' Kai oiJrto ^ev KaOapol cmaWaTTopevoi ttjs tov adipaTOi ai to elnos juera ToioijTiov re eavp,e6a Kal yvaxropfOa 6t' fjp&v avT&v irav to elKiKpivdf, tovto 6' £s to akrjOfS' b p,ri . KaOapZ yap KaOapov i<{>A'7rrea-6ai prj ov Oepnov fi" ToiavTa o2p,ai, a> SippCa, avayKuTov etvai -npos dAAijAovy keyew re koi 8o£afeu» ■navras tovs opO&s (f)ikopM0€is, V ov boKei trot ovtohs; 5 IlaiToy ye pakkov, S SdKpaTfs. OvKovv, l€Ka f/ TfoWri lo TTpayixareCa fijuv h> rS TrapeX-Oovri y3t(ji yiyovfv, & kiyerai, to yapiCeiv Sti //.d^ioxa a7ro_ tov crdnaTos rriv yjrvxriv koX kSia-ai avT7)v Kod' airofU-navTa- XoQsV^e'K rod crt&iMaros -T& d Iwetra ixomjv Kafl' avrrjv, kkkvofUvriv &purfibs \lfvxrjs diro adfxaros; YlauTdiraffi ye, ^ 8' Ss. Kieiv he ye avn/jv, &s <^ap.€v, irpodvuovvTai del pAXiara KOL ixovoL ol tpi\o(TO(povvTes opd&s, KoX TO iJx\iTt}jj.a avrb [ TOVTO icTTiv r&v (I>i,\o<))v, kijcris koX \aipi(TiJ.os "^xvs io\ dvo 2!iju.^ia, ol opO&s AIAi2N 676 fiipkqvrai ixkv iravraxfj T& ff^fmri, avrr)V he KaS" avT7\v (iriOviJiova-i TTiv '^Irnxw exfiv, Toikov be yiyvofUvov el ^ofiolvTO Koi, ayavaKToiev, ov ttoAAtj &v aXoyla etrj, ei fifi ia-fievoi eKeXae Xoiev, oT dc^iKoju^i'ois eknCs itrnv oB 8ia /3fow 68 ■qputv Tv\eiv — i]pa>v be povrj(rect>s — ure biefie^KrjVTo, tovtov aTTriXki)(dM awovTos awots; fj avOpcoirCvasv fjxv iraibiK&v Kol yvvaiK&v Kal vetov cmodav6vTa)v\:3rokX6l 817 ekovres rjdiXrjcrav els " Aib&o iiefeXQew, vyro Ta6ri}s ayojxevot , Trjs 5 ei^Cbos, TTjs Tov o^jfecOai re exei &v -etteOviiovv Kal povi^(rea>s be &pa tls tG Svti ep&v, Kal Xa^ibv kralpe, tk6(ro(f)os' (rpovriffei dAX' ^ ^/cet. el be Tovro oiSrats exei, OTiep &pTi ekeyov, ov iroXXri &v s aXoyCa eXrj el ^o^oito tov Oivarov 6 tolovtos; IloAA.^ pAvToi vri ACa, ij 8' Ss. OVKOVV IKaVOV (TOL TeKpLT^piOV, |07J, TOVTO UVbpOS, OV &v tbrjs aydvaKTovvra puiXkovra aiiodaveicrQai, on ovk ap r\v i,\6(ropoirfiffet ivTVX€iv) b 5 oKoyia ftv Ars. b 8 eipTj reKfi^piov Ars. avSphs et /icAXovTa airoBavelirBai om. ut vid. Ars. o a . . ■y^'^vti ijitKo . . Ars. C.4 Ttiivv B T Stob. : irdm y' W 6Sc nAATIlNOS OvKovv Koi fj (ra>(f>po(rvvr], fjv (cat ol iroWol 6vona^ovs ^X*'"- """^ KO(Tiiiu>s, S-p" ov TovTois /j-ovois TTpoa-riKfi, Tois ix6.ki,(TTa Tov adjxaTOS okiyutpova-iv re koI h> iXotro^ia d 'AvdyKrj, e(^7j. Et yap iOeKfii, ri 8' os, evvorjaai T-qv ye r&v &XKuiv avbpeiav re Kot (TOi(f)po(Tvvriv, bo^ei croi etvai aroiros, n&s bri, Si SwK/sares; 5 OXa-Oa, 17 6' os, otl tov davarov riyovvTai irdvTes ol oAAot T&v jxeyAkcav KaKutv; Kat fxalC, e(t>r}. - ; 'c--:^. OvKovy. ^6j3iK.6pocrvvr}v t})ol3oviJi,evoi, yap eTipuw fjbov&v (TTepriOfjvai xal eTnOvpiovvTes eKeCvcav, akkoiv aTTexpvTai vir' aWcov Kparoip-evoi. Kairoi KoKovvi ye axo- 69 kacriav to vtto t&v fibov&v ap\ecr0ai,, dXA.' opuos avu^abieL avTois Kparovpxvois vSfmiroS(iiS7) Ars. 06 arfpri0jjrai iripoiv ijiovat Ars. 6 7 Kparoi/ifyoi in iWav W &\Aaii'] tKeivav Ars. a I rSiv om. Ars. i\\' Syuas avii^aivtt] auii&aivei 8' oir Ars. 4>AIA12N 69a TOVTO 6' Sftotov icrrtv ^ vvvbrj eAeycTO, r^ Tpoirov two, St' uKokacrCav avTovs (retrwc^poriVflai. "Eouce yap. ^ , « v ■ x ^ 5 i2 ixaKdpi.e Sijujoiia, jixtj yap oix oi'T'j? fj rj opdr) irpos ^t^<. dper^v dAAay^, ^6ovd$ irpos ^Soi^as koL XvTtas irpos kviras Koi (b60ov Ttpos (j)6l3ov /caraAXdrretrflat, [koI] pi^Cpn trpos ekaTTOo &(nrep vofiCa-fxaTa, aX\' ^ exeivo fiovov To'voftw^a opOov, avrX o5 6ei iravra ravra KarahXaTTevOai,, (bpovmns, 10 ^[KOi TOUTOU (Ltei; waurajjcat fjiera toxjtov [(avovaeva re koi b iriTTpao-Kouem >T(i) ovti r}>/cat az'opeia icat a-(ompo(ruvn koi 0(Kaio(rui»} Kat OTjAAnporji' aK-qOri^ aperri, uera (ppovri(reo)s, ^Koi ■npoqryiyvoixevoiv jcaL airovtwouei'ajio Kot noovwv Kai if)oj3oiv Kat^T&v a\X.atv iravTuiv t&v roiovrmv x'^P'Co^'f''*' 6 5e (bpovna-eois [/call dAAaTTo'uei'a dirt dAAnAcoy uri^a-Kia- ypa(f)M Tis>fj 71 Toiavrq aperri koi ra ovti avopcmopcaoris re KokovSei' vytes oiS' dAnfles eyVr-TO 6' dA7j5es>rS oirt ?j ^ Ka.6apcris->Tis Ta>v roiovrwv Ttavroiv koi ^ a-oscppoa-vvr] Kai c 17 6iKato(n;v7j KOt avbpeCa, koi avTTJ 77 p6vr)(ns p,ri ko- 6apu6s Tis ■n. KoiOcivSvvevffiJin) koL oUrds Te\eTas>f]iuv oSrot KOTOo'T^o'oi'Tes ovq)av\oi rives ftvai, oAAd tS> ovti iraAat'^tvirreo'ftot>Srt os ay auvriTos koi dreAeo-roy, eis 5 Et(T re eio-ly ydp 0^, [toy] (jtaa-iv 01 irept rds reAerds, "vap6rjKO fv rco pi<^ a6 7ipB Ars. Olymp. Stob. : om. T rlri]^B: i/T a,T aWayi) W Iambi. : iUAa B:****T aS/ca! om. Iambi, Stob. a 9 aA\' ^ W: aWii B T a 10 orfl' Stou W itcii'to T Iambi, Stob. ; airai/ra B D 1 , 2 inclusa seclusi Sucatoiriviii Kcii (ra^poavvri W b 6 koX B"-TW Iambi. Stob.: om. B &\K^\ap B^TW Iambi. Stob.: &\\uv B b8 iyiis TW Iambi. Stob. : iyih cTvai B ?x?) BT Stob. : Ix^iW Iambi. : yp. exowiraW KiiBaptris^'W 2 ocSpeio B : ^ avSpE^a T W C 3 KivSwevoviri B yp. W Iambi. Olymp. : KtvSu- veiaffi B^T W 04 tii/« B^'TW : om. B Iambi. Stob. 07 re om. W 08 Ss B Clem. Stob. : om. T Iambi. A3 eyi B : S'yuye T W 76 B W : om. T PLATO, VOL. I. 7 ua^, egd nAATilNOS dA\& mavTl Tponat iroovOvwnOriv yevetrSaf^ el 6' opOQs S TrpovdvixriO^v (cat rt rjvva-au.a>, (Keia-e iXoovTes to ""Wey, ela-ofxeda, &v Oebs id^Xri, okCyov Harepov, as e/xot boKei. MS etKOTOii v/JMS re aTroKeiirMV Kat, rovs evaaoe oetnsoTas ov 7/ evaaoe oea-iroTais re ayaOois evTevoKrum km ezaipots' [tois 6e iroAAois cmi£Ti(w -napexei]' el Ti ovv vfiiv mdai>(i>- Tepos elfji.1 ev rfj h-nokoyia ^ rots ^Adrjvalaiv biKaa-rais, ev EIttovtos bri row ^caKpdrovs ravra, vTrokaBuy 6 KejSi/s e(pr)' ''Q, ^(iKpares, ra jxev &Wa efWLye SoKei Kak&s \ey,e(r0ai, fjo ra 6^ Ttepl rfjs '^rvyv^ woAA^z; cmurrtcLV irapivet rois avOpc&TTOis p,i\, eireijoav aTraAAayjj roi; (TUfjiaros, ovoaiwv en p, oAA eKeivri rfj finepahia^6eipr]Taire KalairoXXvrjrai ^ av 6 avOpcoirosairo- 6vri etre etKos ourcos exetv etre /^tj; ? s^ '' J ■« d 8 hro\eliruv T W : aTroAiTr^i' B e a Iratpois B' T W : kripois B e 3 TO(j . . JTB/Jtx" seel. Ast e 7 Ifioiyi Soke? B t Stob, : SoxeT sjuoiyc T W a a ^Ti pi ^(Tti Stob. a 3 3iaArA12N 70b 'Eyo) yovv, fif(iue0a be ^avro^Trjbe tttj, eh' &pa ev "Aihov el&iv al Yv\at, reAewrrjo-diTajv tirixeOa, &pa avayKaiov ocrots ecTTi ti evavTiov, uribauoOev 6,XXo0ev avro yiyveaOai, s 17 eK rou auro) evavrlov. olov orav /xeifov Tt yLyVr)Tai, avdyKT] TTOV e£ eAcirrovos ovtos irporepov enevra fxeX^ov yiyve, kov el jutj xpio/xfOa tois ovofm(Tiy fvia^ov, aAA epyo) VQVV' irairraxpv ovrats ex^"' ai'ayKaiov, yCyvea-dai re avra ^£ oAAijAcoi' yevecrCv re eirai JO (KUTepov fis aAA7jA.o; Yldvv p,ev ovv, ^ b' os. C Ti oSt^; e^jj, r^ ^Tjy ecrri ri ivavrCov, (3(rirep rfl typrjyopivai to Kadeubeiv; ~^dvv f&v otv, i^rj. Ti; as oii will. XS "* / ^S ■■-'*• wi"". =5 " * ui.vfirf. c« J.A CU'lt T» JJ A i CO'T'd' ?Ti B': ia-n W ba /[i^v B : 7Ap T: /i^v yip B»W Olymp. b 10 iKardpov T : i{ eKvrepou B W b 11 /ueK oSk B : -ys T W a 2 oBtoi ?^r| B : ^(pri oira T W Stob. a 3 7E T Olymp. Stob. : om. B a 7 t| B T : ouK ^1 W t Stob. a la can t» B T : ^vtw AIAi2N 71c OiiKovv 1^ aWTjXftjy re yiyverai raika, etirep erair^a i(TTiv, Koi at yevia-fii ela-lv^avroiv ftera^, 6i?o bvow ovtoiv; Ilftjs yap ov; Triv jxev tolvvv krepav avCvyiav &v vvvhr) eKeyov eyd (701, ((fir), fp&, 6 Sa)/cp(irrjs, xat avrqv Kal ras y(Vi be to piv KaOeijbea), to be eym- yopevai, Kal eK rov KaOeiibew to eyprjyopevai yCyvecrdai Kal eK Tov eypriyopevai to Kade'ibeiv, Kal ras yevea-eis avToHv d Trjv u,ev KarabapOdveiv etvai, ttiv 6' aveyeipecrOai. iKavSii Keprjs, ra ^wvTa re Kai 01 (&VTes yCyvovTai; 15 ^aCveTaL, e(j)r]. e Eio-lv apa, l()!)rj, at \jfvxcu fip.S)V ev "AtSov. "EotKey. OvKovv Koi TOLV yevevioiv toIv -nepl raCra 17 y eTepa <7Cid>^s oicra Tvy\6,vei.; to yap aTtoOvncKew ~ ITcii'D jixev ovv, i^r\. H&i o?i^, ^ 8' OS, TTOLria-op.ev ; ovk avTaTTobdirop.ev rfiv ■^f'ft ... V- /../*,„ ,u 07 ouToIi' B Stob. : miTSiv T c 11 iypntyopivai ... 12 KoflcuScty 32 X W Stob. : om. 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(BerojJrws 8^, w d)C\e KeSris, koI ei'^irodima-Koi 5 fiev Tfavra ocra rem (rjv fxeroAaSot, eireibrf be airoOavoi, avapiutTKOixo, ap ,ftv ■jtoAAtj avayKn reAevrcavra iravra Tedvavak Kat fxrjoew fryv; et yap ck /xev rwz' aA\a)i' ra d (&VTa yiyvoiro, ra 8e ^&vTa OvqcTKOi, tCs iMj yavr i jn?) ov\l ^.u-^^j^ ■navra KaravaKmOrivai eis to TeOvavai,; Owe /xia joioi SoKei, e(^7j o Ke/37js, w SwKpoTes, aAA.a /xot boKeis TiavT&isacnv akvQn kiyuv. 5 EoTti' yap, 1^57, a> Ki^r]s, &»s l/xol doKei, itavrbs jxakkov j^ ovTM, KOL fifMeis avra ravTa^ovK i^aTraTdufvoi.dixoXoyovfiev, ~ oXK! ecTTt tS SvTt Koi TO avaJSt^tTKep-Oai koi sk tS>v TeOvedt- Tcav Toirs ffivTas yiyvwdac k St^xpares, el a\r\Or\s kcrnv, hv av etooOas , • daua keyeiv, otl vtuv n uaOricris ovk aWo tl t] avap-vqa-is 5 Tvyyavei vniaa, kul KUTa tovtov avayia] irov ^juas ev Trporepw Tivl YpoVcd ueaaOriKivai h vvv avaamima-KoaeBa. tovto be abvvaTov, ei wn riv .irou nuiv v wvxv Trptv ev ruoe tm aw- 73 Opaimva) dbei yeve irapovTL 'AX\A, S) Ke/Srjs, ^<{>r] 6 Si(u,juiaff VTTo\a^(&v^(^a al cLTTobfL^eis; virdixvricrov jxe- ov yap a-cjjo^"'- ■*■■ "■" 'Evl uiv Xo'yw, erf>7j 6 Ke8m, KaXAiVTu, oti kpt>iTa>p.evoi 01 avopoiiroi, eav tis kuams epa>Tq, avTOi Keyovcro) TravTa ri exei — KaiTOL el utj Myxavev avTois iTTiajmr] evova-a Kal 05 Kol T W: om. B da ouxlTb: oixW: irouB d^ aurct B : Ta out4 T W e 1-2 ko! . . . Kaxiov seel. Stallbaum ye B : om. T Olymp. e 6 rovrov B : rotro T a i ^/iiy B : Ti/iar T W aa^BTiTi^W v tfivxh tl %oiKev B (ut vid.) W : t» HoiKtv ft t('ux'> T b Olymp. 73a nAATiiNOS lo opdbs koyos, ovK &v{6toi t tja-av^rovro 'iroifj.-t.- awtoreis yap 77, deouai Tradeiv, Ttepl o5 6 Aoyos, avauvncrOfivai. /cai o-veooz' ye,e^ cav Kepijs eweyeipTjcre AeyetVi^or; ueiXvrjfjiai Kal Treidouai' .ovoev uevTav, riTTova aKovoiiii wv nv V S' ^y- ^jUroXoyomer yop Sijirou, ei ris n avauvwrOria-fTat., beiv avrov tovto ■nporepov irore e-aiuTaa-Oai,, Uavvy.l^r]. '"^- ^Ap' ovv Kal Tobe ouokoyovuev, Srav eTTUTTnuri htapa- 5 yiyCTrat rpOTT Heindorf : fiaSeTv B T W b 9 /teW &i/ B" W : ^^v fty B T irij (7i> BT: ffji irj B'W c I TgS' B : t( Si T c6 Tcfi/Se B': TovTOV T cTcpoK T : tpirepov B Olymp. ^ (post ercpov) B Olymp. : T» T 09 \4yo/tev TW: 4\^onfy B d6 «\\o ti B : ri AIAliN 73d ttbos «t8os Tov watSos oS tJv r\ \ipa; rovro hi ia-Tiv avatxvrtair &i' iroXXaKis Ke'jSrjros az/e/xOTjo-^r;'" xaJ aXXa ^o. ,.vpCa ro^oCr' Sj :^^^it '^^^ ^= -- ■ -' "So Mupta fievTOL v-q ACa, I^tj 6 "SinixCas. OvKOvv, ^ 8' Off, TO TOtovTov avduvncTis tJs ia-Ti: uaXtora e fxezToi orav rij rowo Trdflj; irepl eKetm a viro xpovov Kal tov /ifi iina-Koneiv ijbr] k'nekek-qa-To; -i>v^"|" Ti hi; ij 6' or. ,^(ttw tirirov yfypauuivov ihovra Kal 5 Avpay yeypap,it.svr\v avdpwirov avaiJ,vr](Tdrivai, kcU Mfifiiav ihovTa yiypai^ixivov Ki^rjTos avaiji,vriiJ.ev [xivTOt vri A", e B2 T W : Tc B b I /icVtoi B : Toryui/ T b 2 ^o-tic B T : 4 X(Tov W : iirov in marg, B* T^ 74 b nAAT12N02 ov\ eTfpov (Toi (paiverai; a-Koirel oe Kai rjjoe. ap ov Mifok fxiv tgojj KOI £i5\a Ifiore ravra ovra to) fx^v tva dtaCverai, TO) o ov; lo ndru jixer o3y. C Tt 8^; avra to. tcra eoriv 5re &vi(r6, croi iKpaTfs. Oil Tairov fipa eortV, n 8' os, roCr(i re ra la-a Koi avro 5 TO KTOK. ^L. Ovbaix&s fxot (paCverai, a> Sc^Kpare;. 'AAXo /x^v l(c Tovrmv y, l(l>ri, t&v Xctow, erepcor ovrmv \ fKeivov TovlfTov, ojjMS avTov Tr\v imarquriv evvevorfKOis re lo ' Akr]Oiiov. avayKULOv, eqyrj, aiiro avauvr](riv yeyovevai. llaru p,ev ovv. Ti 8^; ^ 8' OS" 77 •n&ayop.ev tl toiovtov irepl to, ev rois 5 iv^f^is T€ Kol oh vvvbr) eXeyofifv Toiis 'oms; apa a(verai, rjiuv ovrms la-a etvai AIAliN 746 ^ ^(oKpaTes, Tspos ye o /SoiJXerai OrjAmcrqi o Aoyos. l. • i- i^ ^ j ^^ AAAa uei' 5n ■ Ik ye rfiv aio'^o-ewv Sei fvvorjtrai, oTt ■ffcii'Ta TO, fv Tois ai(r6r\(re Se^Kpares. OvKovv yevojxfvoi evdiis, ea)p&ji4v re koi ijKOl/o/xei'. /cat ras lo aAAas oto^ono-eis eivouev; -> ndvu ye. e 2 Tvxftv B T : Tvyxdrfiv B' W e 6 t5 T b : o:n. B j) B' TW: om. B 8,9 yip in marg. T an ye TW: om. B b I T€ B T : 76 W ToD B : toSB' T b 4 tov ipa B : yaf> to5 T prius Kal B :^ T b 7 roimr' B : t^ ToioCra T J~e« p-VT. 75 c 5^- nAATi2N02 C "ESfii 6e ye, cbaaiv, irpb rot/ra>j/, rw rod term e-nurr'^wnv riplv y€vi(T$ai &pa, a>s ioiKev, avAyKT] fifuv avTr]v eiXij- 5 (pevai, 1/ 7i At„f "EoiKei'. ' ™ OvKovv eJ /xer XaySoyres awjjv Tcpb rov yevicrdai .^ovres iyevoiieda, rjirLo-TdixeOa Koi irplv yevea-Qai, koI evdiis yevo- uevoi ov aovov to Xtrov Kai to ueiCov Kal to e\aTTov aXXa JO xat cruix-navTa to, ToiavTa; ov yap tt^i tov icrou vvv 6 Xoyos fjiuv iMiKkov Ti rj Koi '■nepl- avrov tov koXov kol avrov tov d ayadov Koi biKaCov kol oa-Cov Kai, ovep Xiym, irepl cmavToav oh iiriardjpaylcou.eda to " avr b & lort " Kal iv rats epatTn- (reo-tv epwTwiTes /cat ev rats aTTOKpia-ea-ai avoKpLVOuevoi. wore avayKaiov r)p.iv tovtohv TiavToav Tas eirurrqiMis itpo tov 5 yeve Siuuia, eirt- Tii)f B T : iravT(A&s B' W 63 airii B T : toStb W es tivT: om.B e 6 fin T : tiy tin B 4>AIAiiN 76a Avva,Tpv yap bri roCro ye edxivn, ala-douevov ri fi ihovra 76 7/ oKOi^o-aiTo ^ Ttva aAMjv ai(TOr]cnv Kapovra ■ eTepov rt airo Towrow efvowo-ai 6 eTreAeXrurro, S> tovto eTikna-CaCfv avouoiov ov v u> oixowv ,'0) DcoKparef. *H Kai boKOV(rC o^ovp.ai, p,r]-^ipiov Trivt.K6,be\DVKeTi. fj AvOpdiratv ovbels oficos otos re Touro ■ffoij/o-ai. Ov/c Spa 8oKoi5(ri croi emaraa-OaC ye, I^jj, cb ^ip.p,ia, c ffovres aira; Ov8a/xcS9. 'Avap,ip.vf)crKOVTai &pa a irore ipadov; 'AvayKT). 5 IToTe Xa^oCwai ai ^Iruxal fjpMV ttjv eTtiarqprjV cmr&v; ov yap br] d0' ol ye &v9p(x>'noi yey6vap.ev. 'f-t^-j— Ov oriTa, Ylporepov &pa, Nat. *^ 1° a I al S air6Wvp,ev ev amep /cat Aafi^iaJOfiev ; r) eX^is &XXov Tiva eiireiv XP°^°V! 5 OvbaixUs, w Zidnparesi aXka ekadov kfumrov ovbev tl- ''Ap' ovv oijTuis exftj er], fjiuv, S 'Siip.p.ia; el piev e^er) 6 ^ip-jxCas, its eywye otfxot" KaCroi Kaprepd- c II wplv ttv "W C14 S/io W: om. BT c 15 i om. W ds 4v$vepB: §wepT d^ ^ipri tj/uv ^x" ^ d8 riB^'TW: om. B e 8 ^0jj & adxpares W a 4 ttoj/to B T : aravra B'Vf as ifiol «<(k« B : ?/*oi76 B^T: ;uo£ ye W *AlAi2N 77a Taros avOptiiroiv icrrlv irpbs to a/jnareiv rois Xoyois. dW l/.^t oiuai oiiK svMi&S. tovto TteTreia-dai, .avrov, Stl •nolv yevscrdai ^juas r[v fifuov rj yvxV' f' fixvTot Kai fTfeioav airotfavcofiev a en earai, ovbe avra uoi boKei, etbv, S Sc^Kpares, diroSeSei- Xoai, oXa ert evearriKey wvor] Keprjs eAeye, ro r(ov woAAfivj Sttojs iw ^Mtt airo6vn(rKovros tov &vdp(&Trov 610- tTKeooi'i'urat w vwrj Kat Mvtv tov emai tovto tcaos' n. , rt 5 yap Ka>\vei-/yiyv€(r6ai /nev avTr]v Kai -^vvlffTaaOai aXAoOev TTodev Kai eivai itplv koX eis avOpdirewv o-cd/ua ddnKeo-^ot, ewetfiav 6e dd)iKnTat Kat dwoXA.diTDjrai tovtov, TOTf kol avTriv TeAerjrav Kai oia^-^* 6k- 5 'AiroSeoet/crai'^ uev, imfT'S) Stji*/A&t re Kat Ke'/37js, 6 2a)Kparj}s, Kat, vvv, ft, peAere truwetijai tovtov re tov Koyov eis. Tavrov Kai ov irpo tovtov a>uo\oyya-ap,ev, to yiyvecrOai irav to ^&v eK tov Te6ve&Tos. ei yap eariv piev V '^XV "<"' TTpoTfpov, avdyKT) be aiiTfj els to Cw lovar] re d Kai yiyvoixevr) ^ p,r}bap,66ev &)0\.odev rj eK dav6,Tov koi tov TeOvdvixi °yiyvea-dai, ttws ovk avdyKT] avTriv kui eTreibav ^ cmoOdvT] aivai, eiretfijj ye bei av6is avTriv yiyvecOai; cnro- , bebeiKTai uev o^v oirep Xeyere koX vvv. Sums be uoi boKeis 5 (TV Tt Kai ^iixuias ybeais av Koi TovTovv oSe« W ds Ae7«T6 Par. 1811: A.€76Tai BTW 77e nAAT12NOS e,,(i>,ws rfKaiSrav Tvxn tis }J,r] ev ,.^l^yr}veiJ,i(i OAA ev fJxyaXa twl Trvfvjmri a-noovT^cTKoyv. Kato KfBris imytkaa-as, 'ils h^iojuiv, ecbr], S Sa/cpaTes, ? Tretpo) avwjteidew daXXov oe utj ws jjwwv oeetorcov, aAA 5 to-cos fi^ rts Kai ev tjimiv ttcus i ocrris ra roiavra qiopfirai. TovTov ovv wetpfi ixfTaiTfCdfiv IM] bebLevai tov davarov &a-iTtp ra fLopixoAVKfia. 'AAA.a xpi. e<^'J o 2a)/cparr)s, ^iraSeu' avT& eKdarrfs fiiiepas CirOri "y "; 78 TloBev oSr, l(^Jj, S) ^(oKpaTfs, t&v ToiovTcav aya6bv eirft)8o2'_ Xriilrojxeda, eiretSTJ en;, Ic^tj, ^/ias aTT^eiirets; "^ "" "' rioAA^ fikv T) 'EAA(is, e(^rj, S Kepr/s, Iv ^ sveuri itov ayadol &v8pes, iroXKa 6e ical Ta rSz' j3apl3Apoiv yevrj, otf 5 TtdvTas vpn Stepewotr^at fTrroSiras rotoCroi' eTruSov, unre XprjP'aroov (peiOQiievovs jxr^e trovcav, ws ovk ea-Tiv «s on ar evKaipoTepov avakto'KpiTe xfnqfiaTa. ^r/Tfiv be XPV ''"^ avrqus /Lier' aXXTjAcoz'" Ictcos yap hv ovbe pqbCoos dipoi/re fxaAMV vp,a>v ovvap,evovs toijto iroiew. cr J 1 10 AA.A.a Toma pkv 'brj, iArj, .vTrap^ei, 6 KeiSrjy oOev be b aTreAnrquev eirave\a(ou,ev, ei trot Tjoouevu eorir. A\.A.afj,r]v Tjoofji£V(a ye' irus yap ovyxWei; ^KaK&s, ecjyr], Xeyeis. -/. ..t/,..-** / OvKovv Toiovbe ti, ^ 8' 6s 6 SoxcpaTTjs, Sei ^/xa; avjper], k^yeis, C 'Ap' ovv tG piv a-uvreOevT.i re Kal ovvOeTO) oyri iJ( e 6 vcipu ^ETaircf9«v W : ireiptine6a ireiBeiv B T 69 ffeiralniTf Vind. ai T^: ^|air^(f))rc T: ^^eir^miTat W: e|iain]Tai B -yp. Wet in marg. t a i i^aSaii' pr. T a 7 hv tbKiup6repov T : avayKaidrepair BWyp.T a 10 67r(«pi« ^0,, B" T W b i iTreAefiro/tw T W b 4 ai'ep^a'Sai T W Olymp. : ipiaiai B b 6 rb T W Ol ymp. ; tov B b7 o»add. Heindorf b8 77 B : om. TW vcrei ' AIAiiN 78c «i oe Ti ruyxavet ov >a AoKet iiot, ^ri, ovTons ix^iv, 6 Kesris. 5 OvKOVV &.Ttep deUKqra ■navra Kai,-.a>cravTa>s'^h/€i, ravra liAKifrra eUosjwai ra aa-vvOera, ra 8e aXXor' aAXcoy kuI fttjSeirore Kora ravrd, ravra be aijvOera; "Efjioiye Sofcei olirwy. I Icouev 8)j, e<^rj, iirl ravra eKJi' fiirep ei* r& ep^poirOeK 10 r. A.oyb>, aw^ f/ ova-Ca rjs koyov hl.hop.ev rov ftvai\ Koi Ipco-. d rStvres Ka\ cmoKffivpjjLfvoi, Trorepov &cravr(os ael exet Kara ravra 77 SAXor' SXXois; «vjQ 'TS^^"'?^ "^''^ ''^ '<'*^<'''j ttwo ^KaoTov o icrrcvj^ro ov'} wn irore ueraBoKriv KecY fiVTiUBSf ■rezo: , s,, * , .^-P'P* ^^^^ ., ^^^'^^^ V *'^^T"v f.^.y evoeyerai; jj aei tivrcov fnaarov ea-ri,^ uovouh^s. ov.avro 5 , {cat/yai)io/>a)(ravra)s icara ravra e^f' 'f"" ovoeirore ovoap,ri ovhaiJ,Sis dA.Aofo)(rti» ovhep,[av evbeyerat,: -j wmj '12cravra)s, l^jj, drdyxTj, o Ke^rjs, Kara ravra fXfiv, u> ^<&Kpares. . Tt be r&v ttoW&v Ka\&vi oiov avOpditoov w tirniov fj lo ' luarCcov n &Wa)v itvriviovovv roiopuruw, ri Icrcav [ri koX&v^ w e navrwv rmv iKeivois oumvvumv; apa K.arajravra,ex^'-> Mifav , rovvavrCov eKeh>ois>oire avra, axirois ovre oXAnXois ovheiiore «s CTTOS eiweu' ovoauo)? Kara ravra; Owra)s aS, l0n o KeBris, ravra' ovbertore wrrar/rws Ivet. 5 OvKovv roijrtov Ufv k&v &\lraL0 kov tbois k&v rdis oAAaty 79 ai(TOi](re(nv aicroou), rmv o| Kara ravra evovroov ovk ea-riv oAA eoTW ato?; ra Totavra Kai ovx opara; ' C 4 tbSto B (sed punct. not.) : tA ouri T 07 to] & Heindorf 08 86 BT: 8J thai B"Wt da kbtA roira B»T: Karii ret oireb W : Karavr& B d 10 koAui' seel. Classen e i ^ ante 'iffur om. T ^ koAcS;' seclusi e 3 ogre B T : xal oBrt B' W siSeiriiTrore B" W 64 toAtc! B : ravra iirrtv B^TW 65 oS T b : om. B roSro B' T : om. B a 4 oi55] iiSh, iiBrj constanter pr. T Ars. : lifiSh, afiSv B ipard B : ^pSrai T (sed ex emend.) W PLATO, VOL. I. 8 79 a nAATilNOS 5 lIcwT&ma-iv, eri, oKridfj \eyeis. (u:M. &&u,fv ovv, BoUkfi,, e(bn, 6iJo dbri t&v ovtmv, to uev oparov, TO oe aCoei; rj^^, , Kat TO ixev aibes &el Kara raira ix""' ™ ^^ opwrbv 10 nrjoeiroTe xard jaiira; Kal TOVTO, ec^Tj, danev. b ,^ ^1^?^ ^^» V 8' OS, aA.A.0 Tt ^fxiSv avrwi' to /jier erw/xd ^ort, TO oe YVXV! Ovbev aXXo, I^jj. Ilorepft) o5v ofiowrepov r^ eiSei ^a\ikv hv etvai koI 5 'StoKpares, er]. 'Aaaol jxr\v fip-eis ye to, opaTo. Koi to. p.ri Tp t&v avOpdircav lo ^lutrei ikeyojiev jj oAAtj tivI oXei; Tfj T&v avdpdirmv. ■/'" "" Ti ovv Tsepl ^vxvs Xeyo^^ev; opwrov ri aoparov eivat; Ovx opaTov. 'AtSes 6.pa; It, l^ai. 'OixoioTepov apa ■v/fVYw trdouaTos ecmv rfi aiJbei, t6 6^ t& oparu. ''"^ ^ -'-^ C nSo-a woy/crj, S S(dKpar6S. Oi/cow /cat roSe irdXai ^Xeyo/xer, on ^ 't/^ux^' otov jjiev' \ T& (T^pMri ir£oarvp^at, els to (TKOTreTv n fj 6ia tov opav fj 8ta TOV ciKoveiv rj bi aXkqs twos altrd^aecas — roCro ydp 5 ioTii' to bta TOV crdixaTOS, to bi ala-O'qa-eeos o-Koireiv n — a 6 fioi\et B T Stob. : d $oi\ei B* W b4 (ba/ihv T Stob. : B T Eus. Stob.: ^AeYoMC B' W t ^ itdparov B Eus. Stob. : om. T o a i\4- 7a;i>ci/ B T W Eus. Stob. : \4yonev Theodoretus o 5 alAIAi2N 7gc ToVe uxv tKKerai. iTrb rod o-wuaros els to, oibi'jroTe Kara ravra expvra, Kal avrri irAavarai Kai TopaTTfjai koc elAiyyi^ £)(T7pep ixeOpovcra, fire roioi/rcov f^xn-TTOti^vn ; ^'''.^Js') Oral) hi ye awn Kaff . avrnv (7/cowr?, ^xeicre o?verat eis d TO KaOapov re Kat aet ov xat aOavarav Kot oxrcw^yois eYov, Kttt o)s fnyyevris. ovcra avrov , net uer fKetvov re vtyverat, OTavirep avrri Kaa avrriv yevqTaL xat efjj aw^, Kal weTravra^ re roC irXcivov, Kal irepl eKeivaidel Koraravro otsexfi, 5 are ToiavTmv^e 'ScoKpares, Yloripia odv aS eroi SoKei rfi^Ifiet xal e/c rfiv irpoaOev Kal e/c rfiv z^w \f.yop£v ^ 6' Sy, ofjMioTfpov eoTi V'l'X'? ''¥ *'^' <<)<''<'H"^'p,a; Toi erep&>. "Opa 8^ Kal r^8e ort eweiSav ev rS awroi wai ^XV "<"' o-diua/ rS uev 8ouA.ef;e«' Kal apYea-|9at ij Awis irpocrrarret, 80 rj) 8e apxeiv Kai oetrirofep' koi Kara ravra av irffrepw (rot boKei ouoiov rfi 0efo> eivai Kal irorepov ro) dvrirta; rf av 8oKe( o-ot ro \LiV Oeiov olov apxeiv re Kat riyeiMvevetv vemv- . ^^^ Kivai, r6 be Ovvrov S.pye(r6a( re Kal bovKe'ieiv; '"" '^5 'EMOtye. ' ^^^"^ ITor^po) oSv ^ i/"^X^ ^o.LKey; A^Aa 8^, S S(^Kpares, 3ri ^ /xev i/^X^ ''^ ^^'V» ^ ^^ v&fM rS dvYfrZ. 06 t<(t6 BT Eus. : Tb B Stob. : 8t€ W ds re in ras. B d 4 7e'i/»)Toi B T Eus. Stob. : yiyvnriu B^ W d 5 re B T : 75 W t d 8 axT,eg B T Stob. : &\i,fl£s B» W dg irpdo-flei/ B»T W Eus. Stob. : ^nvpoffSfv B e 2 /loi B : i/ioiye B' T W Eus. Stob. e 8 Sj> B T Eus. Olymp. : Si W Stob. as rp ex t$ T Kara rairii B^TW: kotbutAB 8* 8oa nAATilNOS lo SKoVet brj, ^r], & Kesris, ei eK vavTWV tS>v elprjuivMV b rdbf fjiuv (Tvix^aCvfi, rZ ix(v 0eim Koi adavdrio Kot vonrO^^ Koi aovpeibei koL a^LoXvra koI del axTavTfus Kara fawa exozTt eavTio.oiMioTciTav eivai Yvxri^ra oe avOpa)Tnv(p Kai BvyitZ koL TToXveibei, Koi dvonro) km hiaKvT& koli wnbe-jroTe 6 Kara rat^-a exoirt eavrmoiJiouyraTov av fivgj, /i'' oTrnw firtuevei xpovov, eav ptev tis km X<*P{fi!IXJ* exwv ro cr&i£a^TekeuTr]crri kol fv Toiairri ^pa,^jMlj^vij^uaXa'^ "^vp.- . irea-QV yap to (rY77 ^pa, ro dihes, to eh ToumTov tottov erepov oV)(opevov yevvaiov Kai Kaoapov Kat aio?;, eis Atoou as aKrfd&s, Ttapa rhv dyaObv Kai ^povipjovoeov, ot, av Oebs b 2 Karii B Eus, Stob. : Kai xarct T b 4 avo^rf) kcU ToAveiSei T W Eus. Stob. b 6 ^ Schanz : ^ B : ^ W : &s T Eus. Stob. : ^ marg. t : ^ is marg. b ca ^irtiSeky B: 8ti 4nfiSia> B' T W Eus. Stob. C 3 avToS rh B Eus. : airoS T Stob. O 4 ical 8iairi>«ir9ai T W b Eus. Stob.: om. B 07 fip^ TWb Eus. Stob. : iiiiipif B d 5 Hrepov riirov Ars. d 6 t^v 7ci'i'a?a;> Ars. d 7 rki/ iyaSbv fleiy (ital p6vtnov} Ars. (ut vid.) of Si) Ars. (ut vid.) I 4>AIAi2N w ' ,p Sod fleAwj atlriKa Kai tw e/*n ^jnxfi Irffw, cSTr) be bri riiuv fi euWvs otaitemvarriTat. Kai aTtQAMAev, ws d)aari.v oi iroAAot lo &v6p())iroi; Woa^ov ye fiei, <5) ipiXe Ke'jSrjs re Kat Stjujuia, imofv Tov (TuuMTos 0W.e(bfAKOV(Ta, are ovoev KOivwvovcra ax/ro) ev r& ^i(^<.eKova-a'^ eLvah;^ aKka evyipv(ra avrb koI 7j ov rovr' Sf e^r; fxeXeV?? 8i nairawoo-i ye. '■"" ^ OiiKOVv oUroi) uev eYOjJcra eis to oaoiov ahrri to dtSes wnepyerai, to ,6'eioi» re (cat aoavwrov Kai (ppoviixov, ot 5 av t(ov av6pu>i^£^v aTrrjk^ayuevri, &(nKp be keyeraKKaTa t&v fxe- p,V7]piva)Vi>uts OMfiiiiS TOV \ovnoy yj)6vov p-eTO, de&v biayovpooi(rig xpria-aiTO, to be tois Jjwgo't ( TKorwoey (cat atoes', vorlrvv Be sat i,Aocro <]>CKe, tovto otea-Qai. XPV pvai koL ti Bapv Koc yewoes kui oparov o ori Kal eyova-a v rouwrrr 10 y*'X') papvueraif re km Vixerat, ttciMv eis rov oparov roirov - . • (/>o/36> TOtTatooiis re /cal Aiow, &ariiep Xeyerai,- vepl ro iu) wffiSn arra V'vywi' (TKipeton mavroayuaTa, oia ttapexovrai at- rotavrai yv^ai eioa>Aa,^i /x'^' KaOapios anoAuOeia-ai aAAa rov oparov fiereYOvaiu, oio /cat optovrai. /«At«.M-» 5 lipV"'? ''^^ *" Soifcpares. ^ ^ , EiKos pAvroi, S Ke/37jy xat fov rt ye V^s rwv ayaO&v "at. dAAa ras t(Si> v, at irepl ra TOia diiavKtifoHTai irAavao-flat SiKnv rivov arai, 1-ns (iraorepoff rpo- (pj/s KOKj/s ouo-j/s. (Cat juevpt ye toot-oC ^Aavuvrik^ ejas ay tj rfj' iraXw 5 „ jj^Ti Qwoi ^TT &v Kot ueuekeTriKiiiai .rvyaxriv iv rat 8i ? Ars. ofcAIAXiN 82 a Tovs be ye Mi^nCas re Koi rvpavvCbas kuI aimayas ■jioo- yevr;" tj TOtjaz' aAAoo-e qta/iev ras Totavras Uvai; jAu^Xet, erf>r7 6 KeSrjs, eis ra roiaCra. '''" J" OvKouv, f) 6 OS, 8n\a 8n koI rSAAa ri h.v eKaara toi Kara ras avnov ouourrnras rns uekerns; " AtjAov 0^, e^r/" irus on; OvKow ev8atuoyeoToroi, es (fnXoao^oi airexoyrai t&v /card rd o-cS/xa eTTidyixi^v aTracrcAi', /cat Kaprepopiri /cat on 'n'apaqtpoao'ti/ avrats eavrovs, ov n oi,Kod>6opiav, re /cat Trevtoi' mopovuevoi, i\6tro(l>oi T Ars. Iambi, i tl>i\o(rotltovvTes B airexoyTat T W Ars. Iambi. : ix<»^<" B 04 7ro airfiv r?)v -v/wx^v 17 ((>iKo(ro(f>Ca arexv&s' ^ ,biabebfuipriv ev rfi a-duari koL ■npoi\oCa expycuv^ avr&v TTiv \l/vxriv npeua napaixvOeiTai, Koi k'ueiv eirixeipei, evbeiKVv- lievT] oTi qirarm uev we /u.rjdei' f/yeiajBai, .akr)des' elvat, ifie to fiev towvtoVj aia-driTov re Kal oparov, o bi avrri opa voriTov re Kal cu&es. '^'i^i^^' -x' ' ? ' X " ' -f--"***- /I « '**""''»■"' ravrn ovv rrj Avtrei oi/k olop^vyj oeiv evavrwutrdauri rau a)s da a B: ^,^7, 3 B'TW da a^iimi B: (r<«;ttOTo B^'TW d 4 iropfiaovTOi Ars. d 6 xai r$ KaBapn^ Ars. Sj) Ars. : om. BT d7 fHeifTi om. Ars. d8 irSs] ir«i Xeyeii ?^7) Ars. d 9 e^rj om. Ars. e i ^ B T : om. W e a Stie/ifViiv W a I ToO Heindorf : t$ B T W Ars. a s Uray B T Iambi. : iutoav W /col] ^ Are. a 6 a7raxAIA12N 83b aXriO&s <^tXo<7o'<^ou \{ru)(ri ovtoos Awevfat t&v fibov&v re ■KOt <^tflvju.i5v Koi XiJwSi' [koL ^o;3oBr)6ri \rj Avjrr/f jj]-^ rj eitwyurja-ri, ovoez/ to(tovt^v kukov eiraOev wk I- avrui; wv av rts oixttU^irj, olov ri yo(rri(Tas rj ri avaA('>o'as C""^- Ota ras eiriw/was, aAA o iravTcav ixeyLorov re kukcov km ea^arov iari, rovro irAcry^ei, kuI ov Xoytferat airo. Tt roiiT-o, S SwKpares; I<^jj 6 Kc'/Stjs. .r< Kf^r]s, ol SiKaicos <^t\o/w.atfet? Koa-aiotr eia-i koi &vbpeioi, ovv S>v ol itokkoi ^viKO. (^ao-w if (TV otet; < Ur^vc j 84 Ov brJTa lyayye. Ov yap' aW oiJTa) XovCa-aiT &v yjruxv avbpbs Koyurfii^ Kat oeJ ev TOiJrft) o3s av ^, /cai eweiSav reXevr^frj;, ets to tniyyeviey Kot CIS tcPtoiovtov a(f>i,K0ixevr] aTnjWiiY^at tSv avOpatniCvav kolkHv, ex S'^ T^s Totor/rrjs 7Y)o6^ss JSeiv e Kat 6 5 SmKpaTris Ibobv avrcb rjpero, Ti; li^rj, wjnti' rd Aex^?'"'*'' f"*'' jLi^ boKfi fuhe&s k4yfei ye 67/ rts awa jueAAet tKavcas oieftevoi.. «^ jn^v o5v Ti d\A.o o-KOireio-floi', ovbev Keyco- el be n irept e 5 S Kcj3r)s om. Ars. e 6 icai B T : re Ka2 B'W 0o(rii' om. Ars. as airiiv Ars. : iauriiv BT Iambi. a 4 outJ) Ars. as oS BT Iambi. : om. W ^Y^aTaSc?!'] ^iri in marg. B' a 6 ^craxcipiCo/*^!")^ B T W Ars. Iambi. : luraxf'nioijiiviitv vulg. a 8 T% alterum et tertium om. Ars. b i oferai oSroiy Scii' B Iambi. : oferai Sery oStoi T Ars. : oStois oferai StTx W b 4 8% B* T W Iambi.: Si B bs S'] 7' ci. ' Stephanus : inclusa seel. Ast c 6 \iyf / -/sti /d"*/ ""/'I y- f'"-*- Kal 6 'SimxCas f.^r\' Kat fi-r\v, S S<<)KpaT€s, TaKr]6r\ croi epw. TtaXai yap fjixOtv eKdrepos airop&v top ^Tepov irpowOfi 5 Kat KcXe^ei ^pe tovs aXxovs av6piTOi biairb avr&v beos rov 6avdTov> (cat TMi; KVKva>v KarawevpovTcu, (cat maa-iv avTovs oprivovvras rov Oavarov vTto KvTrnsASmuv^Kai ov koyCCoyrai 5ri oiSei^ 5 opv%oy ^8et orav 'Tf"^ >? P'yfi> '7 '"'i'" "AA.rji' kinTrjv XvirnTfu, ovbi avrri ■^ re aribanpKal yekibcov (cat 6 , eiroylf, h bv ibacri Ota KvTsrp) dpyvovvTa qaeiv. aAA ovre Tmrra p.01 (paiveraL kvirovpieva abeiv ovre ot kvkvoi, dAA' Sre otp/ii, tov 'Airok- b kciivos Svres, imvtikoC re fieri (cat irpoeibores, ra ev "Aibov dyada 1 adovo-t (cat repwoirat eKeivvv rvv ■nuepav^iaAepoKrois ^ ?7>€i' ro) ipnTpop-Oev xpovw. iyai be Kal avros rjyovuauj oupbovkos, re eivai r&v Kijicvatv Kal tepos tov avTov Oeov, 5 Kais &v 'AOrivaiaivJ&a-iv avbpes ti^iKa. lo KaXws, Ic^rj, \e^ts, 6 "Sii^fj-ias' koX iyd re on vvv ovk emov a uoi ooKci. e/iioi yap, a> ZaKpares, eiifiori Kai irpos efiavrov Kal Tipos Tovbe (tkoitu to, flprjixiva, ah irdvv (jtaCverai iKap&s 10 eWO-%^ iU,. ff.t^ '-K'"^ e Kal o ScoKpaT-]];, 'lo-tos yap, l^ij, o> eraipe, ak(\6ri av tis Kal kijpas re (cat XQP^'^" '""^ o^vtov tovtov koyov elirot, ws t) 5 fAev apixovia aoparov koI aa-^iuvrov Kal irdyKakov rt Kat 86 fletoj; eoTtv fv Trj fipfwa-pAvr) kvpa, avrri b' fj kvpa Kal hgHasttvTW-.emB h 10 iyairi aviyKTj in wou etvai, avrfiv 7^1; apfiOvlav, kcu. -irporepov ra ^ka Kot Tas xopbas KaTa(rairq &v'nb Oepiwv Kal \lfVXpov koi ^pov Kal vypov Kai Tofovraiv Tivotv, Kpaviv eivai Kai ap/wviav avT&v ToiuTcov TTjV ^jfvxv^ fjfi&v, kneibav Tavra Kak&i koX C y.eTpid6yyois Kal ev Tois t&v br\p.wvpy&v epyois iraa-i, ra be keblrava tov o-c^juaros eKAa-Tov iroki/v xpovov ■napap.evew, iu>s hv r) KaruKavOy ^ Karao-aiTTj — Spa ovv Tepos tovtov tov^ d koyov n ^Tjo-o/xey, idv ris ci^ioi Kpacu) ova-av ttjv V^xV t&v ev T& a'ijxaTi iv r£ Kokovfieva Oavaxa •nppfiv avTo'is idv tl boKSxri irpoa-qbeiv, iav be p.ri, ovrios rjbri inrepbiKeiv rov \6yov, aW' &ye, ^ 6' os, S Ke^rjs, kiye, 5 ri ^v TO (re aH Oparrov [airurrCav wop^x^']' Aeya> biq, ^ 5' 8y 6 Ke/Stjs. enol yap (paiverai in ev T& awS 6 Xoyos etvai, KaC, 8irep ev rois irpoa-dev eX.eyop.ev, 87 ravTov eyKkqjxa e\ei.v. on, piev yap rjv fip.&v fj '^inyj] Kot TT/olv eh Tobe to eiSos kkOelv, ovk avarCdepMi ju.^ ov)(l irvmi XapUvTms KaC, el jxri ivaxdes icrriv eliretv, irdvv iKavwj diro8e8«x^ai' &s be Kal diroBavovTOiv 7ip.&v en. "nov earw, 5 oil ^ot boKei TjjSe. ws pJev ovk la^vpoTepov Kal ttoXv- XpovuStrepov '^XJl c^P-o-tos, ov (yvyx<^p<^ rj} "Siip-fxlov avri- \7/i/fef hoKei yap p.01, itacn. tovtoi^ irdw noXv bui(\>epeu). tC oZv, av dvTov Tipecrfi'iTov atroOavovros X^yot Tovrov TOV Xoyov, on ovk airoXoikev 6 avdpayiros dW' eari irov (T&s, T€Kp,ripiov be irapexotro OoipATwv S rjnireCxeTO avrbs v B : ^xeiJ^ ye B' T W b 7 aus Forster : taws B T W e i hvurroiii Heindorf: iwiO'TSi' B T W 4>AIAliN 87c TO yevos av0popov- fxevov, omoKptvaiievov 8jj [twos] oti ttoAit to tov avOpd-jrcw, ofotTO airobebeixOdi- oti Travrbs S,pa ixaXkov o ye &vdpu>Tros ) p-ws eo-Ttv, lireifi^ to ye oKiyoxpovuoTepov ovk a'ir6\a>Kev._ 5 TO 6' otjiai, S) ^iixfjiCa, ovx o'Drtos exet" o-KOTrei yap Koi (rv h \eya). iras [yap] av imok&^oi oti evt]0es Xeyei 6 tovto Xeycmv 6 yap iv p-ev iJo-Tepos airokcoXev ttoX- \Zv ovTiov, TOV he TeKevTaiov oijuai iipoTepos, Ka\ ovbev ti d ImWov Tot/Tov SveKa avOpcoTros eariv IjjmtCov ^avXoTepov ovb' &a-0eve ™ TekevraTov ijifyaa-jxa Tvxeiv avTriv exovcrav Kai toiJtoi) p,6vov irpoTepav airok- kva-dai, anokopAvrfs be ttjs ■^nrxfjs tot ^817 ttiv (ji-^a'iv ttjs av aiirav B liiv ^uxh B : '^vxh M^" T W d8 k&v B»T W : kepeL oKeOpov ixrjbeva (f)air) elhevai — dbvvaTOV yap etvai. oraovv aia-deixOai fni,&v- — .ei be tovto oi/rojs ixei, ovbevl Trpoa-rJKei Odvarov Oappovvri jm) ovk avorJTcas 6appeiv, os hv 5 M ^XV ditobel^ai 8ti Ictti, ^xv itavTaircuriv aOdvarov re KoX avcokeOpov^ ei be ixrj, avdyKr]V etvax ael tov iJ.4KKovTa aTToOaveicrdaL bebiivai inrep ttjs ovtov yjnrxrjs fJ-V ev rj} vvv TOV (rdjiaTOi bia^ej^ei iravrdiraa-iv diroKriTai. 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Kal fXTjv, £ 'Exe'tpfflTes, iroAAaKi$ davtiAa-as ^(aupdrr) oil TtdvoTi ixaKKov ■qyda-d'qv fj Tore irapayevoixfvos. 5 TO iJiev oiv ex*"' '''■' ^eyoi eKcTi/os itrwy ovSei> aroiroy aWa 89 eymye jndA.io-7-a eda6ixa ep&. ^tvxov yap fv 6e^tS aiiTov KoBrj- IJifvos irapa Trjv KXCvqv (in xof^tt'O^^o" twos, 6 be em, iroXi/ b v^Xoripov t} kydt, KaTa^rjaas oJiv jxav ttjv kc^oX-^v koI avpiTnea-as rds eirl t& aixe'i'' TpCxas — eidOei ydp, oirdre Tij^oi, iraC^eiv nov els ras rpixas — Avpiov brj, efjyt], tcrois, S 4>a^S(oi', ras KoXas twutus Koptas airoKep^. 5 "EotKer, Tjr 8' ey<^, w Sc^xpare^. OvK, &v ye ep.6i iret^rj. 'AA.Aa tC; rjv b' eyd! Trjixepov, e^rj, Kaytb rds e/xds Kal av TavTas, kavitep ye fipXv 6 Xoyos TeXevrrjat) Kal /jlt) bwt&jxeOa airrbv dva^id- 10 (ravdai. kolI lywy' &v, ei av evr]v Kai pie bia(f>eiiyoi, 6 C Xoyos, IvopKOV av ■noi.r](Taip.r\v &tri:ep 'Apyeloi, pi.ri irpoTepov KO/xTjcreiz/, TipXv av vtKTjcrft) avapLoxop-fvos tov ^i,p,piCov re koI Ke^r]Tos Xoyov, e I Ti B : om. 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W : o6ita TW: oSto) Stob. 6 ^jrexeip" Stob. : ^irix"(>6r B T W oyflpcS- iroisB^'T W ! aveponriiois B a I wyiScroTO B Stob. : n-y^o-aiTa Tb 4>AIA12N goa «t«i Ti (Tiravi^Tepov eivai fj (y(f>6bpa neyav rj a-tpobpa (r/xiKpov 5 i^evpeiv SvOpcoirov rj Kvva r} SAAo or tow; jj aS ro)(ii> ^ ^pabvv rj alaxpov ij KaXbv fj kevKov r) fiikava; fj oixl fjcrdriaai, ort ttolvtcov t&v tow^toov to, /xev &Kpa t&v kay&ratv aTtdvia Koi 6\Cya, ra be fiera^ii a^Oova koX itoKKa; Xl&vv ye, rjv 8' eyd. lo OiiKovv otei, i ^albuv, ^<^r\, olKTpbv ay etrj to TiaOos, ei SvTos brj Tivos aX-qdovs Kal jSe^aiov Xoyov Kal bvvaTov KaTavofj(Tai, eTievra bw. to "napayiyvecrOai, toiovtois tktl d koyois, Tois aiiTois TOTe jxev boKovs KivSvvevta eywye ev r& Ttapovri Ttepl avrov tovtov ov (j)iXoa-6s ^eiv dAA.' Sxncep ol ■navv airaCbevToi. 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W e i ij om. pr. T 6$ KeKeiaxriv T a i Kal T W Eus. : Tc Kol B a 6 &Kha Siro W a 7 o\r|flS ttv Aey«< om. T a 8 iroiS & B'T W Eus. : iroiui' & B irpirruv Heindorf : irpaTTa BTW Eus. bi &!- TW Eus.; om. B (post Pfeu^Lia recc.) b3 4(rTi T£ T ixfiyo B T Simpl. Stob. ; ekcii/o 6 B'Wt 65 aKdrie W ipS/nart T Simpl. Stob. : i/i/iari B W b 8 i4pa B T Simpl. Eus. Stob. : &fpa K&ra W 01 /SeAriirTa avrk T Simpl. Eus. Stob. i aiirh. piKriina B'W- fiiKTiarov mrh, B C3 Sv irore li.r\avra T W Eus. Stob. 4>AIAliN 99c ffvvexovra f^fvpeiv, Kal [ws aXridm to ayadov koI tifop\5 iTvvbeiv Koi ervvexftv ov&iv olovrai. eyw jjiiv olv r^y TOLWuTTis alrCas oirr/ irore ^)(fi UfjSrJTril irovow rjbLr], iiTtbei^iv iroi^cru/xai, S K^/3»/s7j "~ '' 'TTTeppovvTes Kal a-KOTro'iiJ.fvoiJTrdaryova'iv' bia(j>6fipovTai ydp nov ivwi. to dju/oiara, ear p,r\ iv |^dori »/ rivL ToioijTm^KO'Tr&vTai rriv eiKova avrov. roiovrov Tt Koi e (ya> bievori&r}v, km, ebficra p.r} Travrdiracn rriv ^xVf Tv\u>- ' delrfV ^XeTTwv Trpbs to irpiyixara toIs 8p.fji,aiTi, teal fKAar p ' T&v alcrO'qa'ftov eirtxfip&v S.