LATO
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Max R. Hodgdon.

i
10
1837
ARTES
LIBRARY
VERITAS
SCIENTIA
OF THE
UNIVERSITY OF MICHIGAN
E PLURIOUS UNUM.
TUEBOR
SQUAERIS PENINSULAM AMOENAM
CIRCUMSPICE!

ΠΛΑΤΩΝΟΣ ΦΑΙΔΩΝ
PLATO'S
PHAEDO.
With Notes Critical and Exegetical,
AND AN ANALYSIS.
BY
WILHELM WAGNER, PH.D.
REVISED BY
WILLARD K. CLEMENT, PH.D.,
UNIVERSITY OF IDAHO.
Boston:
ALLYN AND BACON.
1896.
University Press:
JOHN WILSON AND SON, CAMBRIDGE, U.S. A.
PREFACE.
THE present edition is intended as a companion volume
to the edition of the Apology and Crito published last
ycar. It is almost unnecessary to observe that the
Editor has availed himself of the labours of former
commentators and critics, and especially of those of Wyt-
tenbach, Heindorf and Stallbaum: Professor Geddes'
excellent edition of the Phaedo has been used in the
headings prefixed in the notes to the various parts of
the dialogue and serving as an analysis of it; in the
notes themselves, Professor Geddes' commentary has
been used very sparingly. On the whole, the present
edition enters especially into the critical and gramma-
tical explanation of the Phaedo, and does not profess
to exhaust the philosophical thought of the work, least
of all to collect the doctrines and tenets of later phi-
losophers and thinkers on the subjects treated by Plato
--for which purpose Professor Geddes' edition is of the
highest value. Riddell's admirable Digest of Platonic
iv
PREFACE.
Idioms has been appealed to wherever there was an
opportunity of doing so. The grammars of Jelf and
Donaldson (especially the first) are quoted for gram-
matical references; sometimes also Krüger's Griechische
Sprachlehre has been referred to a work which deserves
to be better known in England.
Conjectural emendations have been very rarely ad-
mitted into the text, but all the readings proposed by
Cobet and most of the changes made by Hirschig will
be found mentioned in the notes.
LONDON, March, 1870.
In this revision the notes have been abridged by the
omission of all references to little-read Greek authors,
lengthy Latin notes, and all matter not of service to
the average student. In some cases, the phraseology
has been changed, but no additions have been made.
References to the grammars of Goodwin and Hadley-
Allen, and Goodwin's Greck Moods and Tenses have
taken the place of the English authorities. Numerous
errors in the notes have been corrected, and the index
so revised and rewritten as to be almost entirely new.
No changes have been made in Wagner's text or critical
notes save the correction of obvious mistakes.
Moscow, IDAHO, July, 1894.
WILLARD K. CLEMENT.
ΦΑΙΔΩΝ
[ἢ περὶ ψυχῆς, ἠθικός.]
ΤΑ ΤΟΥ ΔΙΑΛΟΓΟΥ ΠΡΟΣΩΠΑ.
ΕΧΕΚΡΑΤΗΣ, ΦΑΙΔΩΝ, ΑΠΟΛΛΟΔΩΡΟΣ, ΣΩΚΡΑΤΗΣ,
ΚΕΒΗΣ, ΣΙΜΜΙΑΣ, ΚΡΙΤΩΝ,
Ο ΤΩΝ ΕΝΔΕΚΑ ΥΠΗΡΕΤΗΣ.
57 I. Αὐτός, ὦ Φαίδων, παρεγένου Σωκράτει ἐκείνῃ τῇ
ἡμέρᾳ, ᾗ τὸ φάρμακον ἔπιεν ἐν τῷ δεσμωτηρίῳ, ἢ ἄλ-
λου του ήκουσας ;
ενός
ΦΑΙΔ. Αὐτός, ὦ Εχέκρατες.
Ο
ΕΧ. Τί οὖν δή ἐστιν ἅττα εἶπεν ὁ ἀνὴρ πρὸ τοῦ 5
θανάτου; καὶ πῶς ἐτελεύτα; ἡδέως γὰρ ἂν ἐγὼ ἀκού
σαιμι. καὶ γὰρ οὔτε τῶν πολιτῶν Φλιασίων οὐδεὶς
πάνυ τι επιχωριάζει τὰ νῦν ᾿Αθήναζε, οὔτε τις ξένος
ἀφίκται χρόνου συχνοῦ ἐκεῖθεν, ὅστις ἂν ἡμῖν σαφές
ἀγγεῖλαι οἷός τ᾽ ἦν. περὶ τούτων, πλήν γε δὴ ὅτι 1ο
φάρμακον πιῶν ἀποθάνοι· τῶν δὲ ἄλλων οὐδὲν εἶχε
opt
φράζειν.

T
ΦΑΙΔ. Οὐδὲ τὰ περὶ τῆς δίκης ἄρα ἐπύθεσθε δι
τρόπον ἐγένετο ;
ΕΧ. Ναί, ταῦτα μὲν ἡμῖν ἤγγειλέ τις, καὶ ἐθαυ- 15
μάζομέν γε ὅτι πάλαι γενομένης αὐτῆς πολλῷ ὕστερον
φαίνεται ἀποθανών. τί οὖν ἦν τοῦτο, ὦ Φαίδων;
6 ἐγώ om. Bekk. Stalll., add. Bodl. with several other mss.
1
2
ΠΛΑΤΩΝΟΣ
67
5
ΦΑΙΔ. Τύχη τις αὐτῷ, ὦ Ἐχέκρατες, συνέβη
ἔτυχε γὰρ τῇ προτεραίᾳ τῆς δίκης ἡ πρύμνα ἐστεμ‐
μένη τοῦ πλοίου ὃ εἰς Δῆλον Αθηναῖοι πέμπουσιν.
ΕΧ. Τοῦτο δὲ δὴ τί ἐστιν;
ΦΑΙΔ. Τοῦτό ἐστι τὸ πλοῖον, ὡς φασιν ᾿Αθηναῖοι, Ε
ἐν ᾧ Θησεύς ποτε εἰς Κρήτην τοὺς δὶς ἑπτὰ ἐκείνους
ᾤχετο ἄγων καὶ ἔσωσέ τε καὶ αὐτὸς ἐσώθη. τῷ οὖν
Απόλλωνι εὔξαντο, ώς λέγεται, τότε, εἰ σωθεῖεν, ἑκά
στου ἔτους θεωρίαν ἀπάξειν εἰς Δῆλον· ἣν δὴ ἀεὶ καὶ
το νῦν ἔτι ἐξ ἐκείνου κατ᾽ ἐνιαυτὸν τῷ θεῷ πέμπουσιν.
ἐπειδὰν οὖν ἄρξωνται τῆς θεωρίας, νόμος ἐστὶν αὐτοῖς
ἐν τῷ χρόνῳ τούτῳ καθαρεύειν τὴν πόλιν καὶ δημοσίᾳ
μηδένα ἀποκτιννύναι, πρὶν ἂν εἰς Δῆλον ἀφίκηται τὸ
πλοῖον καὶ πάλιν δεῦρο τοῦτο δ᾽ ἐνίοτε ἐν πολλῷ
15 χρόνῳ γίγνεται, ὅταν τύχωσιν ἄνεμοι ἀπολαβόντες C
αὐτούς. ἀρχὴ δ᾽ ἐστὶ τῆς θεωρίας, ἐπειδὰν ὁ ἱερεὺς
τοῦ ᾿Απόλλωνος στέψῃ τὴν πρύμναν τοῦ πλοίου· τοῦτο
δ᾽ ἔτυχεν, ὥσπερ λέγω, τῇ προτεραίᾳ τῆς δίκης γεγο-
νός. διὰ ταῦτα καὶ πολὺς χρόνος ἐγένετο τῷ Σωκράτει
20 ἐν τῷ δεσμωτηρίῳ ὁ μεταξὺ τῆς δίκης τε καὶ τοῦ
θανάτου.