-jTrea-dai avT&v, ibo^e brj px>i XP^vai els Tovs koyovs KaTa^vy6vTa ev CKetroiy crKoirfiv 5-, T&v ovTwv TrjV aXrideiav, terws jxiv oiv ^ etxa^g) rpoTrdv ■K-'"~- Twa ovK lot/cev ov yap iravv o"tiyj(a)p&> tov kv [tois] Xoyois lOO (TKOitoruaeypv TO. ovra ev elKoai naXXov a-Koireiv rj rbv ev ■? [tois] epyots. * aW' o^v br) TaijTr] ye &pp,r}o-a, Kal vitodip^vos eK&OTore k6yov ov hv KpCvoo ippcanev^aTaTov etvai, & [i^v av fjLot boK^ TovT6bpa. _ --'' 'AA\', tJ 8' 8s, &be kiym, ovbev Kaivov, oAA.' Airep deC b o 7 toioiJtiji B Stob. : aiiTTJs T d i ^ T W b Stob. : ^ B : i)v h da irotiiiTcDfiai recc. : iroflis re Koi (Tvyyutpiis eivoi ravra, eXwifw (Toi fK Tovruv TfjV airiav einbeC^eLV koI avevpqa-eLv m &0dvaTov [ff] ^/tiXJ?- c 'AAA.O jiwjy, etpr] 6 Ke^rjs, ois bibovros (toi ovk hv Skottci 8^, ^(priJTa e^'^sjl/ceti'ots idv trot rj. Ov Toivvv, ^ 8' 8s, ?ri pxwOdvm ovbi bvvap/ii ras iXkas lo airtas Tas croas Tavrasjviyvdta-Kuv AAA.' Idi' r^s jLtoi Aeyjj d[8t' ^n KoAov loTtr ortowj 17 yji&fia/i^avSe^f.yov ri a-xfjjM 7} &kko OTiovv T&v TouruTMV, TO, fjifv oAAo jxaipeiv ewj — -TaflOTTOiJLaL yap iv tois SAAois irao-i — tovto oe awASs xat drexvws koi ?cra)s e^da>s ^x** '"'"P' ei^^vr&i Sti ovk akko n sCwoie^avro /caAov ^ 57 eKeCvov tov Kokov elre [Trapova-Caj efre jKoamv(a\fiTe oirjj 8^ Kat oirois "^■j Tpoayevoft.ivr] ' ov yap In tovto ' bu^^^v£i^oiMi, akk' on rfi Kakm irdvra to. koAo [yiyverat] Kakd. tovto ydp fwi boKei airipakeaTaTov etvai Kal ijxavTw amoKpLvacrOai koX iXkia, koI to'Ctov exop-evos e ^yovpxu OVK S,v irore ireo-eip, dAA' dtrc^oAes e72'a6 xai ep^l Kal OTioovv SAAo) aTTOKpCvao'Oai on tS KaAu Tct KaAa [ytyverai] Kakd' rj ov Kal (toI boKei; ba TeB'TW: KolB bsv^pBtora.T bSo-oiBto-eT tV B T : T^i/ T6 W b 9 ^ om. pr. T e 4, 5 v\^v . . • KaK6v B'TW:om. B d i ^ (bis) B : 1^ 2t. B^ T W 6.4 eihieesVf d 6 wpoiryevoiUi'ri] irpoaar/opmoiUini Wyttenbach d 7 iravra T W b : om. a d8 7f7i/6T0i Tb: om. BW dg airoKpivcir6ai. T e 3 ylyvercu T et (post KaA.ci) W : om. B 4>AlAiiN looe AoKei. _^ KatmcyiOfi &pa to. pey&ka ixeydX^Kal'-jrajxtCO^ ju.eifa),^>5 Koi (TjMKpdTrjTi. TO, lAoTTO) eX.6,TT ehat, KOi rbv eAcirrto t& airfi roiJr&) ^Xdrro), akka biafiapripoio av on (ri) fjikv ovbev &kXo kiyeis lOl jj Sti to iifiCov irav ^repov kripov ovbevl &kk(o fietfoV ecrriv Tj lieyeOei, koL bia tovto fxetC"^, bia to jxiyeOos, to be ekaTTOv ovbevl akktf ekarrov fj trjuiKpoTjjn, koL but tovto ekarrov, bia T-qv r]. — OvKovv, 57 8' 3ff, TO. beKa t&v 6ktu> bvoXv irkeio) etvai,, Kal bia TouTTfv Tr\v ahiav VTTep&dXkew , o^oLO hv kiyeiv, akXa 5 jxri irkriOei Kal bia to irk^dos; Kal to bhrri\v tov . TirjxvaCov fjuCtrei neiCov eivai dAX' ov [xeyeOei; 6 avTos ydp ttov (jtofios. Udvv y, ea>vei rf {him >(6]fsi;^ ^ireitri 8e eKeivr)s avTrji beoi (re bihovai koyov, axravTMS hv bibo[r]s, &XXr]v aZ viroOecnv iiroOeiievos ^Tts r&v avwdev fieXrCa-rr] aivQiTOf e ?<<>y etti tl Ikuvov IXflois, fi/na be ovk hv ^■vpoiq^ &v, eXijep I3ovKol6 ti t&v ovtwv evpew; eKe(vois pi.ev yap X<''<>>s pvbe els irepl tovtov koyos oiibe 5 ^povTis' IkovoI yap virb ias ofwv Trdvra KVK&VTes_ ojuw; bivacrOai avroX avrois &£^^Keiv' iri/ 6', eXirep et r&v X^yw irotxns. . ^e> ^AXrjOecrTara, ^^r\, Xeyeis, o re "SiLp-filas ap,a (cat 6 Ke^rjs.i^ j EX. N^ ACa, S ^aCbwv, elKorons ye' OavfJiaaT&s yap fMi boKel ft)? emg^fij rfi ficai a-fiiKpov vovy ^)(piiTi elireiv S eKeivos ravra, « '■'<• ■ '<■• i 4>AIA, Udvv jnev oiv, S> 'E-)(eKpaTes, nal iroo-i rots TrapovcTiv Ibo^ev, EX. Kal yap rjfuv rois dwoCtri, vvv be aKovovcriv, aXXa Hva hr\ ^v TO, fxera ravra Xeyflevra; 10 4>AIA. 'ily fiev eyu> otaai,, eirel avT& ravra (rvveyiijrovrmiK^v eTrwiwiiCav to'x^'-' w TO brj jxera ravra ^pcoro^ Ei 6^, 77 6' os, ravra oUrMS Xeyeis, ap' ovx, orav Sifipitav liaiKpArovs fjs juei'Cft) eivai, ^aibavos S 8^ eXarrm, Xeyeis ror' etvai ev r& Siju/uia dp.^6repa, Koi. IjJyeOos Kal (Tp.iKp6rr)ra; 09 o-eouToO B' T W : eavroS B di ffouToS B^TW : lauroS B d a iiroKpivoio pr. T W da ^^oito Madvig 6.6 alB : S' T e 3 dp/iM/i^vuv pr. T 64 oiS^ ets B ; oftSels T Wb 65 iuas B'TW:«ir»jB bs t<(t'B: T(\oyus to tov Stjujuiai/ wepe'xtw' ^^ ^(HKpdTOVS ov)( ms^ois p/^iJkaa-i^iyerai oiirco Kal to akrjdis ? ^X""; oi yap TTov TTeVKfVfii SififiCav vic(pix<£iV TovT(f, tS c SiixpLiav elvai, aXXa r^ ixeyeOei h Tvyxavei. ^ya^v ov8' ad SmKpdTOVs vitepexetv Sti ^tiiKpdrrjs 6 2(0Kpdtr>}$ ecTTLV, aKk' ■ort a-jxiKpoTTiTa i\ei 6 ^oiKpaTrji irpos to fKeivov Ixeyedoi} 'AXridfj. S Ovbi ye ai vTro v ^ (^aCbwv f(TTiVt aXX' otl pAyeOos ^x*t 6 4>aida)i; irpos Tr\v Si/x/uiov o-jw,tKpoTJjro; 'EoTt raSra. OiJrws tipa 6 'Siip.p.ias iitcamiiiav ex*' cp-iKpos re /cat 10 fiiyas ftvat, ev /xeo-u wi* ap^orepiiov, tov p.iv rfi peyeOei 1 virepixeiv ttjv (Tp.iK.p6rt]Ta vitixtav, t& 8e to pAyeOos ttjs d trpuKporriTOS •napi\a>v vi:ipi\ov. Kot Sf^ia f;ietdiao-a9, "EotKa, ^<^»;, Kat avyypaxj)iK&s epeiv, dAA.' oSv Ix*' 7^ ■"■o'' "i^y Xiyo). 2ivve ovk eOekei irore pAya\yCyve(r0ai ovbe er^ai, ov8' &XXo ovbev t&v C 6 T$ B T : Toirtf W d i utcx"" T W : {nrepexuv B t t$ Si ex tJi Se T et mox om. rh ds SJ; T b : Be W d 6 oiSi- 5roT(6) B W : otfirorc T e 1 ttpoairi T b : irpo?j 6 KijSrjs, oiVo) r]fjMi^-IIp6s de&v, ovk kv rois irpoaOfv tumv koyois avrb ro kvavrlov t&v wvl Xeyofjievcov oijuoXoyeiTO, eK. Tov fXcLTTovos TO fiet^r yCyvfirOat koI €K tov jneiforos ro- ^ ikaTTOv, Koi &,Te\v&s aSrr] etvai ^ yevea-is rots ivavrCois, eK T&v kvavTmv; vvv hi pjoi Sokci Xiyeadai otl tovto ovk-. 10 &v iroT€ yivoiTO. Kal 6 ^ooKpaTqs irapa/SoXcov t^v KecjioXfiv koI aKOvaas,- b 'AvhpiK&s, iri, anifxirrffioviVKai, ov p.ivToi evvoeis to- bLa(f>epov tov re vvv Keyop4vorv Koi tov tots, tots (*er yap fXeyero sk tov evavTiov Trpayfiaros to ivavTiov itpayixa yCyvecrdai, vvv be, OTt avTo to ivavTiov kavT& ivavriov ovk 5 av iroTe yevoiTO, ovTe rd ev fjiuv ovTe I rd iv Trj (jyvcrei.- [ TOTe pikv yap, v e)(ei T-qv firatwixCav to, ovofia^o^ C p^eva' avTO, 6' fKeiva o-uk 6.v Trore r], JKal cr4 ti to-Stodv- fTapa^fv &v She ehrevj^ ~ ' 5 0^8' ai, e(f>ri 6 Kej3»js, o{iro)s ex to* kuitoi {ovti\ Aeyco ws ov TToXXd p,e Tapami. "—^ 'SvvaiiwXoyriKap^v &pa, ^ 8' os, airK&s tovto, jiirjSewore fvavTlov kavT& to evavTiov Iceo-flai. YlavTAiraa-iv, l<^rj. e 8 ?Ti Jv T W : cXtiov B et yp. W as riiuv W : u/iiv B T a ri TtapaKa^iiv W b 5 irore om. T oa irphs B : tU B^TW 03 i<\,n& Ke'/3i,sTW 05 oiS" oSWt: i S" aS BT et 70. W Ko^TOi oin B' : koI roiovri Ti B T W 08 Ha-fffBai ante eouT$ T *AIA12N 103 c Er't br} (xot kol Tobf (TKiijrai, Ic^rj, ei apa (rvvoixokoyria-eis- 10 Bepiiov.Ti KoAets koX rfrvxpov; "Eycoye, 'Ap' oirep xtova Kal irvp; Ma At' ovK iyoaye. d 'AAA' irepov ri itvpbs to Oepi^bv Kal Irepov ri x'oVos rb yjruxpov; Nar. 'AAAa robe y otlJ.ai boKei croi, ovbiirore xtW" v' ovcraz' 5 beticujL^vqv to Oepfiov, &crittp ev tois irpoa-Oev kXiypiiev, en i(Tiri, Keyeis. .,__^ e "EoTiv apa, ■q 6' os, itepl(^(x)T5)V ToioiTOHv, &T& — r] Kal &XX.0 Ti 6 Icrrt pxv ovx oTtep ro Ttepvtrov, B}ia>s be bel avTO 104 \ieTa TOV eavTov 6v6p,aTos koX tovto KoKeXv ael bia ro ovtco ireifyvKivat, &crTe tov Ttepvnov iirjbiiroTe airokeCvecrdai; Xeyco be avTo eXvai otov Kal i] rptas Treirovde Kal &Xka iroAAd. (TKOTteL be irepl ttjs Tpidbos. apa ov boKei croi tS re ovr^s 5 C 13 x'^"" B : X'^" T d. 5 x^^i"^ y' W : xr], fiovKonuL br]X&(Tai, &6pei. ia-Tiv 6^ Tobe, OTt (jjaCveTai ov jxavov eKeiva to, evavTia d\A?jAa oi be\6iJ,fva, aWa Kal 6(ra ovk ovt oAAt^Xois evavTia l^et del TavavTia, ovbe Tavra lowe b€)(op.fvois fKfivrjv rqv ibeav ^ 10 av rrj iv avTOis ova-rj evavTia rj, dAA.' kiiioipovvTa. rf ov cj>rja-oiJ,ev to, TpCa Kal cmokfia-OaL irpoTepov Kal &Wo otiovv ireCa-ea-Oai, irplv viro- jxiivai, In Tpia ovTa apTia yev4(Tdai; Yldvv piiv otiv, i(^ri 6 Ki^rjs, S Ovb^ n'/jv, ^ 6' 8s, ivavTiov ye eari bvas TpiAbi. Oi yap ovv. OvK &pa fjLovov TO, etbr] Ta evavTia ovx_ iriapAvei. eiriovra akkr]\.a, aXXa Kal fiAA' arro to. evavTia ov\ vitopivei iTTLOVTa. 10 'AAr/fle'oTora, I(^jj, Keyeis. BojJAet ovv, fj b' oy, eav oXoi t oniev, opurdixeOa oiroia TavTa eoTiv; ndvv ye, d ^Ap' ovv, e(f>r], S Ke/3rjy, Tabe eir) av, & on av Karao-xj? p,ri jxovov avayKu^el Trjv avTov Ibeav avTo tor\eiv, aWa koI fvavTiov avTta aeC tivos; a 7 odirep Heindorf oSru^ T : o8tcii ir«j B t ba to orti. T b 4 iie\ cm. T b8 ciel Ix" '^ l> lo oirots recc. : oirp BTW ea TplcTW: jrply ^ B 05 o4S4B»TW: oi Sii B etjfs.v. W cSTaom. T o Ti ^S'^s] ?<)>)) W diftB"W:om. BT d a AfaYKii^ei B'TW : ava7Kn^cii' B airh BT : airo?; W fax*"' T W : (rxeiK B d 3 out$ iff tivos B : iti rtfos aur^ W : St! sirfi Tiyos T AlAiiN i04d ndls Ae'yets; "ila-itep apn fkeyofiev. ota-Qa yap brj-nov 8ti h&v fj t&v 5 Tpi&v ib4a Kara OVK ova-a evavTia ovbev tl imWov avrb bexerai, to yap evavTiov del avT& enu^epei, koX fj fiuos t& irepwrfi Koi 10 TO irvp T& \j/vxp<^ Kol aWa irdjj.iroXX.a—^dW' Spa bfi el 105 o{!rak^ (toi ep& a/rroKpuriv kKeivr\v rr]v apoBrj, on u hv 6€pp,6Tr}s, akka Kop.-\^oripav sk t^v vvv, Sti a hv irvp' ovbe hv ipr\ 0) hv (Tt&pari tC eyy^vrjrai. voarjcrei, ovk ip& ort 6 &v voiTos, akk' & &v mperos' ovb' u &v apiOp,& tl 5 eyyevqrai, irepirrbs earai, ovk epa w av ■nepiTTorrqs, oAA' ^ h.v p,ovds, Kol rakka oUrcos, ikk' Spa et rjbr] iKavm otcrO' oTi ^ovkopMi. JAkXa ttAvv iKav&s, ^'r\- * ^ 'AiroKpivov bri, fj 8' os, & iiv tC eyyewjrat crdiMari ^&v lo fcrrai; ^Hl hv yjnxxrj, fpov(ra Ci^rjv ; 5 "Hxet ixevToi, e0?j. Tlorepov b' eari rt fwjj ivavrCov 17 ovbev; 'Ea-Tiv, e(j)r]. TO I) I 8j) T : om. B b 5 fiot ni]T & &i/ ipoirH B W : f tiv epuru T : fivti.v ipoTw hitdxpuTiv yp.Vf b 6 oAAck B W : 0A.A& &K\tf T : a.K\' &Wnv yp.W SJ, B^TW : S^ B b 7 ^/c BT : 4aV iiv 4k W b 8 dp&v T b : 4pS B b 9 1? T : » B W et mox 4v t$ seel. ci. Stephanus eo-rii/ W sed 01 s. v. O 3 $ hy] t hv BW : $SiT ri om. W voaiian ... 05 iyy^niTat B"TW : om. B 04^T:6B»W 5 ireptrrhv pr. T cg^TStob. iSB (et mox C 11) O II e^j; B Stob. : ^(fn) icToi T ds <^vxh T : Tl ifivx^ B Stob. 4>AIAi2N lOSd Oi/Kow i/tJx^ fo fvavrlov ^ avrri eincfiepei dei ov fxri lo TTore fie^Tjrot, ws ck twi' Tsp6iJ.okdyrirai; Kal iM\a (y^obpa, e ^(iKpares. Ti oiv, ^ 8' OS, S> Ke^rjs; el t& avaprCia dvayKalov r)v 10 av fj X'wy o?cra d 10 tfmxh B Stob. : ^ ifn/xh T W d 13 nv B^ B'' T W Stob. : vvvSj) toBto B d 14 aro/id^oiiev B et in marg. T : SifioAoytiaanev T: ovoiiACofitv W Stob. 64 ^vxh TW Stob.: ^ ^vxh B e 6 ^xh T Stob. : ti ^xh B W e 10 ia/apriif B t Stob. : hpriff T a I ^ B et post n t Stob. : om. T as ABep/iov t : eep/ibv B T W Stob. a 4 ^irc£70iTW; ^ir(i7Ei Stob. : €iroW7oi B oiaa trus Kal] lievovaa Stob. a 8 &s S' o8t«s TW Stob.: liaaiTas B Ik^vKTov B T W : ifn/xp^i' Stob. : &^vxi>ov Wyttenbach io6a nAATflNOS 'AvdyKi], l(l)ri. b OvKovv Koi &be, e\e6p6v eariv, dhvvarov ^vxrj, orav OdvaTos Its avTrjv tri, cmoXXvaOai,- ddvarov ix(v yap bri eK T&v Trpoelpr]iJ£va>v ov Several ovb' lorat TidvqKvla, 5 &p.o\6yr]- C rat, I dtsoXopAvov be avTov avT eKeCvov aprwv yeyovevai; " T^ favTQ, XeyovTi ovk av Ixoijuev btafUixe(ra(r0ai otl ovk aTroWvTar to yap dvdpTwv ovk avdkeOpdv eariv eirel ei TovTo &i/xoXo'yr)ro fifuv, p<}bia>s hv bieiJMx6p.eda otl iireX- 5 dovTos TOV apTiov TO irepLTTov Kal to, Tpia oixeTai aTnovTa- Kal Trepl ■nvpos koI Bepfiov koi t&v dWcav oUroas &v fiiejuoxo- fxeda. i\ ov; Yldvv p.ev oljv. Ovkovv Koi vvV irepl tov dOavdTov, et yiev ■qiuv o/xoXoyeirai lo Kal avdkeOpov etvai, '^\ri hv etr; (Tr/oosbT^ dOdvaTos eivail d Kal av(i\e0pos' el be p.rj, ^lAAou av beoi. koyov, 'AA\' ovbev bei, ^\.oyr[deiri fxijSeirore ditoXXva-Qai. Ylapa irdvTOdv pjevToi vr) A", i B Stob. c 4 &iut\6yriTo B : S>na\eytiTo T Stob. c 8 iravv ftiv oiv B t : om. T c 9 ^aycirou pr. T Stob. iiiup om. W CIO T^B^TW Stob. : TiB da «"T(i7e B^TW: «i t6 re Stob, : elf yi rh B hi^iov %v B Stob. ; Kal aiZiOv T d 4 Se'|«Toi B Stob. et e, 01 s. v. W : S^|bito T W d 8 re' 76 B Stob. : T* T W sed 7 s. v. W *AlAiiN io6e TL ■yjrvxr) i], el aOavaros Tvyxavei ovara, koI avfakfOpo^ . av etTj; IIoAA^ avayKr}, 'Ettioitos Spa Oavarov eirl rbv &v0p(oirov to fxev Ovrjrov, 5 is eoiKev, avrov airo$v^Kei, to b' addvarop cr&v ««' ahia6Qpov ol\(tTai dirtov, VTreKxuprjcrav t& Oavdru, ^aCvfTai. UavTos (jmWov &pa, e<^7j, £ Ke'/3rjj, t/'DX'? a06,vaTQV Kql ia>es yevrjTai, ovbfv {r)Trj(TeTe Tregotr^to^ 'AkrjOfj, f(l)ri, AeyeiF, ~ 10 'AAAa Tobe y, iffyrj, S> avbpes, biKaiov bLavorjOfjvai, oti, c etwep fi yjnixr) addvaTos, eTrijueAetas 6?; 8etTot oix ^wep tov 6 2 t\ivxil BT Stob. : fi rpvxil W ^ B : post ti Stob. : om. T as ouSe ir») BT : o4Seri W a4 8Se B^TW : om. B as ris B T : Ttr &!/ W ovo/SiCxoito W (in marg. avaicpoioiTo) a 6 ^ ti B T : ^TOi W a 8 cTi T W : om. B b i oi/c ItTi/iiii^av in marg. B^ bs 75 B'^TW: om. B b6 ^irio-Keirreo Seager b? Jie- \i;Te B^ W : SieAriToi B : eXijTOi T (e S. v. t) aKO\ou9^(reT6 B' W : iiKoKove^irerai B T (e s. v. t) b 8 (£&>/ B W t : koI T O i tiJSe y B T : r6Se W : t(( 7' Stob. o 2 offaroTOs B T Iambi. Stob. : oBivuris iariv Bi' W io7c HAATfiNOS Xpovov Tovrov fwvov iv ^ KaXovfji,fV to CW' "^' wep rod iravTos, KOI 6 KLvbvvos vvv 8rj Koi bo^etev &v beivbs flvat, S e( ris avTTJs d/neX^o-et, el jjiev yap rp) 6 ddvaros tov iravrbs aitaWayifi, ^pfiaiov &v rjv tois KaKOis aTrodavovai tov re povi,iJUiOT(!t,Triv yfvi(T0ai, ovbev yap aX\o ~ Ix"'"''''' *'*■ "AtSow fi ^v)(ri ^px^Tai v\riv ttjs iratbeCas Te Kal Tpo€\fiv r) ^Xdirrew tov 5 Te\fVT'^ apxfj ttjs iKeio'e TtopeCas. Aeyerat be otJro)?, as apa Tekevrrja-avTa sKaa-Tov 6 eKaorou baifuov, oa-irep C^vra elXrJx^h oiros &yei,v litix'^ipei els 877 Tiva Toitov, ol bei Tovs a-vWeyivTas bidbiKacTaiJtevovs els "Aibov e TTopeiecrOai p-era fiyepjovos e/cetvoujS 6^ irpoareTaKTai. tovs ivOevbe cKeia-e iropeva'ac \ tv^ovtus be l/cei &v bfi Tvxeiv Kal p,eCvavTas hv xP'h XP°^^^ 6XKos baipo -ndXiv 7)yep.av Kop,i^ei iv woAAaw XP*'""" <""' p^aKpa'LS irepiobois. lort be &pa fj TTOpeCa ovx as 6 Ala-xvkov T^A.e<^os Aeyec eKewos 108 ixev yap airX.rjv o1p.6v (j>r}(nv els "AtSou (pepeiv, fj 5' ovre amMj ovre p.la p6vip,os ^njxv lireraC re Kal ovK ayvoei to, irapovra- 17 8' eTti.6vp.r\TiK&s tov a- T : exehuv &v B : iKeivav Stob. S^ Stob. : Sfi B T W a a o4Sj] oASii/ Stob. &v B Stob. : om. T sed add. post ?Se£ as ou B T Stob. : oiSh B^ W Siatuiproi B : o/ttdpToi T W Stob. a 4 Tpi6Sous Olymp. Proclus : ireptdSovs B TW Stob. as Bviriuv T W Stob. : 6(ria>y B et yp. Wt a 6 o5i< B'TW Stob. : om. B a 8 ifiTtpoaafv B Stob. : jrpjffflei/ T 4>AIAON io8b ■)(p6vov kt!TOTinUvr\ KoX vepl rbv oparop T(hmv, iroWa b &VTiTfiva(i>v ■v^x*''' ^Py* TDyx'*''^ ' AtOj TavTr]v pkv fiiras (peuyei, re kuI virefcrpewfrai xai ovre crvviixiropos oire fiyeixwv edeXei. yCyvetrOai, avrri bl^ ■jrAamTOi er iracnj ^yfipAvri cmopLq. Icos ftv 8ij rwes C Xpovoi yivuivrai, &v ekOovTwv v-n avayKr\s (pipeTai els ttjv avTv TT pe j ^ if iJfTa v ^ohc f\ ( nf >' fi be Kadap&g re Kal nerpCtas rbv ySiov bie^ekOovcra, Kal a-vvep/jtopoiv Koi riyeiwvcinv 6eSv rvxavaa, aKujcrev rbv avrfj IxcioTTj rotrov itpoartKovra, eis eyo) vjTO Tivos ireireurpMi, Kal 6 2(//.juia$, Ilfis ravra, ^tfyt], Xeyets, S 'Sdnpares; d irepl yap rot yrjs Kal avrbs voXka brj cLKriKoa, ov fievroi, ravra & ere ireCOer ^beoas oiv hv aKowaijui, 'AA\a jMevroi,, S "Siip-fiLa, ov\ r) TkavKov ri\vr) ye p.oi boKei eivai StTjy^o-ao-^ai fi y iirrCv a>s pjevroi aXrjdrj, 5 Xa\eiTmrep6v not <^alverai rj Kara rf/v T\aijKov re-)(yf]V, Kal fijtta i^kv eya> tiTcos ovb' hv olos re eirjv, afia be, el Kal rimar&p.r\v, 6 /3tos juoi boKei 6 ip,6s, S 'Siiy.p.ia, r& p/^Kei rov koyov oiiK e^apKeiv. rriv fjJvroi Ibeav rrjs yrjs o'iav Ttinei'TiJ.ai. eXvai, koX roibs roirovs avrfjs oib^v ne KwkijeL e kiyetv. 'AAA', e(f>ri 6 St/iifiias, Kal ravra apKel. b I 7roA\ei:] &\Ka Stob. b 2 fiSKis T Stob. b 4 oTirtp Cobet b 7 uireKTpci6Tai] xnroKpivTerai Stob, o 4 dewv B^ T W Stob. : iaav B 05 EKtio-TT; T e 8 nvos B T W : Se rivos Stob. (fort. 8^ Tivos) d 2 T^s B Stob. : rris 7^$ B" T d 3 oiv Jty B : &v otv T : olv Stob. d 4 o4x ^ B T W Stob. ; owx' V Eus. : ouxl Heindorf rixvil li Itoi B T Eus. Stob. : ye juoi Texvti W d 5 S 7' T Eus. ; o 7c W : S T€ Stob. : 8e 7' B d 7 oiS' B T Eus. Stob. : oxik W Kal fi Eus. d 9 i^apKfiv T W Eus. Stob. : i^apicfi B io8e nAATjQNOS neTreKTjiioi toCvvv, ^ 8' os, iyw as irp&rov (xiv, el forrvf, 5 kv fii(i(n8os ev aixiKpia Twi p-opla, winrep irepl reXixa fj,ipp,r]Kas r) paTpdxpvs irepl rrjv ddXarrav olKovvras, (cat oAAods aXkoOi, "jtoWovs iv •noWoia-L rotolJrois to'ttols olKeiv. etvat yap ■jravTaxfj irepl 5 TfjV yrjv iroWa Koika Kal iravrobaTra Koi ras Iheas Koi rh jjLeyedrj, els h (Tvveppvr\i{evai ro re Tibutp koX tjji' 6iJ,iy\.r)v Koi TOP aepa' avrriv be rriv yjjv KaOapav iv KaOapa Keia-Oai, rS ovpav& ev ^Trip ecrri to, aarpa, ov bri aWepa ovofxaCeiv c Toiis TtoXkovs r&v irepl ra Toiavra eici)$6Tpa(CQ>$ eXrj, eKbvs koX avaKv^as eK rrjs OakArrris els tov evOabe TOirov, oa-CAIAI2N logd jLKr^Koibs ftn Tov futp aK6Tos./^TavTbv br) tovto /cat fifms 5 TTeirovO&ai' oiKowras yap'iv tlvi, KoC\(f rfjs yrjs oiecrdai, eirdvo) aiirrjs oIksiv, koI tov cUp a ovpavbv KaX eiv, its bia Toirov ovpavov ovtos to, o^o'Tp^ ■)(a>povvTa'^jro he elvai, rav- T6v'rv'Jt'"~acrBa)fCas Koi ^pabvnJToi ovx otovs re eivai 17/iay e bieifkOeiv k-n iffxarov tov aipa' iirei, ei risjovroC ctt' aKpm f\doi ^ irrqvos yfvoufvos avdiTToiTO, Konbeiv (^.v^ avaxv- i/fOlTa, (Strirep fvddbe ol ex Trjs 0(iK6,TTqs IxOHfS avaxv- TtTovTfs 6p&(n TO, evOdbe, o{ira)s av Tiva koi TatKei KaTibeiv, 5 Kal el 7) pov b ^ififiia, ola TvyxdvfL to, iTtl ttjs yrjs virb t& ovpavt^ Svra. 'AKKci, firjv, i^ 6 Siju/u^a;, S ScoKparey, ^fieis ye rorJrov TOV p.v6ov fibeois &v aKoijo-aifiev. AeyeToi roCvvv, ((fir), w kraipe, irp&Tov fiev flvaL Toiavrr) 5 fi yrj avrrj IbeTv, ei tis dvwdev de&TO, toerirep at bcabeKdarKV-, rot (raipai, iroiKCXr], yjpmy.ao'i.v bieiXr)p,pAvr], &v Kal ra ivOdbe ftvai, xpciixara Sairep beCypMTa, oh bri 01 ypav v Kal KaXXi6v(ov r} Sp&Kap,ev. koX yap V ^"'^ avra ravra ra Koiika airrjs, vbaros re Koi &epos eKTrXea a ovra, yj)i!)p,aT6s tl eiSos Ttape^earOai (TTiK^ovra ev rfi t&v aWcuv xpcopArcov iroiKiKiq, wa-re ev tl avrrjs etSoj avvexes TTOiKiKov (f)avTa^e(Tdai. eif be Tavrr) ovari TOiairr) ava \6yov ra ^v6p,eva tfivecrOai, hevbpa re k(i)p.aTa xaWfo)- &v Kal [ra evOdbe kWCbia eXvai ravra to a.ya-navrj yap avra Tre^vKevai, ovra TToKka TTkifjOei Kal ixeydka koI TTavTa)(pv Ttjs yrjs, &AIAIiN ma ■jrept TrjV OaKarTdv, rovs 8' ev vrjCTOLS hs irepLppeiv tov aipa iipos Tj} ryniipt^ ovcrasr kaX kvX \o'y, onep rifuv to vboip re Koi 7) OaXarta eort -npos ttji' fnxerepav \peiav, tovto iKfl rov a^pa, o be fijuv arjp, ^KeCvois tov alOipa. ray 6e &pai b avTois Kpa(TU) ixeiv ToiavTTjv aSore iKelvovs avoaovs flvai koi Xpovov T€ f^z) iro\v TskeLco T&v evO&he, /cat oy^ei /cat d/cojj Kat ■(j)povrja-ei kol irao-i rots rotoi^rots rip.&v d(^e(rravot rjj avTfi aito(TT6.(rei, ^irep arip re {/Saros cupiarriKev koI ai9r]p aepos s m-pos KaBapoTTiTa. Kal br]^ koL 6 t&v SXar) re Kat tepa avrois j«mi»-eJt.o^ rfi &rt ofx^as fleoi/s etmtiT/cat viav TOTUTUiv aKokovQov eivai. Kat SAtjv ju.ei' 6^ ttjv yijv oijTOi TieipvKevai Kal ra irepl TTjV yrjv Toirovs b' fv avrrj etz^ai Kara ra eyKoika avTrjs 5 ki;kA.(i> Ttepl okrjv ttoAAoiJs, tovs fjiev jSadvTepovs Kal iva- ■neinaiiivovs jmXXov t] kv ^ fjixeis olKovp,fv, tovs b^ I3adv- Tfpovs ovTas Td yaa-pxi avTovs ekarTov exeai tov Trap' ijp.lv TOTTOV, ecTTi 6' ovs Kal l3paxvTfpovs T& j3d9ei tov fvddbe d elvat Kal irXarvTepovs. tovtovs be Travras vird yrjv els aXXriXovs avvTeTpfjo'Oai re iioWaxfj Kal Kara a-revoTepa Kal evp&repa koI bie^obovs exeiv, fi iroXv fj.ev vbcap pelv e£ aWrikaiv els aK\r\kovs Scnrep els KpaTrjpas, Kal aevdcav 5 noTapMV afxrixava jxeyeOr) vtto ttjv yrjv Kal depn&v vbaTOiv Kal yjrvxp&v, irokv be Ttvp koL wvpbs [xeydkovs ■noTap.ovs, irokXovs be vypov Trr]kov Kal KaOapooTepov Kal )3op/3opa)6e- (rripov, wcynep ev 2tKe\ta ol vnpo tov pvaKos jrrjkov piovTes e Ttorafwl Kal avrbs 6 pia^' &v br) Kal eKaaTovs tovs tottovs a 7 Te om. Stob. ba airois T Stob. : air^s B b6 S\ /cat koto) & ttj yf\' ecrri 8e apa aUrr] t] aldpapia v(ri,v roidvbi rtya.| Iv rt t&v xaa-pArutv rrjs yrjs aWcos re 112 fJieyioTov Tvyxavfi 6v koI biap-Ttepfs rerpfrj^vov fit' ^Atjj r^y y^y, rovTO OTtep "Op.rjpoi eiTre, \eyoiv avro Trj\e ijm)C, ff^i ^ddurrov vtto xOovos eo-Ti fiipeOpov ~- o (cat aAXoOt (cat e/cetvoy Kal &K\oi woAAol twv irotr/rcii' Tap- 5 Tapov KeKKrJKacriv. els yap tovto to xdxrpM , Kal o d^p Kal ro irvevpia to irepl avTo Tavrbv ttoiel- o-wiireTai, yap avT& Kal 5 oraj/leZs to iir' eKcTva ttjs y nA opuria-ifi koX orav ets to kill rdSe, Kal &crirepfT&v dvaTrveovTwv del eKirvei re Kal- dfam^et piov TO Trvevp.a\ oi^ro) Kal eKei (rvvaia>povp,evov ru vypfi r^ ■jrvfVfia fietroj/s rtiJas aveiJMvs Kal dp,rixdvovs wapexerat koI C etcrioi' Kal e^iov. Srav re ovi' VTroxcopjycrj; ro {(fiiup eis rw Toitov Tov hr\ KdT(o KaXovp.€vov, TOLs Kat" sKeiva rd pevjuara [fitd] r^s y^s eta-pet re Kal ir\r]poi avra wcnrep oX eicav- TXovvTes' orav re av fKfiOev piv dirokCirri, bevpo be 6pp.ri(rr\, 5 rd ez/fldfie nk-qpoZ aZdis, rd fie irXrjpoidevTa pet fitd rSf dxerSv Kal fitd ttjs yrjs, kol ets tovs roirovs eKaa-Ta dcftiKvo'i- peva, ets ovs eKao-rots wfiowotT/rat, dakdrras re Kal kCpvas Kal Ttorapms Kal Kprjvas wotet' ei'reJ35ei; fie irdXiv bvopeva d Kard rijs y^s, rd /*ev p-aKpoTepovs tottovs TTfpieKdovTa Kal TrkfCovs, rd fie eXdrrovs Kal j3paxvTepovs, ■ndXiv ets rbv e 3 .ij Stob. : £i/ B T as rt B T Stob. : om. W h4 airrh Heindorf: airhv BT Stob. ci oJyBT Stob. : oZy Spfirjiray B" W C 3 5ici B T : om. Stob. c 4 iiiroKflini W c 6 koI Si& om. W C 7 l(ca(rrats T Stob. : cicairTavs B tSiSaira^i)Tai Stob.: ASoiroieiTai B T : elSoiraicirai W (sed j s, v.) da eAarTaiW PpaxiTtpovs B Stob. : fipaivrepovs T 4>AIA11N 112 d ^apTApW (fi^AkKfi, ra nev irokii Karoirepoi (rj} ^ eirjji'- rXeiTO, TO, be oXLyov^TrSvTa h\ vtroKaTca ela-pet rfjs fKpofjs, xal fvia p,fv KaravTiKpii (rjy jf [eio-pel] i^eirea-ev, evia be 5 xara to avro ixipos' iam be h. TravrAircunv K^KXta TzepieX- Sovra, Tj aira^ rj /cat irkeovAKis T:epie\i.y6evTa Trepl Trjv yrjv Mxrirep 01 S(l)fLS, els to bvvarov Kara) KaOeVTa naXiv ep,^&hXei. hvvaTov be iariv eKaTipaxre p-eyjii rov pAffov Kodievai, nrepa e •8' oi!* avavTes yap aiitj)OT4pois roiy pevfUKn to eKaTiputOev yCyveTat fjJpos. Ta jj-ev otv 8»j oXAa TroXXd te kol ixeydXa Koi iravTobaTTa pe'up.aTa ea-TV rvyxavet b' &pa ovra ev ToijTois tois ttoXXols s TeTTap' S.TTa peupMra, &v to piei) p.iyuTTOV koL e^ayrAxu) peov irepl kvk\v ■Ko'hXStV a^iKVovvTai Kal Twas elfiappAvovs \p6vovs p-eivacrai., al fxev fjMKpoT^povs, al be ^paxyripovs, ■•jr6Xiv eKirep-TrovTai els ras tQ>v QmoV yeve C Kvavoi, hv bri itrovoiJLp oibevl fMeCyvvTai, aXXa Kal oSros KTUKka irepifk- 0COV ^uPAkkfL eis Tov Tdprapov ivavrios r& Tlvpi,(f)keye0ovri,'^- ovopn be roiiTia ecrriv, as ol iroirjral keyovtriv, KatKvros. d Tot/ro)!/ 8e oijTios Tre^KOTtav, eireibav a(j)CKCi)VTat ol rere- kenrriKOTes els tov tottov ol 6 bcUfuov eKaa-Tov Kop.i^ei, TrpStTOV piev biebiKdcravTo ot Te KakSs Koi ocrCcos ^idxravres' KoL ol paq. Kal ol nev av 8o£(0(rt pAaruts (BefSuoKevai, iropev- 6 devTes eirl tov 'Axepovra, ava^dvTes h bri aiiTois oxqpMTa ev Te abiKrip-aTcnv bibovTes bUas aiTokvovTai, et tis ti TjbCKriKev, t&v Te evepyea-i&v e TLjULS ep6vTa>s irpos to 6(tCws ^imvai, oSroi elcrw ol T&vbe p.ev r&v TOTTiov T&v ev TTJ yrj eKevdepavfievoi re /cat cnsaXKaTTO- IxevoL axmep be(rixa>TripCci)v, &va) be els ttjv Kadapav oiKrfcnv C aLKvaviJi,evoL /cat em yrjs oi/ct^ojuerot. toUtchv be airr&v ol t,X.O(roia Ikuv&s Ka6rjpdp.evoL &vev re cra>p.dTa>v (&(n to ■napdisav els tov emevra xpdvov, Kal els otK^crets ert totutcdv KaWCovs a(l)iKvovvTai, hs ovre pqbtov brjk&o-ai oiJre 6 yj)6v6s 5 iKavos ev rfi irapovruS aSXa to6twv bi) iveKa xpv Stv biekt]K6- . Bafiev, £ "Siififiia, irav iroieiv &(TTe dperrjs Kal (ci'oi W iiel t^s yris Euseb. Stob. otV . . . ^ifACVot T C 3 ffufiaruv'] Ka/xdrav Eus. c 4 Ka\hiavs tovtuv W d I toSto B' T W Stob. ; roiaSra B SiiKpaTes' ri be tovtois rj epxti e^^WT^AAeisji wept rav iraihfttv rj itep\ ^AAou tov, ort &v r], S KpiToov, ovbev KaivoTfpov ort ■iiji;iSi; a-urSi' iTTtueXoiJjoiei'ot / vjueis koI ejuot Kot rots e/uots /cat vjiitr aurots ev x"/'"''' irot^fere arr av woiTyre, Kav pr) vvv o/xoAoy^o-nre* ectv 6e vpMV [pev] avrStv .d/xeX^re icat pr\ 0eM]Te axrirep Kar lyvrj Kara Ta vvv re iLpr\p€va 10 /cat ra ev rfi tp/npoffBiv ypovu) Cv", ovbe iav iroXXa ouoXo- c yrio-qTe ev tAIA12N 115 c eya> etwt oSroy "ScoKoArns, a vvvl biaXeyoufvos Kal bia- TaTTWv eKa ird\ai iroXvv Koyov TreiroiTj/Liat, its, fireibav ^iric/i to "Mft Tovp.ov crtapM oairreiv, Kal daitTfip aUTOis .OTTtos S,v (Toi (bCKov ?i Kcnf udAwrra .nyn voixiuov elvai, 116 iavT ei/nmv eKfivos uev avia-Twro eiy oiKnua ti a>s Kovq-o- fievos, Kai o KpiTcav ajrero. awrw, 77/xas exeAeue irepifieveiv. ■nepifpAvop.ev olv\Trpo% r]p,as avToiis l8iaAeyo'/xei'ot irepl t&v elprffievdov Koi dvaa-KojrovvTes, tots 8' av irepl Trjs (njnv Karayi/yvbicrKa), ori p,oi ^aKettaivoycri /cat Kara- , p&VTOi eireibav avTois irapayyeikw itiveiv to (fidpiMKOv avayKaCovTMv ratv apyovrxov. ere oe eyo) Kat aMaiff ■; iyvcoKa ev rovro) t, hr} Koi vvv eS otS' Srt ovk kpjoV^lflJ^Traiveis, yiyvdaiieis rails ahiovs, ak\a iKeivoisT vvv ovv, oXvQa yap h fjXBov ayyeAAcoi', X^'P^ ''* ''''" Treipo) wy pqara^tpepeiv ra avayxoia, Kal &ixa baKp'6 6 &vdpa>iros. Kat 6 KpLTtav, 'AAA' oi/xai, Ic^j;, eycoye, S Dci/cpare;, Irt ^Atov etvai em rots opea-iv Kal omrm bebvK^vai, Kal fijuto eyo) ot8a Kat aAAous irdw^oyjre irivovTas, eireLbav vapayyeXdn ai/rots, bemvriq:avTas re Kai movTas ev uctAa, Kat avyyevo-.^ u,evovs y eviovs Bei ravprioov,, VTroBAeylras irpos tov S avOpwTTOv, Tt Aeyeis, eqbij, 77ept rouoe rou irtojuaro; Trpos ro aTToartteiaral tlvi; ete(TTiv ri ov; P»»""''V?I ■^•^■n"" '<«*P'"^ "^/ //-> W 5//1 I Too-ouroj;, ed)»7, e« '' ' Ta , oaKcwa, atore evKaAvwau&os aireKAaov, euavTov — ov yap 07J cKeivov ye, aAAa ttJz' enavTov Tvyj]v, oiov avopos ■ eratpow earepnuevos emv. o oe KpLToov eri irpprepos eixov, d eireiori ovx olos t iiv KaTe-yeiy Ta odKpva, efaretrrj. 'AiToAAoScopoy 8e Kat ei" rfi eiJ,irpocr$ev xpo'*"? ovSer eiratJero ^ buKpijcav, Koi 8^ Kal roVe di'aflpDYrjo-dp.evos Kkdonv koX •'"-' a I KcpSaveJv B' : KepSatveiv B T iri&v B' t : ttoiuv B T : iirteiix W as ire(9oi;TW: irifloS B a 6 Seio-civ B«TW: 8.S((yai B a8 t{ B T : elire t( W b 4 post SiatpSetpas add. oi/re ttiS (Tii/iaros W C 3 fi/io \4yiDV W C 7 76 jSi'if Kal avTov B : avraS jSiij Kal T : re Ka! avTov pttf W &(rTaKT(6)l B T : affTaAcucrl W ■ yp. Hal aPaaroKTl Kal jStflt W d. I irpdrcpoi/ pr. W efiov B : /iou T nyd nAATiiNOS 4)AIAI2N 5 ayavaKT&vMbeval^Tiva ov Kar^K\ar], iroieire, S davfidaipi,^ eyib fxivroi e roiaura xArjixfi^oiev km yap aKrjKoa otl ev evwrmiq j(P^ Tfkevrav. aW ^v avros ripreTO fcat eiwev on, eTretoai/ irpqs rrj Kapbiq yivrjrai, 5 H67? ovv axebov n avrov ??i/ ret Wfpi to rrrpov ■Jrvyoueva, Kai(£iiKgAv\lrdixjyOs — ^veKeKoXvirro yap — eHrev — ^5 6^ reMv- 1 1- Toiov l^6|?j^ro — •'liKpfrwi', l<^ij, rS 'Ao-KXTjirifi o^fCkojiev oKeKTpvovi-'^ahKa hiroboje koL utj dueAjjaTjTf. , *'*'*■ AXKa ravTa, e^Tj, s 'E)(4Kpares, rod f»",«^pp« Viuv ey^veTO, avbpos, &s ^^ieis (/)ayxev av, r&v rorghv htu^^rjp^apurrwi Koi aAA.£os (l>povi.yiS>T6i.Tov koi bi.KautTi.TovJP^"^ '"^ / .^ 4n- V^<- d 5 Kar^KAairc T : leariKhmae B -1b 3 re B T : -ye W ir- eXO/tcK pr. T es KaTtK\leri BTW a 2 oStwi rijiiv.Bi Tl/uy oStus Tiiuy T: aSrais -^/Jiv aura7f B'W ir^yi/uro BTW a 8 iMiif\iiirriTt W 0$ toBto Harai ?<^ T a 14 xal B : re Kal T NOTES Introductoiy dialogue in dramatic form, 57 a I — 59 c 7. The scene is the Pythagorean awiipiov at Phlius. The only Pythagorean who speaks is Echecrates, but the presence of the others is implied (cp. especially 58 d 7 and 102 a 8). The time is not long after the death of Socrates ; for the Pythagoreans have not yet heard any details. As Geddes first pointed out, it would be natural for Phaedo to visit the Pythagoreans of Phlius on his way home from Athens to Elis. It is not far off the road. For the Pythagoreans of Phlius, cp. Diog. Laert. viii. 46 TeXeuraioi yap eyevovro tS>v TlvBayopfiav, obs Rai 'ApiffTo^fvos £i8f, Sevi^CKos re 6 Xa\KiSeis otto OpoKris koX dvTav 6 0\ia(nos Kal 'ExcKpi!iTir|S Kai AiokXijs Km naAvjuKacrof, ^\id(noi Kai airot. ^o'av d' aKpoaral ^iKoKdov Koi 'EvpvTov tS)i> TapavTipatv (cp. E. Gr. Ph.^ p. 320). Phlius lay in the upper valley of the Asopus (893 ft. above sea- level), where Argolis, Arcadia, and the territory of Sicyon meet. It was surrounded by mountains 4,000 to 5,000 feet high, ' under whose immemorial shadow ' (Sao-Ki'ois iXetovvros iv wyvyibis opca-iVj Pind. Nem. vi. 45) ' the high discourse is supposed to be held ' (Geddes). The territory of Phlius, which was only a few miles square, con- sisted of a triangular valley with its apex to the north. -The town was on the eastern side of the valley and built in the form of an amphitheatre. A few ruins are still left. The people were Dorians and faithful allies of Sparta. Tradition connected Pythagoras himself with the place (E. Gr. Ph.' p. 94, K. i), and he is said to have assumed the name of ct)i.\6a-o(j}os for the first time there or in the neighbouring Sicyon (E. Gr. Ph.» p. 321, n. 2). Phaedo of Elis is said (Diog. Laert. ii. 105) to have been a prisoner of war brought as a slave to Athens, where he attracted the notice of Socrates, who secured his liberation. At the time of 1261 I B 57 NOTES this dialogue he is quite a youth and still wears his hair long {89 bs). At a later date he founded the school of Elis. We know nothing of his teaching ; but, as the school of Eretria was an offshoot from that of Elis, and as both are commonly mentioned along with that of Megara, it is probable that he busied himself chiefly with the difficulties which beset early Logic. For us, as Wilamowitz says, he chiefly represents the conquest of the most unlikely parts of the Peloponnese by Athenian culture, which is the distinguishing feature of the fourth century B. C. a I Auris ktX. We seem to be breaking in on a conversation already begun ; for ^Koviras has no expressed object. Perhaps Phaedo has already spoken of something Socrates said or did on the day of his death. irapey'vou : the verbs Trapeivai and TrapayiyveaBai are specially used of ieing^ at hand to support any one in times of trouble or rejoicing. So in Lat. adesse alicui. We should say, 'Were you with Socrates ? ' Cp. also jrapn/coXeiv, advocare. a 2 tS <|>dp|i.aKov, sc. TO Kaveiov. It is nowhere expressly stated in the Phaedo that it was hemlock ; but that was the drug commonly em- ployed, and the symptoms described at the end of the dialogue (iiyesqq.) correspond to those elsewhere ascribed to it. It has been doubted whether hemlock-juice would really produce these symptoms, but see Appendix I. a 5 Ti . . . eoTTiv aTTtt : this is the regular construction (cp. 58 c 6), though in 102 a 9 we have riva . . .^v . . . ra. . . \ex6evTa. 6 dvfip is an emphatic airos or c'kcivos, Cp. 85 c 8 ; 61 c 3, and note on 58 e 3 dvrjp. a 7 [tuv iroXvTfiv] *Xeiao-io)v: Riddell (Dig. § 36) defends this by making *Xfiaerio>i' depend on oifielr tS>v iroXirav, ' for neither of the Fhliasians does any citizen,' which seems unnatural. Most editors bracket ^Xciacriav, but I think v. Bamberg is right in suspecting rather tSc toKitSiv. In Stephanus of Byzantium and elsewhere we regularly find notices like Oios" 01 n-oXirat, Olaiot' kcu to idvucov ofioiat, and we can understand how, in the absence of capital letters, such an explanation might seem desirable. Further, the form iXeidcnm is exceptional (cp. however 'Avnyvpaa-ioi), and Cicero tells us (odAtt. vi. 2) that he himself wrote Phliuntii by mistake. A similar case 3 NOTES 57 is possibly Meno 70 b 2 01 toC a-ov iralpov [TrbXtrai] Aapio-aiot. The absence of the article with the i6viK6v is normal, and the form ^Xeiao-tot (^Xiao-ioi MSS.) is guaranteed by inscriptions and coins, a 7 ou8«is iriw Ti, ' no one to speak of.' The phrase does not neces- sarily mean ' no one at all ', though it tends to acquire that sense. Cp. oil iravv (Riddell, Dig. § 139) and the English 'not very'- It is unnecessary to discuss, as most editors do, why communications between Athens and Phlius were interrupted. There is no state- ment that they were, and it must often have happened that no Phliasian had business in Athens and no Athenian at Phlius. There was, however, at least one such (58 a 3). cmxcupiaSei . . . 'AflV*?' '• there seems to be no other instance of eirixiopid^iiv in this sense. It usually means ' to be native ', and is used of local dialects, customs, &c. Here apparently it is equivalent to imBrifulv and takes the construction of that verb. Cp. Parm. Ia6 b 3 li!fbr\fa]iTa Sevpo CK KIKa^oficvav. b I v ij'iBecov cirXiVai koi TraXtj' iaaOrj, ttjv TpiaKoVTOpov, af(pl TOv Arjpijrpiov TOv *aXi7pe'<»E XP*'"'"' Su(j)i\aTT0V 01 'ASrivaioi, Of course none of the original timbers were left, and Plutarch tells us the philosophers took it as their stock example in discussing the question of identity. Was it the same ship or not ? a 1 1 Tois " 8ls inroi " ckcivovs : this was also a traditional name. Cp. Bacchyl. xvi. (xvii.) I Kvavoirpcopa pev vaCr peveKrvirov \ Qrjtrea Sis ivrd T dykaovs ayovtra | Koipovs 'laovav | KptjTiKov rapve wfKayos. In the Laws (706 b 7) Plato says it would have been better for the Athenians to lose jrXfoi/aKis cTTTa . . . nalbas than to become vavriKoL b 2 OeoipCav, ' pilgrimage ', ' mission '. A Beiopos is simply a ' spectator ' (diafopos. Dor. 6(dp6s), but the word was specialized in the mean- ing of an envoy sent by the State to the Great Games, to Delphi or to Delos. The deapiai were XyrovpyLai (cp. Diet. Ant., s. v. T/ieoria). b 3 dwAleiv : the mro- has the same force as in diroSiSovm and dirofpfiv, that of rendering what is due. Cp. the technical dirdyew tov v veS>v. c I ouToiJs : the Greek thinks of the crew rather than the ship. In Thucydides and elsewhere a plural pronoun often stands for n-dXir, vai's, and the like. c 3 «Tux«v . . . veyo^'s, ' had just been done.' Cp. a 6 «. C 6 Ttl irepl ouTov t&v 6dvaTov : cp. a, 1 ft. tC ^v : cp. 57 a 5 «. W has rlva here also, and B'' corrects accord- ingly. C 7 01 irapa'ycv6|jievoi : cp. 57 a I «. So jrapfivai just below. Q 8 oOk eiwv, ' would they not allow ? ' ' Did they not allow ? ' is ovk fiaa-av. The difference between a negatived imperfect and a nega- tived aorist may generally be brought out in some such way as this. ot £pxovTcs, 01 fv8f Ka, as we shall see. d I Kal iroXXoC yt, ' quite a number in fact.' There is something to be said, however, for the division indicated in some MSS., S'AI. OvSn- IJias, EX. 'AXXa naprjirdv TJves ; $AI. Kai iroXXoi yf. Cp. Ettthyphfo 2 b 20. Oi yap ovv. EYe. 'AXXa ai aXXor ; 2Q. IlaKi; yt. (J , cl |i,V| . . . 'rvf%liMi\ oSv \6ycDv (TW) is better attested than rod '\6yov, which is a mere slip in B corrected by Arethas.) 6 4 MS a8«us . . . ET«\e-uTa, ' SO fearlessly and nobly did he pass away.' Such clauses are best regarded as dependent exclamations. Cp. Crito 43 b 6 hoKKokis . . . ere . . . yjlbaijiovura tov Tp&irov, ... us paSias avTrjv (sc. Tqv irapfa-Taa-av (Tvpxjiopav) (j)epeis. Cp. below 8g a 2 ; 117 c 9. e 5 uiXoC9i ovTcov, ' occupied with philosophy.' Heindorf com- pares Xen. Cyr. iii. i. i 6 pev 6^ Kvpos iv tovtois ^v, iv. 3, 23 01 peu Sq iv TOVTOIS Tois \6yois Tjo-av. See below 84 a 8 del iv Toirm (ra Xoyi- irp^) oSaa, a 4 toioOtoi Tivcs, i. e. philosophical. 6 NOTES 59 a 4 oT«xvws, ' just.' The phrase is equivalent to arexvas armrov n cnaBov, for which cp. Symp. ig8 c 2 Sore drepfySs 7-A Tou 'O^jjpou e7reir6v6q, Arist. Clouds 408 v^ A" eya ■yoCi' dT«;^j/S9 eiradov tovti Trore Amirioio'iv. In this connexion the adverb means that the description of the irados is to be taken ' literally ', as we say. a 8 yeXavTcs . . . SaKpvovTcs : the participles explain outoj, and are not dependent on BuKeififSa. ivioTe St : a variation of the usual rare 8e. Cp. Theaet. 150 a 9 ivioTi iih ... eo-ri 8' OTf . , ., SopA. 242 d I fViore . . . tots 8e . . , Plato avoids formal symmetry with fier and 8f, a 9 Kal Sva(f>tp6vTo>s, ' quite exceptionally ' (ku/ as in (cm iiaXa). Cp< 6ie I ; 117c 4. 'AiroXXoSupos is mentioned as a disciple in Apol. 34 a 2, and Plato has chosen him as the narrator of the Symposium. In that dialogue, ScDKpurov?, otto v imxapiaiv cv ra x''PV (as opposed to the ^ei/01, whom Protagoras brought in his train), Rep. 337 a 4 ^ t5» e'n-JxfflpiW ■nopnTij (as opposed to the Thracian pfocession). b J KpiT^PouXos, son of Crito, was chiefly known for his beauty. In Xenophon's Symposium Socrates undertakes to prove himself to be more beautiful than Critobulus. 6 iraTtip avTov : W adds the name KpiVoji', and so B" ; but he was 7 59 NOTES so well known that this is unnecessary. Crito was of the same age and deme ('AXwTrfie^^ey) as Socrates {Afol. 33 d 9 ^XiKimTijr kqi Sij/kJtijs), and Plato has drawn a touching picture of his devotion here and in the Crito. We gather that he watched over his friend and master's worldly interests without fully understanding his philosophy. 7 'Ep(ioYtvT)s, brother of Callias son of Hipponicus, who had spent more money on ' sophists ' than any man of his time {Apol. 20 a 4), and in whose house the scene of the Protagoras is laid. Hermogenes is one of the speakers in the Cratylus, where the poverty into which he had fallen is alluded to (Crai. 384 05), and he is included in Xenophon's list of the inner Socratic circle (Mem. i. 2. 48). In MetH. ii. 10 Socrates persuades his friend Diodorus to assist him, and in iv. 8. 4 he is quoted as the authority for the trial of Socrates, which took place after Xenophon left Athens. 8 'EiriYtviis : cp. A;pol. 33 e 2 'AvTt05v 6 Kr)(pi(neis ovroai, 'Emytvovs TtaTTjp. This Antiphon must not be confused with the orator, who was rav hrjtuov 'Va/ivoia-tos. There is a conversation with Epigenes in Xen. Mem. iii. 12, where Socrates says to him an ISicoTiKas ('in bad training ') ro trm/in fX"^> ^ 'Em'-ytpes, and urges him to take more exercise. Alv8i]s : the MSS. vary between this form and iaiSaviDris, Xenophon (Mem. i. 2. 48) mentions him along with Simmias and Cebes as a true Socratic, giving the correct Boeotian form of his name, fbaihiavia^, Euk\eC8i]s : Euclides was the head of a philosophical school at Megara, which held a form of the Eleatic doctrine. He is also represented in the Theaeteius as devoted to the memory of Socrates. Tcp(|/Cci)v. All we know of Terpsion is that he is associated with Euclides in the dramatic introduction to the Theaeteius, which serves to dedicate that dialogue to the Megarians just as the Phaedo is dedicated to the Pythagoreans. c 3 'ApCo-Tiiriros. Many anecdotes are told of Aristippus of Cyrene, which may be apocryphal, but agree in representing him as a versatile cosmopolitan {omnis Arisiipjmm decuit color et status et res, Horace, Ep. i. 17. 23). Many allusions to his doctrine have been found in Plato's writings ; but the same caution applies here (cp. b 8 ».) as in the case of Antisthenes. KXc6|ji.ppoTos : Callimachus has an epigram (24) on Cleombrotus of Ambracia who threw himself into the sea after reading the Phaedo, and he has often been identified with the Cleombrotus mentioned here. Nothing, however, is known of him. c 4 tv AiyLvji Yap ktX. In antiquity this was supposed to be an innuendo. Demetrius says (ncpl ip[u]VB.as 288) that Socrates had been in prison for a number of days and they did not take the trouble to sail across, though they were not 200 stades from Athens. To make this more pointed, Cobet inserted oi before irapeyivovro, and took the clause as a question, which only proves that the innuendo is not very apparent in the text as it stands. We must be very careful in reading such covert meanings into Plato's words. Athenaeus (504 f) makes it a grievance that he does not mention Xenophon here, though Xenophon had left Athens two years before. If the words nXoTiov hi ol\Lai r) Siras TjOtKrfcre aoi 6 toC Seiypiinripiov v iv r^ Sco-^aTi/piy. e 7 oirus &.V . . . Te^t^lT$, 'are giving instructions for his death to-day.' For this rare construction after verbs of commanding, where the dependent clause contains the substance of the order, cp. Gorg. 523 d 7 TovTo pev ovv Koi Sq e'pjjTai (' instructions have been given ') TM Upopr/dei ojTCDS hv traitrn, Isaeus J. 27 bieKcKeveirB' oittos av, tX ti 116.601 irporepov, eyypdvov hi.aKmi>v, 'after a short interval.' e 8 iKtk&Kv : W has exeXevirev (and so, accordingly, B^), but this is less idiomatic. The English verbs ' send ' and ' bid ' refer to the starting of the action, but irepureiv and KeXevftv operate throughout the action. ' The thought follows the motion ' (Gildersleeve). The imperfect is therefore natural where we should expect the aorist. II 59 NOTES It is for the same reason that ireinreiv can mean ' convey ', ' escort ', and neKfidv, ' urge on ', ' incite '. e 8 ticnivrts: W has elaeXSovrfs (and so B'), but the present pep. goes better with KaTeXan^avojxev. There were a number of them, stf the action is resolved into successive parts ('as we entered, we found...'). a I KaT6Xa(i,P(lvo(i.ev, ' we found.' When KaroKaii^aveiv is used in this y' sense, it takes the construction of verbs of knowing. a 2 Sav9Ciriniv. There is no hint in the Phaedo, or anywhere else in Plato, that Xanthippe was a shrew. Xenophon makes her son Lamprocles say of her (Mem. ii. 2. 7) oiSels Sv Svvairo avTrjs avairx^- aBai Trjv ;(aXfffoTi)ra, and in Xen. Symp. 2. lo Antisthenes says she was the most ' difficult ' (xaknrmTaTrj) of all wives, past, present, or future. The traditional stories about her appear to be of Cynic origin. th TraiSiov. Socrates had three sons (Apol. 34.6.6 els /ih /uipd- Kiov ^Srj, 8io 8e jrmSi'a). The lieipaKiov must be the Lamprocles men- tioned by Xenophon (see last note). There was one called Sophro- niscus after his paternal grandfather, so he would be the second. The child here mentioned must accordingly be Menexenus (not to be confused with Menexenus, son of Demopho, cp. 59 b 9 n.). It is worthy of note that the names Xanthippe and Lamprocles suggest aristocratic connexions, and possibly Lamprocles was called after his maternial grandfather (cp. Arist. Clotids 62 sqq.). Socrates was not always a poor man ; for he had served as a hoplite, and in Apol. 23 b 9 he ascribes his poverty to his service of Apollo (e» •nevla fivpia elfii 8ia rr/v tov Seov Xarpfiav). This may explain the XaXeTTOTi;? of Xanthippe, if such there was. a ■J ovT)D<|>T||ii)6axnv, in the sense of 'just like'- Cp. Xen. Cyr.i. 3. ^olabqnais ('just like a boy '), Thuc. viii. 84. 3 ola 817 vaiirai. a 5 - vo-TttTov S'f), ' so this is the last time that . . .' Cp. 89 b 4 avpiov 6ij. a 7 diray^Tto Tis avT'^v ktX. With this reading (that of B : TW have TavTijv) the words are kindly and considerate. Xanthippe had ap- parently passed the night with Socrates and their child (at any rate she was found there when the doors were opened), and it was only right she should go home and rest. She is sent for again just before the end to say farewell. I do not see any ground for the remarks which some editors take occasion to make here on the Athenians' treatment of their wives. Would it have been right to keep Xanthippe there all day, in her overwrought condition, and allow her to witness the actual agony ? Some women would have insisted on staying, but we can find no fault with the behaviour of Socrates in the matter. a 9 Tivcs Tuv ToO KpiTuvos, ' somB of Crito's people.' b I KoirTO|ievi|v : the original meaning of (coTrreo-^at was ' to beat the breasts ', but it came to mean simply ' to lament ' (cp. the ko/ihos in tragedy). The history of the Lat. plango (whence plandus, ' plaint ') is similar. dvaKa6i,i;i|icvos : the use of this verb in the medical writers shows that the meaning is ' sitting up '. Cp. Hippocrates, Progn. 37 avaKadi^eiv ^ovXeaSai. tov voaiovTa ttjs i/dcrou aKjia^ovarjs wovtjpov. We might expect dv rrj liKivji, but (ifeo-flai) Ka6i(ea-dai sometimes retain the construction of (ifoi) Kadi^a, which are verbs of motion. The variant iiri t^v kK'ivtjv (W and B') may be due to the idea that the' verb means residens, ' sitting down.' Wohlrab argues that Socrates must have got up to welcome his friends, and adopts en-i accord- ingly ; but this would spoil the picture. We are led to understand that he put his feet on the ground for the first time at 61 c 10. The 13 6o NOTES fetters had just been struck off, and at first he would be too stiff to get up. b 2 (rw^Ka|ju|>E : this verb is specially used of bending the joints. Cp. Arist. Hist. An. 502 b 11 TridrjKos woSas avynaymTH, &a-mp xeipas. It is opposed to iKTfiva. c£cTpi<|;€, ' rubbed down,' as with a towel. Athenaeus (409 e) quotes Philoxenos for (XTpiiifia in the sense of x^'popoKTpov. b 3 TpifSuv : the compound verb is-regularly repeated by the simple. Cp. 71 e 8 avTarroSoMTOfuv . • • aTToSovvai, 84 c 7 die^uvai , . . 8ie\detv, 104 d 10 direpyd^TjTai . . . elpyd^fro. &s aTOTTov . . . Ti : the unemphatic ns is often postponed by hyper- baton (Riddell, Dig. § 290 c). b 4 is 6a«|jiapd(rai, ' Out on thee ! to think thou didst not tell!', JIfed. 105 1 aXXa t^s f'ptjs koktis, to ual npoiirBai ktA., Arist. Clouds 819 t^s paplas, to Ai'a vopi^fiv ovra TrjKmovTovi, This explanation, which is due to Riddell (Dig. § 85), makes it unneces- sary to read t«5 with inferior MS. authority and Stobaeus. b 6 [iii 'SeXeiv : editors speak of personification and ' the lively fancy of the Greeks ' here, but even we say ' won't ' in such cases. b 7 trxe86v ti . . . deC, ' in almost every case.' The omission of o« in B is probably accidental. The relativity of pain and pleasure is a Heraclitean doctrine, cp. fr. 104 Bywater yoiaros vyidriv iiroiriirev TjSi, KdKov dyaOov, \ip6s Kopov, Kapjrros dvanavtriv, and it is not, perhaps, fanciful to suppose that this is intended to prepare us for the Heraclitean arguments as to the relativity of life and death below (70 d 7 sqq.). b 8 cK ijuds Kopv'fis ^|ji.|i.^u, 'fastened to (Greek says 'fastened from') a single head,' a grotesque imagination like those of Empedocles and of Aristophanes in the Symposium.. B has a-vvijppeva, but that seems to be an anticipation of c 3 a-vvrjif/ev. c I Aio-uiros : Aesop was a Phrygian slave of whom many odd tales were told (cp. Wilamowitz-Marchant, Greek Reader, ii, p. i), and 14 NOTES 60 the .Athenians attributed to him the beast-fables which play so large a part in all popular literature. The prose collection which has come down to us under the title of Ala-mirov fivBoi is of Byzantine date; but many of the fables were well known from popular verses and Archilochus. c 3 auTots : this is rather neater than the variant alraiv. ' He fastened their heads together for them.' C 5 ouTO (jLoi coiKcv, sc. enaKoXovBetv. The clause eTreiSjj ktX. is in apposition (asyntieion explicativum), and the original statement is, as usual, restated more fully after the explanation (a b a). C 6 viro ToO SccrixoO : cp. vtto toC Beovs, prae metu. c 8 vn-oXa^i^v . . . €i), ' rejoined ' (synchronous aor. pep.). The mean- ing of virokaft^dvfiv is not 'to interrupt ', but ' to rejoin ' or ' retort '- Cp. Lat. suscipere {Aen. vi. 723 suscipit Anchises) and contrast TTapaKafi^dveiv (tov \6yov) excipere. C 9 «B y' ciroCT|(ras ava|xvfio-as |xe, ' thank you for reminding me ' (syn- chronous aor. pep.). So Euthyd. a8a c 6 fu iiroirjtras diraWd^as /te aivj]v of putting thought into words. X670VS, 'tales.' This was the usual name (cp. Ar. Birds 651 in tdaainov Xoyois, Herodotus ii. 134 fdaitirov toO \oyanoiov) ; but, when it is important to mark their fictitious character, they are called fivdoi and opposed to \6yoi (61 b 4). In Ionic ii.v6os means the same as \6yos in Attic ; the Ionic for ' fable ' is ahos (cp. Archil, fr. 96 ipia Ttv Vfiiv atvov, a KrjpvKidj]). IS 6o NOTES d 2 TO CIS Tov 'Air4XXii> wpooCiiiov : Thucydides (iii. 104) gives this name to the Homeric 'Hymn' to Apollo. Properly speaking, Trpooiiua are ' preludes ' intended to atti^ch the rhapsode's epic re- citations to the praise of the god at whose nav^yvpis they were delivered. This instance shows that evreivaS^ ' setting to music ', not merely ' versifying ' ; for no wpooifuov could have been in prose. In the Phaedo, Socrates is represented throughout as the servant of Apollo (cp. esp. 85b4sqq.), Apollo Hyperboreus of Delos was in a special sense the god of the Pythagoreans (E. Gr. Ph.'' p. 97, n. 3), and there would be no difficulty in identifying him with the Pythian Apollo who had given the famous oracle, and to whose service, as we know from the Apology, Socrates regarded himself as conse- crated. They were identified in the public religion of Athens (Famell, Cults of the Greek States, iv, p. 1 10). Geddes's suggestions about ' the God of Day ' must be rejected. Apollo was not a sun- god at this.date (Famell, ib., p. 136 sq.). Kal cEWoi. Tiv^s . • ■ drdp Kal . . . So we find acl jueV . . . arap icai vvv (roTt) ... In these uses dra/j Km ... is equivalent to au. hr\ Kai . . . d 3 E{)i)vos : from Apol. 20 b 8 we learn that Evenus was a Parian who taught ' human goodness ' for 5 minae. In Phaedr. 267 a 3 we are told that he invented certain rhetorical devices such as vnohr]Kao\.s and wapiiraivos. Some said he even composed wapa\l>oyoi in metre p-vljiiris x^P^"- He was also an elegiac poet. "> iTpcpi)v, ' the other day.' We know from the Apology 20 a 3 that Evenus was at Athens about the time of the trial of Socrates. d 9 dvTtT«xvos, 'competitor', ' rival '. So in Ax. Frogs 816 Euripides is the avT'iTtx^o' of Aeschylus. e 2 diroir«p(a)i.evos : cp. Hdt. i. 46 tS>v piavrrjtav diroweipaiitvos. 'Plato makes Socrates confess his belief in dreams elsewhere. Cp. Apol. 33 c 5 and Crifo 44 a. ' d<|>oi\ocro<|>ias , , , ovo-i); (leYicTiis iiovo-iktis : this is a distinctively Pythagorean doctrine. We have the authority of Aristoxenus for saying that the Pythagoreans used medicine to purge the body and music to purge the soul (E. Gr. Ph." P.J07), and Aristotle's doctrine of the tragic Kadapais seems to be ultimately derived from this source. We shall see that philosophy is the true soul-purge, Strabo, who had access to Italiote and Siceliote historians nowr lost, says, in discussing the orgiastic dances of the Curetes (x.468) Koi 81a TovTQ ^outriKJjj' ixuKtircv 6 nXdrav, koi en TrpoTf pov oi HvBayopeioi, rr)v (jiChoao^iav. Cp. also Rep. 548 b 8 t^s dXijAy^s Moucrijr t^s ^cra \6yav re koi ^tXoaoKJilas, Laws 689 d 6 ^ (caXXiWi) (cai p.iy'uivi\ tS>v ctt/x- be \6yov, Prot. 324 d 6 roiiTov , . . ttipi , . . ovKfTt fivBov croi fpS> aWa \6yov, Tim. 26 e 4 f*? Tt\aa6ima jjlvBov dXX' a\rj6iv6v \6yev. The distinction is almost the same as burs between ' fiction ' and ' fact '- b 5 Kal auTos oiK ^ : the construction ceases to be indirect, as ineihri, not ifvorjiras on had preceded, b 6 •f|i7nrTinT|v, 'knew off by heart.' Cp. Prot. 339 b 4 tovto iiriaraaai TO aafia ; Gorg. 4 84 b lo ro yap aafia ovk tniaTaiuii. Tovs Aio-iiirou : the antecedent is incorporated in the relative clause (Riddell, Dig. § 218). b 7 ois irpdJTois tvcTuxov : the clause ots irpo^eipovs clx.ov is restated after the explanation {a, b a) (Riddell, Dig. § 218). b 8 Ippuo-Sai, sc. cf>P"C'- ' Bid him farewell from me.' The regular word for delivering messages is pd^eiv, and eppaa-o (perf. imper. mid. of pavvvpi) means ' farewell ' and was regularly used in ending letters, whence Lat. vale. 6m o'ca(|>pov]ij, ' if he is wise,' the regular phrase in this sense, aa^povelv being used in its originally sense of sapere, ' to be in one's right mind.' The more common meaning of aa^poviiv is an exten- sion of the idea of ' sanity ' to a wider sphere, us Tix^fTtt : the omission of these words in T spoils the sense. Cp. Theaet. 176 a 8 ■neipaaBai xp'h ivBcvSe eiecia-c (' from this world to the other') (jauynv on rax'To. C 2 otov : an exclamation, not a question. Cf. 117 d 7 ola . . . itouirt. c 3 iroXXd . . . ivTiTvxrfKo,, ' I have had many dealings with him.' Cp. Lack. 197 d 3 o Se Aapmv rm UpoSiKa jroWa irXi/crta^ct, Crai, 396 d 5 eaBev , . . jroXXa avra itvv^, Farm, ia6 b 9 TlvBoh&pa . . . ttoXXo ivTfTVXtKf' c 4 crxeSov : Used as in the phrase o-^eSox («) otba. Tr. ' I am pretty sure that — '. Ik(!iv tivai : always with a negative, ' if he can (could) help it.' c 6 ou <|>iX6o'0(|ios : as addressed to Pythagoreans, the word has a special sense (E. Gr. Ph.* p. 321), that of a man who follows a cer- tain ' way of life '. It is much as if we should ask : ' Is he not a religious man ? ' 18 NOTES 6 1 c 8 t'ee^cTti, ' will be willing ', ' willbeTf eady ?, not ' will wish '. TouTow Tofi irpdyiJUiTos, sc. (j}i\o(ro(plas, regarded as an occupation. Cp. Apol. ao c 5 TO cs, ' nothing certain ' rather than ' nothing clear ' (cp. 57 b I n.). We shall see that there were good reasons for the teaching of Philolaus about the soul being doubtful (86b6«.). I do not think there is any reference to the Pythagoreans' custom of speaking 61' aiviy/mTav, as Olympiodorus fancies. 1 10 <|>96vos ovScls Xiyeiv, ' I don't mind telling you.' e I KOI lulXto-Ta, vel maxime, Cp. 59 a 9 ». iKcto-e . . . T'fjs «Kct : the adverbs cv6d8e and f'/cel are regularly used . of ' this life and the next ', ' this world and the other '. Cp. 64 a i ; '^ 117 c 2. So Theaet. 176 a 8 quoted in 61 b 8 «., and Aristophanes, Frogs 82 6 8' fvKoKos /lev ivBaS' fVKoXos 8' eKei. There is no need to read Trjs fKelat for Ttjs exfi, for dn-oSij/iia means a residence abroad as well as a journey abroad. Tr. ' our sojourn in the other world'. e 2 (jHidoXo-Yctv, 'to tell tales.' Socrates regards all definite state- ments with regard to the next life as /ivdot. Cp. Apo/. 3964 where he introduces what he has to say about it by oiSh yap KaXiei Siafiv- OoKoyrjcrai wpos aW^Xovs. The immortality of the soul is capable of scientific proof; the details of the diroStjuia are not. Cp. below 110 hi ft. and 114 d I. e 4 n^xp' ^Xlov Svtrfiiov : executions could not take place till sunset. Cp. 89 C 7 fas cTi v aWav Koi a.ya6S>v K.a\ nanmv dvvapcvav thai (the rest of his interpretation is wrong). The phrase is an abbreviation of some such clause as this ! Swrmp iviort ivloa fieKriov tv Tvyxdvti voaeXv, wevea6ai kt\., 3 vyiaivew, irXovreiv ktX. fiTTiv oT« Kal ois : i. e. eoTiv oTf Km eiTTiv ols, iviore koi iviois, Bonitz's proposal to delete the comma at rSXXa and take Sxrirep koI tSXXo fO-Ttv ore koi otf together is at first sight attractive. It gets rid of the pleonasm of ea-nv ore after ovSenore and the change from singular to plural involved in taking ea-rtv ols with rm dvBpamm. These are not, however, insuperable difficulties, and I feel that the ellipse involved in aa-nep ral rSXXa is easier if it is total than if it is partial. a 5 TEdvdvai : in such phrases redvAvai may properly be translated ' to die ' ; for dnodp^a-Kew lays stress on the process of dying, of which TedvdvM is the completion. The translation ' to be dead ' is clearly inadmissible in such common phrases as n-oXXaras, pvpidxis redvdvai. Cp. also CHiO 43 d I oS &et d^iKopivov (sc. Tov irKoiov) TiSpdval pe, 52 C 6 pile dyavaKToiv ei Seot TcBvdvai (re, Apol. 30 c I oid 64 pitCka TroXXoKii rcdvafat, 38 e 4 ttoXii pSiCKov alpovpat (ofif aTroXoy/)- &dfifvos TcOvdvai § CKtivas ^fjv, 39 e 3 ovTru tp\opai oy iXdovTa pe Set 21 62 NOTES redvai/ai, 4ia8 ttoXXokis iBiKa redvdvai ei toCt* tiTTiv a\i]B!j. So below 6a c 3 on jSovXct airo redvavai, 64 a6; C S, 6702; 81a I. Cp. the similar use of d;roX<»Xcyai and that of Te6va.Tco in criminal law, and see Vahlen, Opuscula, it. 211 on the whole subject. a 8 iTTcoZtus: Schol. to ittib e'7rix<»P'af'"""os *'<"■»■ In Ar. ^f^ 911 the Boeotian says vrra Aeis, ' let Zeus know' (itts) = fiita = Att. utto), 'Zeus be my witness.' The meaning is much attenuated, and the French Parbleu ! comes nearest to it. Epist. vii. 345 a 3 irru Zeur, ^ijo-iv 6 Sij^aios may or may not be a reminiscence of this passage. It is more likely that the phrase struck Athenian ears as a quaint one. The expletives of a language generally strike foreigners in this way. a 9 <|>avij. So we say fioiioTid^eiv, Sapi^eiv, fXXijvifeii', ^evl^eiv Tg <^avfj. In classical Greek SiaXexTor means ' conversation ', ' manner of speech '. Aristotle uses it {Poet. 145 8 b 32) for ' everyday language ' as opposed to the diction of poetry. It only acquires the meaning of ' dialect ' at a later date. b I oBtu 7', ' put in that way.' b 2 ?x" Tivd XoYov : lit. ' it admits of something being said for it ', i. e. ' is justifiable ' or ' intelligible ' (opp. oKoyov ea-rtv, 'it is unjustifiable ', ' inexplicable ', syn. euXoyoK ia-riv). For the sense of c^"'' *^P' ' (Tvyyvafiriv tx^i, excusationem habet, ' it admits of excuse ', ' is excusable '. The phrase is sometimes personal as in Apol. 31 b 7 dxov av Tiva \6yov, ' my conduct would be intelligible,' 34 b I rax' &v \6yov exouv ^oriBovvTts, ' their conduct would be explicable.' That Xoyoy does not mean ' reason ' in this phrase is shown by the words which immediately follow in the last of these passages : nva SKKov (Xo^oi \6yov . . . dXX' fj Tov opBov re Koi h'lKaiov ; ' what explanation can be given except the straight and honest one ? ' b 3 €v diropp-fiTois, ' in a mystery.' Cp. Eur. Rhes. 943 fwarrip'uov re Twv dnopprjTav (fiavas | eSei^ev 'Oprjieis. The doctrine of the immor- tality of the soul is Orphic in origin (cp. 70 c 5 «.). There is not the slightest reason for doubting that Socrates held it, or that he derived it from this source (cp. Introd. XIII). At the same time, he always refers to the details of Orphic theology with a touch of ironical deference as here. Cp. below 6g c 4 ». (V Tivi povpiji, ' in ward.' Tlys is Archer-Hind's translation, and 22 NOTES 6a conveniently retains the ambiguity of the original, which was some-, times understood to mean (i) ' watch ', and sometimes (2) ' prison ', Cicero took it in the first sense. Cp. de Senectute 20, vetatque Pythagoras tniussu imperatoris, id est dei, de praesidio et statione vitae decedere. In the Somnium Scipionis (3. 10) he uses the word custodia, clearly a translation of (ppovpd : pits omnibus retinendus est animus in custodia corporis, nee iniussu eius a quo ille est vobis datus ex hominum vita migrandum est. Antiphon the Sophist, ' a contemporary of Socrates, says ro fijv eoiicc (t>povpa e(f)rjp,epa, but that may be merely a simile like the Psalmist's ' watch in the night'. The Stoic formula that we must live «»j &v 5e6s ajqpjjvri to avaKKr]- TiKov {dum receptui canat) seems to be derived from an interpreta- tion of this kind, and we must remember that povpd is the Peloponnesian word for a-Tpareia. The other view, however, that (ppovpd means ' prison ', is strongly supported by the Axiochus, an Academic dialogue of the third century B. c, where we read (363 e 6) 17/if IS /LteV yap i(Tp.ev ^X% Cv"" iSdvarou iv 6vt]ra KaBeipy- ixevov (fypovpia. There is no doubt that the Orphics did speak of the body as the prison of the soul. The Christian apologist Athenagoras says (Diels, Vors.' p. 245. 19) tal *t\oXaoj Si acnrep iv (ppovp^ Ttavra imo Tov 6eov 7repi€i\ri(j)6ai \iyeiv, with which we may compare Plato, Crat. 400 C 4 SoKOvai jxivToi pioi iioKurra 6ia6ai oJ ap.<^\ 'Op^ea tovto TO ovofia (crfifia), i>s fiiKijv StSoiIo'iji Tijs ^|'wX'i^ ""' ^4 '"*"<' SiSoMjiv, tovtov &e wepiffo\ov ?X"''i ''"' fifC^oi-t Sca-fiaTripiov elKova. Cp. also the use of evSettrdai ' to be imprisoned ' below 81 e I (eas &v) irdXiv ivhe6S>aiv els (T&fia, 92 a I rrplv iv tw crm/ian ivbeBxjvai. So too Tim. 43 a 5 ivcSovv ei9 imppvTov aStpa Koi aw6ppvTov, 44 b I orav ('^vx'l) *'* pa ivSeBjj 6vi]t6v. Cp. also ivSedeaOai in the fragment of Euxitheus quoted in the next note. The povpd in Gorg. 525 a 7 is the ' prison-house ' of the other world, not the body, b 4 Kol ou 8«i 8i^ ktX. The genuinely Pythagorean origin of this is vouched for by a passage from an unknown Pythagorean called Euxitheus, quoted by Athenaeus from the Peripatetic Clearchus (Diels, Vors.^ p. 245. 8), Ei^LBeos 6 TlvdayopiKos, & Ni'ieiov, &s (fV"'^ KXeapxps 6 IlepiiraTtp-iKos iv 8fVTep(ff Biav, eXeycv ivSeSeadai (cp. pre- ceding note) ™ (ToifiaTi koi tm Sevpo jSiia ras dTidvTav ■^vx^s ripapias xdpiV Koi 6«i7ra(7dai t6v Beov i>s, el p,r) \xevoviriy e'jri TODTOir, eras av cKav avTois \i(T!i, TrXet'oo-t (tai fieifoerii' iiuretrovvrai tot« Xuftais" Sib TrdvTaf 23 62 NOTES tv\a^ovixhovsT^VTZvKvpla)v{\.e.beajroTS}v, emaTaTav) dvarairiv ('thteat'} 4>o^ei(T6ai Tov {!jv cKovras eK^rjvai, fi6vov te tov ev ra yfipa Bdvarov atnraa'uDi npoaUo'dai, jreTreKr/tcKouy tiji' arrSKva-iv T^r i/'ux?^ i"*™ '"^*' tS>v kvp'uav yiyvea-dai yvi)pr]s. As Clearchus of Soli wrote about 300 B. c, this fragment is almost certainly genuine. b 5 iiEyas, 'high.' Cp. Gorg: 49303, Where Socrates says of the most characteristic of the Orphic doctrines tout itrieiKas jiiv imur vTTo T£ aroTTa (' rather queer '). b 8 KTi)|tdTa>v, ' chattels.' The word is often used of flocks and herds, in which sense it is opposed to XPW'"""- This doctrine of the divine herdsman appears more than once in Plato's later dialogues. Cp. esp. Laws go 6 a 6 avptpjox"^ ^^ fiftiv 6eol re apa xai Saipoves, ripels 8' av KT^pa (v. I. KTTjpaTo) OiSni Koi baipovav. In describing the Saturnia regna he says {Polit. 271 e 5) Btos tveptv airoiis alros en-t* (TTaToiv, ' God was their shepherd and tended them himself.' Again, in Laws 902 b 8 we have Qiav ye pfiv KTripara ^apevSpui irdvra OTroira Ovrjra C^a^ axnrep Kal tov ovpavbp oXov^ — Has yap o& j-V^HSij toivvu irpiKpa fj peydKa ris fjidrio Tavra elvai rdis deois' ovSerepas yap ro'it RiKTrjpivois ^pag (i. e. Tols SeaTTorais Ji/mv) dpiKeiv Av ein npotrqKov, (TripeKeiTTdTois ye ova-i Ka\ dpitTTois. The similarity of phrase here points to a common Orphic-Pythagorean origin for the two pas- sages. Cp. also Critias 109 b 6 Karouwiavres, oiov voprjs noipvinf KTrjpara Kai Bpeppara eavrav fjpas erpeifiov, C 3 TcSvdvai ! cp. 62 a 5 «. c 7 irplv . . . ciriire|u)rT) : it is easy to insert Sv before dvdyKrpi with Heindorf, but it is more likely that this archaic and poetical con- struction is used to give solemnity to the sentence. Unless we are prepared to emend a large number of passages, we must admit that Plato sometimes used it to produce a particular effect. It is especially common in the solemn, formal diction of the Laws, cp. 872 e 10 ovbe eKwKvTov e6e\fiv yiyveadal to piavBiv wpiv ;. CIO f aSiws, ' lightly ', ' without complaining ', as in paSias (fiipciv. Cp. 63 a 7. d 2 €6X670)8 fx^i : a frequent equivalent of evKoydv ios mean exactly the same thing. Aristotle distinguished (^pdi'ijuts from o-o0m as practical from theoretical wisdom, a distinction which he shows to be in conformity with popular usage. See my edition of the Ethics, p. 261 sq. i 5 eirio-TOToiJo-iv . . . Iitio-tAtoi : these are the regular terms in this connexion. Cp. Polit, 27165 6tos fvcfiev avrovs avTos eVtoTOTSj/. i 6 ouK t\a Xoyov, i. e. akoyov eVri, ouk (vKoyws ?;(fi (cp. b 2 ; d 2). auTos : the shift from plural to singular is not uncommon. Cp. esp. 104 din. e 2 irapan^veiv, ' not to run away,' the regular opposite of airo&ibpdo-Keiv. e 4 oStus, ' putting it that way,' more often outw y as above b 1. e 5 TouvavTCov ...<): we say ' opposite to '. We cannot always rendef ^ by ' or ' or ' than ' ; for its meaning is wider than either. Cp. especially the common bia^ipuv $ . . . e 6 €ic|)povos : as (ppovtiios = atxpos, SO a^pav = a/iadrjS (acro^os is not in ordinary use). a I irpaynaTtC^i, ' diligence ', ' painstaking ', the noun oinpayp.areiop.ai, which is equivalent to jrpaypara ex'^'y ' iB.ke pains ', ' take trouble '. In late Greek iroKmpaypoKTvvt) is ' curiosity ' in a good sense, and the meaning here is similar. a 2 [6] KtPTjs : it is Plato's almost uniform practice to insert the article with proper names in the narrative (cp. toC Ke/Sijros just above) and to omit it in the dialogue when directly reported (cp. K601JS twice in the next speech, introduced by koI 6 Sipfiias). See Beare in Hermathena, 1895, vol. ix, pp. 197 sqq. As o was omitted by the first hand of T, I have ventured to bracket it. \6Yavs Tivis avepevva, ' is always on the track of some argument.' Metaphors from hunting are often used by Socrates in speaking of arguments, and the Xdyos is regularly the game which is hunted. Cp. pxTiivai TOP \6yov (88d9«.) and pi6o8os (yges^.). This metaphor has survived in the word ' investigation '. (Cp. kot ^"1 "5 b 9 «•) ov irdvv . . . cScXci, ' is not very ready to believe at once.' Note the interlaced order {ab a b); ov irdw belongs to ideXei and evBias to ireideaBai, a 4 'AXXi |jiT)v . . . 7« : the emphasis is on vvv. ' Even I think that Ms time ('for once')- there is something in what Cebes says.' 25 63 NOTES a 6 ijs &Xt|6us belongs to a-otfioi, a 7 f 9i8lo)s, ' lightly.' Cp. 62 c 10. els s, fton perinde (Heindorf), ' not to the same extent,' as if I were without this hope. C 5 etvat Ti : cp. 91 b 3 €1 6e /xijfiei/ e'ori TtXeuT^o-oiri. c 6 irdXai X«7€Tai : we must interpret this in the light of the n-aXmos \oyos at 70 c 5, where the reference is certainly to Orphic doctrine. Such a belief as is here mentioned formed no part 'of ordinary Greek religion. According to that, only a few great sinners (Sisy- phus, Tantalus, Ixion) were punished in the other world, while only a few favourites of heaven (Menelaus, Diomede, Achilles, and, in Athenian belief, Harmodius and Aristogiton) were carried off to the Isles of the Blessed. c 8 aurds ?x™*) ' keeping to yourself (' avroi h. I. est solus,' Heindorf). d I Koiv6v, ' to be shared ' (as in koivos 'Ep/i^s). Cp. Phaedr, 279 c 6 Koiva yap TO rail' i\av, which is a Pythagorean rule< 26 NOTES 63 1 2 i\ diroXoYCa, ' the defence ' (of which you spoke a little ago, 63 b). The article should be kept, though omitted in B. 1 3 irp£>Tov Si ktX. This interlude marks the end of the preliminary narrative. i 4 irdXai, 'for some time past.' The adverb does not necessarily refer to a long' time. is T£ 84 . . . aXXo 7« TJ . . . ' Why, simply that . . .' The first hand of B omits fie'j but the weight of MS. authority is in its favour. Cp. Hipp. ma. 281 c 9 Ti 6' otft, i/ KoXctras Tiva tS>v (f>l\.iv n ■gSii : ej^eSov n go together and ph is solitarium. Cp. Lack. 192 c S (TXfSou yap Tt oI8a. (2) The anoKoyiaof Socrates. The philosopher will not fear death; for his whole life has been a rehearsal of death. 63 e 8 — 69 e 5. e 8 ^^ marks these words as a reference to 63 b 2 sqq. e q Tov X^Yov diroSovvai, ' to render my account ' {rationem reddere) to the persons who are entitled to demand it Q^oyov awaiTfiv) and to get it (XdyoK Xap^dvdv, mro'Xap^dvtiv) from me {wap' f'/tou). For the article tov cp. ^ djroXoyia above d 2. dvT|p . . . SiaTpii|(as, ' a man who has spent,' quite general, and only a more emphatic form of SiaTplijras. T^ ovTi : in his earlier dialogues Plato uses only t£ ovn, in his latest only oi/ruj. The dialogues in which both occur are Hep., Phaedr., Theaet. In Soph, there are twenty-one cases of ovtos to ?7 63 NOTES one Of Tffl Svri. The absence of Svtios from the Phaedo is one reason among others for dating it before the Republic. e 10 Oappetv, 'not to fear', 'to have no fear of (opp. SeSievai and ^. (Jjo^fla-Oai), We have no single word for this in English. See 88b4«. 64 a I cK» : cp. 61 e I ;;. a 4 oo-oi TUYx^vouo-iv . , . aiTToiifvoi, ' all who really engage in ^ So commonly iiiTea-dai yetofierpias, iiova-iKTJs, yvixvaa-TiKris, ' to go in for ', 'to study'. For opSas 'in the true sense of the word', cp. below 67b4«. a 5 Xc\T|9lvai Tovs SXXovs on, . . ., ' it looks as if men did not know that — .' As the negative of verbs of knowing, yiavBaveiv may take on as well as a participial complement. auToC, ' of themselves ', ' of their own accord '. a 6 eiriTi)86i5ovo-iv, ' practise.' Cp. Cicero, Tusc. i. 30 ioia enim philo- sophorum vita, ut ait idem (so. Socrates), commentatio mortis est, ib. 31 secernere autem a corpore animum ecquid aliud est quant mori discere f Seneca, Ep. xxvi egregia res est mortem condiscere . . . meditare mortem. The phrase meditatio mortis means the ' practising ' or ' rehearsal ' of death ; for meditatio is a translation of /xfXeriypi, 67 d 8. diroflvjo-Keiv Tt Kai TcOvdvai, ' dying ' (the process) ' and death ' (its completion). Cp. 62 a 5 ». a 9 o . . . irpov6v|jio€vTo : Plato often restates the first member of a period with emphasis at the t.Vi&.