11. EX. Τί δὲ δὴ τὰ περὶ αὐτὸν τὸν θάνατον, ὦ
Φαίδων; τίνα ἦν τὰ λεχθέντα καὶ πραχθέντα, κι
τίνες οἱ παραγενόμενοι τῶν ἐπιτηδείων τῷ ἀνδρί; ἢ
25 οὐκ εἴων οἱ ἄρχοντες παρεῖναι, ἀλλ᾽ ἔρημος ἐτελεύτα
φίλων;
γε.
ΦΑΙΔ. Οὐδαμῶς, ἀλλὰ παρῆσάν τινες καὶ πολλοί D
ΕΧ. Ταῦτα δὴ πάντα προθυμήθητι ως σαφέστατα
30 ἡμῖν ἀπαγγεῖλαι, εἰ μή τίς σοι ἀσχολία τυγχάνει οὖσα.
13 Δηλόν τε Bekk. Stallb, but τε om. Bodll and other mss.
23 τίνα Βodl. τι the other miss. Bekk.
ΦΑΙΔΩΝ.
3
E
ΦΑΙΔ. ᾿Αλλὰ σχολάζω γε καὶ πειράσομαι ὑμῖν
διηγήσασθαι· καὶ γὰρ τὸ μεμνῆσθαι Σωκράτους καὶ
αὐτὸν λέγοντα καὶ ἄλλου ἀκούοντα ἔμοιγε ἀεὶ πάντων
ἥδιστον.
ΕΧ. ᾿Αλλὰ μήν, ὦ Φαίδων, καὶ τοὺς ἀκουσομέ- 5
νους γε τοιούτους ἑτέρους ἔχεις· ἀλλὰ πειρῶ ὡς ἂν
δύνῃ ἀκριβέστατα διελθεῖν πάντα.
ΙΟ
ΦΑΙΔ. Καὶ μὴν ἔγωγε θαυμάσια ἔπαθον παραγε-
νόμενος. οὔτε γὰρ ὡς θανάτῳ παρόντα με ἀνδρὸς
ἐπιτηδείου ἔλεος εἰσῄει· εὐδαίμων γάρ μοι ἀνὴρ ἐφαί-
μετοχών Εχεκρατες, καὶ τοῦ τρόπου καὶ τῶν λόγων, ὡς
ἀδεως και γενναίως ἐτελεύτα, ὥστε μοι ἐκεῖνον παρί
στασθαι μηδ' εἰς "Αιδου ἰόντα ἄνευ θείας μοίρας ἰέναι,
50 ἀλλὰ κἀκεῖσε ἀφικόμενον εὖ πράξειν, εἴπερ τις πώποτε
καὶ ἄλλος. διὰ δὴ ταῦτα οὐδὲν πάνυ μοι ἐλεεινὸν 15
εἰσῄει, ὡς εἰκὸς ἂν δόξειεν εἶναι παρόντι πένθει· οὔτε
αὖ ἡδονὴ ὡς ἐν φιλοσοφίᾳ ἡμῶν ὄντων, ὥσπερ εἰω·
θειμεν· καὶ γὰρ οἱ λόγοι τοιοῦτοί τινες ἦσαν· ἀλλ᾽
ἀτεχνῶς ἄτοπόν τί μοι πάθος παρῆν καί τις ἀήθης
γρᾶσις ἀπό τε τῆς ἡδονῆς συγκεκραμένη ὁμοῦ καὶ ἀπὸ
τῆς λύπης, ἐνθυμουμένῳ ὅτι αὐτίκα ἐκεῖνος ἔμελλε
τελευτᾷν. καὶ πάντες οἱ παρόντες σχεδόν τι οὕτω
διεκείμεθα, ὁτὲ μὲν γελῶντες, ἐνίοτε δὲ δακρύοντες, εἷς
Β δὲ ἡμῶν καὶ διαφερόντως, ᾿Απολλόδωρος. οἶσθα γάρ
που τὸν ἄνδρα καὶ τὸν τρόπον αὐτοῦ.
ΕΧ. Πῶς γὰρ οὔ:
ΦΑΙΔ. Εκεῖνός τε τοίνυν παντάπασιν οὕτως εἶχε,
καὶ αὐτὸς ἔγωγε ἐτεταραγμην καὶ οἱ ἄλλοι.
ΕΧ. Ἔτυχον δέ, ὦ Φαίδων, τίνες παραγενόμενοι :
1 σχολάζω τε Bekk. ye is in the Bodl. and most good mss.
10 ανήρ Βodl. Herm ὁ ἀνὴρ other mass. avnp Bekk. Stallb.
12 ὥστ᾽ ἐμοὶ Βekk. ὥστ᾽ ἔμοιγ' Stall, ὥστε μοι Bodil and most mss.
20 ἀπὸ τῆς λύπης Bodl. Herm. Stallb ἀπὸ om. other mss. Bekk.
}
25
4
ΠΛΑΤΩΝΟΣ
Ο
ΦΑΙΔ. Οὗτός τε δὴ ὁ ᾿Απολλόδωρος τῶν ἐπιχω
ρίων παρῆν καὶ ὁ Κριτόβουλος καὶ ὁ πατὴρ αὐτοῦ
Κρίτων, καὶ ἔτι Ερμογένης καὶ Ἐπιγένης καὶ Αἰσχί-
νης καὶ ᾿Αντισθένης· ἦν δὲ καὶ Κτήσιππος ὁ Παιανιεὺς
ό
5 καὶ Μενέξενος καὶ ἄλλοι τινὲς τῶν ἐπιχωρίων· Πλάτων
δέ, οἶμαι, ἠσθένει.
ΕΧ. Ξένοι δέ τινες παρῆσαν;
ΦΑΙΔ. Ναί, Σιμμίας τέ γε ὁ Θηβαῖος και Κέβης
καὶ Φαιδωνίδης, καὶ Μεγαρόθεν Ευκλείδης τε καὶ Τερ-
το ψίων.
15
ΕΧ. Τί δέ; 'Αρίστιππος καὶ Κλεόμβροτος παρε-
γένοντο ;
ΦΑΙΔ. Οὐ δῆτα· ἐν Αἰγίνῃ γὰρ ἐλέγοντο εἶναι.
ΕΧ. "Αλλος δέ τις παρῆν;
ΦΑΙΔ. Σχεδόν τι οἶμαι τούτους παραγενέσθαι.
ΕΧ. Τί οὖν δή; τίνες, φής, ἦσαν οἱ λόγοι;
C
ΙΙΙ. ΦΑΙΔ. Εγώ σοι ἐξ ἀρχῆς πάντα πειρά
σομαι διηγήσασθαι. ἀεὶ γὰρ δὴ καὶ τὰς πρόσθεν D
ἡμέρας εἰώθειμεν φοιτᾷν καὶ ἐγὼ καὶ οἱ ἄλλοι παρὰ
2ο τὸν Σωκράτη, συλλεγόμενοι ἕωθεν εἰς τὸ δικαστήριον,
ἐν ᾧ καὶ δίκη ἐγένετο· πλησίον γὰρ ἦν τοῦ δεσμωτηρίου.