(Palindromia of the period, Schanz, Nov. Comm., p. 10). A good instance is ApoL 27 d Ovkovv ('mep Sai/iovas r/yovijuu . . . fTreiS^nep ye Saipovns Tiyov/uii. As the first member here is Trpo6vnei) express morbid states of body or mind, and are only occasionally and secondarily desiderative. Thus vaariav is not ' to long to go to sea ', but * to have passenger- sickness ', i.e. ' to be sea-sick ', For the real meaning of 01 jroXXoi cp. below e'vyw Ti Teiveiv tov redpdvai (65 a 6 «.). They think philosophers ' as good as dead ', and look upon them as ' living corpses ' (cp. Sophocles quoted /. c). They do not trouble about their desires. ' The picture of the pale-faced students in the 'V eiirivTes ckeCvois, 'dismissing them from our thoughts.' Tr. ' Never mind them, but let us discuss among ourselves '. Cp. 63 e 3 «. z 2 i\yov\iLt66, Ti TOV flivarov eivoi : Socrates regjularly begins a dia- lectical argument by asking whether we attach a definite meaning to the name of the thing under discussion. Cp. Gorg: 464 a j (rand TTou KoXels ti. Kai ^jrvxfjv, Prot. 358 d 5 KoXetTe ti 8eos xni s e'/iol SoKel, oiiSep aX\o ^ Svoiv irpayimTom 8id- Xuerir, Tijy ^x5^ *'■' '"'''' oajiaros, air dXX^Xoiv. For to Tc6vdvai cp. 62 a S«. /CoS oixd K06' o\pt6, 'alone by itself.' The emphatic avros often \_/ acquires a-shade of meaning which we can only render by 'alone'. So iv avTois fi/uv elpri(r6ai, avroi yap cV/ick. Observe especially the substitution of fiovriv Kaff avrtjv, 67 d I. c 8 2,pa |iii\ . . . ■J ; 'surely it can be nothing else than this, can if ? ' The interrogative form of the idiomatic ' iiij in cautious assertions ' is very rare, and occurs only four times in Plato (Goodwin, M. T., § 268). c 10 ^Kcil/ai Stj kt\. Three arguments are given (i) the philosopher holds bodily pleasures cheap, (2) the body impedes the search for truth, (3). the things which the philosopher seeks to know cannot be perceived by the bodily senses. tdv does not mean ' whether ' like «, but ' on the chance that ', ' if haply ', si forte. Goodwin, M. T., §§ 489-93. d 3 oiov has become purely adverbial and always stands outside the construction of the sentence. Cp. 73 d 3 ; 78 d 10 ; 83 c i. d 6 . Ti Si rds Tuv d<|>po8uriuv ; ' what of the pleasures of love ? ' Riddell (Dig. § 21) seems to be right in regarding this as a case where tI 8i stands for a sentence, or part of a sentence, unexpressed, but hinted at in a following interrogation (here SoKei troi ktX., d 8). Cp. e.g. Phileb. ajel ri fit d «rdj (|3ior) ; iv rivi yevei . . . opBas av TTOTE XiyoiTo ; and below 78 d 10. d 8 Tds irepl Td <7u|jia OepaircUs, cultus corporis. We see here how TTfpi c. ace. comes to be used as equivalent to a genitive. So just below, d II. d 9 cvtC|jiovs fiYcio-Oai, i.e. Tt/ifiv, 'to value', 'esteem', 'appreciate' [rip-i], ' price '), opp. dTi|iid{eiv, ' to hold cheap.' 8iacp6vTii>v, ' better than other people's.' e 4 irpo7|jioTeCo, ' business ', ' concern ', rather different from 63 a i above. 65 a 5 ^ fi,i)8iv . . . |Mj8J (leWxei avr&v, ' that, for the man to whom none 30 NOTES 65 of these things is pleasant, and who takes no part in them.' The rule is that, when the second relative would be in a different case from the first, it is either omitted (cp. 81 b 5 ; 82 d 2) or replaced by a demonstrative. Not understanding the construction BTW give fieTsxeiv, but the true reading is preserved by lamblichus (fourth cent. A.D.). I 6 tyyvs Ti TEiveiv ToO TEOvdvai, ' that he runs death hard.' Cp. Jie^. 548 d 8 eyyis n avrbv TXamavos tovtovX reiVeii/ fvexa ye (ptXoviKtas, Theaet. i6g a 9 crii 8« fioi SoKtU npos tok SKiptopa /iciKKov reivew. It seems to me that this ' objectless ' use of Tfiveiv is derived from racing {reiviiv SpS/tov, cursum tendere), and that the meaning is ' to run hard ', ' to run close '. This view is confirmed by a comparison of Crat, 403 C 2 (roCra) jrpor tq tov 'HpoKXt/rou navra rfivei with id. 409 a 7 TOVTO . . . alvfrm tov '\va^ay6pav inf^tu/, where irU^nv may very well mean premere, ' to press hard.' The use of Tcineiv in this sense, ' to hold one's course ' in a certain direction, ' to be bound for,' ' tend ' points to the same interpretation. So also iyyv9, ofiov Ti e'Xavveiv. For the thought, cp. Soph. An/. 1 165 ras yap fjSovas \ orav iTpoboMTiv avSpfs, oil Tl6r)jj! iya> | f^v tovtov, (iXX' epAJfvxov ^yovfiai vfKp6v, This is a good commentary on 64 b 6 davarZa-i. 19 TC 8J ktX. The second argument. The body impedes the search for truth. Ti)s <|>pov'f|a€ci>s, syn. Trjs ao^ias. Cp. 6a d 4 ». D 3 Kal ot iroitiTaC : this cannot, I think, refer to Parmenides and Empedocles, as Olympiodorus suggests and most editors repeat. They would hardly be spoken of as ' even the poets '- Epicharmus, whom he also mentions, is more possible (cp. fr. 249 vovs opjj koi vovs oKovei' tSXXo Kaxjia kol Tv(j>\d). More likely still, the reference is, as Olympiodorus also suggests, to Hom. //. v. 127 dxXiv 6' aS toi dn-' 6p' iv yiyvaiTKrjS rifiev deov ride Koi avSpa. At any rate, the dxXiJs of this passage is often referred to by later Platonists as an allegory of the infirmity of sense-perception, and such allegorizing interpretation was already common in the fifth cent. B.C. u 4 irepl TO p.aTos. Cp. 64 d 8 ^. b 5 a-acfiets, ' trustworthy.' Cp. 57 b I «. crxoXfj, vix. Cp. our phrase ' It will take him all his time '. C2 evTaXoYCJeo-floi, 'in mathematical reasoning.' The primary sense 31 65 NOTES of the word is arithmetical ' calculation ' (i/'ij<^oiy Xoyi'fto-flai), from whiph it was extended to geometrical demonstration, and finally to all exact and scientific reasoning. It is no paradox, but an obvious fact, that in mathematics the sense of sight only misleads, and yet we are sure that there we reach the truth. The sense of hearing is mentioned with reference to the science of ' harmonics ', which was just the ma,thematical treatment of the octave, and is more exact than tuning ' by ear ' can ever be, To take the stock instance, ' the ear' does not reveal to us the impossibility of dividing a tone into two equal semitones ; we only discover that by means of to c 3 T&v ovTcov : the term ra Sma is used very vaguely in Plato, and may generally be rendered ' things '. Here, however, it is equivalent to tS>v dXijtev, The verb iTuai often means ' to be true ', especially y- in Herodotus and Thucydides (cp. L. S., s.v. etfii A. Ill), c 6 irapa\vir{, ' annoys ', ' irritates ', For the force of irapa-, cp. irap- \>.i\Si Tis ^Sovif|, ' nor any pleasure either.' This is preferable to the /JtriTC ris Tj&ovri of TW. c 7 ouTT^ Ko6' oiT'fiv, ' alone by itself,' Cp. 64 c 6 «. i&ira xa^peiv, cp. 63 e 3 /z. c 9 Tov ovTos, i. e. Tov oKtjBovs. Cp. above c ^n. C 1 1 Kal €VTo06tt, ' in this case too,' i. e. iv rjj rjjs cjtpovfja-eajs KTqaei {65 a 9). The Kai refers to wpwrov fiev iv rois Toiouroiy (64 e 8). d 4 Ti SJ 8-^ tA ToiaSc ktX. The third argument. The things the philosopher seeks to know are not perceptible by the bodily senses, but can only be apprehended by thought. The present passage introduces us to what is generally called the ' Theory of Ideas ', The name is unfortunate ; for in English ' idea' '/ means something which is ' in the mind ', and an ' idea ' is often opposed to a ' reality ', whereas the ' forms ' {fiop^ai, «Sij, iSe'aj) are more real than anything else. On the other hand, the ' forms ' are not ' things ' in time or space. If we will only translate literally, and avoid loose ' philosophical ' terminology, there is nothing in the doctrine here set forth which should be unintelligible to any one who understands a few proposi- tions of Euclid and recognizes a standard of right conducti 32 NOTES 65 Let us begin with a mathematical instance. The geometer makes a number of statements about ' the triangle ', as, for instance, that its interior angles are equal to two right angles, and we know that his statements are true. Of what is he speaking ? Certainly not of any triangle which we can perceive by our senses (for all these are only approximately triangles), nor even of any we can imagine. He is speaking of what is 'just a triangle' {avro rpLywvov) and nothing more. Now, if geometry is true, that triangle must be the true triangle. It is from this consideration that the theory seems to have aiisen. The next step is to extend it to such things as ' right ' (hLKmov) and ' beautiful ' (KaXdv). We seem to be able to make true state- nients about these too ; and, if so, it follows that 7-6 hUaiov and t6 KaK6v must be real in the same sense as ' the triangle '. We have never had experience of a perfectly right action or a perfectly beautiful thing, yet we judge actions and things by their greater or less conformity to what is 'just right' (auro iUaiov) and 'just beautiful ' (avro koXov). The ' forms ', then, are what we really mean by ' triangle ', ' right ', ' beautiful ', and it will be found helpful'to think of them in the first place as meanings. There are, of course, further difficulties, but these can be dealt with as they arise. On the whole subject see A. E. Taylor, Plato, Chap. II. ' 4 a)iev Ti etvtti . . . ^i oiSt'v ; ' Do we say there is such a thing . . . or not?' It is to be noticed that, in introducing the doctrine, Socrates says ' we ', and Simmias, to whom it is apparently familiar, accepts it enthusiastically, also using the first person plural. The suggestion clearly is that Socrates and Simmias are using the language of a school to which both belong. The same phenomenon recurs whenever the doctrine is mentioned. Cp. E. Gr. Ph.'' P-3S4sq. 5 auri, ' by itself.' In this technical sense avro is a development of avT6s, 'alone.' It has become almost adverbial, as we see from such expressions as alro 7 aperq, alrh SiKmoa-ivr] (Riddell, Dig. § 47). We come nearest the meaning by rendering it 'just '. The transla- tion ' in itself is highly misleading ; for it suggests the modern doctrine that we cannot know the 'thing in itself, whereas the avro rpiyiovov is just the only triangle we can know. 1251 33 ° 65 NOTES d 6 ia\uv (jilvToi, vf\ Ala, ' I should think we do ! ' The particle juevTot is used when the emphatic word of a question is repeated in an affirmative answer (cp. 8l d 6 ; 93 c 2), and may be further strengthened by vij Am (cp. 68 b7 ; 73 d 11). Olympiodorus gives us the orthodox Platonist interpretation of this remark : 6 St/x/u'ac eToifuas (rvyKaTarideTai (' assents ') ra irepi t&v IScat' Xd'yo) d>; avvqBi^s (' familiar ') TlvSayopeiots. d 12 {i-yicCas, lo-xvos : the addition of medical eidr/ like health and strength is significant. It has quite recently become known that Philolaus played an important part in the history of medicine (E. Gr. Ph." p. 322). If medicine is a true science, its objects must be real like those of geometry. d 13 Kal Tflv aWoiv ktX. The construction is koI ev\ \6y(f nepl t^s ovaias rav aWav dwavrtov, i. e. rav aWav diravrav is governed by ovcrias, which is governed by a-epi understood. Tr. ' And, to sum up, I am speaking of the reality of all the rest, i. e. of what each of them really is '. Ivi X67a> : this phrase is not quite accurately rendered by ' in one word ' ; for \6yos does not mean ' a word ', nor is there any Greek word for ' a word'. A Xdyos is always a statement, and in the great majority of cases consists of several ' words '. T11S oio-ias, 'the reality.' In this sense the term ova-la was not familiar at Athens (where it meant ' property ', ' estate '), and it is explained by 8 ruyx'''*" eKao-rov ov, ' what a given thing really is ' (cp. Meno 72 b I p.fKvTTjp irepX ovirtas on itot iariv). It was not, however, invented by Socrates, and still less by Plato. In Crat. 401 C 3 we read o ^ftcic " oia-iav " koKoviuv, elirlv 01 " iairiav " KaKoiaa. e 3 airi cKao-rov, ' any given thing by itself,' generalizing airi SUawv, avTo Ka\6v, airh fieyidof, &c. If we wish to know a thing, we must think 'just that ', e. g. ' just the triangle ', leaving out of account its material, colour, &c., and even its particular shape (equilateral, isosceles, or scalene), 34 NOTES 65 e 6 KafiapciTaTo, ' most cleanly.' To the mathematical mind irrele- vancy suggests dirt. Later mathematicians speak of the ' elegance ' of a demonstration in a similar sense. e 7 avT[i T^ Siavoi?, ' with thought alone.' liV* • • • iropaTifleiievos, ' without taking into account.' As riBivai is used of ' setting down ' an item in an account, it is probable that napariBevai is here equivalent to apponere (cp. Hor. Carm. i. 9. 15 lucro appone), though I can find no exact parallel. The middle, as often, would give the sense ' setting down to his own account '. If this is correct, we must understand 1^ \oyi(rn& from the context. Tiv' oi|(iv : I have written nv for t^v as being more idiomatic, and because B has a superfluous nvd in the next line, which I take to be a correction of ttjv added after the wrong /iijre. a I c(|)4Xkci>v, ' trailing after him.' aiT'jj Ka6' aiTTJv . . . aiTo Ka8' avT6 : thought ' alone by itself apprehends its object ' alone by itself. Cp. 64 c 6 «. a 2 elXiKpivet . . . clXiKpivfs : Cicero {O^. i. 4) translates sincerum, TertuUian (de An. 41) germanium. The etymology is uncertain, but the meaning is ' unmixed ', ' unadulterated '. Valckenaer (quoted by Stallbaum) says : proprie significatvolvendo s. volubili agitatione secretum, atque adeo cribro purgatum, and ' sifted clean ' would certainly suit very well. * 3 fliipewiv : the favourite metaphor of Socrates. Cp. above 63 a 2 n., and 66 C 2 r^y toC oi/tos 6ripav, I15 b 9 miTTrep Kar' ix'"l^ r&v Svrav, ' things,' apparently, but at a 8 toC ovtos is ' the truth '. b I tK irivToiv ToiiTuv, as a conclusion from the three arguments just given. irapCcTacrSai Si£av, ' that a belief like this should be brought home to — .' Cp. 58e5«. b 2 7VT)erio)s, ' genuinely,' much the same as 6p6S>s (64 a 4 ; 67 e 4) and SiKaias (8365). b 3 So-ircp oTpairis [tis], ' it looks as if a sort of by-way ', ' a short cut as it were '. The weight of evidence is slightly against the addition of Tis (W omits it in the text, and adds it in the margin) ^ but, whether it is added or not, the phrase is the subject of KivSwdei (cp. Metio 70 c 4 &(nrfp avxiios ris, ' a sort of drought '), and there is no reason for inserting d ddvaros after it with Tournier. Further, the short cut is not death — the yvtia-ias oi know there is no 35 D2 66 NOTES thoroughfare that way— but the /xeXeri; Oavdrov or philosophy itself. An arpaTrds is properly a ' track ' over hills or through woods {semita, sentier), which does not follow the turnings of the high road. The mountain-path taken by the Persians at Thermopylae is so called (Hdt. vii. 215, Thuc. iv. 36). There was a Pythagorean precept rar \eiii<\)6povs liTj ^aSi'feii', ' not to walk on highways,' and Olympiodorus supposes a reference to this here. Though no doubt originally a mere taboo, it may quite possibly have received some such applica- tion as this by the end of the fifth century B. c. (E. Gr. Ph.'' p. 105); The Pythagorean idea of the 'Way' (6S6r jSiou) would naturally suggest the idea of the Narrow Path. b 4 tK^ipav f|^ds: as the metaphor of hunting dominates the whole' passage (cp. 66 a 3 «. and c 2 rljv tov Svtos Bfjpav), the meaning is really settled by Soph. At. 7 fu be a eK(f>epu \ kwos AaKaiVijs as rty fSpivos ^da-is. ' The by-way brings us on to the trail in our hunt after truth.' It will be seen that the metaphor of the drpawos gains very much when we bring it into close connexion with the hunt. |ji€Ti ToO \iyov tv Txj o-KcijiEi : these words have been variously interpreted. There is no difficulty about iv Tjj o-Ke'i/ret except that the phrase is superfluous. As to iierd rod Xdyov it must mean the! same thing as fiera tov Xoyifr/iov above (66 a l). Schleiermacher transposed the words, placing them after fX""/"-") where they make excellent sense ; but, on the whole, it seems more likely that they are a marginal note on ex'"/*^'' which has got into the wrong place. b 5 8ti, ' because.' o'V)i.irEit>vp|i,cvT] : the word suggests the opposite of KaBaparca-a (65 e 6). b 7 [lupCas . . . dffxoWos, ' countless distractions.' c 2 Tofi ovTos : i. e. toC (iXijdoCr (cp. b 7). c 3 tlSAXwv, 'imaginations.' c 4 Ti Xeyo|jievov, ' as the saying is.' This must refer to the phrase oiSe (fipovrja-ai iyylyverai, ' we don't even get a chance of thinking for it.' We do not know what quotation or proverb Socrates refers to. us dXijOis T^ ovTi, ' in very truth.? The two phrases are placed cK irapaWriXov, as the grammarians say, and their effect is cumulative. Both (and in later dialogues owos) are used to emphasize the 36 NOTES 66 appositeness of quotations. We also find drexi'S's in the same sense. Cp. 90 c 4. c 7 Sict Ycip kt\. The same account of the origin of war is put into the mouth of Socrates in Hep. 373 e 6. The dialogue of the Republic is supposed to take place during the Peloponnesian War, and that of the Phaedo while the memory of it was still fresh, and it was clearly recognized, especially by opponents of the war like Aristophanes, that commercial interests had a great deal to do with it. (Cp. the Achamians on the Megarian decree.) d 3 TO 8' co-xaTov, ' and the worst of all is that - — .' Cp. to Se itiyurroi on (followed also by yap), d 5 irapttiriiTTov, ' turning up,' when you least expect it. Cp. Hep, 561b 3 TJj rrapairtirToitrri aei (fjSovff), Laws 832 b 6 xA irapairfTTTtOKOTi Aoycp. 6 I auTol Td ■npa.y\ui,Ta, 'things by themselves', 'just the things themselves '. There is no distinction between npayjua-a and ovra. e 3 (ftpov/io-cus is assimilated in case to the preceding relative (Riddell, Dig. § 192). The phrase s ipaoTai is an explication of the name (j)iK6iTo5 6 Xiyos o-TDJiaCvci., ' as the argument signifies.' This is the only rendering which will suit all the passages where this phrase occurs, so we must not think of the Upos \6yos here. e 5 Bvotv 96.rtpov : the regular way of introducing a dilemma. a 4 8ti \ii\ irao-a avdyKT) : cp. 64 e I leaO' oaov p.rj ttoXX^ avayKi^ fieTextiP ainSiv, 83 a 6 oa'ov fitj avdyKT] aiirois ;fp^(rflai. a 5 |jn|8J dvairi,|ji,ir\(lii|i€6a, ' nor suffer the contagion of.' Cp. Thuc. ii. 5 1 (in the description of the Plague) Ircpos a(j>' crepov Bepairelas ava- ■nipiiKapivoi ('one catching the infection from tending another') &cnrep irpofiara cOvrjaKov, So also 83 d lO tov trapaTos avanXea, a 8 |ieTd ToioiJTciiv : sc. KaBapStv (Riddell, Dig. § 54). Some suppose this to be neuter and refer it to aira ra Trpdy/iara or ovra, but it is far better to take it of the ' great company ' of which Socrates speaks above (63 b 8). The Kadapoi are in Orphic language ' the saints '. Si' ^ypjav auTMv ; no longer ' through a glass darkly '- b I TotJTo 8' to-Tiv lo-ojs T& a'Ki\ ' I fear it is not.' For this characteristically 37 67 NOTES Platonic idiom (he has it thirty-five times) see Goodwin, M. T., § 265. b 4 TouscpOfis (|>i\o|jiaOeis, equivalent to tovj yvrjcrias tfiiKotroipavs (cp. 66 b 3) ; for (piXo/iadris is freely used as an equivalent of ^lAcSo-o^o;, and opBas refers to the opOorr)! ovoiiarmv. It means those who are <^iK6s Tovde aaparos irar^p; Hipp. 1 1 69 o>ff "p ^o"^ eV^s narfip | op6S)s, Androin. 376 oinvet (t>l\oi | 6p8S>s 7re(j>vKaiT(i), b 8 IXirls . . . KT'^o-ao'Oai. : the aor. inf. is preferred after ikwis i>p'£<>'V ktX. As Wohlrab justly remarked, this is to be understood in the light of the account given in Symp. 174 c and 220 c of Socrates standing still and silent for hours at a time. The religious term for this was eKa-raa-ts, ' stepping outside ' the body. d 1 |jiovi)v KaO' oOt'^v: syn. aiTfjv Kaff avriiV. Cp. 64 c6 «. fio-ircp [Ik] 8eoPotvTo : T omits el, but its repetition is natural in a binary protasis like this, especially as there is a change of mood, andei has a slightly diflferent meaning in the two clauses. 6 9 SI (ii^ . . . toieiv : this simply repeats el (Jjo^oIvto in a negative form [a 6 a). Cp. Apol. 20 C aov ye oihiv tSiv aXKiav irepiTrorepov irpay/iaTevofievou , . . el iiri ti eitpaTTes SKKoiov rj oi rroXXoi. ' a 3 ■Sj dv6pcairCv(Lv (i4v kt\. A good instance of the disjunctive question, in which two statements are bound together in a single interrogation to signify that they cannot or should not both be true at once. In such questions apa (a 7) is regular in the second clause. We must subordinate the first to the second (' Can it be that, where- as ...?') or use two sentences. In Symp. i79bsqq. Alcestis, Eurydice, and Patroclus are given as examples of ' human loves ' whom men have gone to seek beyond the grave. Such loves are contrasted with the ' divine beloved ' of which Socrates speaks in the Gorgias (482 a 4 ^Ckaao^iav, ra epa waiSiKo). a 5 |i6Te\e6iv, 'to go in quest of.' The MS. authority is in favour of e\6etv, but the liereXdeiv of T is too good for a mere error. a 7 <|>pov'f|a'6us . . . cpuv : syn. (ln\6iro(pos. Cp. 66 63^- b 2 oiccrOaC ye xp^, ' I should think so ! ' b 4 (niSa(ioO aXXo6i ktX. It is noteworthy that the reading which the original scribe (B, not B^) has added in the margin (with the mono- gram for ypdiperai) is that of the Petrie papyrus, which was written within a hundred years of Plato's death. This shows how old some of those variants are. b 5 oirep apTi cXcyov, sc. 67 e 9. The antecedent to the relative is the following question. b 7 jitvToi vi\ Aia : cp. 65 d 6 «. b 8 toOto is used praeparative (cp. 6a a 2 «.) and refers to the relative clause ov av tSris ktK. This construction is as old as Homer (//. xiv. 81 fieXrepov 6s ^eiytav Trpotftiyrj kokov fje a.\a>r]), Cp. Thuc. vi. 39 68 NOTES 14 tA koK&s ap^ai TovT tlvai hs &v T^v TrarplSa i>^ 2 (tuXoxp-fJiiaros Kal 4>iX6ti|i.os : the tripartite division of the soul which plays so great a part in the Republic is here implied ; for Xprj/iaTa are the object of iiriBvuia and i-tfii) of Bvfios. We find ^CKoxpriiiaTos as a synonym of cTriBv/JufriKos in i?f/(. 43631 ; 549 b 2 ; 580 e 2 iiriBviirfriKOV yap avTO KeKKriKafiev . . . Kal (j>iKo)(prjpjiToy 8^, oTi 8ia ;(pij^dT' fioKiiTTa awoTeXovvTai ai roiavrai (wiBv/iiat, 58135 TOVTO T^f ^"X?^ '■" l^pos . . . KaXovvres i,\oxpwaTov icai (j}i\oKepSes opdas &i> KaXoififii. So ^tXoTi/ios is a regular synonym of ^u/ionSijr, e. g. 551 a 7 ovn Bl) (jjiKoviKav Knl ^iXorifiav av&pS>v (piKoxprjiJiaTKrTal Kai (ftiXoxprHfuroi reXevTavTes iyivovTo. This somewhat primitive psychology is doubtless older than Socrates ; for it stands in close relation to the Pythagorean doctrine of the ' Three Lives ' (E. Gr. Ph.'' pp. 108, 109, n. i). To Plato the soul is really one and in- divisible, in spite of the use he makes of the older view. Cp. Galen de Hipp, et Plat., p. 425 ws *"' o Iloaeifiwwor (j)r)alvovTai, Siaipovvres els Xoyitr/iov Kal Bvphv Kai eni6vplav. Posidonius is not likely to have been mistaken on such a point. tA erepa . . . a|M)>oTcpa : for the plural pronouns referring to a single fact see Riddell, Dig. § 42. c 5 Kal T| ovoiiaSoiJifvT] : this is more clearly expressed at c 8 ^v Kal 01 TToXXol OVOpd^OVG-l. c 6 Tois ovra SiaKeijjifvois : this is made more explicit below, c 11. Q 8 OuKoOv is repeated by c 10 &p' ov. Tjv Kal ol iroXXol ktX. This is best explained by Laws 710 a 5 t^v BijfimSjj ye {a'aipo(TivTiv) . . . Kal oiixijv Tisp6vri(rtP 40 NOTES 68 irpotravayKaiiav thai rb aa^povelv. We are not speaking here of courage and (Ta(ppoa-vvr) in the high Socratic sense in which they are identical with knowledge, c 9 lirTOTjo-Ooi, 'to be excited.' This verb suggests primarily the quickened heartbeat of fear or desire. Cp. Horn. Oti. xxii. 298 (^pcVes ewToiridev, Sappho 2, 6 to jioi fiav \ KapSiap iv iTTrjBecriv iitrdatrev. : 1 1 Iv <|>iXo(ro(t>C9i Jfflo-iv : Philosophy is a life. Cp. Theaet. 174 b I h (jjiKoiTOfpia SidyoviTi and 61 a 3 ». d 2 «i . . . cOcXcis, ' if you care.' Cp. Froi. 324 a 3 ; 342 d 6. Meno 71a I. d 6 Tfflv |ji,€YaXo)v KttKwv : it is unnecessary to add elvm to the partitive genitive, but there was evidently an ancient variant ran neylarav KoKmv aval which is hardly consistent with iicijlavuv KaKuv just below, by which phrase such things as dishonour and slavery are intended, d 9 oTciv viro|jicva)criv : the addition of such phrases is almost a man- nerism. There is no emphasis, and the meaning is merely eKda-rore, Stop tvxv, ' on occasion.' Cp. Euthyphro 7 d 4 (\6poi dXX^Xois yiyvo/ieSa, Srav yiyvajieBa. d 1 2 aXoYov : cp. 62 b 2 «. 6 2 01 Kia|i,cv ye . ,. aXX' o|jlo>s . . ., ' we say, indeed . . . but yet . . .' For this combination of particles, which marks a concession after- wards partially retracted, cp. below e 7 and Euthyphro 3 c 2 xaiVoi olSev oTi oiiK aXtjdis etptjKa &v irpoemov, dXX' o|U(ar . . . e 4 o-«(i.paiv«i . . . o|ioiov, ' turns out in their case to be like this.' TW add ehm, but cp. Gorg, 479 C 8 avji^aivn fiiyiarov kokov fj aSiKia. TO iri9os r& irepl ktX., ' the condition of — ' (rrtpi, c. acc. as a genitive equivalent). 41 68 NOTES e 5 TavTijv, islam. t\ri\i-H, ' naive ', ' unsophisticated ', ' artless '. The Petrie papyrus reads avSpanodaiSr], but that seems to be an anticipatory recollection of 69 b 8. 69 a 6 i^tI • • . oux oStti ^, ' perhaps this is not — .' Cp. 67 b 2 «. ■n-pos apeT'^v, ' judged by the standard of goodness^' Cp. Isocr. 4- 76 ovSf irphs apyipiov rqv evbaipoviav eKpivov (Riddell, Dig. § I28). We can hardly give tt/qos the same sense as in the next line ; for there is no question of exchanging pleasures and pains for goodness. Goodness is the standard of value, and wisdom {(j)p6vripovfj(reas, I should like to read iuto. p.iv tovtov. If I am right about the interpolation, it implies this reading. b 2 Kol avSpeCa kt\. In the Protagoras Socrates shows that true courage only belongs to those who are OappaKeoi ikt imaTfiii.tjs. This is the way in which he interpreted the doctrine, which was common to him and to the ' Sophists ', that Goodness is Knowledge. The distinction between ' philosophic ' and ' popular ' goodness came to be of great importance. Cp. my edition of Aristotle's Ethics, pp. 65 sqq. (where, however, I have ascribed to Plato what 1 now see belongs to Socrates). b 4 Kol irpoo~yi'yvo|ji.{vuv Kal airo7i7vo|ji,EV(i>v, ' whether they be added or not.' The verbs are virtual passives of irpoaTidevai and aKJiaipf'tv, ' to add ' and ' to subtract '. Cp. irpoaeivai, irpoaKfiaQai. b, 5 \ap\,lo^va tl ktX. As the participle agrees with vavTa Tavra (b i), i. e. pleasures, pains, &c., there is a slight anacoluthia in fii) . . .rj f] ToiavTi] apeTrj. Socrates means ' the goodness which depends upon the exchange of fears, pleasures, &c., for one another apart from wisdom ', b 6 [Kai] dXXaTT6|ieva: as Kai is omitted in B, it is probably an inter- polation arising from failure to see that \a)pi^6ixeva is dependent on aWaTT6p,eva (cp. 61 b 2 n.). The meaning will then be ' exchanged for one another apart from wisdom ' (opp. /iera tovtov). o'KiaYpaia tis, ' a sort of scene-painting ' (Cope). Cp. Photius iTiaaypd^us 6 vvv (turivoypatjios. The term does not mean ' a rough 43 69 NOTES sketch', but implies the use of painted shadows to produce the impression of solid relief on a flat surface. This art has two chief characteristics: (i) it is deceptive, cp. Critias 107 di oKiaypa^la . . . aiTa(j)ft KOI oiraTrfKa, (2) it only produces its effect from a distance. Cp. Theaet. 208 e 7 JireiSfj iyyiis &a-irep <7Kiaypa^t]ixaTos yeyova tov Xeyo/iivov, a-vvirj/it olSi a/iiKpov' eas 8e deiiTTriKri iroppasSev, ((paivero ri jioi \eyea6ai. The most instructive passage is Rej>. 365 c 3 npoBvpa p.ev K(n ITX'IP'O- (cukXo) irepi i/iavTov (TKiaypa(fiiap aperrjs irepiypairTiov, where the idea is that of a ' TpavaieA. facade ', on which columns, &c., are made to appear solid by skilful shading. Cp. also Rep. 583 b 5 and Farm. 165 c 7. When Aristotle {Rhet. 1414 a 8) compares the diction of the public speaker (Sij/iijyopuci; Xe^is) to (rKuiypa(f)ia, he does not mean that it is 'sketchy', but that it requires the light and shade to be ' laid on thick '. b 7 avSpatroS^Siis : SO in Rep. 430 b 7 Socrates opposes true courage to Trjv . . . SrjptaSt) Kal avSpairoSadij, and in Phaedr. 258 e 5 he says of bodily pleasures hiKaian dvSpairoSaSeis KekKrivrm, just because they imply preceding pain {to npoXvatiBijvai.). b 8 ovBJv vyih . .. «XT1) 'has nothing sound about it.' The word vyirjs is used of earthen or metal vessels which have no crack or flaw (opp. vajBpos). The old variant cxovaa for cxs gives a smoother construction, but we may easily understand g after re in b 8. See Vahlen, Opusc. ii. 361. tS S' dXT|6cs, ' the real thing ', of which the a-Kuiypala gives a deceptive appearance. CI Kdeopcns, 'purgation,' Cp. 6ia3». In Xen. iTyw?/. i. 4 Callias son of Hipponicus uses the phrase avSpdtnv eKKfKoSapfievois ras fjfvxas &aiTep vp.iv in addressing Socrates, Critobulus, Hermogenes, Antisthenes, and Charmides. He seems to have heard something of Socrates' teaching on this point, unless he isi merely drawing on the Phaedo. c 2 Kaeap|ji.6s : this is the specifically religious term for the initiatory ceremony of ' purgation '. The religious poem of Empedocles was entitled xaSappoi (E. Gr. Ph.^ pp. 256 sqq.). c 3 Tds rtktT&s : the mystic ' initiations '. The context shows that the people referred to are the 'Opi^eoreXforai. c 4 oCtoi, I's/i. The touch of ironical condescension is characteristi- cally Socratic (cp. 62 b J «.). It is plain that Socrates did not 44 NOTES 69 think much of the actual 'Op^eoreXearai of his timei who are described in the Republic (364 e 3 sqq.) in terms which suggest the itinerant friars, pardoners, and traffickers in indulgences of the later Middle Ages. C 4 KaTap diivav' cu fie TOurtf Keipivovs \ ei TTou ^ivov Tis tibiKqae kt\., and Olympiodorus is doubtless right in saying jrapaSel eiros 'Op^iKov. Heindorf quotes a saying of the Cynic Diogenes (Diog. Laert. vi. 39) yiKoiop « 'Ayijo-i'Xaos ph kcu 'ETra/ia- vitvhas iv nS /3op/3dpa) Std^ovatv, cvrcXeli Se rwfs pepvijpevoi iv rais poK&pav vrjaois iaovrai. We must interpret Rep. 533 dl t6poi yiv iroXXoC : Plato often adapts the beginning of a verse to his own prose, preferring to slip into the verse rather than give a formal quotation. The original must have been ttoXXoI likv vapdijKop6vi|T], XeYcis, 6 SuKpdTijs : for the interlaced order (a b a b) cp. 77CI; 78 a 10; 78 cs; 83C9; 8364 (Riddell, Dig. § 288). b 6 BiapujeoXoyaixev : cp. p.v6oKoyi'iv, 61 e 2 n. The word is specially appropriate as introducing eii-e elKos kt\. C I KU|ii^8oiroi£s : Aristophanes was not the only comic poet who made fun of Socrates. Eupolis said(fr. 352) Mio-S bk koX {tov) SaKparij, tov nraxov aSo\ei/ ^fTap^eipifovrai \6yov oiots r eivai StSdi/ai^ \eyci 8c KOI nivSapos xai aWoi iroWot tS>v TrotijrSw oo-ot deioi elaiv, & Sf Xeyovcifj ravTi iaTiv' . . . iK£|xcvai cKet, ' that they are in the other world, having come there from this.' There is no parallel to justify us in taking flcriv atfuKopevat together as if it were elalv di^iypivai. Note the interlaced order (aba b). c 8 ir&Xiv yiyvtaiai: the regular name for this doctrine in later writers is TrdKiyyevfo-la. The word peT€p\jrixv ivavriav) there must be two processes (yevea-eis), one by which A arises from B, another by which B arises from A. b 3 oi!Jit|o-is KOI $icri,s, ' increase and decrease.' We see frpm this passage that much attention had already been given to accuracy of terminology. b 6 SioKpiv6i), cpu, 6 SuKpaTiis : for the interlaced order {a tab) cp. 70 b 5 «. I e 4 '""■'' 'fepl toOto, i. e. Tolv TovToiv (rrfpl c. acc. = gen^. e 8 ouK dvTairoSdio'oiJi.Ev ; ' shall we not assign it an opposite process to balance it ? ' 3251 49 ' E 71 NOTES e 9 x^Mi ' halt ', ' lame in one foot '. Cp. the advice of Cimon firjTe Tqv EWdSa ^aiXrjv, jifyre Tr)v v6\iv irepo^vya TtcpitSelv yeyevrjjuvriv (Plut. Cim. I6). e 13 dvaPic!iaKca0ai, 'to come to life again.' Sometimes the verb is transitive, ' to bring to life again ' (e. g. Criio 48 c S) ; but in that case the aorist is ava^iaxraadai (not avaBmvai), as below 89 b 10. 72 a 6 eS6Kei: 70 d2. a II oTi 0V18' uSCkus ktX., 'that we were not wrong either — '. Cp. 63 b 8 riSiKovv av, ' I should be wrong.' S' 1 2 el . . . (iif| . . . avTairoSiSoiT), ' unless there were a constant correspon- dence.' The verb is here intransitive, as below b 8. Cp. L. S. s. v. emoSiSasiii, II. b I kukXco irepiiovTa : the kvkXos Trjs yeviireas is Orphic. It was just from the Wheel of Birth that redemption (Xiio-ir) was sought by means of purgatory observances (KaBapfioi). On one of the gold plates from Thurii (E. Gr. Ph.^ p. 88) the ransomed soul says kvkKov 6' e^enrav fiapvncvdfos apyaXeoio. Here, of course, the refer- ence is to cyclical processes generally, but that is characteristic of the way in which a ' scientific sense is given to religious ideas throughout the passage. b 2 fvBei6. Tis, ' in a straight line.' A rectilinear process is only in one direction, a circular has two. b 3 Kal |iT^ avaKap.irTov ktX. The metaphor is taken from the biavXos, in which the runners turned round the Kafarrrip and came back to the starting-point (Diet. Ant. J. v. Stadium, ii. 693 b). Cp. Aesch. Ag. 344 Kap.'^ai SiavXov Bartpov kSiKov iraKiv. b 9 TeXeuTfflvTo . . , diroSel^EiEv, ' would end by making Endymion seem a thing of naught (a 'bagatelle') by comparison.' This use of aTToSeUvvpi is fully illustrated in Wyttenbacb's note. Cp. e. g. Plato, Phaedr. 278 C 6 \iyav avros ...ra. yfypap,pAva ^aSXa imohei^ai, Epist. vii. 324 d 7 -Xfivaov aTroSei^avras riji» tinrpoa-Biv rro\iTfiav, ' making the previous constitution seem like gold by comparison.' Plut. C. Gracch. I dircSei^e tows oXXour prjTopas TiaiSav /xijSev Siatftipovras, Plato, Epist. iv. 320 d 6 napaaKtva^m) tov tc AvKOvpyow excivov dp^atov anoSd^cov Kal Tov Kvpov, ' to make them seem out of date by compari- son.' Wyttenbach shows too that X^por is regularly used in such comparisons. Cp. e.g. Arist. Lys, 860 \ijpds to-Ti rSXXa npos Kii/ij- (riav, Antiphanes fr. 232 ip' iau Krjpos wavra irpos to xP"""'""; Xen. SO NOTES 72 An. vii. 7. 