περιεμένομεν οὖν ἑκάστοτε, ἕως ἀνοιχθείη τὸ δεσμω
τήριον, διατρίβοντες μετ' ἀλλήλων· ἀνεῴγετο γὰρ οὐ
πρῴ· ἐπειδὴ δὲ ἀνοιχθείη, εἰσῄειμεν παρὰ τὸν Σωκράτη
2 ὁ Κριτόβουλος Bodl. Herm. Stallb. o om. Bekk. 3 Κρίτων
9 Φαιδώνης Bekk. Φαι
om. several mss. bracketed by Herm.
11 Τί δαί Bekk. with only one ms.
δωνίδης Bodl. pr. m.
- οὐ παρε
γένοντο cj. Cobet Var. Lect. p. 286 4 et sana ratio docet et Graecae
linguae ingenium emendandum esse οὐ π.; nam qui ita quaerit
où
Echcerates miratur cos non nominari inter eos qui Socrati mori-
turo adfuissent, et οὐ δῆτα mclius respondebitur, si οὐ praecesserit.
quam vetus hoc mendum in Platonis codicibus inóleverit, ap-
paret ex Demetrii libello περὶ ἑρμηνείας § 238 Goell. : sed vora
scriptura antiquius nihil est.' 23 ανεωγνυτο Bekk. ἀνεῴγετο Bodl.
εἰσῄειμεν most mss. including the Bodl. εἰσῇμεν
and most mss.
Bekk. Stallb.
ΦΑΙΔΩΝ.
5
LO
f
Ο
7
καὶ τὰ πολλὰ διημερεύομεν μετ᾿ αὐτοῦ. καὶ δὴ καὶ
τότε πρωϊαίτερον ξυνελέγημεν. τῇ γὰρ προτεραία
Ε ἡμέρᾳ ἐπειδὴ ἐξήλθομεν ἐκ τοῦ δεσμωτηρίου ἑσπέρας,
ἐπυθόμεθα ὅτι τὸ πλοῖον ἐκ Δήλου ἀφιγμένον εἴη.
παρηγγείλαμεν οὖν ἀλλήλοις ἥκειν ὡς πρωίαίτατα εἰς 5
τὸ εἰωθός. καὶ ἥκομεν, καὶ ἡμῖν ἐξελθὼν ὁ θυρωρός,
ὅσπερ εἰώθει ὑπακούειν, εἶπε περιμένειν καὶ μὴ πρότε-
ρον παριέναι, ἕως ἂν αὐτὸς κελεύσῃ· λύουσι γάρ, ἔφη,
οἱ ἕνδεκα Σωκράτη καὶ παραγγέλλουσιν ὅπως ἂν τῇδε
τῇ ἡμέρᾳ τελευτήσῃ. οὐ πολὺν δ᾽ οὖν χρόνον ἐπι-1ο
σχων ἧκε καὶ ἐκέλευσεν ἡμᾶς εἰσιέναι. εἰσιόντες οὖν
60 κατελαμβάνομεν τὸν μὲν Σωκράτη ἄρτι λελυμένον,
τὴν δὲ Ξανθίππην, γιγνώσκεις γάρ, ἔχουσαν τε τὸ
παιδίον αὐτοῦ καὶ παρακαθημένην. ὡς οὖν εἶδεν ἡμᾶς
ἡ Ξανθίππη, ἀνευφήμησέ τε καὶ τοιαῦτ᾽ ἄττα εἶπεν, 15
οἷα δὴ εἰώθασιν αἱ γυναῖκες, ὅτι ὦ Σώκρατες, ὕστατον
δή σε προσεροῦσι νῦν οἱ ἐπιτήδειοι καὶ σὺ τούτους.
καὶ ὁ Σωκράτης βλέψας εἰς τὸν Κρίτωνα, ὦ Κρίτων,
3
ἔφη, ἀπαγέτω τις ταύτην οἴκαδε. καὶ ἐκείνην μὲν
Β ἀπῆγόν τινες τῶν τοῦ Κρίτωνος βοῶσάν τε καὶ κοπτο- 20
μένην·//ὁ δὲ Σωκράτης ανακαθιζόμενος ἐπὶ τὴν κλίνην
συνέκαμψέ τε τὸ σκέλος καὶ ἐξέτριψε τῇ χειρί, καὶ
τρίβων ἅμα, ὡς ἄτοπον, ἔφη, ὦ ἄνδρες, ἔοικέ τι εἶναι
τοῦτο, δ καλοῦσιν οἱ ἄνθρωποι ἡδύ· ὡς θαυμασίως
πέφυκε πρὸς τὸ δοκοῦν ἐναντίον εἶναι, τὸ λυπηρόν, τῷ 25
ἅμα μὲν αὐτῷ μὴ ἐθέλειν παραγίγνεσθαι τῷ ἀνθρώπῳ,
C
19 απα-
3 ἡμέρᾳ bracketed by Herm. without cause: see the exeg. comm.
· εἶπε περιμένειν Bodl. Bekk. Stallb. ἐπιμένειν Herm. with the old
editions. 11 ἐκέλευσεν Bodl. p. m.
ἐκέλευεν Bodl. corr. (Herm.).
εἰσελθόντες Bekk. Bodl. corr. εἰσιόντες Herm. Bodl. pr. m.
γαγέτω Bekk. with only one ms. ταύτην Bekk. Stallb. αὐτήν only
the Bodl. (Herm.). 21 ἐπὶ Bekk. Stallb. with mss. εἰς Bodl.
Herm. 22 ἐξέτριψε all good mass. έτριψε the old editions and
Cobet Var. Lect. Ρ. 120.
6
ΠΛΑΤΩΝΟΣ
5
ΤΟ
ἐὰν δέ τις διώκῃ τὸ ἕτερον καὶ λαμβάνῃ, σχεδόν τι
ἀναγκάζεσθαι λαμβάνειν καὶ τὸ ἕτερον, ὥσπερ ἐκ μιᾶς
the being tudo
κορυφῆς συνημμένω δύ᾽ ὄντε... καί μοι δοκεῖ, ἔφη, εἰ C
ἐνενόησεν αὐτὰ Αἴσωπος, μῦθον ἂν συνθεῖναι,
ως
θεὸς βουλόμενος αὐτὰ διαλλάξαι πολεμοῦντα, ἐπειδὴ
οὐκ ἠδύνατο, ξυνήψεν εἰς ταὐτὸν αὐτοῖς τὰς κορυφάς,
καὶ διὰ ταῦτα ᾧ ἂν τὸ ἕτερον παραγένηται ἐπακο-
λουθεῖ ὕστερον καὶ τὸ ἕτερον. ὥσπερ οὖν καὶ αὐτῷ μοι
ἔοικεν, ἐπειδὴ ὑπὸ τοῦ δεσμοῦ ἦν ἐν τῷ σκέλει [πρότερον]
1ο τὸ ἀλγεινόν, ἥκειν δὴ φαίνεται ἐπακολουθοῦν τὸ ἡδύ.·-
IV. Ὁ οὖν Κέβης ὑπολαβων Νὴ τὸν Δία, ὦ
Σώκρατες, ἔφη, εὖ γ' ἐποίησας ἀναμνήσας με. περὶ
γάρ τοι τῶν ποιημάτων ὧν πεποίηκας ἐντείνας τοὺς
τοῦ Αἰσώπου λόγους καὶ τὸ εἰς τὸν ᾿Απόλλω προοίμιον
15 καὶ ἄλλοι τινές με ἤδη ἤροντο, ἀτὰρ καὶ Εὐηνὸς D
πρώην, ὅ,τι ποτὲ διανοηθείς, ἐπειδὴ δεῦρο ἦλθες, ἐποίη
σας αὐτά, πρότερον οὐδὲν πώποτε ποιήσας. εἰ οὖν τί
σοι μέλει τοῦ ἔχειν ἐμὲ Εὐηνῷ ἀποκρίνασθαι, ὅταν με
αὖθις ἐρωτᾷ, εὖ οἶδα γὰρ ὅτι ἐρήσεται, εἰπέ, τί χρή με
20 λέγειν. Λέγε τοίνυν, ἔφη, αὐτῷ, ὦ Κέβης, τἀληθῆ,
ὅτι οὐκ ἐκείνῳ βουλόμενος οὐδὲ τοῖς ποιήμασιν αὐτοῦ
ἀντίτεχνος εἶναι ἐποίησα ταῦτα· ᾔδειν γὰρ ὡς οὐ ῥᾴδιον
εἴη· ἀλλ᾽ ἐνυπνίων τινῶν ἀποπειρώμενος τί λέγοι, καὶ Ε
ἀφοσιούμενος εἰ ἄρα πολλάκις ταύτην τὴν μουσικήν
25 μοι ἐπιτάττοι ποιεῖν. ἦν γὰρ δὴ ἄττα τοιάδε· πολ-
λάκις μοι φοιτῶν τὸ αὐτὸ ἐνύπνιον ἐν τῷ παρελθόντι
βίῳ, ἄλλοτ᾽ ἐν ἄλλῃ ὄψει φαινόμενον, τὰ αὐτὰ δὲ
λέγον, ὦ Σώκρατες, ἔφη, μουσικὴν ποίει καὶ ἐργάζου.
2 ἀεὶ λαμβάνειν Bekk. Stallb., om. Bodl. Δ, Herm, 6 αὐτοῖς
Bodl. and four other mss. Stallb. Herm. αὐτῶν Bekk. 8 αὐτῷ
μοι all mss. with the exception of one. αὐτῷ ἐμοί Bekk. 9
πρότερον om. most mss. including the Bodl., bracketed by Herm
19 ¿pwrâ Bodl. p. m. έρηται Bekk. Bodl. corr. 23 λέγοι Βekk.
ΦΑΙΔΩΝ.
7
καὶ ἐγὼ ἔν γε τῷ πρόσθεν χρόνῳ ὅπερ ἔπραττον τοῦτο
61 ὑπελάμβανον αὐτό μοι παρακελεύεσθαι τε καὶ ἐπικε-
λεύειν, ὥσπερ οἱ τοῖς θέουσι διακελευόμενοι, καὶ ἐμοὶ
οὕτω τὸ ἐνύπνιον ὅπερ ἔπραττον τοῦτο ἐπικελεύειν,
μουσικὴν ποιεῖν, ὡς φιλοσοφίας μὲν οὔσης μεγίστης
μουσικῆς, ἐμοῦ δὲ τοῦτο πράττοντος· νῦν δ' ἐπειδὴ ἡ
τε δίκη ἐγένετο καὶ ἡ τοῦ θεοῦ ἑορτὴ διεκώλυέ με
ἀποθνήσκειν, ἔδοξε χρῆναι, εἰ ἄρα πολλάκις μοι προσ
τάττοι τὸ ἐνύπνιον ταύτην τὴν δημώδη μουσικὴν
ποιεῖν, μὴ ἀπειθῆσαι αὐτῷ, ἀλλὰ ποιεῖν. [ ἀσφαλέστε- 1ο
B ρον γὰρ εἶναι μὴ ἀπιέναι πρὶν ἀφοσιώσασθαι ποιή-
σαντα ποιήματα καὶ πειθόμενον τῷ ἐνυπνίῳ. οὕτω δὴ
πρῶτον μὲν εἰς τὸν θεὸν ἐποίησα, οὗ ἦν ἡ παροῦσα
θυσία· μετὰ δὲ τὸν θεόν, ἐννοήσας ὅτι τὸν ποιητὴν
δέοι, εἴπερ μέλλοι ποιητὴς εἶναι, ποιεῖν μύθους, ἀλλ᾽ 15
οὐ λόγους, καὶ αὐτὸς οὐκ ἦ μυθολογικός, διὰ ταῦτα δὴ
οὓς προχείρους εἶχον καὶ ἐπιστάμην μύθους τοὺς
Αἰσώπου, τούτους ἐποίησα, οἷς πρώτοις ἐνέτυχον.
V. Ταῦτα οὖν, ὦ Κέβης, Εὐηνῷ φράζε, καὶ ἐρρῶ-
σθαι καί, ἂν σωφρονῇ, ἐμὲ διώκειν ὡς τάχιστα. ἄπει- 20
Ο μι δέ, ὡς ἔοικε, τήμερον· κελεύουσι γὰρ Αθηναῖοι.
καὶ ὁ Σιμμίας, Οἷον παρακελεύει, ἔφη, τοῦτο,
Σώκρατες, Εὐηνῷ; πολλὰ γὰρ ἤδη ἐντετύχηκα τῷ
ἀνδρί· σχεδόν οὖν ἐξ ὧν ἐγὼ ᾔσθημαι οὐδ᾽ ὁπωστιοῦν
σοι ἑκὼν εἶναι πείσεται. Τί δαί; ἢ δ' ὅς· οὐ φιλόσο- 25
ή
φος Εὐηνός ; Εμοιγε δοκεῖ, ἔφη ὁ Σιμμίας. Εθελήσει
τοίνυν, ἔφη, καὶ Εὐηνὸς καὶ πᾶς ὅτῳ ἀξίως τούτου τοῦ
πράγματος μέτεστιν. οὐ μέντοι γ᾽ ἴσως βιάσεται
αυτόν· οὐ γάρ φασι θεμιτὸν εἶναι καὶ ἅμα λέγων
λέγειν Bodl. with λέγει in the margin. 12 καὶ πειθόμενον Bodl. and
one other ms. kal om. Bekk. Stallb. and perhaps it should be
omitted in spite of the authority of the Bodl 15 μέλλοι Bodl. μέλλει
Bekk. Stallb. 18 τούτους Bodll and most mss. τούτων Bekk. 20 ώς
8
ΠΛΑΤΩΝΟΣ
Τ
}
ταῦτα καθῆκε τὰ σκέλη [ἀπὸ τῆς κλίνης] ἐπὶ τὴν 1
γῆν, καὶ καθεζόμενος οὕτως ἤδη τὰ λοιπὰ διελέγετο.