41 'HpaKKilbjj Xijpor iravra iSoKct ehai npos to apyipiov eX"" €K TTavTos TpoTTov. Thc meaning is not 'to make the story of Endy- mion appear an idle tale ', as most editors say. On the contrary, it would be all the more credible. • I ovSa|jioC fiv (fiaCvoiTo, ' he (note change of subject) would be no- where,' an expression taken, like its English equivalent, from the race-course. Cp. Gorg: 456 b 8 ovSafiov &v (fiavrjvm top larpor, ' the doctor would come in nowhere.' Dem. eie Cor. 310 Iv oh ov8ap,ov v Ovdayopeiav MoiVf/r ivptjiiara Tavra, jj re TTapafioXfj t5>v \a>pia)v koi f] virep^oKfi Kal fj e\\fi\jfis. The use of the words parabola, hyperbola, and ellipse in Conic Sections comes from this, but Conies are post-Platonic, a 9 <|>o|i€v i7ot) ktX. Cp. 65d4'^. We have seen already that the ' forms ' (what we really 7nean when we speak of ' triangle ', ' right ', ' beautiful ', &c.) are not per- ceptible by the senses, but can only be apprehended by thought. We are now introduced to a second point in the theory. Th^ ' forms' are types (irapaSeiyfiata) to which particular sensible things approximate more or less closely. A given triangle is never what we really mean by ' triangle ', nor a right action what we really fnean by right. According to this view, particular sensible things are pifirijiara or tiKovf 9 of the ' forms '. There is ample evidence that a doctrine like this was held by the later Pythagoreans (E. Gr. Ph.' ppi. 353 sqq.). Ti eivai lo-ov . . . avrh to to-ov : we speak of sticks and stones being ' equal ', but this is not the equality with which arithmetic and geometry deal. We only call them equal at all because they remind us of what we really mean by ' equal '. This is something 55 74 NOTES different (irep&v n), ' over and above ' all these things (irapd ttovto TaOra), which is 'just the equal' {airo to tcrov). b I (Jw'vToi v^ A£(tt) : cp. 65 d 6 «. Simmias was not familiar with the doctrine of Reminiscence, but now he feels at home once more. b 2 auTo €.vr\mi ds y Ac fiTjdev iv8erj rov iroifJifviKq eivai, 5^9 d I Tav de aXTjdtviov ttoXu evSeiv. There is no need, then, to read eKebm with Madvig. d 7 Txp toioOtov elvai olov rd tipeiv wpbs . . ., referre ad . . . Cp. 76 d 9. oTi seems to be used as if dvai^cpoyTer iworicreiv had preceded instead of avoia-eiv. Vahlen (i. 489) proposes to insert ral iworjaeiv before on. irpoOviiEVTai, ' do their best,' a still more picturesque way of ex- pressing tendency, than /SouXerai or opcyfrcu above. irAvTa, SC. TO. ev rats alfrd^trefriv lira. 10 -yevoiievoi «46us, ' immediately upon birth.' C I irpi fovrav : before we saw, heard, &c. c 7 el . . . fx"""* €76v6(w9a, SC avrriv, ' if we were born with it,' i. e. the knowledge of the equal, eg TO ^etfov Kol TO eXoTTov : the knowledge of to laov implies these ; for together they make up its opposite, t6 avia-ov, and tZv ivavrlav fiia eTTiiTTrifir]. 1 1 ircpl ofiTov ToB KaXoti ktX. We see here how the theory originated in mathematics, and was thence transferred to what we call morals and aesthetics. The beautiful and the good resemble the equal in this, that they are nowhere perfectly realized. d 2 ots cirur(j>paYiJ;a|i«6a ktX., ' on which we set the seal of avro o ea-n.^ Here again we have ' we ' in connexion with a technical term, and this implies the work of a school. Cp. 65 d 4 ». For the metaphor cp. Polit, 258 c 5 (t^ TToXiTiKn) yiav {Ibiav) cm(T(j)payi\ip6v'r]ai.v t'xm, ' and had intelligence.' For the sense of (jipovriats here cp. 70 b 4 «. The doctrine of avafivrjo-ts gives the first indication of the intelligence of the disembodied soul. d I «v iroCcp aXXu xp^vu ; SC. rj iv T& tov yiyveaSai. The interrogative iTo'ug is not a mere equivalent of tivi. It always expresses feeling of some sort, surprise, scorn, or incredulity. Here we may reproduce the effect by saying, ' And at what other time do we lose it, pray ? ' d 2 tipTi: 75 d 4- d 8 ^ 6puXoB|Jiev d«(, ' the things we are always talking of.' Once more we have the ' we ' which implies that this doctrine was perfectly familiar to the school. d 9 oufpo|Jicv : cp. 75 1^ 7 ^• e I f|p.cT(pav oxlcrav : equivalent to olKtiav above 75 e 5. 60 NOTES 76 e 2 TaOra, SC. ra iv rats aloBiiafdiv. ovTois fio-irtp KaC, ' in just the same way that ', 'just as surely as '- e 3 TaCro, SC. KaK6v re ti kt\. There is no real difficulty in the fact that ravra here and in the next line has a different reference from TavTa in e 2. The reference is quite plain in all three cases. e 4 aXXus . . . Eipi|)i.lvos, ' spoken in vain ', ' this argument will go for nothing '. Cp. 115 d 5 aXXus Xeyeiy. Cp. L. S. J. v. aXXms II. 3. e 9 els KoX6v : this phrase can hardly have any other than its usual meaning opportunely. Cp. Meno 8ge9 eis xaXoi/ fiiuv''AvvTos irape- KaBe^ero, Symp. 174 e 5 tis KaXov ^Ketr, and often. The phrase is purely adverbial, and it is not correct to say, with most editors, that it is explained by the words tJs to ojioias dvai ktX., which depend directly on Kora^eiyei. KaTa<)>EUYEi, ' is taking refuge.' The Xdyor or argument is over and over again spoken of as the thing hunted (cp. 63 a 2 fi., and below 88 d 9 n.). I take the meaning to be that it has ' taken cover ' very conveniently _/(?r us who are hunting it. From Rep. 43a b sq. we see that the idea is that of a hare or other animal taking refuge in a bush (ddixvos), which the huntsmen surround so that it cannot escape (Adam's note in loc). When the argument is proved, it is caught. Cp. Lysis ai8 c 4 t^aipov, acrnep ^ijpeuT^s tis, %x<>>v ayairtjT&g (drjpevolirjv, a I 6|ioiiK6- fievai of 70 c 6). I formerly read ifioOev iroBiv with Bekker ; but, apart from the fact that the regular phrase is 6ii6Bev ye n-odev, I now think the meaning is settled by 72 d I ck fiev tSv aWav, where see note. CI E5 kiyexs ktX. For the interlaced order cp. 70 b 5 «. C e TtXos . . . ?t«iv, ?. ff, TfXeia ea-etrdai, ' to be complete.' Cp. TeXos Xafi^aveiv, riXos imOeivm, &c. In Greek philosophy the word reXor always implies the idea of completion or full growth. An animal or plant reXof ex" when its growth is complete, when it is full grown. B has tx^iv for e|en', which would be equally correct. It is impossible to draw any distinction between the two con- structions. For the fut. inf. in this use cp. e. g. Rep. 567 b 8 ei /leXXei ap^eiv. c 7 Kol v€v, ' even as it is.' The sense of vvv is the same as in the common vw Se . . ., nunc vero . . ., ' but, as it is.' (TvvSetvai . . . eU Tauriv, ' to combine the present argument (viz. that the soul exists and is conscious before our birth) with the argument we assented to before it.' d 5 Sirep Xiyert, ' the point you mention.' This reading comes from a late MS. and is probably due to conjecture alone. It gives, how- ever, a much better sense than the Snep Xeyerai of the oldest MSS., which is supposed to mean ' as is said ', i. e. ' as I say'. We should 62 NOTES 77 certainly expect Snep Xeya in that sense, and the confusion of -re and -Tat is common ; both being pronounced alike. (4) Practical Application. — We must rid ourselves of the fear of death at all costs (77 d 5 — 78 b 4). This digression (cp. 78 a 10) marks the end of the First Argument and leads up to the Second, d 6 8iairpa-Y|AaTe«v oKiiav, which in the context must mean ' what fishermen do '. e I Biao-KtSiwvo-iv is probably subjunctive and to be pronounced with long V (cp. 77 b 4 «.). The indicative would not be so appropriate ; for the fear refers to the future. If the verbs were indicative, we should have to render ' lest the wind puffs it away and scatters it ' on each occasion when it issues from the body. 6 2 «v |jieY(!i\(j> Tivl irvev|jioTi, ' in a high wind,' the regular phrase. So ftiyai TTvel 6 avf/uor. This clause is, of course, a humorous addition to the theory. 6 3 lis BeBtoTuv, sc. TjiiSiu, in spite of the fact that strict grammar would require S^Sioras in agreement with fjixas, the unexpressed object of avawfideiv. The genitive absolute is often used in this way. Cp. Riddell, Dig. § 274. ,e 4 (laWov 8^, T/el fotius, ' or rather,' the regular phrase in intro- ducing a correction. |tT| belongs to hfhi&rtav, but is anticipated for emphasis. A strik- ing instance of this is Crito 47 d 9 ■nud6\t.f.voi \u) rp tS>v iirdiovTav e e ev f|(i.iv, ' in us.' It is necessary to state this, as it has been sug- gested that the words mean ' among us ' and refer to ApoUodorus ! This makes nonsense of the passage. The ' child in us ' is often referred to by later Platonist writers like Porphyry, Themistius, and Simplicius (cp, Wyttenbach's note). oo-Tis differs from or as gui with the subjunctive from gm with the indicative. Its use here is justified by the preceding ns. e 6 irapw (itToirtifltiv was conjectured by Heindorf, and is now known 63 77 NOTES to be the reading of W. It is far better than the neipafieda ireWnv of BT ; for it resumes 7r«pS iivaneidetv above with a slight variation which is quite in Plato's manner. e 7 TO |jiop|io\vK«ia, 'bugbears.' Mopiiw (whose full name was Mop- fioXvKrj) was a she-goblin used, like 'Akkib, "E/iffouo-n, and Ad/iia to frighten naughty children. Cp. Theocritus xv. 40 ovk o|S tv, TiKvov, Mop/ia, SaKvei imros, Xen. Hell. iv. 4. 1 7 (po^e'urdai roiis jrcXToordj, &anep fiopiuii'as TraiSdpia, Lucian, Philops. 2 iraiSav en rqv Mopfiai Kol rf/v AdpLav fifStdTmy. According to the Platonic Lexicon of Timaeus, /lop/xoXvKcia were maiks, ra v tolov-' ra^v "Koyav iv rals ^xais ira^pofrvvrjv eyylyvfv, ' by yourselves too ' (as well as by questioning Hellenes and barbarians), ' along with one another ' (for joint search is the true Socratic method). We cannot take lur aWrjXav to mean ' among yourselves ' as some do. Apart from the unheard-of sense thus given to p,(Ta c. gen., the pronoun aXX^Xo»' excludes such a rendering. We should have had Iv i]pXv avrdls. a 8 iv has misled the commentators here. We must take Xnyoi; roC etrai together as equivalent to \6yov Ttjs oia-ias or ' definition ', and as governing the genitive ^s. For Xdyor rljr ova-las cp. J!ep. 334 b 3 ? koi SioKeKTtieop KoKf'is roK \6yov fKaarov \aii^dvovTa r^r oucias ; The meaning, then, is simply ' the reality which we define '. When we define ' triangle ', 66 NOTES 78 it is not this or that triangle, but airb S eort rpiyavou, 'just what is triangle,' that finds expression in our definition. O r Kal cpuT&vTcs Kal diroKpiv£|jicvoi, i. q. dtaXeyojucvoi, cp. 75 d 2 «. In the dialectic process it is by question and answer that definitions are reached. When we ask ri iari ; the answer is a Xoyor rrfs oxxrlas. d 3 avrh cKaiTTov o to-riv, ' what any given thing itself is ' or ' is by itself, 'just what a given thing is '. Cp. 74 b 2 ». d 4 TO ov, ' the real,' is added to suggest the opposition of elvai and yiyv€voci8h 3v ouTo Ka9' atiTfi, ' being uniform if taken alone by it- self.' I regard avro xafl' avro as a reservation here. The triangle, for instance, has more than one «iSos. There are equilateral, isosceles, and scalene triangles. But none of these effiij enter into the definition of the triangle simply as such. d 10 T( 84 TMv iroXXuv ktX. (Riddell, Dig. § 27), 'what of the many beautiful things ?' as opposed to to outo S eo-n KdKov. It is clear that we cannot retain both (caXSi/ here and fj koKZu in e i, and most editors bracket the former. This, however, commits us to the view that there are « 1817 of men, horses, and clothes, which is a point that has not been referred to, and which raises certain difficulties which do not concern us here. It is hard to believe that Ifwria would have been mentioned at all except as an instance of ra iroWa KaXa. I therefore take Ti Se rav TroXKmv koXZv ... § 1v together, and regard ' people, horses, and clothes ' as examples of the first, just as 'sticks and stones' might be given as examples of the second. It is only as instances of Ka\d that people, horses, and clothes can be said to be ofiamiia t^ Ka\& (cp. e 2 n.). e I toi.oi5t(iiv : i. e. koXSw. This, I take it, has caused the interpolation of rj KoKmv. e 2 irdvTciiv r&v ckcivois 6)i.iiaTos. The first i7ri\e'iprifia begins here. 81J0 etSu) Tuv ovTuv, ' two types of things.' It is important to observe that the word ovra is used of both. It means 'things ' in the widest and vaguest sense. Of course, strictly speaking, visible things are not ovras ovra and the things invisible are not ' things ' at all. aXXo Ti, nonne, just like aWo ti ^ . . . above (70 c 9). The words have become phraseological, but their original sense (' anything else ') is so far felt that the affirmative answer is given by OiStV 3XXo. a|jicv 6m ctvoi : this seems better than the equally well attested tjjaipiev hv etvai. In the direct speech onoiorepov hv ctij would be quite natural. I Tfi Tuv dvdpi!>irv <|>v(rei, SC. opara Km p,rj. It is left open for US tO say that in some sense we may ' see ' these things irpXv iv dvBpanrHio eiSei yevio-Oai or after the soul has left its human body. Such a beatific vision is described in the Phaedrus, but belongs to another aspect of the theory than that dwelt upon in the Phaedo. \ Ovix opoT^v. 'AiSU o!pa ; cp. io5di5 'Avapnov, The inference from ' not visible ' to ' invisible ' seemed more necessary to the Greeks than to us. I OuicoOv Kol TfiSe ktX. The second iiTixeiprip.a (cp. &6n.). The soul can apprehend the invariable best apart from the body. 68 JNUiJiS 79 c 2 iriXot, 'some time ago,' i.e. 65b i sqq. For the meaning of rra\at cp. 63 d 5 «. C 8 ToioiiTcijv, SC. TrXavcDfievau Kal ev rapaxfj ovrav (Riddell, Dig. § 54). The soul fluctuates and is confused because it is in contact with objects which are fluctuating and confused. d 3 v. toCto ... to irAeT||ji.a, 'this condition,' i.e. a constant relation to constant objects. e 3 TawTTis TTjs |j.eeo8ov, ' this line of argument.' The verb nerepxa/iai (88 d 9) and its substantive itedoSos furnish another illustration of the metaphor from hunting. The literal sense of lienevai is ' to go after ', ' to follow up *, especially of going in pursuit of game. As the \6yos is the game in the Brjpa tov Hvtos, the phrase nenivai toc \6yov is natural. SXcji Kol iravTi : the usual phrase is oka Ka\ navri biaepHV, ' to be totally different.' Here it is used of likeness. e 8 "Opa Sir) Kal TjjSe ktX. The third inixflprip.a (a 6 n.). The soul rules over the body. This is the argument which comes nearest to Plato's own proof of immortality. a. 4 otov cIpxEiv . . . ir«(f>vKlvai, 'to be by nature such as to rule and lead ', ' to be naturally adapted for rule and leadership '. For this use of oioE cp. 83 d 9 ; 94 e 4 ; g8 c 8. We must ' understand ' olov again with apx^adai. ro ei . . . TclSe TiiJiiv av\i.paiva, ' whether this is our conclusion.' The results of a dialectical discussion are technically called to oni/i^at- vopTa, and it is in the light of these that the Inodeais with which it starts must be examined. If an impossibility s which is an ancient variant and well attested. Schanz's s, however, has the advantage of explaining the readings of B (?) and W (fj). Cp. Theaet. 184 c 4 (irCKa^kaBav r^r awoKpicrtcDS • . .S ovk op6ij- t> 10 cyviJS Ti rovTov : a hint that this argument is not quite conclusive. The soul has only been shown to resemble the indissoluble. (2) Practical Application. — We must purify our souls and purge it of the corporeal (80 c 3 — 84 b 8). c 3 «v opaT^ Kei|Jievov, ' situated in the visible region.' Ast quaintly interprets : ' lying in a visible thing,' i.e. a coffin or tomb. c 4 Kol Siairveio-Sai is so well attested that its omission in B must be a slip. I cannot see that it is an inappropriate word to use of a dead body. c 5 ciri«iKus oTJxvov . . . xP°vov, ' a fairly long time.' Cp. Crito 43 a 10 itrieiKas itoKai. c 6 ciri|ievei, ' remains as it is ' (dist. TTfpi/xcvci, ' waits '). Cp. 59 e 4 ». €clv y.iv Tis Kal . . ., ' indeed, even if a man . . .' For the hyperbaton of Koi Schmidt compares Prot. 323 b 3 iav nva koI elSaa-iv on aSiKoc foriv. The fiev (' indeed ') is solitarium as in Prot. 361 e 3 rav piv TrjKiKovTiov Koi m-avv (however it may be with others). The meaning, then, is that even if a man dies with his body in good condition, it lasts quite a long time. Of course a healthy body decomposes more rapidly than an old and withered one. \apiivTu>s ex*"') equivalent to xaXGr or ev ex""'- We find yxrp'uas and emeiKas used in the same sense. Cp. 68 e 2 ». There is no suggestion of ' gracefulness ', but only of tie^la or ' good condition '. c 7 ev ToiavT|| &pf , ' at a fine season of the year ' (romuTg standing for KaX.v implied in xapie'^oyj Riddell, Dig. § 54). Decomposition is more rapid in summer than in winter. Most recent editors understand the phrase to mean ' in the bloom of youth ' ; but (i) dv 70 V»KJXC,S 80 &pa without TotavTJj would be sufficient for this. Cp. Meno 76 b 8 ; Phaedr. 340 d 7 ; Rep. 474 d 4 ; and (2) when &pa is mentioned in connexion with death, it means not 'youthful bloom', but ' a ripe old age '. Cp. e.g. Eur. Phoen. 968 airor 8', h apaia yap la-Tapai 0JOU, I Ovga-KCLv troifioy. On the Other hand, one who dies in early youth (and in that sense ev &pq) is said to die n-pA &pas or ampos. The latter word is common in sepulchral inscriptions, c 7 Kol wavv \>,&\a, sc. a-xixvov xpovov, ' for quite a long time.' pa, ' remains all but entire.' (i I Kai fiv o'oiT'fj, sc. TO (aXXo) aSipa, vEvpa, ' sinews.' Cp. below 98 c 7 «. d 5 apa, scilicet. The particle indicates that we have to do with an argumentum ex contrario (cp. 68 a 3 «.) put in the form of a ques- tion. ' Are we to say, then, that the soul . • . ? ' Toio-uTov . . . tTtpov, 'just like itself (cp. 58 d8«.), not equivalent to aihr[, for that is expressly mentioned besides. The meaning is that expressed throughout the preceding argument by opowv. d 6 «is "AiBov us dXTjeas, ' to the House of Hades in the true sense oi the word.' This refers to the commonly accepted etymology of the word, for which cp. Crat. 404 b I koi to yf ovopa 6 '"AiSijs ' . . . ttoXXoi Set ana tov aihovs {sic BT) eTravopacrdat. The denial of the etymology here shows that (rightly or wrongly) it was commonly accepted. d 7 TOV dYa9ov Kal (|>p6vi|jiov Oeov : in the mystic theology Hades 01 Zeus Chthonios is called Eubouleus, and Eubouleus is also found (e. g. at Eleusis and on the Orphic gold plates of Southern Italy) as an independent god. I suspect that Socrates is here alluding tc this sacred name. 71 80 NOTES d 8 aiJTT| 8i S{\ resumes 17 8e -jfvxfi Spa after the parenthesis. e 2 iiv |iJv kt\. The protasis is interrupted at e 5 and resumed by 81 a 4 ovTw lifv fX"^"^"- Then cav /uv is answered by 81 b I eav Se ye. e 3 Koivuvovtra : imperfect participle. e 4 iKoOffa elvax, ' SO far as it could help it ' (61 c 4 ».). The re- servation is the same as that implied in oti filj ■n-aa-a avayiai 67 a 4. e 6 TO 84 : this is the reading of the Petrie papyrus, and is more likely to have been altered than the toCto 8e of the MSS. [ a I Tf6vi.vai (icXcTuo-a ^(}8ius, ' practising death without complaining.' Most editors emend or delete paSias, which is found not only in all MSS. and citations, but also in the Petrie papyrus. The use of the perfect infinitive need cause no difficulty ; for it is often used of the moment of death which completes the process of to aTrodv^a-Kciv (62a5».). Vahlen {Opusc. ii. 213) proposes to construe pah'ms with fL^irSiaa, but there has been no question of complaining about the practice of death, while we have had paSias av edeKfiv mroBvfiaKfa/ (62 c 10) and pailas airoKKaTToaiTo avrmv (63 a 7) explained just below by ovrai paSiais (jiipeit. The opposite is ayavaKrelv dnoBv^crKou- ras (62 e 6). All these passages are quoted by Vahlen himself. a 8 KOTO TMV |ji£^vT]|jievv, ' of the initiated.' Cp. 70 d 7 «. This resembles the fairly common use of Kara c. gen. with tiraivos, eyxo)- p-iov, and the like. 3- 9 SiiYotio-o : after aTrijWayjticVj we expect Siayovarj, which Heindorf proposed to read. It would be easier to write airt)Wayp.ivri, for there is no reason why the grammatical construction of vnapxei should be kept up. The general sense of the sentence suggests the nominative. b 3 Ipucro, sc. avTov, YOT]Tevo|ji(vi) is read by T as well as by the papyrus. It is not easy to decide between it and the equally well attested yEyoijxei/- T6 is connective here. This is a poetical usage, and becomes in- creasingly frequent in Plato's later style. For a striking instance from his middle period cp. Phaedr. 267 a 6 Tf Mriay hk ropyiav re. b 4 SoKEiv, ' to think ' : cp. 64 b 2. b 5 dX\' ■!)...: cp. 68 b 4 «. ; 76 a 6 M. 72 NOTES 8i b 5 o5 : the relative cannot be repeated in a different case (cp. 65as«.), so the and m which are logically required as the sentence proceeds, are simply omitted. b 7 <|>i\o(ro<|>C9 otperfiv: Stallbaum compares Tim. 29 a 6 Xdyu xal (jipovrja-ei TtepiKriiTTdv. b 8 toOto 8J . . . : cp. 78 c 8 «. C4 8i«Xii|xn£vi)v, 'broken up by', 'patched with the corporeal'. The meaning of SmXa/t^dveti/ is best seen from 110 b 7. As applied to colours, it means 'to pick out', distinguere, as in a quilt or tartan. Cp. Milton, Comus 453-75. c 6 ot5(1(Jivtov : though a-vntjjvTos and a-vfi^vijs usually mean ' congeni- tal ', that sense is excluded by evemlrjde. We also find both words in the sense of 'grown together ' (from aviu^vvai, ' to coalesce '),and this must be the meaning here. We also find aiiit^vais as a medical term, especially of bones. dicitur KoXivScla-dai'. Very like the present use of the word is Rep. 479 d 4 iiera^i nov KvKtvSelTai tou re fifj ovtos koI tov Svtos elXiKpivms. The suggestion is that of a restless spirit which cannot tear itself away from the body. Cicero, Somn. Scip. 9 says circum terram ipsam volutantur of such souls. d 4 Sid Kal opuvTai, ' which is just why they are visible.' There is a touch of Socratic playfulness in this theory. If the soul is invisible, we must give some such account of ghosts as this. 4 6 EiKos (i^vToi : cp. 65 d 6 ;'z. ou Ti . . . dXXd . . ., a common formula in Plato. The ye belongs to Kai. d 8 Tpo(|)Tis, practically equivalent here to hiairrp, ' way of life.' Cp. 84 b4; I07d4. ^ 2 tvSoCvToi: cp. 82e2«. For similar doctrine see Phaedr. 249, Rep. 618 a, 620 sq., Tim. 42 b, 91 sq. e 3 ^-n : we can say ' bad characters ' for people who have bad characters, though we should hardly use the word of the lower animals. Very similar to the English use are Rep. 496 b 2 yepvaiov Koi cS Te6pappivov rjdos, 503 C 9 to ^e'|3aia ravra ^dr/ quoted by By water on Ar. Poei. 1454 a 23. J 73 8i NOTES e 6 Kal iiTJ SiT)v\a^T|p,cvovs : an instance of ' polar expression ' ; for SuvXafiela-Bai means 'to avoid carefully' or 'scrupulously' 82 a 7 fl fiv . . . toi, ' the way they would take,' a variation for of, which some late MSS. unnecessarily read. cKoa-Ta, 'each class.' Note how the gender is varied (i) roiis . . ■ wpoTeTifiriKdras, (2) ras roiavTas (sc. i/fu;(ds), (3) eKaara. a 10 Kol TovTuv : i.e. nai rav SX\av. There are degrees of happiness even among souls which are not wholly purified, a 11 ttJv SigfjioTiKifiv Kal ito\n\,K}\y dpcT'f|v, ' popular goodness, the good- ness of the good citizen.' This is related to philosophical goodness just as true belief is related to science. Socrates admits the rela- tive value of both. For the phraseology cp. Rep. 619 c 7 ?fl« avev ^iKotro(^ias operas iieT(i\ri6Ta. Here ttoXitik^ means ' belonging to citizens ' (cp. Gorg: 452 e 4), not ' political '. b 5 ToiovTov ktX., ' a race civilized and tame like themselves.' The regular opposite of ^iiepos is aypios, and both words are used of men, animals, and plants. They mean ' civilized ', ' tame ', ' cultivated ', as opposed to ' savage ', ' wild '. b 8 avSpas (jicTpCovs, ' good men,' though of course only in the popular sense. We might have had imeiKeis or iXo)ia9Et : the tendency to ' polar expression ' here asserts itself at the expense of logic. The sen- tence ends as if oibevi had preceded. We must remember that iK6(roi\opa6es Ka\ ^iK6(TO(]>ov tovtov ;). For dXX' ^ cp. 68 b 4». c 3 01 opdus ()>iX6o'0(|>oi. : cp. 67 b 4 ;z. c 5 oiKo(|)flopiav, ' waste of substance.' 01 . . . CXapxot t£ kui <|>i\6ti- (toi just below. Here once more we have the Pythagorean doctrine of the tripartite soul and the ' Three Lives'. Cp. 68 c i «. c 8 (ireiTo emphasizes the preceding participles. d t p.^vToi \ii. Ma : cp. 65 d 6 «. jj - triifian irXirTovTes {ucri : most editors suspect irXaTTovTcs, and it has been emended in various ways. The true interpretation, how- ever, was given by Vahlen long ago (cp. Opusc. i. 83). He pointed out that TrXdxTeii' is used much in the same sense as depaireticiv in 74 i>\ji ao 82 64 d 8 and 81 b 2, and compared /?«/. 377 c 3 koi TrXdrretj' ras yjmxas- avT&v Tols fivBois TToXu naWov rj ra aafuiTa raits \epiTiv, to which passage may be added Tim. 88 c 3 t6v re av a&fia eVi^cXSs TrXdTToira. Cp. also Plut. El SiSaKTOV fj apertj 439 f wirnep ai nrBai rais X^P*" TO (Tco/ia TrXdrroun-ii' and Coriolanus 32. Vahlen holds further that (rafiari is governed by fmat, and that the meaning is ' live for the body, moulding it into shape', though the only example of iqw c. dat. in this sense which he quotes is in [Dem.] 7. 17 ^ikvmtm ^StVTis Kai oil Ttj eavToiv warpiSi. Perhaps Eur. /on 646 ea 8' inavrC irju fu may be added. . If this is not accepted, I would rather read (ri>jiaTa with TW than have recourse to conjecture. The a-ajmn of B is, however, the difficilior lectio, and I believe Vahlen's inter- pretation to be right. His discussion {loc. cit.) of the use of parti- ciples with an object to be understood from the context should be read, i 3 x'*'p«''V tiirovTes, 'dismissing from their thoughts.' Cp. 63 03 «- J 6 "fin «K6'viis Xvo-ei : this, as well as Ka0app,6s, is Orphic. Olympio- dorus quotes some Orphic verses, which at least contain some old ideas : "Opyia exTeXeo-ouo-i, Xiaiv Trpoyovav ddeniarav | ixaiSjievoC s av evSoiev to tKirdfux coXijTTToraTa tw ixlKKovn niveiv. It is equivalent in sense to oTras c. fut. ind. after verbs of ' ways and means ' (the idea of con- trivance being implijed in fieti/oTijra). In other words, oir is a relative adverb of manner, andj av is to be taken closely with the optative. Tr. ' so as best to secure the prisoner's co-operation in his own imprisonment '- S3 a I TOO SESco-Sai : the MSS. have ra, but HeindorPs roO restores the normal construction of o-uXXa/u^aveu', ' to co-operate ' {dat. oi the person with whom, gen. of the thing in which). Cp. Eur. Med. 946 avWrj^ofiai 8c rovSe (Toi Kaytb novov, Xen. Mem. \\. 2.13 "iva . . . ayaOov (Tot yiyvr)Tm cvXXrjTTTap, ib. 7- 32 ayadfj cruXX^TTrpia tZv iv flp^vrj n&vav. ^ 2 ovT(i> . . . ex"''<''<*v go together, ' in this state.' ^ 3 iropoiiuOeiToi : cp. 70 b 2 ». b I oTi &v . . . Tfflv ovTuv : here it is once more implied that both the objects of sense and the objects of thought are ovra. Cp. 79 a 6. b 2 Si' a\\uv, opp. avTT] Kaff aiTrjv, and virtually equivalent to 81a. tS>v maOijfTeav. iv aXXois ov aXXo, opp. avTo Kaff avTo, ' that which varies in varying conditions,' as opposed to to del atravTcos ^xov. b 6 oStus emphasizes the preceding participles. Tr. ' It is just because she does not think it right to . . . that she . . .' b 7 Kal <|)6|3ci>v is omitted by T, the Petrie papyrus, and lamblichus. It looks as if it had been inserted to make this clause symmetrical with the next, in which r\ \uin)6n appears to have been inserted lox a similar reason. Plato avoids exact symmetry of this sort, though his editors, ancient and modem, often foist it on him. b 9 too-oStov, here practically ' so small '. CI &v: lamblichus has i>s, which would be more regular, but is to be rejected for that very reason. The partitive genitive is used as if only ouScv, not oidev toitovtov, preceded. c 3 Kal ou \o7C{ETai auri, ' and does not take it into account.' € 5 dvaYKdJerai &)ia tc . . . Kal . . . : the emphasis falls on a/ui. A 76 NOTES 83 belief in the reality of its object must arise simultaneously with any strong feeling of pleasure or pain. We have really to deal, there- fore, with a wrong view as to what is real, which is another way of saying that goodness is knowledge. c 8 (t<1) seems necessary and could easily have been dropped by haplography after judXiora. ^ 4 «Go"irep ^jXov fxova-a, ' with a rivet,' like Kparos and Bi'a in the Prometheus, as Geddes suggests. It is pleasure and pain that rivet the fetters of the bodily prison-house. d 9 o"a: cp. %os.^n. KaOapus : Heindorf conjectured naBapos, comparing 67 a 7 ; 80 e 2 ; 82 c I ; but the Petrie papyrus confirms the adverb, d 10 dvairXeo, 'contaminated', 'tainted'. Cf. GT&^n., and Symp. 211 e I elKiKpivis, Kadapov, ap.eiKTOv, ciSXa p,rj avanXiav (rapK&v re avOpumivKov Koi xpM/iOTcov. The feminine form is Ionic. e I c|ii|>{ccr9ai : cp. Tim. 42 a 3 onore 81) i\o)ia9€Ls, synonymous with 01 6pdS>s (f>tK6(ro^oi, ' those who deserve the name of philosophers.' Cp. 67 b 4 «. e 6 K6iT\ixoi, equivalent to a-a^poves. Cp. 68 e 2 «. oux ujv . . . IveKi aa-iv, ' not for the reason given by the mass of men ' (cp. 82 c 5 sqq.). It is not necessary to discuss the precise nature of the ellipse here ; for the meaning is plain. The Petrie papyrus omits ipcunv, as Hermann originally proposed to do. This is the only case where it confirms a modem conjecture. 432 oil Y''p) ' No, indeed.' It is better to punctuate after yap than to take ov yap dXKd together with the older editors and Riddell (Dig. § 156). a 3 riiv p,Jv <|)v\oa'o<|>iav kt\. We must subordinate and say 'that, while it is philosophy's business to release the soul, the soul should hand itself over to pleasures and pains to fasten its chains once more', a 4 ovT'/|v, ' of itself, ' of its own accord '- Cp. 64 a 5. 7rapa8iS6vai (cp. 82 c 4) is the correlative of irapoKap.^dveiv (82 e I «.). Once more pleasures and pains are represented as the agents of the soul's imprisonment. The elpyp^s is di imBvpias (82 e 5). a 5 €7KOTo8€tv, SC. Tffl crapart. Cp. 62 b 3 «. avf|v«Tov tp^ov . . . |tcTax»pvSo|xlvi)s, ' to engage in the endless task 77 84 NOTES of a Penelope handling her web in the opposite way.' The vulgate HiTaxeipifyiUvrjv is a late conjecture and has nothing to commend it. I formerly read iieraxftptCoiievri with Peipers, which is certainly better (cp. R. G. Bury in Class. Rev. xx, p. 13). But luraxtipi^o- fxevijs is the reading of BTW, attested by the Petrie papyrus and lamblichus, and would not be a natural mistake. It would be safer to write titos for nva if any change were required ; but the web is the real point of the metaphor, and the indefinite pronoun may attach itself to itrrSv for that reason. a 7 TOUTWv, sc. tS>v fwiSviuav, Si B cv TOVTip oficra : cp. 59 Bi ^ft. TO ctBoJao-Tov, ' what is .not the object of belief (86^a)j' but of knowledge. The word is found only here in this sense. Cp. the similar use of dvd?)rov above 80 b 4. b 3 diTTiXXiix^'"'! sc. oterat, not oUtoi Selv, as is shown by the nomina- tive d(l)iKoiievri. The soul believes that after death she is done with all human ills. b 4 ov8Jv Seivdv |i,oPt)0{j, ' there is no danger of her fearing.' Cp. Apol. 28 b I oiSev Si Seivov firi iv efioi (TTjj, ' there is no fear of my being the last ', Gorg. 520 d 5 ovhiv deivov aira fi^0T€ abiKrf6fi, Rep. 465 b 8 ovbev Seivov pt) ttotc . . . SixooraT^OTj. b 5 [toOto 8' iimi\Se V) ' W3S absorbed in the foregoing argument.' Cp. Phaedr. 249 C 5 ttphi y&p iKcivois afi faCv6To, lit. ' as he appeared to look at ', ' to judge from his appearance'. In this usage the epexegetic IStw means much the same as rfji/ Syjnv. Cp. Tim. 5a e I wavroSan^v ISfiv .ai of fear for something in the present, whereas d 7 p.t) . . .rj refers to the future, ' lest it should prove to be '. It is incorrect to say that the present indicative implies certainty. e 4 Tuv icuKvwv : for the ' swan-song '. cp. Aesch. Ag. 1444 fj 8e toi (Cassandra) KUKvot) Si'kijj/ | Tbvv(TTaTOViJLi\'<^apa>v mrodvria-KovTas iviovs. Cp. D'Arcy Thompson, Glossary of Greek Birds, p. 106 sq. S5 a. I K^XXio-ra : this is Blomfield's correction of the MS. fwXuira, and is now known to be the reading of W, though the first hand has written /cat judXio-ra above the line. We cannot defend paKurra by interpreting it as ' loudest '. That would be piyiarov, which I had conjectured before the reading of W was known. a 2 t5v 9§6v : Apollo, as we presently learn, and, in particular, Apollo Hyperboreus who, as I have shown in E. Gr. Ph.'' p. 97, n. 3, was the chief god of the Pythagoreans (cp. 60 d 2 «.). Aristophanes too was aware that the swans sang to Apollo. Cp. Birds 769 ToiaSe KVKVOI . . . (rvppiyr] fiorjv, ojuoS jrTfpols KpeKovres, uxk^ov 'AttoXXo) . . . ox6t^ iipe^opevoi Trap' 'E^pov jrorojudi'. 3-3 tS aOruv 8cos toS 6avaTo«, ' their own fear of death.' (Some editors wrongly take tou Bavdrov with KaraylreiSovrai.) a 5 c£f Sciv, ' to sing a song of departure.' There is some reason to 79 85 NOTES believe that the last song of the chorus was spoken of as to eJoSiKa as well as to €|d8iov. The scholiast on Ar. Wasfis 270 says so, though the text is generally emended to ra i^ohma, and Plotinus, Enn. 6. 9. 8 (p. 1404. 10) says oroy x°P°^ i^ahav. Cp. Polyb. xxxi. 20. I iioTt^v i^4v Kal xs^iB"!)* Kal 6 tiroij/ (note how Plato avoids the formalism of the article, Riddell, Dig. § 237). These are the three birds of Attic legend, Procne, Philomela, and Tereus. Procne, not ' Philomel ', is the nightingale in Athenian legend. b 3 8io4)6p6vTO)s ■q, ' in a higher degree than,' cp. below 95 c 3. The construction 8ia0cpc(v ^ is as regular as &i.aU elSe'vai, ' sure knowledge.' As we have seen (6a b 5), Plato represents Socrates as speaking with a certain reserve as to the details of the doctrine. c 4 (ATj ouxl . . . Kol |jnr) . . . : the negatives are not co-ordinate. The first is dependent on juaXfla/toO uvai avSpos (which implies a negative and therefore takes ^17 ov). The second merely introduces a nega- tive statement of Trairl rpinra i\eyxfiv. Tr. ' To fail to test them in every way without desisting till one is utterly exhausted by examin- ing them on every side, shows a very poor spirit *. 80 NOTES 85 c 7 i) |Jia6ctv . . . -rj tvpttv, ' either to leam (from another) or find out (for oneself).' This contrast had an almost proverbial currency, Cp. Soph, fr. y^^ TO fiev SiSaKra iiavBava, ra 8' evpfra | fiJTtS' ra 8' fiiKTa irapa 6eS>v ijVijo-a/iijy, So below 99 C 8. Co el toCto dSOvarov : cp. Farm. 160 a 2 Taiira 8e ahivarov ((ftavrj. d I oxov|<,evov: cp.Ar./Cmg'Aisi244\eirTrinsi\7Tisev \eyofifvav, \6ynvs 8' &antp fv6vvas SeSaKvia KoX Tois fv KOiva yivoixivois \6yois (i. e. dialectical discussions)' dppoviav yap Tiva avr^v Xe'youo'ij'' Kai yap t^v ippoviav Kpcuriv Koi triv6e(TW ivavritov dual, koi tA (rS>pa myKf'iirBaL i^ ivavriwv. b 7 fio-irep cvT«Ta|i,^vov ktX. The body is thought of as an instrument tuned to a certain pitch, the opposites hot and cold, wet and dry taking the place of high and low (o|i> xai ^apv) in music. 82 NOTES 86 b 8 ""l o-tivexoi^evov, 'and held together.' It is the presence of the opposites hot and cold, wet and dry which keeps the body to- gether, so long as neither opposite prevails unduly over the other (cp. Zeno, ap. Diog. Laert. ix. 39 kqi ^xn" xpafia xmipx^iv CK t5>v irpoiiprjuivcov (the four opposites) Kara. fitjSevbs rovrav eVi- Kparrjo-iv). tiTrd Oepiiov ktX. This was the characteristic doctrine of the Sicilian school. Cp. Anon. Land. xx. 25 (from Meno's 'larpiKa) ^CKurnav 8' oierat in Tfrrapiov Ibeav (ruyfardcai f/^as, tovt ecrriv iic TfTTapav (TTOtxeiaV nvpos, aepos, vbarot, yris. elvai &c Koi eKaarov Svvdp.eis, Tov fiei/ TTvpos to 6epp6v, rot) 8c aipos to yfrvxpov, tov fie BSaror TO v-ypdi', Trjs Se y^s to ^ijpdv. Cp. the speech of the physician Kryximachus in Sytnp. 186 d 6 eVrt hi ex^iora to ivavTia>TaTa, ^vxpop Oepfia, niKpov y\vKei, ^i/pov vypa . , , tovtois ini(TTrj6e\s epara inTtoitjvai KOI Ofiovoiav 6 r/iieTepos Trpdyovos ' Ao'KKrjnios . . . (TvvecrTrja-ev Tr/v ^/itTcpan Tixvrjv. b 9 KpSo-tv, temjieraturam. The word was properly used of the mixture of wine and water in the KpaT^p in certain fixed proportions. This seems to have been an earlier way of describing what the later Pythagoreans called a App-ovta. Parmenides (fr. 16) already speaks of the Kpao-is peXeav, and Diogenes Laertius ix. 29 ascribes the theory to Zeno (cp. above b 8 «). The whole doctrine of the ' temperaments ' is a development of this. Eryximachus {Symp. 188 a i) uses both terms in connexion with climate {r\ t&v a>pa>v tov eviavToO o-ucn-acris) which is good eVfi8av . . . npos aX\ri\a ... to re dfppa Kai Ta ^|n)xpa Kal ^ijpa KO' iypa . . . appovlav Koi Kpauiv XaQy ) in another form. For the present ei tis Siiaxvpi^oiTo (C7-X. is dropped, ^c 3 oTov xa^tto'9'n • X"^"" is a^regular synonym of avUmL, relaxare, to loosen a string. The opposite is emTeiveiv, intendere. c 6 Iv Tots <|)66-y7ois, ' in musical notes.' In Attic the word i)v(S,|ji,cvos : this touch is not necessary to the argument, nor indeed is it strictly necessary that the old man should be a weaver at all ; but Cebes has in view a theory of the soul weaving the body as its garment, which is pretty nearly the opposite of the view that it is the dp/wvia or Kpa(ris of the elementary opposites. The latter makes the soul a resultant of the bodily organization, the former makes it the organizing principle. The view that the body is the garment of the soul is primitive (cp. the Orphic ;ftra>', and £mpedocles, fr. 126 Diels aapKciv aXKdyvari nfpuTriXKovaa ;)^tT'mi'i, E. Gr. Ph.^ p. 258, n. i) ; but the theory of Simmias is essentially Heraclitean. Such eclecticism was characteristic of the time. c I dino-ToiT) is Heindorf's correction of the MS. dmoTcij', which seems to involve an incredible anacoluthon ; seeing that aveparax] must have the tw in b 4, not that in b 8, for its subject. c 3 Tivos strikes me as a not very successful attempt at botching the sentence after dniarToir) had been corrupted into dn-ia-rSv. The argument surely requires that the person asked, not ' some one ', should give the answer, and we can easily supply alrov from the context. c 6 T& 8(4), ' whereas,' cum tamen. This is a fairly common Platonic idiom (cp. 109 d 8), though it can hardly be said that it has been satisfactorily explained. c 7 iror [-ydp] &v vnToXd^oi, ' any one would retort,' rather than ' everyone would understand'. The yap is more likely to have been inserted in B than dropped in TW. The asyndeton is quite correct. oTi evT|6Es Xiyei ktX., ' that this is a silly argument.' The verb is used twice over in order to make the construction personal. 86 NOTES 87 c 8 oCtos, iste, ' this weaver of yours.' d 4 "I^X^ ■"■pos iS>^a,, ' the relation of soul to body will admit of the same comparison.' d 5 |JiCTpv(o) . . . Xlyciv : i, q. eS Xeyuv. Cp. 96 d 6. ^ d 7 fiv ()>aii] : cp. 87 a 7 ». d 8 «i 7«tp ^^01 kt\., ' for, even if the body is in a state of flux and is perishing while the man is still living, yet the soul always weaves afresh the web that is worn out.' This is a parenthesis intended to justify the statement that each soul wears out many bodies. The optative is regular in the parentheses of indirect speech, and aWd means at. For the theory (which is just that of modem physiology) ' cp. Tim. 43 a 4 tost^s aBavdrov i/'up^ijr TrepioSovs iveSovv eis inippvTov tT&iui Kai aiToppvTov. It is essentially Heraclitean (E. Gr. Ph.^ pp. 161 sqq.). e 3 Tuxeiv . . . exovtrav, ' it must have at the time.' e 4 ""1* tl(7iv xiis do-Sevtias, ' its natural weakness.' Such words as (l>ia-K are often used with the genitive to form a mere periphrasis for the noun which they govern, but their proper meaning may emerge more or less, as here. e 5 tmSeiKviJov . . . SioCxoito : the construction reverts to d 5 phpi av fioi cfiaivoiTo Xiyav, ms . . . All this is still the speech of 6 dmv. There is a much stronger instance of an oblique optative with nothing to depend on below 95 d 3. 8 a I «t ydp Tis ktX. These words are addressed, not (as Heindorf and Stallbaum thought) by Cebes to Simmias, but by the supposed objector to Cebes. ' Even if,' he says, * we were to make a still greater concession to the man who uses this argument (tb Xiyovn) than the concession which you (Cebes) mention' (above 87 a i sqq.). a 6 avT6, ' the thing in question,' i. e. the soul. Cp. below log a 9. a 7 'I'^xV {'''k' 'I'^xV W) is added for clearness after yiyvopJvrjp. The more regular construction would be to say either airriv or yiyv6p.evov. a 8 (niK€Ti auyx^poi '• these words continue the protasis and still depend on ci, 88 a i. ' If, having granted this, he were to stop short of making the further admission that . . .' TToveiv was technical for XvrreiaBai in fifth-century philosophy. Cp. Anaxagoras (quoted in Aristotle's Ethics 1154b 7) aeX novel to 87 88 NOTES b 3 ti 8t toCto oBtus fx^i kt\. The Original protasis, d . . . ns . . . (Tvyxapria-eiev, which has just been continued by b 2 0ati), is dropped, and a new protasis, resuming the argument of rir, is begun. . oiSevl irpoo-ifiKH, ' no one has a right ', ' is entitled '- Stephanus reads npoirrjKHv. b 4 eovoTov SappoCvTi: as dappfiv is equivalent to oi (/iiy) (po^eurOai (cp. 63 e 10 ft.) it naturally takes an object accusative, b 6 avaYKT]v ttvai is dependent on b 2(pairj. The reported speech which is dropped for a moment at b 4 npocrrjKei reasserts itself here. Dramatic Interlude. The effect of the objections (88 c I— 89 a 8). The importance of this break in the argument is marked by the fact that it takes us back to Phlius and Echecrates, and that the dramatic form is resumed. It has to be shown that current Pytha- gorean views about the soul are inadequate and that we must go deeper. C 4 *''S diriCTCav KaraPaXetv : cp. Phileb. 15 e 4 els diropiav avrhv . . . KnrajSaXXfi)!'. oi (lovoy Tois . . . dXXcl, koi els tA . . . The change of construc- tion is characteristic. c 6 H ■ • • 'V'v • • ■ Tl • the change of mood is due to the fact that the first verb refers to the present, the second to the future. The opt. p.!) eifxev is the indirect form oi pij . . . ca/xev, while pfj . . . ^ means ' lest they should prove to be '. The subj. here might also have become opt., but this would have obscured the diflference of meaning. For other instances cp. Riddell, Dig. § 89. (i I eirtpxcTai, ' it is borne in upon me.' d 2 cvYoi. : here we have the other metaphor, the hunting of the \6yos. C 2 Scirep 'ApYEioi : Hdt. i. 82 'Apyeioi joit'i' mv aTro tovtov tov xpovov naTOKfipififVoi Ttxs Kei . . . ck daXdrri;; aiBovv /Soijflov iireKoKiaaTO, o be airr^ iKavas i^orjBjia-ev. C 7 ?s ovSiv ca-exvas iytes eariv oiSei/os. So Crai, 440 c 6 Ka\ airov TfKoi rStv ovrwc KmayiyviiaKeiv cos oidip vyifs ovSevos. For the meaning of vyUs cp. 6g b 8 ». ) a I v : the e(T}(aTa are Opposed to TO fUTO^i, and the axpa are the extremes of these. b 2 <}>ovTivoi : cp. 72 c I n. b 4 TaijT^ |jiev ovx • • ■ °^' ««ivxi, tf . . ., ' that is not the point of comparison but this . . .' b 7 T'ijs irepl Tovs Xfiyovs ri\vi\s : the term Logic (KoyiKri, sc. rexyr)) originated from phrases like this, though neither ^ \oyiKij nor to \oyiKa are used till a far later date. Logic is thought of here as an art of dealing with arguments, just as the art of life (^ wepi to av- Bpaneia rexvt] 89 e s) teaches us to deal with men. b 8 iSv, ' being so.' We cannot take &v here as equivalent to ' being true ' with some editors. If anything, it is ijrevSris that must be supplied. b 9 Kal fiiXia-ra Sr\ kt\. The protasis which began at b 6 eVciSaw is forgotten and never resumed. ol iTEpt Tovis dvTiXoYiKoOs X^yovs 8iaTpCi|iavTes : the true originator of dvTiKoyiKoi \6yoi was Zeno of Elea, who was some twenty years older than Socrates (E. Gr. Ph.' p. 358). From quite another point of view Protagoras maintained Suo Xoyovs elvai TtepX Siravros upaypa- Tos, avTiKcipfPovs dXX^Xoty, oir xai avvrip&Ta, irparos ToBro Trpd^as (Diog. Laert. ix. 51). Cp. loie 2. c 4 drcxvus uirircp ev EupCircp : the current in the Euripus was said to change its direction seven times a day (Strabo ix. 403). In reality 90 NOTES 90 the noKippoia is more irregular, being partly tidal and partly due to seiches. Cp. Pauly-Wissowa, vi, col. 1283. The current is strong enough to stop a steamer. For arexvaii introducing such expressions cp. 59 a 4 «. c 5 ovo) KoiTci) o-TpcitieTai ktX. The language of this sentence is just that which is elsewhere used of the followers of Heraclitus (E. Gr. Ph.'' p. 417 «. 3). Cp. Crat. 440 c 6 avroO re Kai tS>v oi/Ts ovSev vyiis oiSevos, dWa navra &a7T(p Kepafua pel, xal aTCxvais &irrrfp oi Karappa votrovvTes avBpamoi ovras outrBai Koi ra irpdyftaTa SiaKci(rdai, dn-o peipaTos re Kal Korap- pov TtdvTa xpripara exe(r6at. Now, in the Theaetetus Plato makes Socrates say that Protagoras justified his irdvrav xs>^V-drw> pirpov avBpaTTos by basing it on the doctrine of Heraclitus. It seems, then, that Protagoras is mainly intended here. It is certain, at any rate, that Plato would not have made Socrates refer in this way either to Antisthenes or Euclides ; for both are supposed to be present, c 9 8t| Tivos : the particle 817 follows the interrogative ris but precedes the indefinite ns. Cp. 107 d 7 ; 108 c I ; 115 d 4. d r tireiTa marks inconsistency or inconsequence by emphasizing the preceding participle, d 9 (itI irapC(o|xcv, ' let US not admit ' (from jrapiripi). e 2 iroXii \LaWov : we must supply imoapev or some such word from the context. 91 a 2 01 ■n&.vv dTraiScvToi : here we have the beginnings of the character- istic Aristotelian use of diraiSevo-ia for ignorance of Logic. Aristotle applies the word to the followers of Antisthenes {Met. Z. 3. 1045 b 24 01 'AvTurBepeioi. Kal oJ outoos drraiSevToi), but no such reference is admissible here. Cp. 90 c 5 «. a 3 iXoviKO)s : the MSS., as' usual, have -ti- for -i-, but it is very doubtful whether there ever was such a word as (j>iK6veiKos, ' strife- 1 loving,' and Plato certainly derives ^CKovikov from w'ki) in Rep. 581 b 2 (see Adam, in loc). In every passage where the word occurs in Plato the meaning ' victory-loving ' is appropriate. Here the sense is clearly that Socrates may seem to be arguing for victory rather than truth. 1^5 a auTol eflevTo, ' what they themselves have laid down,' their own 91 91 NOTES a 8 et (iij «iT| iriptpYov, ' except incidentally.' Cp. Polit. 386 d 5 trKrpi cl (el ixfj T) ndpepyop n. b I &s irXtoveKTiKfls : Socrates playfully suggests that he is taking an unfair advantage. It is ' Heads I win ; tails you lose '. b 3 dXX' oSv . . . yc, ' at any rate.' The emphatic word is placed between dXX' ovv and ye in this combination, b 4 ■^TTov . . . 6Svp6|jiEvos, * I shall be less likely to distress the company by lamentations.' b 5 avoia, ' folly.' Most editors follow Stephanus in reading ayvoia, apparently without MS. authority. B has Sidvoia, a mistake due to the resemblance of A and A. Schanz's fi 8e 8!) Syvoia implies a much less likely corruption, c 3 €uXaPov|ievov is omitted in B, but this may be an accident, c 5 TO KevTpov cyKaTaXvinEiv : cp. the description of the oratory of Pericles by Eupolis (fr. 94 Kock) ovras eKfjKei koI h6vos tZv pijropav \ TO Kevrpov iyKoriKfiTrt rois aKpoafUvois. Reply to the objection of Simmias (91 c 6—95 a 3). The objection of Simmias is fully dealt with, but that of Cebes is found to raise a larger question, and leads up to the Third Proof of Immortality, c 7 :Si.|ji|xCas (iJv yip ktX. The two views are resumed and carefully distinguished. There is (l) the view that the soul is the appmia of the body and must therefore perish even before the body, and (2) the view that the soul weaves for itself many bodies, but perishes with, or even before, the last of them, c 8 o|jims . . . ov, ' in spite of its being.' The adv. opan is ' attracted ' by the participle. v dvSpav, — Km yap ?\u SvTas . . , evTrpfweiav juaXXox rj oKri^ftav, d 2 Tois iroXXois . . . ovflpiirovs, ' most people ' who do hold it. We cannot infer from this expression that it was a widespread popular belief. d 4 dXofoo-iv, ' impostors.' Cp. Lys, 218 d 2 o^ovnai . . . p.r) ainrep dvOpimois oKa^oariv Xdyois tuAv tolovtois [^Ifevdeo'iv] ivTfTV)(ijitap.fv. Rep. 560 C 2 yjffvdtts Sq xai dXa^ovcs . . . XiJyot t( Ka\ So^ai. d 6 81' viroO^o-ccos ciiios oiroSlfoa-Sai : Socrates assumes that the mean- ing of vnoBeais is familiar to his hearers from its use in geometry, which is illustrated in a well-known passage of the Meno (86 e sqq.). Even Xenophon knew the term : cp. Mem. iv. 6. 13 ei 8e nr avTi^ wepi tov dvriXeyoi lir/Bev €Xov iTafS X^yetv, dXX' avev dnoSel^eas , . . dtriuav ktX. . . ., eVi TfjV {moBfaiv firav^yeu &v iravra rhv Xoyov SSe TTur ktX. We shall learn shortly exactly what a hypothesis is. It 93 9? NOTES ■will be sufficient to say here that it is a statement of which the truth is postulated and from which we deduce its consequences (r«i o-u/i/SaiVoi/T-a), The phrase literally means ' the argument pro- ceeded (o Xdyos . . . e'lpriTat) by means of a hypothesis worthy of acceptance'. d 1 d|£os diroSISao'Sat : we are not told here, nor were we told above, why the hypothesis in question is worthy of acceptance. We only know" that Cebes and Simmias accepted it at once. The position of the argument, then, is this : Simmias declares that he cannot give up the doctrine that \ia6r\aii is ara/u/ijs) in accepting the \mi6tais which forms the major premise. 6 4 Ti 8J . . . TijBe; the following argument proceeds on independent 94 JNOTES 92 lines, and is based upon the nature of apfiovia itself. Socrates first gets Cebes to make two admissions. These are (i) that every dpiiovia is determined by its component elements, (2) that no dp/ionia admits of degrees. e 4 8oK€t o-ot kt\. The first 6iio\6yr]im (92 e 4 — 93 a 10). Every ipfiovia is determined by its component elements. The note which anything will give out depends entirely upon what it is made of. It does not lead ; it follows. 13 a 8 IIoXXoO . , . S«i : the subject is &ppovia. cvavrCa . . . KivTiSiivai . . . {) (|>dEYSao'9ai, ' to move (vibrate) or give out a sound in opposition to its parts,' i. e. to the tension and relaxation ^ which produces it, as explained below 94 c 3. a II Tt 84; ktX. The second opoknyqpa (93aii-b7). No app.ovia admits of degree. A string is either in tune or it is not. To use the language of the PMlebus, dppovta is a form of nepas and does not admit to p.a\\ov Km tjttov, ovTois . . . us fiv ap|io(r6'i], 'just as it is tuned,' i.e. according as it is tuned to the fourth (Sm Titraapav), the fifth {hia nivre'), or the octave (fiia iraamv). Modern editors suppose the meaning to be just the opposite and vainly try to explain in what sense one dp/iovia can be more a Apiiovia than another ; but the meaning is stated quite clearly below 93 d 2. Olympiodorus, representing the school tradi- tion, is quite explicit : vTronderai fit] elvm apfioviav dppovias TrXei'm /I'l^e eXoTTO), oKKa fujbi paKKov pt]&e tittov. a 14 (laXXov . . . Kal ewi wXeov : Olympiodorus refers the first term to pitch (cViVao-tr and Sveais) and the second to the intervals. If a string is in tune it cannot be made more in tune by tightening or loosening. Nor is it correct to say that the octave is more of a dpppvia than the fifth or the fifth than the fourth. b I ctiTEp IvScx^Tai TovTo YC7VEcr9ai, ' supposing this possible,' a plain indication that it is not possible. Socrates is only explaining what would be implied in saying that one &pp,ovia is more a dppovia than another. It would mean that it was more tuned, which is absurd ; for, as we learn from Re^. 349 e 11 the musician, in tuning a lyre, will not be willing /jouo-jkoO avSpot iv t§ ijTiTaaci Km aviafi tS>v xppSwv irXfoveKTflv rj a|toCv jrXeov ?X*"'* b I TJTTuv T€ Kal sXAttuv : somc inferior MSS. read ^ttov re, which is more symmetrical, but the evidence is against it. 95 93 NOTES b 4 'H o?v ktX. That being so, we must further admit that, if the soul is a dpiiovia, no soul can be more or less a soul than another, Socrates does not express a view one way or the other on this point. He only wishes an admission from Simmias that, on his vir66e|/4XXoiTo is the reading of Stobaeus and seemingly of T before correction. As -^alCKeiv is the proper word for striking strings, it is very appropriate here. The vulgate reading TrdXXoiro is supposed to refer to vibrations. The verb is used of ' brandishing ' weapons and shaking lots, and in the passive of the heart ' quaking ', but never of strings or instruments, d 5 Tots eiri6«n.iats . . . 8iaX€-yo(ji^vir] : the comma after vovBerovaa is due to Hermann and makes the construction more regular. It is to be observed, however, that such a construction as rh. piv cmtCKovaa, TO hi vmiBfTovaa, rais imBvpiais is not indefensible, d 6 4v '08uo-o-«C(f : Od. xx. 17. The passage is quoted in a similar connexion in Rep. 390 d 4 ; 441 b 6. 6 5 ^ Ko9' apiiovCav : in such phrases Kara means ' in a line with ', ' on the level of. Tr. ' far too divine a thing to be compared with a ' dppovia.' Aristotle made use of the preceding argfument in his 12M 97 H 94 NOTES Eudemus. Cp. Olympiodof us : on o 'ApurToreXij* h ra EiS^/ia ourojs (tnxtipA tj dpfiovia ivavrlov eoTiK 17 dvapfuxTria' rfj i/'WXff °* ovScv ivavrlov' ovtria yap. Kal to (rvimepaaiia dr]\oy. ert* « dvapfiooria tSv iTTOi\(Ela>v Tov fyov voVos, ^ ap/xovia efij fix iyiiia oKK' oi)(i i/'u^'J' ^is/Zj' i'<7 Mfi Objection of Cebes begun, but broken off (95 a 4-e 6). 95 a 4 Et«v 8t| kt\. Socrates now goes back to the objection of Cebes. The transition is effected by means of a pleasantry about Harmonia of Thebes (ei>(3a«(c5f, not Qtj^aias, for the ktijukov, not the i6vi.K6v, is used with names of women). She has become fairly propitious, and we must now tackle Cadmus (who married Harmonia in the Theban legend), i. e. the objection of Cebes. There is no need to seek a deeper meaning in the words. a 8 Oaujiao-Tus ... 6s are to be taken together. Cp. 102 a 4. a 9 ore : Forster's conjecture o n (or, as I prefer to write in accordance with ancient practice, on) is attractive, but it is hard to account for the 07-e of all MSS. unless it is original. Linde proposes o ye rjTropfi. b I Ti . , . \pi\a-aiT6a\, ra Xiyi^ : cp. Theaet. 165 b ^ ri yap XPh'HI a(LXaiov, ' the sum and substance.' The word is derived from the ancient practice of writing the sum of an addition at the top. Cp. Lat. summa (sc. lined). c 7 dOavao-Cav |iJv p\ on Si ... ' not immortality, but only that — .' d 3 JaijXov irpayiAa, ' no light matter,' '■ no easy task.' Cp. L. S. s.v. I. I. e 9 irepl YEvlo-Eus Kai <|>6opas ttjv alriav, 'the cause of Coming into being, and ceasing to. be.' Ilfpl yeviaeas koi v(reus lo-TopCov: this is the oldest name for what we call 'natural science' (cf. E. Gr. Ph.^ p. 14 «. 2). Heraclitus (fr. 17) said that Pythagoras had pursued ioTopirj further than other men, and it appears that even geometry was called by this name in the Pythagorean school (E. Gr. Ph.^ p. 107 n. i). The restriction of the term to what we call ' history ' is due to the fact that Herodotus followed his predecessors in calling his work larropirj, and his pre- 99- H 3 96 NOTES decessors belonged to Miletus, where all science went by that name (E. Gr. Ph.^ p. 28). The term ' Natural History ' partly preserves the ancient sense of the word, a circumstance due to the title of Aristotle's Ilepl ra Cavos agrees with ao^ia or la-ropia and tlSivai is added to it epexegetically. Heindorf compares Gorg. 462 c 8 ovkovv koKov croi SoKcl f] prjTopiK^ clvai, ;)fapife(rflat olov r elvai av6panrois; The {mepr^- (pavov of Eusebius and Stobaeus would simplify the construction, but the evidence is against it. b I ^vci) k4t : we say ' backwards and forwards '. Cp. 90 c 5 and Gorg. 481 d 7 «"<» fcai KaTo) nera^aWopivov. 03 fis Tives €\e-yov. This is the doctrine of Archelaus, the disciple of Anaxagoras, and, according to a statement already known to Theophrastus, the teacher of Socrates (cp. PAys. Op. fr. 4 'Apx^Xaos 6 'Adrivaios w Kal SaiKparri avyyeyovevai (j)aiTiv, ' Ava^ayopov yevoncva p.a6r)Tfj, Diels, Vors.^ 323, 34; 324, 26). The following are the relevant quotations and rest ultimately on the authority of Theo- phrastus. Hippolytus, Ref. i. 9, 2 ehai &' apxh^ ''5* Kivfjo-etos (to) airo- KpivecrBai, air dXK^Xav to Bepfiov Koi to yjruxpiv, ib. i. 9. 5 Tfpi 8e ^(fav (prjcrlv OTi dep^atvofiepTjs rrjs yrjs to irparov fv TW Karat fiepei, ottov to Bepfiov Koi TO ■^vxpov ijiiayero, dve(j)aivcTo rd te aWa fma woXKa Kal avBpamotf anavTa rrjv ahTrjP Biairav exovra €K rrjs IKvos Tpe6fieva. Diog. Laert. ii. 17 yemaaBai Si (jirjai to. fwa ex Bepfirjs Trjs yrjS Kal iKvv napanKria-iav ydXaxTi oTov Tpofiv di/tfiVijr. This last touch explains the reference to putrefaction (o-iprfSmv). As Forster already pointed out, early medical theory made Trei^if, ctdi concoctio, a form of arf^s, and Galen says {in Hippocr. Aph. vi. l) n-nXaia Ttr t]v a-vvrjdeia roi- Tots Tois dv8pd(riv ao-j/TTTO KoKflv anep fip.fis aireirra Xeyo/iev, Now Aristotle criticizes Empedocles for applying the trrjyjris theory to milk. Cp. Gen. An. 777 a 7 to yap yoKa narefipiuov aijua ((ttiv, dXX' oil bie^Bapfiivov, 'EjmreSoKX^s d' rj ouk opBats vireKdp^avev fj ovk eu perfiveyKe (' used a bad metaphor ') 7roiijpovoC(ji.tv, ' what we think with.' The question of the ' seat of the soul ' or sensorium was keenly debated in the first half of the fifth century B. c. The views that the soul is blood or breath are primitive, but both had just been revived as scientific theories. Empedocles had said (fr. 105 Diels) ajjua yap avdpanois nepiKaphwv iari vorifia, and he was the founder of the Sicilian school of medicine (E. Gr. Ph.' p. 288 ft. 3). The doctrine that the soul is air was as old as Anaximenes, but had just been revived by Diogenes of Apollonia (E. Gr. Ph.* p. 414), and is attributed in the Clouds (230) to Socrates. The Heracliteans at Ephesus of course maintained their master's view that the soul was fire. 5 6 8' cYKC(t>a\os kt\. The credit of being the first to see that the brain was t"he seat of consciousness belongs to Alcmaeon of Croton (E. Gr. Ph.* p. 224), and the same view was upheld in the fifth century B.C. by Hippocrates and his school. It is one of the strangest facts in the history of science that Aristotle, followed by the Stoics, should have gone back to the primitive view that the heart was the seat of sensation. 7 yiyvono : the optative is due to the general sense of indirect speech. 8 KOTd toOto : equivalent to oStms. yiyvto'Sai : note eVriK (b 5) • • ■ yiyvoiTO (b 7) • • • yiyvttrBai (b 8), ' a gradual transition from the direct to the most pronounced form of the indirect speech ' (Geddes). ktfUTT^'f.if/ : Diels (Vors.^ 102, 18) attributes to Alcmaeon this explanation of knowledge as arising from memory and belief ' when they have reached a state of quiescence '. We seem to have an echo of it in Aristotle An. Post. B. 19. 100 a 3 sqq. e/c fuv ovv aladTja-eios ylyverai fivrj/irj, ... ex 8e /ixij/iijr itiireipla, . . , iic &' ifxTieiplat fj tK TravTOS ijpefiriaavTos roO KaBoKov iv rfi ^v\fj . , , Te'pfvijJ a/>X7 ""' ^mv iiruiKSts So^d^fiv ^ iripl tSiv d}(p^' : the Ionic XPVH-"- ^^^Y survives in Attic in a few phrases like this (L. S. s. v. II.. 3.) The Athenians only used freely the plural xPVI^<'ra, and that in the sense of ' property '. Cp. Laws 640 C 5 ws ovdevi ye wpdyfiaTi, C 5 etvi|>\uOt]V (sc. ravra) : cp. Soph. 0. T. 389 Tqi/ Tixv"!" 8' ^0"' c 6 & irpi ToB ^t\v ciScvai, repeats c 4 a koL Ttporepov k.tK, (a ba), d I 4ir6i8av Ydp ktX. : this refers to another great question of the time. Socrates means that his former beliefs were upset by the question of Anaxagoras (fr. 10) ttSs yap hv ck /t^ rpixos yivoiTo 6p\^ KM 6iipe(r6ai eij to fuj ov. TpoCJ>qV 70C1/ jrpoa-tjxpofieBa iirK^v koX p.ovoei8!j, Sprov Kal uSmp' KaX f(c ravTijr Tpferai 6pc^ ^\e\jf aprijpia a-ap^ vevpa 6€pofjL€prj irdirra iari Ta ovra, Kai €K Tav ovTav travra wj^iTai. (Cp. E. Gr. Ph.* p. 303.) d 6 |i,cTpCci)s, 2- g- KoKas. Cp. 68 e 2 ;2. d 8 M|j,Tiv 7clp ktX. This refers to another set of questions, which stand in a close relation to Zeno's criticism of the Pythagoreans. Roughly, we may say that the difficulty here touched upon is the nature of the unit, whether in measuring, weighing, or numbering. e I aaX{j, 'just by the head.' This is an example of a popular unit of measurement. Cp. //. iii. 193 p.e'ui)v pev ics^aXg 'Ayapcpvovcs. e 3 irpoo-etvai (TW) is virtual passive ofwpoirBiivai, which is the reading of B. That is a natural slip. 102 NOTES 96 e 6 ir«pl toOtcov . . . tt|v aiTiav : cp. 95 e 9 «. e 8 tireiSdv M Tis irpoirO^j ?v ktX. The difficulty here is what is meant by the addition of units. How can it be that when one is added to one the result is two ? How can either the original one or the one which is added to it become two ; or how can the one which is added anii the one which is added to it become two ? The nature of the unit involved real difficulties which we need not discuss here ; it is more important for our purpose to observe that in the Par- menides Plato actually represents the young Socrates as discussing such subjects with Parmenides and Zeno. The two dialogues confirm each other in the most remarkable way ; for here too we are dealing with the youth of Socrates. 7 a 2 €1 0T6 |i{v . . ., tirel 8' , . . Another insjtance of the disjunctive hypothetical sentence (cp. 68 a 3 «.) What causes surprise is that the two things should be true at the same time. a 4 avTii, ' this,' sc. TO TrXTjo-tdo-at dXX^Xoif , but assimilated in gender to the predicate dkia, and further explained, by t\ a-ivoSog ktX. as •fi o-iivoSos ToO . . . reBffrai, ' the coming together which consists in their juxtaposition.' ovSI ye &s . . . ircidco-Oai us . . . The repetition of i)s is a collo- quialism. We are still dealing here with the difficulty of conceiving a unit. In the Republic (525 d 8 sqq.) Socrates refers to the same difficulty, but he is not troubled by' it, for he has come to see that the unit is an object of thought and not of sense. Plato can hardly have felt it seriously at any time. b 4 81' OTi tv 7tYVCTai, ' how a unit comes into being at all.' Cp. Arist. Met. M. 6. 1080 b 20 vmms fit to npSn-ov iv aweuTri tx°^ /ityeBos, diropeiv io'iKOiTiv (pi livBayopiioi). b 6 Tpoirov TTis |VE96Sav, ' method of investigation.' The noun /ledoSo; by itself came to bear this meaning, as ' method ' always does in our usage. b 7 airis eiKfl <|)vpu, ' I make up a confused jumble of my own.' There can be no doubt that ^ipciv is ' to make a mess ' (cp. loi e i), and elKJj, temere, emphasizes that meaning. Cp. Aesch. P. V. 450 evpov tlKJi wavra. Of course, Socrates has not the slightest doubt of the superiority of his new method, and this description is only a piece of characteristic elpaveia. h 8 Tiv6s, . . . dva7V7v«p4(»evos : this is a slight variation on the usual phrase an eXjriSos KaTf^XrjSrjp, KaT€7rcep6firiv, II. i. 592). b 8 avSpa, 'a man.' The word expresses strong feeling, here dis- appointment. Wyttenbach compares Soph. Aias 1 142 fjSrjnoT elSov av8p' eyo) ■y\a>(r(rrj 6ptwvv, 1 1 50 eyai fie y' avSp' oTrcoTra p.apias nXeav (cp. Arist. AcA. 1128). ■ T(f n€v v^ ovScv xp<^|icvov: Plato expresses the same feeling in his own person in Laws 967 b 4 ''■o!^ rives iT6\p,av tovto ye airo napa- KivSvveieiv Kal rore, \iyovTes ffls vovs etr] 6 SiaxeKoo'/u^K^r Travd' oaa Kar ovpavov. 01 8e ai/rol . , . anavff tus elweiv cttos dvirpe^JAav TrdXiv kt\. Xenophon (Mem. iv. 7. 6) preserves a faint echo of this criticism of Anaxagoras. Aristotle {Met. A. 985 a 18) simply repeats it (E. Gr. Ph.'' pp. 309 sq.). b 9 ouS4 Tivas airCas cirs ye rijv aKqBfj tSiv vevpaii apx^iv kaTev6t]ctev' 'ApurroTe\r]s 8e pexpi iravros a.yvoj)(ras elKoras anope'i xP"'o>' fl'telv eyKetpoKov, c 8 Sia<|>uds ixei, ' are jointed.' The Sia^uai are the same thing as the avp^oKai (d 3), looked at from another point of view. Cicero, de Nat. D. ii. 139 says commissurae. d 2 ai(Dpov|Jilvcav . . . cv rots . . . 6eU : cp. 60 b 2. d 7 <|>(i>vds T€ ktX. Cp. e.g. Diogenes of ApoUonia (Diels, Vors?^. 332, 14) ToD iv rfj Ke(pa\fi depos vtto r^r ^lavijs TuTrTofievav Ka\ Kivovfievov {Tqv aKofjv yivea-dai). e 4 irapa|i,&ovTa, ' not running away.' We have no English word for irapafifveiv, any more than for Oappetv (cp. 63 e 10 ».). It is the negative of dvoBiSpda-Kciv (99 a 3). Cp. 115 d 9. e S vT] xiv Kvva : such euphemisms seem to occur in all languages. Cp. parbleu! ecod! It is true that in Gorg. 482 b 5 Socrates says ph TOK Kvva roi/ Alyxmriav 6e6v (Anubis), but that seems to be only a passing jest. A euphemistic oath of this kind was called 'PaSa- pAvdvos opKos (Suid. S.V.). 99 a I ir«pl Mt^apa ■Sj Boiurovs : cp. Criio 53 b 4 where it is suggested that Socrates might escape fj e^jSafe ^ Miyapdhe. He would have found friends in both places, as we know. This whole passage is reminiscent of the Crito. a 8 Kal Tawa vip irpilTTwv, ' and that too though I act from intelligence,' as was admitted above, 98 c 4. The MSS. have irpdrrw, but Hein- dorf s Trpdrrmv is a great improvement and gives xat ravra its proper idiomatic force. b 2 T& Ydp (i-ii . . . otov t' etvoi ktX. is another instance of the excla- matory infinitive justifying a strong expression of feeling. Cp. 60 h ^ n, and Symp. 177 c I to oZv rotouriuj' piv Trtpi ttoXX^k ottouS^i' 7roiri(Tav TtKeioTav ov avvaina dXKa airia fivai tS)v itdvTiov ktK, b 4 i|n)XaavTes, ' groping in the dark.' Cp. Ar. Peace 690 n-po 7-0O ph oiv iijrrj\a irepideovaav Koi ScLTTov (fyepofievtiv t^v ttjs y^s (popav KoiKieiv, Kaddrrep to iv ToTs Kvd0ois voap' Koi yap tovto kvkXo) row Kvddov (fxpopevov noWaKis Kara toC Xa\Kov yivofievov o^as ov (peperai fcdrco tte^vko; (pepeaBai 8ia r^i» aur^v tuTiav. The vortex theory of Leucippus was more subtle than this (E. Gr. Ph.' p. 399) and is not referred to here. In Clouds 379 Aristophanes makes fun of the aldepios Atvos who has taken the place of Zeus. b 7 «ird ToO oupavov (leveiv : these words are to be taken together, as Geddes says (after Hermann) and fiiveiv is a virtual passive, ' is kept in its place by the heavens.' b 8 6 SJ ktX. This is the eastern theory, which originated with Anaximenes and was still upheld by Anaxagoras and Democritus. As Aristotle tells us {de Gaelo 294 b 14), they said to likmos atrtop etvat . . . tov p.€veiv avr^p' ov yhp re/ii/fiv aXX' ejnTTQjpaTL^eiv toV dipa Tov Karadev, Its breadth prevents it from cutting the air beneath it, and it lies on it ' like a lid ' (n-S/xa). It is absurd to suppose that Plato was ever troubled by crude notions of this kind, and even Socrates must soon have learnt better from his Pytha- gorean friends. Everything points to the Periclean age and no later date. Kap86'ira>, ' a kneading-trough '. This, however, does not seem to be a very appropriate image, and I believe we should read icapSon-io* from Hesychius KapSonwv' r^s napSoTrov to irapia, 'the lid of a kneading-trough ' ; cp. Aristotle's frrmapaTiCeiv quoted above. The discussion of the word KapSojros in Arist. Clouds 670 has another bearing. It refers to the speculations of Protagoras about gram- matical gender. C I tt\v 8J toC ktX. Constr. ttjv 8e bvvapiv tov ovTa vvv {axiTo) Kei(r8ai i>s olov T6 ^eXna-Ta avra TeSrjvai. As we see from the following words, hivapiv has its full meaning. The fact that they are in the best possible place is regarded as a force which keeps them there. 