ἤρετο οὖν αὐτὸν ὁ Κέβης· Πῶς τοῦτο λέγεις, ὦ
Σώκρατες, τὸ μὴ θεμιτὸν εἶναι ἑαυτὸν βιάζεσθαι,
ἐθέλειν δ᾽ ἂν τῷ ἀποθνήσκοντι τὸν φιλόσοφον ἕπε-
σθαι; Τί δέ, ὦ Κέβης; οὐκ ἀκηκόατε σύ τε καὶ Σιμ
μίας περὶ τῶν τοιούτων Φιλολάῳ συγγεγονότες; Οὐδέν
γε σαφῶς, ὦ Σώκρατες. ᾿Αλλὰ μὴν κἀγὼ ἐξ ἀκοῆς
περὶ αὐτῶν λέγω· ἃ μὲν οὖν τυγχάνω ἀκηκοώς, φθόνος
το οὐδεὶς λέγειν. καὶ γὰρ ἴσως καὶ μάλιστα πρέπει Ε
μέλλοντα ἐκεῖσε ἀποδημεῖν διασκοπεῖν τε καὶ μυθόλο-
γεῖν περὶ τῆς ἀποδημίας τῆς ἐκεῖ, ποίαν τινὰ αὐτὴν
οἰόμεθα εἶναι· τί γὰρ ἄν τις καὶ ποιοῖ ἄλλο ἐν τῷ
μέχρι ἡλίου δυσμῶν χρόνῳ;
15
VI. Κατὰ τί δὴ οὖν ποτὲ οὐ φασι θεμιτὸν εἶναι
αὐτὸν ἑαυτὸν ἀποκτιννύναι, ὦ Σώκρατες; ἤδη γὰρ
ἔγωγε, ὅπερ νῦν δὴ σὺ ἤρου, καὶ Φιλολάου ἤκουσα,
ὅτε παρ' ἡμῖν διῃτᾶτο, ἤδη δὲ καὶ ἄλλων τινῶν, ὡς οὐ
δέοι τοῦτο ποιεῖν· σαφὲς δὲ περὶ αὐτῶν οὐδενὸς πώ-
20 ποτε οὐδὲν ἀκήκοα. ᾿Αλλὰ προθυμεῖσθαι χρή, ἔφη· 62
τάχα γὰρ ἂν καὶ ἀκούσαις. ἴσως μέντοι θαυμαστόν
σοι φανεῖται, εἰ τοῦτο μόνον τῶν ἄλλων ἁπάντων
ἁπλοῦν ἐστι καὶ οὐδέποτε τυγχάνει τῷ ἀνθρώπῳ,
ὥσπερ καὶ τἆλλα, ἔστιν ὅτε καὶ οἷς βέλτιον τεθνάναι
25 ἢ ζῆν. οἷς δὲ βέλτιον τεθνάναι, θαυμαστὸν ἴσως
σοι φαίνεται, εἰ τούτοις τοῖς ἀνθρώποις μὴ ὅσιόν
ἐστιν αὐτοὺς ἑαυτοὺς εὖ ποιεῖν, ἀλλ᾽ ἄλλον δεῖ περι-
μένειν εὐεργέτην. καὶ ὁ Κέβης ἠρέμα ἐπιγελάσας,
}
τάχιστα om. Bekk. add Bodll and other mss. 1 ἀπὸ τῆς κλίνης om.
Bodl, bracketed by Herm. 6 Τί δαί Bekk. with one ms. 8 σαφῶς
Bodl. Herm. σαφές Bekk. Stallb. with the other mss. 15 οὖν
δή ποτε Bekk. δὴ οὖν Bull and most mss. 24 ἔστιν ότε
κ. τ. λ. : see exeg. comm. and the discussions by Kock, Hermes 2
ΦΑΙΔΩΝ.
9
Β Ιττω Ζεύς, ἔφη, τῇ αὑτοῦ φωνῇ εἰπών. Καὶ γὰρ ἂν
δόξειεν, ἔφη ὁ Σωκράτης, οὕτω γ' εἶναι ἄλογον· οὐ
μέντοι ἀλλ᾽ ἴσως ἔχει τινὰ λόγον. ὁ μὲν οὖν ἐν ἀπορ-
ρήτοις λεγόμενος περὶ αὐτῶν λόγος, ὡς ἔν τινι φρουρᾷ
ἐσμεν οἱ ἄνθρωποι καὶ οὐ δεῖ δὴ ἑαυτὸν ἐκ ταύτης 5
λύειν οὐδ᾽ ἀποδιδράσκειν, μέγας τέ τίς μοι φαίνεται
καὶ οὐ ῥᾴδιος διιδεῖν· οὐ μέντοι ἀλλὰ τόδε γέ μοι
δοκεῖ, ὦ Κέβης, εὖ λέγεσθαι, τὸ θεοὺς εἶναι ἡμῶν τοὺς
ἐπιμελουμένους καὶ ἡμᾶς τοὺς ἀνθρώπους ἓν τῶν κτη-
μάτων τοῖς θεοῖς εἶναι· ἢ σοὶ οὐ δοκεῖ οὕτως ; Έμοιγε, το
Ο ἔφη ὁ Κέβης. Οὐκοῦν, ἡ δ᾽ ὅς, καὶ σὺ ἂν τῶν σαυτοῦ
κτημάτων εἴ τι αὐτὸ ἑαυτὸ ἀποκτιννύοι, μὴ σημήναυτός
σου ὅτι βούλει αὐτὸ τεθνάναι, χαλεπαίνοις ἂν αὐτῷ,
καὶ εἴ τινα ἔχοις τιμωρίαν, τιμωροῖο ἄν; Πάνυ γ', ἔφη.
Ἴσως τοίνυν ταύτη οὐκ ἄλογον, μὴ πρότερον αὑτὸν 15
ἀποκτιννύναι δεῖν, πρὶν ἀνάγκην τινὰ ὁ θεὸς ἐπι-
πέμψῃ, ὥσπερ καὶ τὴν νῦν παροῦσαν ἡμῖν.
VII. Αλλ' εἰκός, ἔφη ὁ Κέβης, τοῦτό γε φαίνεται.
δ μέντοι νῦν δὴ ἔλεγες, τὸ τοὺς φιλοσόφους ῥᾳδίως ἂν
D ἐθέλειν ἀποθνήσκειν, ἔοικε τοῦτο, ὦ Σώκρατες, ἀτόπῳ, 20
εἴπερ δ νῦν δὴ ἐλέγομεν εὐλόγως ἔχει, τὸ θεόν τε εἶναι
τὸν ἐπιμελούμενον ἡμῶν καὶ ἡμᾶς ἐκείνου κτήματα
εἶναι. τὸ γὰρ μὴ ἀγανακτεῖν τοὺς φρονιμωτάτους ἐκ
ταύτης τῆς θεραπείας ἀπιόντας, ἐν ᾗ ἐπιστατοῦσιν
αὐτῶν οἵπερ ἄριστοί εἰσι τῶν ὄντων ἐπιστάται, θεοί, 25
οὐκ ἔχει λόγον. οὐ γάρ που αὐτός γε αὑτοῦ οἴεται
ἄμεινον ἐπιμελήσεσθαι ἐλεύθερος γενόμενος· ἀλλ᾽
Ε ἀνόητος μὲν ἄνθρωπος τάχ᾽ ἂν οἴηθείη ταῦτα, φευκτέον
p 128-135. Bonitz, ib 307–312. Kock, ib. 462-465.
'jahrbücher, 1867, p 567-76. L. v. Jan, ib. 1868. 9
μένους Bekk. against the Bodl and most of the other mss.
ἂν Heindorf. cj Bekk., ἄν om all mss. Stallb Herm θεός
- add. Bodl. supra lin., and all other mss. give the article.
Cron,
ἐπιμελο
16 πρὶν
Herm
26 av-
10
ΠΛΑΤΩΝΟΣ
Ο
εἶναι ἀπὸ τοῦ δεσπότου, καὶ οὐκ ἂν λογίζοιτο ὅτι οὐ
δεῖ ἀπό γε τοῦ ἀγαθοῦ φεύγειν, ἀλλ' ὅ,τι μάλιστα
παραμένειν, διὸ ἀλογίστως ἂν φεύγοι. ὁ δὲ νοῦν ἔχων
ἐπιθυμοῖ που ἂν ἀεὶ εἶναι παρὰ τῷ αὑτοῦ βελτίονι.