107 99 NOTES That being so, touti)v (t^v bivafuv) is the subject of SoinovCav \axvv c 3 toiItou . . . icrxvpiTcpov, ' an Atlas stronger than this -one ' (touiou is masc). c 5 &s d\T]9us tA dYaOov Kal 8cov : I think these words must be taken together ; for is a\r)6S>s is often used to call attention to an etymo- logy (cp. 8o d 6 «.)) and here ro biov, ' the fitting,' is taken as ' the binding '. The hyperbaton is of a normal type. For the etymology itself cp. Crai. 418 e 7 aya6ov yap I8ea ovaa (' being a form of good ') TO Seov (jJaivfTai Staiibs elvai Koi KmXvfui (popas, c 9 T&v Sivrepov irXoOv : the paroemiographers say this expression is used eVi T&v ds ti irparrAvTav, naBoaov 01 Sia/iaprovTes Kara tov irpoTcpov TrXoOv air(j>aKZs napaiXKevd^ovTai roc Sevrepov. According to this, the reference would be rather to a less adventurous than to a ' second-best' course. See, however, Eustathius in Od. p. 1453, 20 SevTepos irXovs Xeyerai ore airoTvxav tic ovpiov Koairais TrXtTj Kara Tlavaaviav. Cp. also Cic. Tusc. iv. 5, ' where pattdere vela orationis is opposed to the slower method of proceeding, viz. dialecticorum remis' (Geddes). In any case, Socrates does not believe for a moment that the method he is about to describe is a pis aller or ' makeshift.' The phrase is ironical like eks ^vpat above. Cp. Goodrich in Class. Rev. xvii, pp. 381 sqq. and xviii, pp. 5 sqq., with whose interpretation I find myself in substantial agreement. d I g ir€irpaYH'<^'''ev)iai : these words depend on ETridetf ir iroi^o'iu^at and govern tov Seinpov irKovv. d 5 Ti ovTa like Ttl irpi-yiiaTa just below (e 3) are ' things ' in the ordinary sense of the word. It seems to me quite impossible that these terms should be applied to the Svtcds Svra, ra as dXijd&s ovra. They must be the same as to Svto in 97 d 7 t^s oiTias n-epi tS>i> ovrav, that is, the things of the visible world. It is quite true that Plato makes Socrates use the expression to Sv for to Svras ov, but I know of no place in which he is made to use to Sura simpliciter Of the «8ij. Further, the whole point of the passage is that Socrates had become exhausted by the study of physical science, and what he calls the BivTepos jtXovs is, we shall see, nothing else than the so-called ' Theory of Ideas.' T&v {jXiov tKX«CirovTa, ' the sun during an eclipse.' This is a mere illustration. Socrates keeps up the irony of the phrase SevTepos 108 NOTES 99 n-XoCs by suggesting that his eyes are too weak to contemplate the things of the visible world. He had to look at them in a reflexion, he says. e 3 Tois o|i.|ia(ri Kal tKia-rg tSv ai«YovTo, ' taking refuge in the study of pro^ positions' or 'judgements', or 'definitions'. It is not easy to translate \6yovs here ; but at least it is highly misleading to speak of 'concepts' (Begriffe), nor is there any justification in Plato's writings for contrasting Socratic Xdyot with Platonic Ahrj. It is just in Xdyot that the etSij manifest themselves, and what Socrates really means is that, before we can give an intelligible answer to the question ' what causes A to be B ', we must ask what we mean by saying ' Kis'B '. So far from being a Seirepos rrXovs, this is really a ' previous question.' e 6 lo-Ms (iJv o5v ktX. Here Socrates distinctly warns us not to take his ironical description too seriously. It is not really the case that the \6yoi are mere images of ra Svra or ro rrpaynara. On the contrary, it will appear that the things of sense may more fitly be called images of the reahty expressed in the Xdyoi. To use the language of the Republic, we must not confuse, Siai/oia and eirurr^iiri with elKama. a elKiJo) : i. e. Tovra ^ eiKa^a to iv tois \6yois (TKorreiirdai ra ovra. a 2 €v [rots] ipYots, ' in realities '. The word fpya is equivalent to Svra and irpdyfiara, and is used here because it is the standing opposite to Xdyoi. a 3 6iroee|jievos iKcio-TOTe ktX., ' in any given case assuming as true.' This amounts to saying that Socrates had recourse to the method of deduction. Here it is important to remember, first, that in the fifth century B. c. geometry had advanced far beyond all other sciences, just because it had adopted the deductive method, and, secondly, that this advance was due to the Pythagoreans. The ideal is that all science should become ' exact science '. a 4 ov av KpCvu ktX. We start from a proposition (Xdyos) which we judge not to be open to attack. If this is admitted, we may pro- ceed; if not, we cannot do so Until we have established our vnodcais. b I o08«v Kaivov : if Plato had been the real author of the ' Theory of 109 lOO NOTES Ideas', and if, as is commonly believed, it was propounded for the first time in the Phaedo, this sentence would be a pure mystification. b 2 ouSev irlirav|juiv, 'Ou vavirai et ovhiv iramrai sic differunt Ut Latine : finem non facit et finem nullum facit,' Cobet Nov. Led, p. 500. b 3 tp\oy.a\, . . . Iirixcipuv . . . ciriSci^ao-Oai, ' I am going to try to show'. In this construction epxa/mi usually takes a future participle ; but, as Heindorf says, iirix^ipav cmSei^avdai is ' instar futuri iinisi^o- flf vos '. Tijs alxCos tS clSos, ' the sort of causation I have worked out '. A phrase like this shows how far tlSos is from being a technical term. When Socrates wishes to be technical, he speaks of the 'just what it is ' (to aiirb 6 la-Tiv). b 4 cKEiva rd iroXvOpvXiiTa ; cp. 76 d 8 a BpniXovfifv aet. Here once more the doctrine of «8i) is assumed to be well known and generally accepted. What is new is the application of it, the method of iffofleo-jr and deduction. This time it is Cebes who assents to the doctrine without hesitation ; last time it was Simmias. b 8 TTjv aMav imSeiieiv Kal dvEvp'f|a'eiv is: there is a curious and pharacteristic interlacing of words here (a 6 a 6); for t^v mrt'av avevpfjaeiv and iirihfi^eiv i>s would naturally go together. Riddell, Dig. § 308 classes this under the head of Hysteron proteron. CI us 8iS6vTos H'<^- Cp. J?ep. 429 d 8 ^iid 557 c 5 with Adam's notes. The point is that it is meaningless to say a, a, a are A because they are x, y, z, unless we have first shown that or, y, e necessarily ' partake in ' A. d 3 oirXws Kol dT^xvus koI tirws euif|0(i)s as opposed to the (TOtpal atrial mentioned above. The irony of 97 b 7 flKJj cf)vpa> is here kept up, and this should warn us against taking the expression Sevrepos ttXoS* as seriously meant. (Distinguish drexi'ms from arexvUs.) d 5 ehe Ttapova-ia ktX. The precise nature of the relation between predicate and subject may be expressed in various more or less figurative ways. We may say that the predicate is ' present to ' the subject, or that the subject ' partakes ' in the common nature of the predicate. Socrates will not bind himself to any of these ways of putting it ; he only insists thaty however we may express it, it is beauty that makes things beautiful. d6 oirip StJ Kal oirms K.T.X. These words are an echo of the formula used in the public prayers, for which cp. Crai. 400 e I Smwep iv rah evxals vojios ia-rXv rjpilv eixeadm, olrives re Kal onodev xo''p<"'cti' ovofia^opevoi, TaCra.Kol fjitas airoi/s (sc. tovs 6fovs) KaXelv. It seems to me, there- fore, that Wyttenbach's suggestion, npotrayopevonivr) for irpoiXoK KficXij- juvff, I TovTo viv rrpoa-evvewce. This connexion is made quite clear in the passage from the Philebus quoted above, which is introduced by the words To fi' epov Seos . , . del jrpoy ra tS)V OeStv opdpara oi/c etrri jcar' &v6pamov, dXXd irepa tov peylarov ^o/3oti. ' d 6 ou ycip in ktX., ' I do not go so far as to insist on that '. Cp, iii 100 NOTES .Aristotle Met. A. 6. 987 b 13 rriv iiivroi ye iieBe^iv r) r^w ijitfitj(nv, rjris av f 17 tS>v fldav, d(l)ei(rav (sc. ot n.v6ay6pciOi Kal ItKaraiv) iv KOiva (lyrelf, i.e.' they left it as a point for dialectical inquiry ' (for this meaning of f'v Koivw cp. 4e An. A. 4. 407 b 29 quoted in 86 b 6 «.)• I think Aristotle is referring to the present passage. He is quite clear about the Pythagorean origin of the theory. d 8 [Y'l-yverai] is omitted both here and below e 3 by B ; and W, which inserts it in e 3, has it in a different place from T. Most likely, then, it is an interpolation, and the formula t& Koka rh, KoXa KoKa is much neater without it. d 9 TouTou lx6|Mvo5, ' holding to this.' Cp. lOI d I exo/xecor cKcivov tov aa(j>nhovs rtjs irro6e(Teo>s. loi a 5 (|>oPavpicvos ot(».ai ktX. The Euthydemus shows that Socrates is making no extravagant supposition in suggesting that the dxriXoyutot might make such criticisms as (i) if A is taller than B 'by a head', B is also smaller than A ' by a head ', therefore the same thing is the cause of greatness and smallness, and (2) that a head, being small, cannot be the cause of greatness. a 6 EvavTios Xiyos : for the personification of the "Koyoi cp. 87 a 8 «. b I Tepas, 'a portent.' The word seems to have been common in dialectic as equivalent to mcmov or aivvaroii. Cp. Meno 91 d 5 KaWoi ripas Xiyiis tl . . ., Par>H. I2g b 2 Tcpas &v olfiai rjv, Theaet. 163 d 6 Tipas yap hv drj Xtyfir, Phil. 14 e 3 ripara SirjvdyKacrTai (jydvai.- b 9 ri\v irp6<79eo-iv ...CI Tii^v o-xCtriv : addition of unit to unit or divi- sion of the unit into fractions. Cp. above 96 e 7 sqq. c 2 dXXus irus . . .1\ (leTtto-xov ktX., ' Otherwise than by participation in the proper reality of any given form (eKaa-Tov) in which it partici- pates.' The theory is thus summed up by Aristotle, v (jiiKTiv, ainrep 6 cv rm iaiSavi SiuKpaTijf ' Koi yap EKeivoy, iiTiTip,r)- o-UE rois aXXots a>s oidev elprjKoa'iv, virondeTai 8ti coti tS)V ovrav to, ptv eiSi), TO 8e p.e6eKTiKa rav elSSo'' Kal on thai fiev CKaarov Xeyerat koto to fidof, yiyveadai 8e Kara ttjv perakri^iv, Ka\ (f>6fipeaBai Kara Tfjv ajro^oXriv. Observe that Aristotle does not ascribe this theory to Plato, but to ' Socrates in the PAaedo.' c 4 iv TovTois, ' in the cases just mentioned.' c 5 |ji.6Tcie\s (prj- aov e| vnoBiaeas airo (TKoitiiaBai. For the terminology of the method cp. Farm. 135 e 9 el ta-riv fKaa-rov (' a given thing ') vnoriBeiievou anoTrelv to crvii^aivovTa Ik r^y v7ro6es. C^. e. g. the example im- mediately after (a 5) el n-oXXd eari (the vnoBecrts), ri xph avfi^aivav ktK. The method of experimental science is the same. The vnoBeais is first tested by seeing whether it is verified or not in particular instances ; the deduction of the inoBems from a higher one is another matter, which must be kept distinct, d 4 ?«s fi.v ktX. It is doubtful whether Sc can ever be retained with the opt. in oratio obliqua, though there are several examples in o\xi texts (G. M. T. § 702). The better explanation is that given in L. & S; {s.'v. eas I. c) that '«v . . . is added to the Optat. (not to ewy) if th^ 1261 113 I loi NOTES event is represented as conditional '. In that case, the real con- struction is «»f . . . o-Kc^nto Sp, and av is anticipated. Cp. Isocrates, 17- IS liaanyovv . . . ecas Hv rdXtidrj So^eiiv avTois\iyfiv. The mean- ing, then, will be ' till you have a chance of considering '- d 4 Td. air' cK«Cvir)s opiMjOevTa : i. e, to. irvfiJ^alvovTa. In e 2 below the phrase is tZv e| eKeivijs mpiitnuvoiv, and those who regard the sen- ter.ce as spurious hold that the aorist participle is incorrect. But (l) the aorist is appropriate, because it is only after the conse- quences have been drawn that we can compare them with one another, and (2) it is more likely that Plato himself should vary the tense than that an interpolator should do so. d 5 el . . . Siaii>vci : Jackson holds that this clause is inconsistent with the account of the method given at 100 a 4 a fJv av fioi Sokj ToiiTio (Tv/jKpwvfiv TiBrjfu as aXrjdij oina kt\., but that is a different stage in the process. We first posit as true whatever agrees with the iTrdfleo-tf, and then we test the hypothesis by considering whether the things thus posited agree with one another. c'lrciSij 8« ktX. Socrates recognizes that the im66ea-is is not estab- lished by the process described so far. That can only be done by subsuming it under some higher imABems, and that in turn under a higher, till we come to one which is unassailable. This is the process described at greater length in Rep. 533 c 7 sqq. d 7 Twv avuScv, ' higher,' i. e. more universal. Cp. Rep. 511 a 5 rav vnoSeireav avcuTepw iK^alvav. e I tirC Ti iKavov : i. e. to an apxi] which no one will question. This is not necessarily an apxri avuiroBcTos (Rep. 510 b 7). A \m66fats may be, humanly speaking, adequate without that (cp. below 107 b 9). ouK &v <)>^poio, ' you will not jumble the two things together.' Though the middle does not appear to occur elsewhere, (jtvpeaBai TOK Xoyoi', 'to jumble one's argument,' seems very natural Greek, and it is hardly necessary to read vpois. Otherwise we must take vpoio as passive, comparing Gerg: 465 c 4 (j>vpovTai tv t£ avrm . . . CTO^iOTOi KOI piyropes. SuTirep ot avTiXoyiKoi : Socrates is no doubt thinking of the attacks on mathematics made by Protagoras and others. When we study geometry, we must accept its fundamental inroiia-ds ; the question of their validity is a different one altogether, and one with which the 114 NOTES lOi geometer as such has nothing to do. Only hopeless confusion can result from mixing up the two things. e 2 TTis opxf|S, ' your starting-point,' i. e. the V7r66eCas ktX., ' their cleverness enables them . . .' There is a slight redundance in the use of SivaaBai after iravoi, but it is easily paralleled. They can make a mess of everything without disturbing their own self-complacency. a 3 Ntj Aio ktX. The distinction which Socrates has just made appeals at once to a Pythagorean mathematician. We are taken back to Phlius for the last time, in order that the next stage of the argument may have its full weight. "^ Third Proof of Immortality (loa a 10—107 b 10). The first two proofs were based upon analogy. They both de- pended upon the Doctrine of Forms ; but in neither was Immortality deduced from that doctrine. The Third Proof is intended to be such a deduction. b 2 tSXXo : i.e. particular things. TTJv €ir<»vii|jiCav i«rx6iv, ' are called after them.' This is how Socrates expresses the ' extension ' of a class as opposed to its ' intension '- Cp. Farm. 130 e 5 fioicei v ineivois ofuavifuav, h 8 'AXXa yop ktX. The notion here formulated is that of the essential ^ attribute. We say, indeed, as ^faqon de parler (rots fTijioo-i) that Simmias is greater than Socrates ; but it is not qua Simmias or qua Socrates that they stand in this relation, but only in so far as great- ness and smallness can be predicated of them. The emphatic words are 'n'C(f>vK^vai and tvffliva, tx«v. The first expresses participa- tion in an elSos which belongs ^io-ft to the subject, the latter parti- cipation in an f '80s which belongs to the subject as a matter of fact, but not essentially. The sentence is anacoluthic ; for the subject TO . . . vircpex«'V is dropped and a new subject t5 dXT)9cs is substituted. 1 o tiriowjiiov t\&. . . . ctvai, ' has the name of being.' Heindorf 115 1 2 loa NOTES quotes Hdt. ii. 44 Ipbv'HpaKkeos iirawixiriv e;^0VTOS &amov eivai. So often ovofia(l€iv final, c ir ToO (iJv ktX., 'submitting his smallness to the greatness of A (Phaedo) to be surpassed by it, and presenting his own greatness to B (Socrates) as something surpassing his smallness.' The reading vire)(wv is not merely a conjecture of Madvig's, as even the inost recent editors say, but the best attested MS. reading (TW). The meaning oiimixfiv is much the same as that oiirapexeiv, and it takes the same construction, the epexegetic infinite '^ active {xmepexav), > which we express by a passive. Cp. Gorg. 497 b 9 viroa-x^s SaKparei f'^eXeyJai. d 2 'EoiKa . . . (njYYpait>iK.e7c0os : the form of greatness, so far as it ' is present ' in us or we ' participate ' in it. d 9 Budiv TO tT£pov ktX. This alternative is important for the argument, and the terminology should be noticed. If any form is ' in ' a given thing, that thing will not admit (Six^aBat) any form which is opposed to it. The original form will either (i) withdraw from (or ' evacuate ') the thing, or (2) perish. The metaphors are military throughout this discussion. e 2 ■6wo|itvov 8c ktX. These words explain the following. ' It refuses to be something other than it was by holding its ground and admitting smallness.' Here iiropevnv 'to hold one's ground' is used as the opposite of vrrexxopeiv ' to get out of the way ', ' to withdraw in favour of (its opposite). e 3 So"irep lyii ktX. Socrates can ' admit ' either greatness or small- ness without ceasing to be Socrates ; but the greatness which is ' in ' Socrates cannot ' admit ' smallness, 116 IN U 1 Jtib I02 e 5 TeT6\\i.r\Ktv seems to be suggested by the military metaphor. a I iv TouTcj> Ta\'^v, 'turning his head' as one naturally would to a new speaker (not ' bending '). b 3 rb cvavrCov irpayixa : i. e. the thing in which there is an opposite form. It is a cold thing that becomes hot and a hot thing that becomes cold ; hot does not become cold, or cold hot. In the previous illustration Socrates is the a-fUKpov wpayfia which may become peya, though smallness cannot admit greatness. 05 TO «v T'Q 4itlo'«i (sc. ivavnov) is the opposite form avro Kaff airS as opposed to TO iv ■fiji.iv which is chosen as an instance of the form so far as it is ' in ' a thing. For this way of speaking of the f iSij cp. Hep. 597 b 5 where the ' ideal bed ' is spoken of as ^ ev rjj t^iaei ovv ivavriav irpayparav. b 7 TiQ cKclvcav ciruwiJiCf : Cp. 102 b 2. b 8 £v tvivTuv : governed by rrjv iTrmwpiav (not gen. abs.). c I yiv&nv oW'^Xuv, 'becoming one another', 'turning into one another '. c 5 OuS' o5 ktX. On previous occasions (77 a 8 ; 86 e 5) we have heard of the doubts of Cebes, but ' he does not feel his doubts return on this point ' (Geddes). KavToi o«Ti Xtyco ktX. Here we have another hint that the doctrine is not fully worked out. Cp. above 100 d S and below 107 b 5. -1 17 I03 NOTES c lo 'Eti , . . Kal ToBe ktX. We now advance beyond the merely tautological judgements with which we have been dealing hitherto, to judgements of which the subject is a thing and the predicate a form. - We have seen that hot will not admit cold or cold heat ; we go on to show that fire will not admit cold, nor snow heat. We advance from the judgement ' A excludes B ' to ' a excludes B '. c 1 1 6£p|ji,6v Ti KaX^s : cp. 64.C2 rt. It will be found helpful to keep this simple instance in mind all through the following passage. c 13 oirep is regularly used to express identity. A is not identical with a nor B with 6. e 2 'Eo-Tiv . . . &0-T6 : cp. 93 b 4 «. e 3 ToC avToC av6|i.aTos, ' its own name,' the name of the elSos, e. g. hot or cold (aSioucrSai, ' to be entitled to '). e 4 aWoL Kal aX\o ti, SC. d^lovaOai aiiTOv, i. e. tov ovofiaros tov eiSovs, e. g. fire and snow ; for fire is always hot and snow is always cold. e 5 '"iv ckcivov |iop(f>'^v : i. e. rrjv eKeivov I8eav, to CKelvov €l8os. The three words are synonyms. Observe how the doctrine is formulated. There are things, not identical with the form, which have the form as an inseparable predicate (ad, oTavirep jg). e 7 8«i . . . Tvyx6.vav, i. q. a^iovTai. oirep vfiv XcYOjjiev, sc. to Trep'wrcjc 104 a 2 (leTo. TOV lavToC ov6)<,aTos', ' along with its own name,' whatever that may be. In addition to its own name we must alsa call it odd (tovto KaXav, SC. inpvrtov) because it is essentially {(jivcei, cp. TrEvKlvai) odd. a 3 X^7co 8J ouTo eivoi ktX., ' I mean by the case mentioned {alro) such a case as that of the number three,' which is not only entitled to the name ' three ', but also, and essentially, to the name ' odd '- Similarly fire is not only entitled to the name 'fire', but also, and essentially, to the name ' hot '. a 6 ovTos oux oirep ktX. Most editors adopt Heindorf s conjecture ouirep for on-ep, which is demanded by grammar ; for on-ep ought to be followed by 1) rpi&s (sc. ia-riv). On the other hand, it may be urged that o;rep was so common in geometry, especially to express ratios, that it may hardly have been felt to be declinable. It is a symbol like : or =,and nothing more. a 8 6 Tijiio-us ToO dpi6|ioO airas, ' one whole half of the numerical series.' For 6 ^/lurvs instead of to rjiua-v see h. & S. s v. I. 2, and, for 118 NOTES 1O4 the expression, Theaet. 147 e 5 tok apiffiibv 7rai/ra bixa SteXd/Softei/ (' we divided into two equal parts '). b 2 i cTcpos . . . o-tCxos, ' the other row ' or ' series '- b lo «iriovoT)s . . . c 2 vTro|<,ELvai : the miUtary metaphors are Still kept up. Cp. loa d 9 «. C I dwoXXviieva ■!) iircKxupoOvTa, as if dependent on (paiuerai, b 7, the intervening cotxf being ignored. We are now able to say that things which have opposite forms as their inseparable predicate refuse to admit the form opposite to that which is ' in ' them, but either perish or withdraw at its approach. The simplest instance is that of snow which is not opposite to heat, but melts at its approach. d I tASs . . . &. kt\. We are not defining a class of etSij, but a class of things (c 8 aX\' otto) which are not aira ivavrla to the ' attacking ' form. It has not been suggested in any way that fire and snow are e'Si;, and it seems improbable that they are so regarded. On the other hand, 'three,' which, for the purposes of the present argument, is quite on a level with fire and snow, is spoken of (d 5) as an iSe'a. It is this uncertainty which creates all the difficulties of the present passage. That, however, is not surprising; for, in the Parmenides, Plato represents Socrates as hesitating on this very point, and as doubtful whether he ought to speak of an eiSor of ' \xy2iXi,fire, or water '. This, however, does not affect the argument. We need only speak of ' things ' without deciding whether they are ' forms ' or not. d oTi fiv Karicrxti ktX. Things which, though not themselves opposite to a given thing, do not withstand its attack, are ' those which, if one of them has taken possession of anything, it compels it not only to assume its own form, but also in every case that of something opposite to it ' (i.e. to the attacking form). The illustration given just below makes it quite clear that this is the meaning, though the pronouns are a little puzzling, and. will be dealt with in separate notes. The verb Korix^iv keeps up the military metaphor ; for to ' occupy ' a position is x^p'ov xarix^iv. (J 2 "^ ovToO l8cov, sc. Tjjw Tou KaTanx&vTOs. There is nothing abnormal in the shift from plural (a) to singular in a case like this. After an indefinite plural some such subject as ' any one of them ' is often to be supplied, and Katatrxm is felt to be singular in meaning as well 119 104 NOTES as in form, as is shown by on av and nuTo, whereas at d 5 we have a &v Karaa-xv duly followed by avTois. For the change of number cp. also 70 e 5 n. and Laws 667 b 5 Sei rohe . . . imapx^tv aitaaiv o(rois tTViaraperteral Tis X"/"^) *) tovto airb fiovov (sc. Trjv X"/'"') <^vtov TO (TiTovSaioraTov eivai kt\. d 2 auT6 refers to on fiv KaToa-xn, the thing occupied. For the slight pleonasm cp. gg b 6 ; iii c 8. The meaning is fixed by d 6 avayKTj ovrolj referring to &hv . . . kotoo-x?;. , d 3 auT^ is omitted by most editors, but the meaning of ivavriov is by no means clear without a dative. If we remember once more that we are defining a class of things which do not hold their ground be- fore the onset of an opposite, it is not difficult to interpret aira as ' the opposite in question ' implied in to evavria olx vnonivei iirtoprn above. This is also borne out by the illustration given below. It is the form of the odd which prevents the approach of the even to three, just as it is the form of cold which prevents the approach of heat to snow. (Cp. below e 9 to yap ivavriov ae\ alra iTTK^epei. This last passage is strongly against the reading 6ci for ael, which I regard as a mere corruption (AEI, AEI). d 12 f| irepiTT-f|, sc. pop(j)rj. There does not seem to be any other instance of this brachylogy. The normal use is seen just below in TJ TOV apTiov, e 5 'Aviprios opo. The precise point of this step in the argument only emerges at 105 d 13 sqq. The term ■jrepiTT6s, ' odd,' does not at first seem parallel to a term like av6dvaTos. As Wohlrab says, the point would not require to be made in German ; for in that language the odd is called das Ungerade. e 7 6pCo-ao-8ai : W has opiaaoQai htiv, which gives the meaning, but is probably due to interpolation. Tr. ' What I said we were to define '. iToia ktX. Fire, for instance, is not opposite to cold nor snow to heat, yet fire will not admit cold, nor will snow admit heat. e 8 airi, -xh tvovrtov. It is plain from avrh hix^rai in the next line that a\iT6 must refer to the same thing as ni/i, and, in that case, to fvox- Tiov can only be added if we suppose tiw to mean virtually t£>v ivavriav Tivi, ' one of a pair of opposites,' and take airo as ' the opposite in question '. I cannot attach any appropriate sense to the vulgate airo to ivavriov, which ought to mean 'what is actually 120 NOTES 104 opposite to it ', which would imply e. g. that snow will not admit the cold; The same objection applies to the variant avra to ivavriov adopted by Schleiermacher and Stallbaum. Wyttenbach proposed either to delete to ivavriov or to read to ovk ivavriov. The former proposal would simplify the sentence ; the latter shows that he understood it. e 8 vCv, ' in the present case.' e 10 lm<|>(p» is another military metaphor (cp. iinepeiv is always used of the thing ' attacked ', while imiPai and Karexfiv are used of the thing which ' attacks ' it. 'Einfp€iv refers to the means of defence. It is, we may say, to diiwo/jievov which ivavriov ri ini^ipei ra iiriovri. Further, iirUvai is not the same thing as Karixew, which implies a successful eo8or. f\ Suds T^ ircpiTT^, sc. TO ivavriov imcfiepfi, i. e. to apnov. a I AXX' Spa ktX. aXKa resumes after the parenthesis with a slight anacoluthon. a 2 H (iivov ktX. Taking the same instance as before, not only does cold refuse to admit its opposite, heat, but so does snow, which always brings cold (which is the opposite of heat) into the field against it in self-defence, a 3 dXXol Kal eKEivo ktX. All editors seem to take eWvo as subject of Se^ao-dai and antecedent to o &v eVi^ep)?, but that leads to great difficulties, the chief of which are that we have to refer (Keiva to something other than ixe'ivo and to take «'(/)' on &v airb ir/ of the thing which is being attacked instead of the attacking form. Riddell (Dig. § 19) took iK^lvo (sc. op/fj) as an accusative pronoun in apposition to what follows. I prefer to take it as the object of hi^aaOai and closely with i^' on &v airo 117. The subject of Si^aaBai will then be o &v iTrKpipji ri ivavriov iKeivio. . Then aiiTo to im 9 m Sv Ti kt\., ' what must be present in anything, in its body (i. e. ' in a thing's body '), to make it warm ? ' The text is not quite cer- tain, and it would no doubt be simpler to omit ev t<3 with Stephanus, thus making the construction the same as in c 3. It is possible, however, to understand eV tw o-cu/iaTi as a further explanation of ^ &v iyyivt)Tai, so I have let it stand. c I TTjv d^aOi), ' foolish.' Cp. 100 d 3. The irony is kept up. c 2 KO)i.i)ioT(pav : Koiv^os is the urbane equivalent of ao^os, and a/iaBiis is the regular opposite of aocfios (cp. loi c 8). We are taking a step towards the Ko^^tiai which we deprecated before, ck twv vOv : cp. b 7. (^ fi,v irvp. It is safe to say this because BepiioTtjs is an inseparable predicate of n-Cp, and so the presence of fire is a sufficient ahia of 122 NOTES 105 bodily heat. This does not mean in the least that fire is the only such cause, as appears clearly from the other instances. There are other causes of disease than fever, and other odd numbers than the number one (^ /iovas). d 3 Vv\-}{ ipa kt\. Previously we could only say that participation in the fortn of life was the cause of life ; but, ex tSiv vvv 'Keyofievcov, we may substitute V"'X'7 ^°^ C^Vi just as we may substitute nvp, mipe- Tor, novas for 6cpnnTT)s, v6a-os, TTfpiTTOTtjs. There is not a word about the soul being itself a form or ei8oy, nor is such an assumption required. The soul may perfectly well be said to ' occupy ' the body without being itself an ISea. It is a simple military metaphor (cp. 104 d I «.), and implies no metaphysical theory. d 10 OuKoCv ij/vxii ktX. The point is that, though ^vx^ itself is not opposite to anything, it always ' brings into the field ' something which has an opposite, namely life. We may say, then, that soul will not admit that opposite (i. e. death), but must either withdraw , before it or perish. d 13 TC oCv ktX. The point here is mainly verbal. It has to be shown that what does not admit Bavaros may be called aBavaros. e I 'A|ieo'TEpov, if the text is sound, is a very striking anacoluthon due to the parenthesis. This sentence is just like the reference to the fiaKporepa 686s in Hep. 435 d and the jjtaKpo- repa irepiohos, ib. 504 b. It is clear that the npSyrai. {mo6is 6 \iytav eya vfieis re ol Kpirai i^vtriv avQpantvrjtf €\ofi£Vf Sum Trcpi TovTav TOV eiKoTa jivBov amSf\oiievovs rrpewei tovtov jirjSev tri itipa ^t]Te'iv. The conclusion of the whole matter. The Myth (107 c I — 115 a 8). C 2 ctirep 4| i)>uxii aSdvaros ktX. Cp. Rep. 608 C 9 1*' ovv ; o'et a6a.va.ra Trpaypari iirfp toctoutou Selv ■)(p6vov iaitovhaKivai, dXX' oix vircp tov iravT6s ; 124 NOTES 107 c 3 €v ip KaXovfifv TO Jiiv, ' for which what is called life lasts. ' For this way of speaking cp. //. xi. 757 koI 'AXijo-tou evda koXukij j KexXijrai. Wyttenbach quotes several poetical parallels and Xen. Hell. V. I. 10 tv6a ri Tpmvpyia KaXflrai, c 4 vOv B'fi, nufic demum. Cp. 61 e 6 ». C 6 Ipnoiov, ' a godsend,' Schol. tA' dirpoa-SSKriTov Keptos. The word was properly used of treasure-trove (' windfall,' aubaine), which was sacred to Hermes. Cp. Symp. 217 a 3 epp.aiov rjyrja-dprjv ilvai Koi cirvxriua i/xov Baviiacrrov and the expression Koivbs 'Eppris, ' Shares ! ' (Jebb on Theophrastus, Characters, xxvi. 18). C 8 vOv S«, ' but, as it is . . .' d 4 Tpo(|>{)s : cp. 81 d 8 ». \c7cTa1,, sc. iv ra XdyiB, in the mystic doctrine. Cp. 67 c J «. d 6 6 iKdoTTov Saiiuuv : cp. for the mystic doctrine of the guardian Sai/iav Menander (fr. 550 Kock) "Awai/Ti Saipav avSpl o-u/iffapiWa- Tai I evBvs yevofiivcf ixvirrayatyoi tov ^iov. The idea that the Saip-au has a soul allotted to it as its portion appears in the Epitaphios of Lysias 78 o re Baipav 6 rijv fifuTtpav fioipav elKrixois, and Theocritus iv. 40 "'o' ™ aKKj)pS> pA\a baipovos os pe \i\6yxf'- It was doubt- less the common view, but is denied by Socrates in the Myth of Er (Hep, 61761), where the vpo^f)Ti\s says: oh^ vpas halpinv X^^erai, oXX' v/icis halpova alprjaecrde. d 7 els S'fi Tiva rfiirov ktX. We learn what the place was from Gorg. 524 a I ouToi oZv . . . SiKdcrovaiv iv ra Xeipavi. The ' meadow ' of Judgement is Orphic. Note the use of S17 ns in allusion to some- thing mysterious. Cp. 108 ci; 115 d 4. So os Sij, 1076!, 2. All through this passage Sij is used to suggest something known to the speaker and to those whom he addresses, but of which they shrink from speaking, d 8 SiaSiKao-a^ilvovs ktX. In Hep. 614 C4 we read that the Judges, e'lrciSij SiaSiKcia-eiav, bade the righteous proceed to the right upwards and the wicked to the left downwards. The active is used of the judges and the middle of the parties who submit their claims to judgement (cp. 113 d 3). The meaning cannot be, as has been suggested, ' when they have received their various sentences,' for that would require the passive, and hvahmd^iaQai. always means ' to submit rival claims to a court '. e I ^ 8-f| : cp. d 7 «. 125 107 NOTES e I ToOs tvSevBe : cp. 76 d 8 «. 6 2 S)v ^ Tvx«tv ; cp. d 7 «. I have adopted 8^ from Stobaeus rather than the MS. Sel, which reads awkwardly. Cp. Crai. 400 c$ i>r SUriv SiSoutrijs rrjs \^u;^^r S>v tfj evexa SiSaxriv (referring to the Orphic doctrine). e 4 iv iroWais . . . TrepiiSois (e'v of the time a thing takes cp. 58 b 8 «.). In Rep. 615 a 2 we have a ;(iXieTi7s nopeia, consisting of ten irepioSot of a hundred years each. In the Phaedrus ( 249 a) the ireploSoi are longer. e 5 6 Aio-xvXov T-f|Xe(t>os. The references to this quotation in other writers seem to be derived from the present passage, not from the original play. 108 a 4 o-xCo-eis T6 Kot TpiiSovs, ' partings of the way and bifurcations.' The reading rpioSous was that of Proclus and Olympiodorus and is much better than the MS. irepwSovs, which is probably due to nepioSois in e 4. It is the only reading which gives a proper sense to the next clause (see next note), and goes much better with (T)(LiTas. Cp. also Gorg: 524 a 2 ew rm Xfi/iSw, iv t!J rpioSa e| ^s ^eperov to> oSa, fj p,ev els jioKapav vrjcrovs, !j 8' els Taprapov. Virgil, Aen. vi. 540 Hie locus est partes ubi se viafindit in ambas. a 5 6vo-iuv is better attested (TW Stob.) than the oaitav of B, though that is an ancient variant (yp. W). The MS. of Proclus, in Remp. (85. 6 KroU), has oia-iSiv, which explains the corruption (O for e). The reading Bvmav alone fits the explanation of Olym- piodorus, aTTO tSk ev TpioSoir TipSiv ttjs 'EKarrfS (cp. last note). The sacrifices to Hecate {Trivia) at the meeting of three ways are well attested, and Socrates means that these shadow forth the rplobos in the other world. a 7 ovK dYvoEt tA irapovTa : i. e. the purified soul is familiar with the region through which it must travel. a 8 Iv Tu c|i7rpoiiaj . . . lirTOTinivT], 'in eager longing for'. The verb nToeia-Bm always refers to fluttering or palpitation of the heart, often, as here, caused by desire. For desire of the corporeal in a disembodied soul cp. 81 e I. b 4 ofliirtp : Cobet proposed otirep, but cp. 113 a 2 o5 . . . aipiKvmivrai (where, however, Schanz reads 01). The poetical form is not out of place here. 126 JNUTiiS io8 b 5 ToiovTov : i. e. OKaSaprov. b 7 TavTtfi |icv resumes r^i/ iiiv above. b 8 (TwrVuopos : cpiis oBo-a : the original Pythagorean doctrine (E. Gr. Ph.^ p. 34S). Note the propriety with which oipavos is used for ' the world ', i. e. everything contained within the heavens (E. Gr. Ph." p. 31). Plato does not commit the anachronism of making Socrates adopt the later Pythagorean view, that the earth revolves round the Central Fire (E. Gr. Ph.'' pp. 344 sqq.). lOg a I atpos : the accepted Ionian doctrine (cp. 99 b 8 «.). a 2 TTjv 6p,oi6Ti)Ta, 'its equiformity.' This is another instance of historical accuracy in terminology ; for the terms o/toioc and dfioioTijs were originally employed where iaos and iVdrijr would have been used later. Cp. Proclus' Commentary on the First Book of Euclid) p. 250. 22 Friedlein Xeyerai •yap 81J Trpmros IkHvos (OaX^s). i'i!UjT!]acu, Kiu elirelv ws apa iravros tao(TK(\ovs at wpos rg ^acei yaviai tcrai ela-iv (Eucl. i. 5), apxiUKarepov &e tos iiras o/ioias irpoa-eipriKtvai. Just as what we call equal angles were called similar angles, so a sphere was said to be ' similar every way '. Aristotle ascribes both the theory and the use of the term djuatdn;s to Anaximander (de Coelo ZQSh II eltrl Se nvfr oi Siar^i'd/ioidriyra ^a(TivaiTqi'(sc.T^i'7'^>') fieveiv, mairep rw) apxalav ' Ava^i/iavSpos' fiSk\ov pifv yap ovBev ava> t) icdro) ij ils ra irkayia ^epeaBai npoir^Kd, t6 eni tow fiiaov iSpv/jiivov Kai ofioias npos ra earxara exov, 5/io 8' dSvvaroi' els rdvavna TTOielirBai rqv Kivriariv' &aT e$ avdyKrjs p-iveiv. It is quite wrong tO take d/ioidnjs as referring to homogeneity of substance or density. As we shall see, the world is not homogeneous in substance at alL ^ 3 TTjs 7Tis oiTTis TT^v ItroppoiTCav, ' the equilibrium of the earth itself.' 