5 καίτοι οὕτως, ὦ Σώκρατες, τοὐναντίον εἶναι εἰκὸς ἢ δ
νῦν δὴ ἐλέγετο· τοὺς μὲν γὰρ φρονίμους ἀγανακτεῖν
ἀποθνήσκοντας πρέπει, τοὺς δ᾽ ἄφρονας χαίρειν. ἀκού-
σας οὖν ὁ Σωκράτης ἡσθῆναί τέ μοι ἔδοξε τῇ τοῦ
Κέβητος πραγματείᾳ, καὶ ἐπιβλέψας εἰς ἡμᾶς ᾿Αεί 63
το τοι, ἔφη, ὁ Κέβης λόγους τινὰς ἀνερευνᾷ, καὶ οὐ πάνυ
εὐθέως ἐθέλει πείθεσθαι ὅ,τι ἄν τις εἴπῃ. Καὶ ὁ
Σιμμίας ᾿Αλλὰ μήν, ἔφη, ὦ Σώκρατες, νῦν γέ μοι δοκεῖ
3
τι καὶ αὐτῷ λέγειν Κέβης· τί γὰρ ἂν βουλόμενοι
ἄνδρες σοφοὶ ὡς ἀληθῶς δεσπότας ἀμείνους αὐτῶν
15 φεύγοιεν καὶ ῥᾳδίως ἀπαλλάττοιντο αὐτῶν; καί μοι
δοκεῖ Κέβης εἰς σὲ τείνειν τὸν λόγον, ὅτι οὕτω ῥᾳδίως Β
φέρεις καὶ ἡμᾶς ἀπολείπων καὶ ἄρχοντας ἀγαθούς, ως
αὐτὸς ὁμολογεῖς, θεούς. Δίκαια, ἔφη, λέγετε. οἶμαι
γὰρ ὑμᾶς λέγειν ὅτι χρή με πρὸς ταῦτα ἀπολογήσασθαι
20 ὥσπερ ἐν δικαστηρίῳ. Πάνυ μὲν οὖν, ἔφη ὁ Σιμμίας.
Γ
VIII. Φέρε δή, ἦ δ᾽ ὅς, πειραθῶ πιθανώτερον πρὸς
ὑμᾶς ἀπολογήσασθαι ἢ πρὸς τοὺς δικαστάς. ἐγὼ γάρ,
ἔφη, ὦ Σιμμία τε καὶ Κέβης, εἰ μὲν μὴ ᾤμην ἥξειν
πρῶτον μὲν παρὰ θεοὺς ἄλλους σοφούς τε καὶ ἀγαθούς,
25 ἔπειτα καὶ παρ' ἀνθρώπους τετελευτηκότας αμείνους
τῶν ἐνθάδε, ἠδίκουν ἂν οὐκ ἀγανακτῶν τῷ θανάτῳ·
νῦν δὲ εὖ ἴστε ὅτι παρ' ἄνδρας τε ἐλπίζω ἀφίξεσθαι
ἀγαθούς· καὶ τοῦτο μὲν οὐκ ἂν πάνυ διισχυρισαίμην· C
τοῦ Βodl. ἑαυτοῦ Bekk. 3 Perhaps we should write παραμένειν· διὸ
ἀλόγιστος ἂν φεύγοι, ὁ δὲ νοῦν ἔχων ἐπιθυμοῖ που κ. τ. λ.
12 νῦν γε
δοκεῖ τί μοι καὶ αὐτῷ Bekk. : the order adopted in the text is found
in the Boll. 14 ἀμείνους αὑτῶν Bekk. with only one ms.
21 προς
ὑμᾶς πιθανώτερον Bekk. Stallb. with all mss. in their favour, the
ΦΑΙΔΩΝ.
11
Ο
ὅτι μέντοι παρὰ θεοὺς δεσπότας πάνυ ἀγαθοὺς ἥξειν,
εὖ ἴστε ὅτι, εἴπερ τι ἄλλο τῶν τοιούτων, διισχυρι
σαίμην ἂν καὶ τοῦτο. ὥστε διὰ ταῦτα οὐχ ὁμοίως
ἀγανακτῶ, ἀλλ᾽ εὐελπίς εἰμι εἶναί τι τοῖς τετελευτη
κόσι καί, ὥσπερ γε καὶ πάλαι λέγεται, πολὺ ἄμεινον 5
τοῖς ἀγαθοῖς ἢ τοῖς κακοῖς. Τί οὖν, ἔφη ὁ Σιμμίας, ὦ
Σώκρατες ; αὐτὸς ἔχων τὴν διάνοιαν ταύτην ἐν νῷ ἔχεις
D ἀπιέναι, ἢ κἂν ἡμῖν μεταδοίης;' κοινὸν γὰρ δὴ ἔμοιγε
δοκεῖ καὶ ἡμῖν εἶναι ἀγαθὸν τοῦτο, καὶ ἅμα σοι ἀπο-
λογία ἔσται, ἐὰν ἅπερ λέγεις ἡμᾶς πείσῃς. ᾿Αλλὰ το
πειράσομαι, ἔφη. πρῶτον δὲ Κρίτωνα τόνδε σκεψώ
μεθα, τί ἐστιν ὃ βούλεσθαί μοι δοκεῖ πάλαι εἰπεῖν.
Τί δέ, ὦ Σώκρατες, ἔφη ὁ Κρίτων, ἄλλο γε ἢ πάλαι
μοι λέγει ὁ μέλλων σοι δώσειν τὸ φάρμακον, ὅτι χρή
σοι φράζειν ὡς ἐλάχιστα διαλέγεσθαι; φησὶ γὰρ θερ- 15
μαίνεσθαι μᾶλλον διαλεγομένους, δεῖν δὲ οὐδὲν τοιοῦτον
Ε προσφέρειν τῷ φαρμάκῳ· εἰ δὲ μή, ἐνίοτε ἀναγκάζεσθαι
καὶ δὶς καὶ τρὶς πίνειν τούς τι τοιοῦτον ποιοῦντας.
καὶ ὁ Σωκράτης, Εα, ἔφη, χαίρειν αὐτόν· ἀλλὰ μόνον
τὸ ἑαυτοῦ παρασκευαζέτω ὡς καὶ δὶς δώσων, ἐὰν δὲ 20
δέῃ, καὶ τρίς. ᾿Αλλὰ σχεδόν μέν τι ᾔδη, ἔφη ὁ
Κρίτων· ἀλλά μοι πάλαι πράγματα παρέχει. Τα
αὐτόν, ἔφη. ἀλλ᾽ ὑμῖν δὴ τοῖς δικασταῖς βούλομαι
ἤδη τὸν λόγον ἀποδοῦναι, ὡς μοι φαίνεται εἰκότως
61 ἀνὴρ τῷ ὄντι ἐν φιλοσοφίᾳ διατρίψας τὸν βίον θαρρεῖν 25
μέλλων ἀποθανεῖσθαι καὶ εὔελπις εἶναι ἐκεῖ μέγιστα
οἴσεσθαι ἀγαθά, ἐπειδὰν τελευτήσῃ. πῶς ἂν οὖν δὴ
τοῦθ᾽ οὕτως ἔχοι, ὦ Σιμμία τε καὶ Κέβης, ἐγὼ πειρά-
σομαι φράσαι.