128 NOTES log Anaximander's cylindrical- earth could hardly be called laSppmrov like the Pythagorean spherical earth in the centre of a spherical world {ovpav6s). a 6 onoiojs . . . ?xov is equivalent to ojmiov hv {navrji). Cp. Aristotle loc. Ctt. (a 2 «.) ofioims npbs ra ((Txara €xov. a 8 Kal opOfis yt. The ready assent of Simmias marks the doctrine, so far, as Pythagorean, a 9 ir4|i(i67(i Ti «tvat is a direct contradiction of Archelaus, who said Keifr6ai 8' e'l/ /ufVoi (rf/v y^c) oiSev pipos ovaipai, ' like balls made of twelve pieces of leather.' This is an allusion to the Pythagorean theory of the dodecahedron, which was of special significance as the solid which most nearly approaches the sphere (E. Gr. Ph.^ p. 341 sq.). To make a ball, we take twelve pieces of leather, each of which is a regular pentagon. If the material were not flexible, we should have a regular dodecahedron ; as it is flexible, we get a ball. This has nothing to do with the twelve signs of the zodiac, as modern editors incorrectly say. Cp. Tim. 55 c 4 ?ri 8e oOtrijs o-vorao-cas fuas nennrris (a fifth regular solid besides the pyramid or tetrafiedron, the cube, and the icosahedron), im to nav 6 fleos avrfi KarexprjdaTo cKfivo SiaCa>ypa(j)S>v (' when he painted it ', see next note). The author of the Timaeus Locrus is perfectly right in his paraphrase of this (98 e) TO hi SaSeKaeSpov elKova tov navrhs iarairaro, eyyurra v tevpo avveppvijKoraiv go closely together, and viro arfirthovos koi oX/iijr goes with Sk- 132 XMUTKS IIO 4>6apii€voi (so Stallbaum). The (ruMppui)K<5ra are water, mist, and air (cp. 109 b 6). i e 5 Tois oXXois, ' to animals and plants besides.' Cp. Gorg: 473 c 7 VTro Tav jroXnSiv Kiii tS>v aWaiii ^ivav, III a I «K<|>ttvii, ' exposed to view,' not, as with us, hidden beneath the earth, a 6 «v vT)ffois ktX. This is an attempt to fit the old idea of the Islands of the Blest into the mythical landscape. Cp. Pindar, 01. ii. 130 tvBa (laKapav \ vaaos wKeavlbes | avpai ircptTriKoicriv, which is humourously paraphrased by ds ircpippetv tov dtpa, the air being the sea in which these islands are. But they are ' close to the mainland ', otherwise we should see them from our hollow ! The suggestion of Olympio- donis, that these men feed on the apples of the Hesperides, is therefore not so wide of the mark as might appear, a 7 oirep . . . toOto . . ., the regular way of expressing a proportion. Cp. no d 5 ava \6yov. b 2 Kpao-iv, 'temperature.' In Greek, however, as in French, the word has a wider sense than ia English. It is not only the due iemperamentum of the hot and cold, but also that of the wet and dry (cp. 86 b 9 «.). The Kpaa-is rav atpav is ' climate '. b 4 povTio-ei : sight and hearing stand for the senses generally (hence irdvTtt tA Toia-uTa), to which intelligence must of course be added. It is, therefore, wrong to read oT||''as, ' sacred voices.' Like ^any and lik^hiiv, (j>rip.T] is used of omens conveyed by the hearing of significant words. Virg. Aen. vii. go Ei vartas audit voces, fruiturqiie deorum \ coUoquio. b 8 oicrOV'-s Tav eefflv : not in dreams or visions, as some say. The point is just that they see the gods with their waking senses. C 1 ouTois irpos airovs, 'face to face.' Here n-pos avrois (reus 5foi;s) belongs to a-wova-las and aiiToU (tocs avdpaiTOii) to ylyvetrBai {abba), 2 oto Tv^yi&Ma ovTo, s av is now confirmed by Stobaeus. e 4 toCto 8e irivTa ktX. The theory is thus stated in Aristotle's VlfTij\a (r«i/TeVpi)Tat vtto yrjv, apx^ fif navrav tiij Ka\ jrrjyri rav vBaTcov 6 KoKoviievos Taprapos, Ttfpi to fictrov vSaros Ti Tr\^6os, e^ ov Kal ra peovTa Kai ra p.^ ptovra dvaSidcoiTi irdvra' rr/v 8' imppvaiv jroieiv {Tov Kai tijv dpxrjV oiiK i\ei,v yap eSpav, dXX' del Trepi to fiea-ov eiKeiirdai {I. iWeo-Oai, ' oscillate ')" Kivoipievov &' ava> Kai (caTco jroieti; Tr]v im}(v(Tkv rSiu ptvuaTav. Ta fie iruXKaxoO fitv Xi/ii'dfeij', oiav Koi Trfv wap' f^pXv etvat BaXaaaav, wavTa fie 134 NOTES ni TToKiv kukXo) nepidyfiv els tIjv dp^fjiv, oSev ^p^avro puv, ttoXXo jih Koi Kara tov axnhv to'ttoi/, tu 8« Ka\ KaravTiKpi) rfj Gierei rrjs ixporfs, olov ei pew ^p^avTo Karadev, apadtv elirfiaWew, eivai 8e p^^XP^ '■"5 p,i(rov rrjv Kademv TO yap \oarov irpos avavres rjhr) iradiv etvai Trjv (fiopdv. Toiis 8e )(ypovs Koi ras xp^"! laxeiv to vbmp fit' oiaj av Tu;(0)(n peovTa y^y. e 4 uo"ir€p alciopav Tivd (cp. 66 b 4 «.), ' a sort of see-saw,' dvTiTctKdvTaxris Olympiodorus, cp. French balancement from bilancem. The term ala>pr](Tis, gestatio, was familiar in medical practice, where it was used of any exercise in which the body is at rest, sailing, driving, &c. (cp. Tim. 8g a 7), and alitpa meant a ' swing ' or ' hammock ' (Laws 789 d 3). Aristotle's paraphrase has Sm to adXeveiv. The whole description shows that a sort of pulsation, like the systole and diastole of the heart, is intended. The theory is, in fact, an instance of the analogy between the microcosm and the macrocosm (E. Gr. Ph.' p. 79), and depends specially on the Empedoclean view of the close connexion between respiration and the circulation of the blood (E. Gr. Ph.^ p. 253). 12 a I 8ia|j.ir6pJs T«Tpi]|itvov, ' perforated right through.' Tartarus has another opening antipodal to that first mentioned. We are not told that it is a straight tunnel, but that seems likely, and we shall see that it passes through the centre of the earth. So, too, Dante's Hell is a chasm bored right through the earth {Inferno, xxxiv, sub Jin., Stewart, Myths of Plato, p. loi). a 2 "Oi^npos : ^^- V'"- 14' ' The Arcadian form of ^epeBpov, scil. Cipedpov, was the special name for the singular " Katavothra " of Arcadia ' (Geddes). Cp. Strabo, p. 389 tS)i/ ^epeBpmv, & KoXovaiv o2 'ApicdSes C^pedpa, tv4>\S>v ovTav koi pf) dexoh^'"^" dmpaaiv. The whole account of Stymphalus, from which this is taken, is very suggestive of the present passage, a 4 aXXoOi. : //. viii. 481. a 7 81' [otos S.V . . .y^s: Aristotle (/. c. sub fin.) specifies taste and colour as the characteristics the rivers derive from the earth they flow through, b 2 irveiitva . . . Pio-iv : Aristotle {loc. cit.) says ebpav. There is no bottom at the centre of the earth. ' On comprendra la pensde de Platon en se rappelant que thdoriquement une pierre jetde dans un puits traversant la terre selon un diamfetre irait inddfiniment d'une extrdmitd k 1' autre ' (Couvreur). We must keep in mind 135 112 NOTES throughout this passage that everything falls to the earth's centre. The impetus {opurj) of the water takes it past the centre every time, but it falls back again, and so on indefinitely. b 3 atupetTai hi\ ktX. Aristotle (/oc. cit.) says ati nepi to fiiaov eiKei- a-dat, for which we must read iWeaSai, the proper word for oscillatory or pendulum motion. (Cp. Tim. 40 b 8, where I take the meaning to be the same. E. Gr. Ph.' p. 346 sq.) Kol Kv)i.a[vEi : the doxographical tradition connects this with the tides. Cp. Aetius on the ebb and flow of the tides (Dox. p. 383) nXaroiP cVt rfjv alapav epeTaL rSfv vdaTav* fii/ai yap Tiva <^vfpov' ijr di/Tt- KviMiviaBai TO jTfXd'yij. From this we may infer that there are two oscillations a day. b 4 TO irepl avT£, sc. ■ ro irepi to vypov. The nvevpa is mentioned be- cause the whole theory is derived from that of respiration. Cp. the account of dvairvo^ in Tim. 80 d I sqq., where much of the phraseo- logy of the present passage recurs : t6 Ttjs avatrvorjs . . . yeyovev . . • T€fivovTos fiiv Ta (Tina tov Trvpos, aiapoviuvov 8f ivros t(S irvevjimi avvfTro/iivov (cp. b 4), ray (ftXe^as • • • Tjj cvvaiaprjati (cp. b 7) jrXij- povvTos ra . . . iiravT\Av (cp. c 3). Brunette Latini ' speaks, very much in the same way as Plato does, of waters circulating in channels through the Earth, like blood through the veins of the body ' (Stewart, Myths of Plato, p. 103). b 5 «ls tS sir" cK^va . . . tis rh lirl ToiSe, ' in the direction of the further side of the earth ' (the antipodes), ' in the direction of the hither side '. c 2 TOV StJ kAts) KaXou|i.cvov : the words 81) and KoKovfuvov are a protest against the popular view that the antipodes are ' down '. It is just to avoid this incorrectness that Socrates says to. iir eKeiva, or to kot' ineiva. Tois kot" cKctva . . . cio-pct, ' the Streams flow into the regions on the further side of the earth,' as opposed to to 4v6d8c. I apprehend that TOW Kor imiva must be explained in the same way as b 5 to iir indva, and in that case tA ^' eKaara means eV iKiiva ical eVi rahe, c 3 fio-irtp 01 ciravrXovvTcs, sc. Tr\r)pova-iv, ' like irrigators.' The word eTravrXflv is used of raising water to a height for purposes of irrigation (Dia. Anf. s. v. Antlid). No stress is to be laid on the particular process by which this is done ; the point of the simile lies in the way the water rises to a point further from the centre (whether on this side of it or the other) and then flows off through the channels (o;^eToi, rivi) like irrigation waters. c 4 cK€t6cv . . 4 S^Cpo, ' from the antipodes . . . towards us.' c 6 «ls ToOs T6irous ktX. All the streams are raised by the ali>pa above the centre (on either side) and are drained off to tottoi on the surface of the earth, from which they once more find their way back to Tartarus by subterranean channels. c 7 iKao-Tois uSoirottiTai, ' a way is made for each of them.' The simile of the irrigation-channels is kept up. The elSojroielrat of W confirms the uSon-oiijTai of Stobaeus, and T has e/tdo-Tois as well as Stobaeus. The reading of B (elt ois iKiiarovs ohonoieirai) is inferior to this. d 3 {'n) •{ • there is some doubt as to the necessity of inserting rj here and in d 5. It seems safer, however, to insert it. In Symp. J73 a 6 B has r, and TW ? ». In Crito 44 a BTW have ^ .7. d 4 iiroKAru e'lcrpet Tris tKpoiis, ' at a lower level than the point of issue ' really means nearer the centre of the earth, not nearer the antipodes. d 5 KaTavTiKpv . . . Kara xh ouTd (ilpos : Aristotle (loc, cit. Ill c 4 n.) interprets these words by Karad^v and avadtv, by which he clearly means ' on the other side' and ' on this side of the earth's centre. The choice of words is unfortunate (especially as he bases his criticism on them) ; for we have been warned (c i) that to call the antipodes ' down ' is only a popular way of speaking. In substance, however, Aristotle seems to me quite right in his interpretation. I do not see how koto t-o quj-o /x/pos can mean ' on the same side of Tartarus', as many recent editors suppose. The phrase must surely be interpreted in the light of e 2 to iKaripaBev . . . p-epos, which certainly refers to the sections of Tartarus on either side of the earth's centre. The difficulties which editors have raised about this interpretation are purely imaginary. So long as a stream falls \ 137 iia NOiJib into Tartarus at a point nearer the earth's centre than it issued from it, it may correctly be said to fall into it iiroKdro) Trjs cKporjs, quite irrespective of whether it debouches on this side of the earth's centre or on the other. d 5 (t)) xi [«iEis, for eXi£ means just ' spiral '. As to irepl tt^v yif/ it does not necessarily mean ' round (the outside of) the earth '. Cp. 113 b i «. d 8 KaOevTa is intransitive or rather ' objectless '. Cp. Ar. Knights 430 e^eifjii yap aoi Xafxirpos ^Sr] Kal peyas KaBuis (of a wind), and iTvyKadUvat (sc. eavrov), ' to condescend.' e I iKarlpafff (le'xpi toO \iiXeye6(i>i> re pemxri | KcoKvrd; 8', os 8^ Sruyos vbaros eWic arroppa^. e 6 c^tDTdToi, ' furthest from the centre.' e 7 irepl kvkXcp, ' round in a circle.' There seems to be no doubt that '38 NOTES 112 irepi can be used as an adverb in this phrase. Cp. Tim. 40 a 6 veiiias 7rep\ wavra kCkXo t6v oiipavov. Lams 964 e 4 jiepX 0X1)1/ KmXa tij>/ TToKwopav. The phrase is also found written in one word {v. L. & S. s. 2/. n-fpUvKUs) and this is how B writes it here. Perhaps Hermann is right in accenting wepi to show that it is an adverb. We are not told that the Xi>j-;, made by Oceanus is the Mediterranean, but that is doubtless so. e 7 KaTavTiKpij, ' diametrically opposite,' i. e. on the opposite side of the centre of the earth (cp. 112 d 5 n.). Acheron is the antipodal counterpart of Oceanus, running in the opposite direction. It is fitting that the place of the dead should be in the other hemisphere. In the AxiocAus, an Academic dialogue of the third century B.C., we are told (371 b 2) that ' the gods below ' took possession of TO erepov rjpia^aipiov. a I iiro •fffii piiov : the Acherusian Lake is subterranean. a 2 ov: cp. 108 b 4 «. Twv iroW^v : all except ai tSv 6p6S>s .|i.eiYvv)i,evos T^ SSoTv : cp. //. ii. 753 oiS' ye (sc. TiTop^trios) Uriviim ovuiiiiryeTai apyvpoSivji, | aXKd ri fuv Ka6\mep6ev cirippiei tjut' tKaiov' 1 opKov yap Sctvov Sruyos vSards iariv airoppa^. b 4 KaTioTcpu ToO TapripotJ, ' at a lower point in Tartarus,' i. e. nearer the earth's centre than the Acherusian Lake, which must itself be nearer the centre than the 6k(3oX^ of Pyriphlegethon, though on the opposite side. b 6 oir^ hi tOxuo-i ttJs yfis, ' at various points on the earth's surface. This shows that Pyriphlegethon in its subterranean spiral course passes under Etna. For the piaKa cp. iii el n. T01JTOU . . . KaravTiKpiu : i. e. On the other side of the earth's centre, but nearer it than the ex^oXij of Acheron, though further from it than the Acherusian Lake. b 8 otov 6 Kvav&s : it is not certain what substance is intended. In Theophrastus Kvavos is lapis lasuli and that stone is probably meant here. In any case, we are to think of a bluish grey, steely colour, in strong contrast to the fiery plain of Pyriphlegethon. c r ov B'fi, sc. ToVoy (not itorap^v). For 5^ cp. 107 em. d 3 SieSiKilo-avTO : cp. I07 AS ft, PiixravTes : the Ionic participle is in place in a solemn passage like this, though in 95 c 3 we have the Attic /Siow. Later, the Ionic form became trivial, as in the \a6e jSimo-as of Epicurus, d 4 01 . . . fiv Sifoxriv, ' those who are found to have — ,' a regular forensic expression. fLia-as, ' middlingly,' to be distinguished from fierplas which stands for eu. d 5 & Si\ ktX. Another allusive and mysterious fiij (cp. 107 e I «.)• The oxrjp.ara on which they embark must be boats of some kind. Charon's bark is familiar, but there are other bo^ts of the dead besides that. d 6 Ti^v XC|tvi)v, sc. Tqv ' A^fpovaidSa. d 7 Koeoip4|Mvoi : Purgatory is an essentially Orphic idea. Cf. Suid. 140 NOTES 113 (s. V. A)(epa)v) 6 8e 'A)(ep(OV Ka6ap(rlm eoiKC koX ov KoXaiTTrjpia, pimrav Koi (Tiifixaiv rb ifiapTrjuaTa Tavavdpanrav. They are purified by fire as well as by water. 7 8i86vT6s BtKas is subordinate to Ka6aip6iievot, ' purged by punish- ment.' 8 evEpY«o'iav, ' good deeds/ seems to have been the regular word in this connexion (opp. aSuc^fiara). Cp. Hep. 615 b 6 ft npas eiiepyea-ias evfpyeTr]K6T€S koi £1x0101 koi ocrioi yeyovoTes euv> 2\ a.vi6.rosfxf^yKT\. The doctrine of the incurable sinners occurs also ^in the myths of the Gorgias (525 c sqq.) and the Republic (615 e sqq.). t,The rudiments of it are to be found in the picture of the three great sinners — Tantalus, Ixion, and Sisyphus — in the Nexuia of the eleventh book of the Odyssey. From the Gorgias we learn that they are eternally punished as n-apaSeiy/iara. e 6 ofiirore, ' nevermore,' is more solemn than the everyday oiSfTroxf , 'never.' The Neoplatonists are very anxious to get rid of the doctrine of eternal punishment, but it is stated quite explicitly. a I |i«Ta(i«Xov : accusative absolute, cum eos paenituerit. Tr. ' and have lived (aor. subj.) the rest of their life in repentance '. Any impersonal verb may take this construction : cp. Apol. 24 d 4 [£Kov y€ (rot, Rep. 346 b 4 trviKpepov avrm, ' when it is good for him.' a 2 ToiouTcp Tivl dWu Tpoirco, ' in some other way of the same sort,' viz. as those who have done wrong iir opyrjt. a 5 TO Kupio, ' the reflux.' Cp. 112 b 3 nvp^ivn ava K.a\ Kara. This fits in well with the general scheme. Pyriphlegethon and Cocytus rise in opposite hemispheres. When the water in Tartarus rushes eVi toSe it casts them out by Pyriphlegethon, when it rushes fV inelva by Cocytus. Kord Tov KuK'UTfiv, 'down Cocytus.' Heindorf compares Xen. Cyr. vii. 5. 16 t6 vhap Kara ras ra^povs exapii. In a 7 Kord tt\v \t|ivT)v we have another meaning of Katd, ' on the level of, ' oppo- site to '. It must be remembered that the waters of Pyriphlegethon and Cocytus do not mingle with the Purgatorial Lake. 7 8iaep6vTci>s irpbs to oo-iws Pifflvoi, 'to have led exceptionally holy lives,' as contrasted with those who have lived niaas (113 d 4). We must 'understand' C^" °^ some such word with oo-i'o)?. For such an eUipse Stallbaum compares Euthyd. aSi a 5 to opdm (sc. Xpvs TTpdyfiari rj idv eS, 297 c 7 8f avTw iKav&s e^of)6t)iTev (sc. 'IdXetas 'HpaicXfi), d 8' ejuos 'IdXtmf el e\6oi, TrXc'oy fie ddrepov Troi^o'Etev. Cp. also Isocr. Aeg: 25 ToiVoi' TOV Ta\aiirapov ov8e\s tS>v v . . . eTTtcrKtiJfd/xei'os d^UeTO, ttX^wt^s pr/Tpbi Kal Tijs d8eX(/)5s, at wXeov Bdrepov eiroiria'av. I do not think that, in these places, the meaning is ' to make bad worse ' (Hein- 142 NOTES 114 dorf), or that ddrepov has anything to do with Pythagorean views about ' the other '. We should hardly find the phrase in a private speech of Isocrates if it had. More likely it is a colloquialism like TrXtoK Ti irou'lv, oiSev Trkiov notelv, a 2 is . . . Ka\{j : Hirschig for once seems to be justified in an adirrj- (Tis. It is very difficult to believe that Plato should spoil the effect of his own words two lines below by anticipating them here. a S app.dopd ('carrying to the tomb') are the regular parts of the cere- mony before the actual burial. The middle voice of npouBeadat is justified because people lay out ' iheir dead'- Cp. Eur. Ale. 663-4 Kai davovTa (re | rrepi(rTe\ov(ri Koi npoBrjOOVTai veKpov, Thuc. 11. 34. 2 TO jtifv ootS irporidevrai . . . imibav &e rj iK<^opa p . . . ^vvcKipepei ... 6 ffovKoficvos. e 5 €15 a.,a means ' a room '. a 5 T0T6 8' oS, as if rore p.ev had preceded. Cp. the omission of 6 luv, 1056 I n. b I Svo yd.p ktX. Cp. 60 a 2 ». b 2 at oiKciai, 7vvaiK£s . . . cKcivai is certainly the original reading and eKeivais (to be construed with hioKex^eis) is apparently a conjecture. It seems to be implied that the women of Socrates' family were well known to Echecrates and his friends. In fact, exeivai has much the same effect as the yiyvaa-Kiis yap with which Xanthippe is introduced (60 a 2). It is surely impossible to believe with some editors that Xanthippe is not included among the otmat yvvaiKes. The mere fact that the youngest child is brought back seems to show that she is. b 3 SiaX^x^eCs, sc. avToh, i. e. toIs waiSioir Kal rats yvvai^iv. The vulgate reading eKeivais would imply that he had no last words for his sons. b 6 xP'""" ■ • • itoKvv ktX. As the conversation recorded in the Phaedo began in the morning, and it is now close upon sunset on one of the longest days of the year, it is plain that Socrates spent several hours alone with the women and children. There is no trace of indiffer- ence to them. Cp. 60 a 7 ». Of course Phaedo can only narrate conversations at which he was present. b 8 o-Tds Trap' auT^v, ' Stepping up to him.' c 5 €v TovTcp T^ xp^v(p, during the thirty days (cp. 58 a 4 «.) for which Socrates had been in prison. d 6 dvSpuv X^cTTos, ' the best of men.' In Attic XaJoror is confined to a few phrases. 144 NOTES ii6 d 7 diroSaKputi : cp. 117 c 8 amKKaov. d 9 o dvOpcuiros. It is to be observed that the man who administers the hemlock-draught is not the same person as the officer of the Eleven. The seeds were pounded in a mortar to extract the juice. Cp. App, I. e I cTi TJXiov etvoi kt\., ' that there is still sunlight on the hilltops.' For this sense of ijXios cp. Hdt. viii. 23 a^ia fjKia tjKiivafiiva. The meaning cannot be that the sun has not yet sunk behind Cithaeron ; for Crito says otiim. He means that, though no longer visible, it is still shining on the hilltops. a 2 ytXcora 6<|>\'f|(rciv irap' c|iavTu, ' to make myself ridiculous in my own eyes.' <|>6i86|ievo5 ouSevds tri Iv£vtos, ' sparing the cup when there is nothing in it,' a proverbial way of speaking. Cp. Hesiod, "Ep'ya 367 fUira-oSi tpetScirBai, SctXij S' eA irvB/jUvi. tpeiSo). For the Latin version of the saying cp. Seneca, Ep. l nam, ut visum est niaioribus nostris, V sera parsimonia in /undo est, ' Begin to spare halfway, it is a sorry saving when you reach the lees ' (Geddes). a 3 htJ aXXciis iroiei, ' don't refuse me,' a common colloquialism. Cp. Crito 45 a 3 : Hep. 328 a 10. a 4 T^ iraiBC, ' to his servant.' b I av-rA iroiT|6cipas : Plutarch uses ^deipeiv and <}>6opd of mixing colours (L. S. s. vv.), and the expression employed here seems to be derived from that technical use. Cp. //. xiii. 284 tov &' ayaOov ovt hp rpeirerai. xp<^s "t-J^. \) 5 TavpT|Sov iriropXeilfas. This does not seem to have anything to do with ravpova-Bm, cmoravpovcrBm, which refer to the glare of an angry bull. An angry or threatening look would be quite out of the picture here. In Arist. Frogs 804 ejSXei/'E ■yoCv ravpr/Sov iyKirip'os Karm is, indeed, given as a sign that Aeschylus ^apias wv Se Xa^av Senas c/iiieTpov as Tpikdyvvov \ m inurxdp^vos ktX. The rendering ' putting it to his lips ', though grammatically possible, does not seem strong enough for this and other passages where the phrase occurs, so I prefer K. F. Hermann's interpretation. The sense assigned to enia-xd- fievos is not unlike that which it has in Symp. 216 a 7 iinax^p^^os TO. Sura. Kol ndXtt eux«pws, ' without the very least disgust '. As Sucx^p^i means 'fastidious' and hva-xepaiveiv /astidire, the meaning is that he drank the poison as if it was quite a pleasant drink. c 5 (irieiKws, ' fairly ', ' pretty well '. c 7 do-TaKxt : not in single drops, but in a flood. Cp. Soph. Oed. Col. 1251 doraKTi \ei^(i>v BaKpvov, 1646 acrTaKrl , . , aTtvovTes. W has atTToKanTi, which would mean the same thing, and also preserves an ancient variant a^aa-raKTi, which would mean ' unbearably'. c 8 diTcKXaov ejiovTov, ' I covered my face and wept for my loss.' c 9 oiot) dvSpos ktX., ' to think what a friend I was bereft of.' This is another ' dependent exclamation '. Cp. 58 e 4 «. d 5 KaT^KXao-E, which Stephanus conjectured for KaTc'icXauo-e, is actually the reading of T. Cp. Homer, Od. iv. 481 KareicXao-flij ^iXov ^Top, Plut. Timoleon 7 to Be Tip.o\iovTOS . . . •naBos . . . icaTe/cXao-e xai avvi- Tpiyjfeu avTov Tr/v Sidvoiav, e I cv i)(tCf : cp, 60 a 3 ^. 118 a I Tds KvcC\o|ii.«v dX6KTp«6vo : for the offering of a cock to Asklepios cp. Herondas iv. 1 1 iXtt^ deiJTf | rov oKeKropos toC8' Svtw' olKirjs Toixav | xrjpvKa 6va, Tanlbopna Se^aurde. Socrates hopes to awake cured like those who are healed by iyKoifoims (incubatio) in the Asklepieion at Epidaurus. a i6 f||jicts, ' we,' his disciples. Tfflv t6t€, ' of the men of his time.' The phrase is regular in such appreciations. Stallbaum compares Hdt. i. 23 'Aplova . . . KidapaSov Tap t6t€ iovTwv ovhevos heirepov, Xen. An, ii. 2. 20 Kr)pvKa aptarov Tav Torre. Cp. Plato, Epist. vii. 324 d 8 <^iKov avSpa ifiol Ttpea-^inpov SffiKpari;, ov iya> (tx^Sop ovk hv alax^voip.t]V elwav SiKaioraTov €ivai T&v Tore. a 1 7 Kol aXXus, ' and in general.' The calm of the closing sentence is characteristically Attic. We find the same thing in tragedy and in the Orators. 147 L2 APPENDIX I DEATH BY HEMLOCK It is expressly stated by Xenophon {Hell. ii. 3. 56) that Thera- menes was put to death by a draught of Kitvuav, and Plutarch says the same of Phocion {Phoc. 36). As described in the Phaedo, the drug acts by producing a gradual refrigeration proceeding from the feet upwards to the heart. Death ensues when the heart is aflfected, and is accompanied by a spasm or convulsion {fKivfjBii, 118 a iz). The same symptoms are implied in the passage of Aristophanes (Frogs 123) quoted in the note on 118 a i, where KcoyeioK is men- tioned by name, and where we are told that it was pounded, as the drug referred to in the Phaedo also was (117 a 6). Pliny (Hist. Nat. XXV. 95) speaks of the vis refrigeratoria of the cicuta, and says that the juice was prepared from pounded seeds. It is to be noted further that wine was used as an antidote in cases of such poisoning. Pliny tells us this of cicuta {Hist. Nat. xiv. 7), and Plato himself implies the same of kwvuov in the Lysis} This agrees very well with the warning given to Socrates by the expert not to talk too much {Phaed. 63 d S sqq.). He explains that this will impede the action of the drug by heating him. Wine would act in the same way. There can be no doubt, then, that Socrates was poisoned by K&veiov, or that k&vciov is cicuta. That cicuta is ' hemlock ' is shown by the use of the word in the Romance languages (Fr. cigue). In the face of all this, it is disturbing to be told, as we are by some authorities, that hemlock-juice would produce quite different symptoms. I cannot pronounce an opinion on that ; but I have' submitted the case to an eminent pharmacologist, my colleague Professor C. R. Marshall, who says that ' as evidence against the view that Socrates died of conium poisoning I do not think the statements ' (of the authorities referred to) ' worthy of serious con- sideration. Personally I am decidedly of opinion that his death ' Lys. 219 e 2 ofoy «t aicr9avoiTO airiv (rhv v&v) isiivdov miraic6Ta, Spa vepl TToWov jtowTt' &v oTvdv, fXnfp tovto fjyoiTO rdv vov aiiiadv ; 149 APPENDIX II was due to conium. It is difficult to be absolutely positive on the point, as conium is somewhat peculiar in its action, and the symp- toms produced vary with the dose and probably with the individual '. From this it appears that there is certainly no scientific ground for rejecting the philological evidence. APPENDIX II rVa^Kou Ti\y^ The correct text of the scholium in Ven. T is as follows : Trapoi/iia rJTOi jftti tS>v itf) pab'uas KaTepya^ojiivav, ij iir\ rap wdvv im- fieKai Kai ivTe)(yii>s flpyatr/iivaiv. "hmaaos yap tis KaTeaKtiaue )(aKKOvs TCTTapas 8iviav Tivd. Koi Xeyerai TXavKov ISovra tovs eVl tZv Si(TK(ov (j)66y- yovs npS>Tov eyp^eip^cai 8i' avT&v xeipovpyelv, Ka\ arro ravrrjt Tfjs rrpa' yfiareias en Kai vvv Xeyeadai Trjv KoKovfuvriv TXavKov Tf)(vr]v. p.ep.vqjai be Tovrav ' ApKTrS^evos Trepi rijs pov(riKrjs dKpodr)(nv 'Hp<58oTor. This comes from the paroemiographer Lucillus Tarrhaeus (cp. L. Cohn, Quellen der Platoscholien, pp. 836 sqq.), and the reference to Aristoxenus takes us back to the time when there was a living Pythagorean tradition. Eusebius, c. Marc. 15 D (quoted by Hein- dorf), is fuller, and mentions some other versions. One says that Glaucus was drowned at sea (just like Hippasus !) before his invention was spread abroad ; another agrees with the story in the scholium ; a third refers to Glaucus of Samos and the dvd6r\p.a at Delphi. The fourth is as follows : erepor bi VXavKov aithv dvadeivai Tpiiroba )^a\KOvv brifuovpyijaavTa Tois waxeas re (rols 7rdxe' S>v ^e^r/Ke Kai to Sva> irepiKclpevov Kai TrjV )TTeCJ)dvr]v Trfv iirl tov Xf/3i)Tos koi Tas pd/38our Sta pea-ov TeTaypevas (j)deyy€(r0ai \vpas drjs 69 1 7 dvepevvm 63 a 2 dv(v 60 a 4 dvtjp 57 a 5 dndras II3 e2 dvoYjTos 80 b 4 avoia 91 b 5 dvTanoSiSaifU yi e 8 ; 723. 12 dvTa7r68o(Tis 70 c 4 sqq. dvTiKa^^ 84 c 6 dvTi\ap^dva> 87 a 6 ; 88 d 4 dvriKoyiKos 90 bg; lOiei dirriTexvos 60 d 9 dTrdyta 58 b 3 aTraiSevTOs 9I a 2 anXovs 62 a 3 dirodoKr] 75 d lo dTtoyiyvojiai 69 b 4 ditohaKpim Il6d7 dnodflKw/u 72 b 9 ; 77 a 5 diroSei^is 92 d I dwoSiSm/jii 63 e 9 dnoBv^a-Ka 62 a 5 ; 64 a 6 OTTOKXaa) 1 17 c 8 an-oXdju/Sdvo) 58 b 8 aTToXciTrm 69 d 3 diT07reipS>pai 60 e 2 diroppriTos 62 b 3 dnotririvbto 1 1 7 b 6 cmTopju 64 a 4 ; 86 d 8 apa 68 b 9 ; 80 d 5 3/30 70 e I dpnoia 93 a 1 1 ; 93 c 6 dppovia 85 e 3 dpx^ lOI e 2 dtTTaKTi 117 C 7 aiTXoKia 66 b 8 drexva)! lOO d 3 oT-exi'Ss 59 a 4 ; 90 c 4 aTpawds 66 b 3 aS^rjo-is 71 b 3 airds 58 c I ; 65 d 5 ; 65 e 3 aiiTos Ka6' avrov 64 c 6 ; 65 c 7 dpav 62 e 6 ayjrvKTOs 106 a 8 PdKxoi 69 d I 0dp$apoi 78 a 4 ^aa-Kavta 95 b 6 ^ipfSpov 112 a 2 /3o>;te 88 e 2 /3op/3opor 6g c 6 ^ovKonai 74 d 9 yeXaa-fia 64 b I yevcms 71 a 13 ; 95 e 9 , yvrja-iios 66 b 2 yoijTfio) 8 1 b 3 balpav 107 d 6 Seiyjia IlobS Setvds (oiSfi/ fietKJv) 84 b 4 fieivdri/r 8265 devpo 58 b 7 bj)p.0TiK6s 82 a 1 1 StajSoXXo) 676 6 Sia^\(7ra> 86 d 5 Sidypappa 73 b I 8iahiKaiop.ai 1 07 d8; II3d3 Simpm 78 c 2 £iaKci/iat 68 c 6 ; 84 e 2 diaKcXcvopu 61 a I biaKpiva 71 b 6 hiakap^dvo) 8IC4; IIob7 SiaXcKTiKof 76 b 5 bicikfKTos 62 a 9 diap,v6o\oy& 7" b 6 fitavoia 65 e 7 Siavoias Xoyi(r/idr 79 ^ 3 Siatrpayp.aTevofiai 77 d 6 SiauXof 72 b 3 Sia(f)epdvTCi>s 85b3; Ii4b7 Siaipcpa 64 d 9 Suujyvri 98 C 8 153 INDEX TO THE NOTES &ta4>avS> lOI d 5 dicuXa|3oO/xai 8l e 6 SiKaiios 73^9 61s tVra 58a II SoKa 64b2; 81 b4 SaSendaKVTOs IIO b 6 fdv 64 C 10 eyyis Ti reiveiv 6$ a 6 cyyiyvofiai 86 e I cyKaraSSi 8435 iyKoijirfiTK 1 1 8 a 7 f5eX(o6ic8; 68 d 2 flhos (syn. crana) 733-1 ; 76c 12; 87 a2; 92b 5 eiSos, ' sort ' lOO b 3 eibaXov 66 c 3 eiKS 97 b 7 eiXocpiv^s 66 a 2 elaepxojiai 5802 iKauTOTC 1 00 a 3 eKjSaXXo) 113 a 6 c'/cei 61 e I ; 64 a I €K\elna> 99 d 6 eKTrXcfflj HOC 7 €Kpori 112 d4 fKavrit III a I CK^epo) 66 b 4 €Kopd 11563 cKa)i',6x C4 ; .806 3 f XXeiVo) 74 a 6 cXwis 67 b 8 ipCpiopjii 83 e I c'v 58 b 8 ev8ee(rTtpas 74 ^ 3 evBeKa, oi 59 6 6 ev8e;(0^ai 93 b I cvSeo) 74 d 6 ; 92 a I iviarafiai 77 b 3 ivvoS) 743-^ (vrelva 60 d I ; 86 b 7 evTi^or 64 d 9 e'l^'dca 85 a 5 e^eitaha 77 C 9 ' e'ldSioy 85 a 5 73d7; i^ahiKov 85 a 5 citayw 106 a 4 fVaao) 77 68; Ii4d7 eVatrtffl/iai 98 b 9 inavrKm II2C3 firaxdrji 87 a 3 tireiTa 90 d I enepxoimi 88 d I ; 104b lo iwexopai II7C4 iinbeUwiu lOObS iwuiKas 80 c5; 117c S impivo) 80 c 6 cmtTKOTrS) 107 b 6 ema-rapMi 61 b 6 eV«rraTijs 62 d 5 cTrioTaTffl 62 d 5 ema-TiWa 1 15 b 2 eVtOT^/xi; 96 b 8 eVta'^payi^ojuat 75 d 2 iwiTeiva 94 c 4 imTrjbeva 64a 6 ; 84b 5 imx^ipS) 73 b 8 eVtx<»P'af«> 57 a 7 emxo>pios 5 9 b 6 cV(0cpripla 117 6 I (vxfpS>s 117 c 4 i(j>e\Kio 66 a I eX"!* Xdyoi/ 62 b 2 ; 62 d 6 e^"" evK6y 66 a 3 BpaTTU) 86 e 5 dpv\& 76 d 8 Bva-ia 1 08 a 5 Upos 85 b 5 iKeas 117 b 3 laoppoiria logaj iiTTopia 96 a 8 l 73 b 2 KeXfva 59 6 8 Kevrpov 91 C 5 Ki^aKmov 95 b 8 Ke0aX^ 96 e 1 KivS) 93 a 8 Kopilreia lOI c8 Kop^os 105 c 2 Kdnro/nm 60 b I Koa-pios 68 e 2 ; 83 6 6 Kpaais 86 bg; iiib2 Kparrjp 1 1 1 d 5 KT^pa 62 b 8 Kvavds 113 b 8 kvkKos Tfjs yevf(T€B>s 72 b I KVKVOS 84 6 4 Kv\iv8ovpai 81 d I ; 82 e 4 Kvpa 1 14 a 5 Kvpaiva 112 b 3 \av6ava> 64 a 5 'Keipmv 107 d 7 X«dr>;r Iiod6 Xoyi^opai 65 C 2 ; 83 C 3 Xoyurpos 79 a 3 Xr 63 e 9 oiras av 59 ^ 7 OTTOII /I^ 77 b 4 oparSs 80 c 3 opeyo/iai 75 ^ ^ opdds 73 a 10; 94 a I opdms 64 a 4 ; 69 d 2 ; 82 c 3 6pixrj8ivTa, to. IOI d 4 ovSafiov 72 CI ovpavos 108 e 5 ovcria 65 d 13 6xeT6s 112 c 3 oXWo 1 13 d 5 oxovjxai 85 d I 7td6t)iia 79 d 6 ; 103 a I 7ra6os 68 e 4 ; 96 a 2 ; 96 c I TToKai 63 d4; 79C2; 84 d5 TTaXutdf 7°c5 TraKiyyevecria 70 C 4 ; 75 d 7 Trdvv, ov S7 ^7 7rapa{3dXX(o I03 all Trapayiyvop.m 57 a I ; 58 c 7 ; 586 ] jrapa8iSa)p,i 84 a 4 irapaKfKevofiai 60 e 8 jrapakaii^dvio 82 e I 7rapa\v7ra 65 C 6 irapapivo 6? e 2 ; 98 e 4 napapvOia 70 b 2 irapairiirra 66 d 5 TraparidrifU 6567 irapfi/u 59 ^ 2 ndpepyov 91 El 8 wapiqpi 90 d 9 TTapLa-rripi 58 e 5 ; 66 b I . jrdax^ 94 a 1 2 wept c. gen. 58 a I ■nipic. ace. 58 c6 ; 64d 8 ; 65 b 4 ; 68e4 Trepl kvkXij) 112 e 7 TrepiAiTTa II2d6 trepioSos 10764 nepiTpiira 95 ^^ ^ nepiTTos 104 d 12 TTfpKJxp^s 108 e 5 mVrty 7oi>2 TrXdmo 82 d 3 jt\€ou€KtikS)s 91 b I wvevfta 70 a5; II2b4 woiKiKos I IOC 6 rroiS) 1 1 7 b I TToXiTtKos 82 a 1 1 TToXXd 61 c 3 TToXXaKic 60 e 3 ; 61 a 6 jro\v6pi\rjTos lOO b 4 woKvs 78 a 3 ttopZ 88 a 8 TTpayfia 61 C 8 npaypuTfia 63 a I ; 64 e 4 irpiv 75 ^4 7rp66f 63 d 8 jrpoTcpala 59 ^ ^ irpoTidtfiai 11563 TTTOovpai 68 C 9 ; 108 b I paSias 62 c 10 ; 63 a 7 ; 81 a I pva$ 111 el 156 II. GREEK WORDS (racjifis 57b i; 61 d8; 65 b S ; 69d5;8sc3 irfjpay^ Iioaj (TKiaypa^ia 6g b 6 aTc<^a> 5 8 3' 6 arixos 104 b 2 (TTpoyyuXos 97 s I02 d 3 (ruyKajttTTTiB 60 b 2 ; 98 d 5 (TvyKeifuu 92 a 8 avyKpivofiai 71 b6 (rufuyia 71 C9 trvfi^aiva 67 c 5 ; 80 b I | 80 b 3 ! 92b 4; loid3 (rvfi/SoX^ 9^ (j>po(Tvvrj 68 C 8 - Tapi\€va 80 C 8 : TavpriSov 117 b 5 re 81 b 3 Teiva 65 a 6 TeXerfi 69 c 3 T€\0S 77 cs Ttpas lOI b I ridejuu 91 a S TO 8e 87 C 6 Tpiodos 108 a 4 rpoTTot 98 a 4 Tpo(^^ 81 d 8 rvyxdva 58 a6; 58b8; 5803; 58d3;62a3;86c2; IIIC2 Tu^Xou^oi 96 c 5 rixf) 58 a 6 vyieia 65 d 12 tiyii7E 6g b 8 ; 89 e 2 viraKoio) 59 6 4 VTrapxo) 78 a 10 vrreKxapS) 104 C I vrrepdiKS) 86 e 4 lTrcpijavos 96 a 8 iw6 60 C 6' UTTO^XfTro) 1 1 7 b 5 imoBcais 92 d 6 ; lOI d 3 woXa/i^di/o) 60 c 8 ; 69 e 6 ; 7263 vTropAva 102 6 2 ; 104 b' 10 vnofTTaBfuq I09 C 2 mo^ia 84 c 6 riiiri 1 1 1 b 7 (ftdeyyo/MU 93 a 8 (fideipa 1 17 b 4 ^6ia-is 71b 3 ^fldyyos 86 C 6 (jyBovos 61 d 10 ^opd 95 6 9 (biKo/iaBris 67 b 4 (f)i\ocrocj)ia 61 a 3 (/)tXd(ro^of 61 c6 ; 64b 3 ^(Xdri/xof 68 C I ijiiKoxpripoTos 68 c I ; 82 c 5 ^povrjtris 62 d 4 ; 66 6 3 ; 7° b 3 ; 76CI2; Ilib4 p6vifios 62 d 4 ippovpa 62 b 3 ^upo 97 b 7 ; loi e I (pviTK 87 e 4 iJiai 95 b I Xai^os 716 9 '<|/'aXXcD 94 c 5 ^lrri\a(f)S> 99 b 4 ^xv 70^5; 70b 3 Sipa 80 c 7 u>f 5864 us av 82 e 6 III. GRAMMATICAL av, omission of 62 c 7 Aorist in impatient questions 86 d 7 Aorist participle (synchronous) S8b8; 58ei;6oc8;6oc9 Aorist, empirical 73 d 7 ; 73 d 9 Asyndeton explicativum 61 a i Attraction of prepositions 7S b 6 Crasis 5803 Disjunctive question 68 a 3 Infinitive, epexegetic 84 c 3 ; exclamatory 60 b 5 ; 99 b 2 Metaphors from hunting 63 a 2 ; 66 a 3 ; 66 b 4 ; 76 e 9 ; 79 e 3 ; 88d9; 89CI; 115 b 9; from wrestling 84C6; 87a6; 88d4; mili- tary 104 b 10 ; 106 a 4 Optative 87 e 5 ; 107 a 5 Polar expression 59 e 5 ; 81 e 6 ; 82 b 10 Relative 65 a 5 158