Bodl. excepted. 7 πότερον αὐτὸς Βekk. πότερον om. Bodl. pr. m. and
many other miss. Stall. Herm. 9 ἡ ἀπολογία Bekk. Stallb with
all mss. excepting the Boll. which omits ή. 11 πειράσομαί γε Bekk.
against the Bodl. and most mss. 21 ᾔδειν the mass. ήδη Bekk. after
12
ΠΛΑΤΩΝΟΣ
اد
ΙΧ. Κινδυνεύουσι γὰρ ὅσοι τυγχάνουσιν ὀρθῶς
ἁπτόμενοι φιλοσοφίας λεληθέναι τοὺς ἄλλους, ὅτι
οὐδὲν ἄλλο αὐτοὶ ἐπιτηδεύουσιν ἢ ἀποθνήσκειν τε καὶ
τεθνάναι. εἰ οὖν τοῦτο ἀληθές, ἄτοπον δήπου ἂν εἴη
5 προθυμεῖσθαι μὲν ἐν παντὶ τῷ βίῳ μηδὲν ἄλλο ἢ τοῦτο,
ἥκοντος δὲ δὴ αὐτοῦ ἀγανακτεῖν, ὃ πάλαι προεθυμοῦντό
τε καὶ ἐπετήδευον. καὶ ὁ Σιμμίας γελάσας Νὴ τὸν
Δία, ἔφη, ὦ Σώκρατες, οὐ πάνυ γέ με νῦν δὴ γελα- Β
σείοντα ἐποίησας γελάσαι. οἶμαι γὰρ ἂν δὴ τοὺς
το πολλοὺς αὐτὸ τοῦτο ἀκούσαντας δοκεῖν εὖ πάνυ εἰ
ρῆσθαι εἰς τοὺς φιλοσοφοῦντας καὶ ξυμφάναι ἂν τοὺς
μὲν παρ' ἡμῖν ἀνθρώπους καὶ πάνυ, ὅτι τῷ ὄντι οἱ
φιλοσοφοῦντες θανατώσι καὶ σφᾶς γε οὐ λελήθασιν
ὅτι ἄξιοί εἰσι τοῦτο πάσχειν. Καὶ ἀληθῆ γ' ἂν
15 λέγοιεν, ὦ Σιμμία, πλήν γε τοῦ σφᾶς μὴ λεληθέναι.
λέληθε γὰρ αὐτοὺς ἢ τε θανατώσι καὶ ἡ ἄξιοί εἰσι
θανάτου καὶ οἵου θανάτου οἱ ὡς ἀληθῶς φιλόσοφοι.
εἴπωμεν γάρ, ἔφη, πρὸς ἡμᾶς αὐτούς, χαίρειν εἰπόντες Ο
ἐκείνοις· ἡγούμεθά τι τὸν θάνατον εἶναι; Πάνυ γε, ἔφη
20 ὑπολαβὼν ὁ Σιμμίας. Αρα μὴ ἄλλο τι ἢ τὴν τῆς
ψυχῆς ἀπὸ τοῦ σώματος ἀπαλλαγήν; καὶ εἶναι τοῦτο
τὸ τεθνάναι, χωρὶς μὲν ἀπὸ τῆς ψυχῆς ἀπαλλαγὲν
αὐτὸ καθ᾽ αὑτὸ τὸ σῶμα γεγονέναι, χωρὶς δὲ τὴν ψυχὴν
ἀπὸ τοῦ σώματος ἀπαλλαγεῖσαν αὐτὴν καθ᾽ αὑτὴν
25 εἶναι ; ἆρα μὴ ἄλλο τι ᾖ θάνατος ἢ τοῦτο; Ούκ, ἀλλὰ
τοῦτο, ἔφη. Σκέψαι δή, ὦ 'γαθέ, ἐὰν ἄρα καὶ σοὶ
ξυνδοκῇ ἅπερ καὶ ἐμοί. ἐκ γὰρ τούτων μᾶλλον οἶμαι D
ἡμᾶς εἴσεσθαι περὶ ὧν σκοποῦμεν. φαίνεται σοι φιλο-
σόφου ἀνδρὸς εἶναι ἐσπουδακέναι περὶ τὰς ἡδονὰς
30 καλουμένας τὰς τοιάσδε, οἷον σίτων τε καὶ ποτῶν;
Photius Lex. p. 50. 6 προεθυμοῦντο Βodl. προθυμοῦντο Bekk.
22 rd om. Bodl. Herm. 25 ή θάνατος Herm. ᾗ ὁ θάνατος the...
او
old edd, and so far as I see the Boll. om. Bekk. Stallb
30 σι
ΦΑΙΔΩΝ.
13
Ο
| Ηκιστά γε, ὦ Σώκρατες, ἔφη ὁ Σιμμίας. Τί δέ; τὰς
τῶν ἀφροδισίων; Οὐδαμῶς. Τί δέ; τὰς ἄλλας τὰς
περὶ τὸ σῶμα θεραπείας δοκεῖ σοι ἐντίμους ἡγεῖσθαι ὁ
τοιοῦτος; οἷον ἱματίων διαφερόντων κτήσεις καὶ ὑπο-
δημάτων καὶ τοὺς ἄλλους καλλωπισμοὺς τοὺς περὶ τὸ
σώμα πότερον τιμᾷν σοι δοκεῖ ἢ ἀτιμάζειν, καθ᾽ ὅσον
μὴ πολλὴ ἀνάγκη μετέχειν αὐτῶν; 'Ατιμάζειν ἔμοιγε
δοκεῖ, ἔφη, ὅ γε ὡς ἀληθῶς φιλόσοφος. Οὐκοῦν ὅλως
δοκεῖ σοι, ἔφη, ἡ τοῦ τοιούτου πραγματεία οὐ περὶ τὸ
σῶμα εἶναι, ἀλλὰ καθ᾽ ὅσον δύναται ἀφεστάναι αὐτοῦ, το
πρὸς δὲ τὴν ψυχὴν τετράφθαι; Ἔμοιγε. Αρ᾽ οὖν
πρῶτον μὲν ἐν τοῖς τοιούτοις δῆλός ἐστιν ὁ φιλόσοφος
ἀπολύων ὅ,τι μάλιστα τὴν ψυχὴν ἀπὸ τῆς τοῦ σώματος
κοινωνίας διαφερόντως τῶν ἄλλων ἀνθρώπων; Φαί-
νεται. Καὶ δοκεῖ γέ που, ὦ Σιμμία, τοῖς πολλοῖς 15
ἀνθρώποις, ᾧ μηδὲν ἡδὺ τῶν τοιούτων μηδὲ μετέχει
αὐτῶν, οὐκ ἄξιον εἶναι ζῇν, ἀλλ' ἐγγύς τι τείνειν τοῦ
τεθνάναι ὁ μηδὲν φροντίζων τῶν ἡδονῶν αἱ διὰ τοῦ
σώματός εἰσιν. Πάνυ μὲν οὖν ἀληθῆ λέγεις.
Χ. Τί δὲ δὴ περὶ αὐτὴν τὴν τῆς φρονήσεως 20
κτῆσιν; πότερον ἐμπόδιον τὸ σῶμα ἢ οὔ, ἐάν τις αὐτὸ
ἐν τῇ ζητήσει κοινωνὸν συμπαραλαμβάνῃ; οἷον τὸ
τοιόνδε λέγω· ἆρα ἔχει ἀλήθειάν τινα ὄψις τε καὶ
ἀκοὴ τοῖς ἀνθρώποις, ἢ τά γε τοιαῦτα καὶ οἱ ποιηταὶ
ἡμῖν ἀεὶ θρυλοῦσιν, ὅτι οὔτ᾽ ἀκούομεν ἀκριβες οὐδὲν 25
οὔτε ὁρῶμεν; καίτοι εἰ αὗται τῶν περὶ τὸ σῶμα αἰσθή
σεων μὴ ἀκριβεῖς εἰσι μηδὲ σαφεῖς, σχολῇ αἴ γε ἄλλαι
πᾶσαι γάρ που τούτων φαυλότεραί εἰσιν· ἤ σοι οὐ
δοκοῦσιν; Πάνυ μὲν οὖν, ἔφη. Πότε οὖν, ἡ δ᾽ ὅς,
ἡ ψυχὴ τῆς ἀληθείας ἅπτεται; ὅταν μὲν γὰρ μετὰ τοῦ 30
τίων Bodll. corr. Bekk. σίτων Βodl. pr. m. 1 Τί δαί Bekk. against
the
20 Τί δαὶ δὴ Bekk.
14
ΠΛΑΤΩΝΟΣ
σώματος ἐπιχειρῇ τι σκοπεῖν, δῆλον ὅτι τότε ἐξαπα
τᾶται ὑπ᾽ αὐτοῦ. ᾿Αληθῆ λέγεις. Αρ' οὖν οὐκ ἐν τῷ
λογίζεσθαι, εἴπερ που ἄλλοθι, κατάδηλον αὐτῇ γίγνεται
τι τῶν ὄντων; Ναί. Λογίζεται δέ γέ που τότε κάλε
5 λιστα, ὅταν μηδὲν τούτων αὐτὴν παραλυπῇ, μήτε
ἀκοὴ μήτε ὄψις μήτε ἀλγηδὼν μηδέ τις ἡδονή, ἀλλ' ὅ,τι
μάλιστα αὐτὴ καθ᾽ αὑτὴν γίγνηται ἐῶσα χαίρειν τὸ
σῶμα, καὶ καθ᾽ ὅσον δύναται μὴ κοινωνοῦσα αὐτῷ
μηδ' απτομένη ὀρέγηται τοῦ ὄντος. Ἔστι ταῦτα,
1ο Οὐκοῦν καὶ ἐνταῦθα ἡ τοῦ φιλοσόφου ψυχὴ μάλιστα
ἀτιμάζει τὸ σῶμα καὶ φεύγει ἀπ' αὐτοῦ, ζητεῖ δὲ αὐτὴ
καθ᾽ αὑτὴν γίγνεσθαι; Φαίνεται. Τί δὲ δὴ τὰ τοιάδε,
ὦ Σιμμία; φαμέν τι εἶναι δίκαιον αὐτὸ ἢ οὐδέν; Φαμὲν
μέντοι νὴ Δία. Καὶ καλόν γέ τι καὶ ἀγαθόν; Πώς
15 δ᾽ οὔ; Ηδη οὖν πώποτέ τι τῶν τοιούτων τοῖς ὀφθαλ-
μοῖς εἶδες: Οὐδαμῶς, ἡ δ᾽ ὅς. Αλλ' ἄλλῃ τινὶ αἰ-
σθήσει τῶν διὰ τοῦ σώματος ἐφήψω αὐτῶν: λέγω δὲ
περὶ πάντων, οἷον μεγέθους πέρι, ὑγιείας, ἰσχύος, καὶ
τῶν ἄλλων ἑνὶ λόγῳ ἁπάντων τῆς οὐσίας, δ τυγχάνει
το ἕκαστον ὄν· ἆρα διὰ τοῦ σώματος αὐτῶν τἀληθέστατον
θεωρεῖται, ἢ ὧδ᾽ ἔχει· ὃς ἂν μάλιστα ἡμῶν καὶ ἀκρι-
βέστατα παρασκευάσηται αὐτὸ ἕκαστον διανοηθῆναι
περὶ οὗ σκοπεῖ, οὗτος ἂν ἐγγύτατα ἴοι τοῦ γνῶναι
ἕκαστον: Πάνυ μὲν οὖν. Αρ᾽ οὖν ἐκεῖνος ἂν τοῦτο
25 ποιήσειε καθαρώτατα, ὅστις ὅ,τι μάλιστα αὐτῇ τῇ
διανοίᾳ ἴοι ἐφ᾿ ἕκαστον, μήτε τὴν ὄψιν παρατιθέμενος·
ἐν τῷ διανοεῖσθαι μήτε τινὰ ἄλλην αἴσθησιν ἐφέλκων
μηδεμίαν μετὰ τοῦ λογισμοῦ, ἀλλ᾽ αὐτῇ καθ᾽ αὑτὴν
εἰλικρινεῖ τῇ διανοίᾳ χρώμενος αὐτὸ καθ᾽ αὑτὸ εἰλι-
το κρινὲς ἕκαστον ἐπιχειροῖ θηρεύειν τῶν ὄντων, ἀπαλ-
ενι
6 μηδέ τις Βodl. μήτε τις Bekk. Stallb with the other mss.
14 αὖ καλόν γέ τοι Bekk. partly from Heindorf's conj. οὐ καλόν γέ
τι Bodl. (*) and other mss. 30 ἐπιχειροῖ Βodl. pr. m. ἐπιχειροίη
ΦΑΙΔΩΝ.
15
ΤΟ
λαγείς ὅ,τι μάλιστα ὀφθαλμῶν τε καὶ ὤτων καὶ ὡς
ἔπος εἰπεῖν ξύμπαντος τοῦ σώματος, ὡς ταράττοντος
καὶ οὐκ ἐῶντος τὴν ψυχὴν κτήσασθαι ἀλήθειάν τε καὶ
φρόνησιν, ὅταν κοινωνῇ, ἆρ᾽ οὐχ οὗτός ἐστιν, ὦ Σιμμία,
εἴπερ τις καὶ ἄλλος, ὁ τευξόμενος τοῦ ὄντος; Ὑπερ- 5
φυώς, ἔφη ὁ Σιμμίας, ὡς ἀληθῆ λέγεις, ὦ Σώκρατες.
B XI. Οὐκοῦν ἀνάγκη, ἔφη, ἐκ πάντων τούτων
παρίστασθαι δόξαν τοιάνδε τινὰ τοῖς γνησίως φιλοσό-
φοις, ὥστε καὶ πρὸς ἀλλήλους τοιαῦτ᾽ ἄττα λέγειν, ὅτι
κινδυνεύει τοι ὥσπερ ἀτραπός τις ἡμᾶς ἐκφέρειν μετὰ 10
τοῦ λόγου ἐν τῇ σκέψει, ὅτι, ἕως ἂν τὸ σῶμα ἔχωμεν
καὶ ξυμπεφυρμένη ᾗ ἡμῶν ἡ ψυχὴ μετὰ τοῦ τοιούτου
κακοῦ, οὐ μή ποτε κτησώμεθα ἱκανῶς οἱ ἐπιθυμοῦμεν·
φαμὲν δὲ τοῦτο εἶναι τὸ ἀληθές. μυρίας μὲν γὰρ ἡμῖν
ἀσχολίας παρέχει τὸ σῶμα διὰ τὴν ἀναγκαίαν τροφήν· 15
C ἔτι δὲ ἄν τινες νόσοι προσπέσωσιν, ἐμποδίζουσιν ἡμῶν
τὴν τοῦ ὄντος θήραν· ἐρώτων δὲ καὶ ἐπιθυμιῶν καὶ
φόβων καὶ εἰδώλων παντοδαπῶν καὶ φλυαρίας ἐμπί-
πλησιν ἡμᾶς πολλῆς, ὥστε τὸ λεγόμενον ὡς ἀληθῶς
τῷ ὄντι ὑπ᾽ αὐτοῦ οὐδὲ φρονῆσαι ἡμῖν ἐγγίγνεται οὐδέ- 20
ποτε οὐδέν. καὶ γὰρ πολέμους καὶ στάσεις καὶ μάχας
οὐδὲν ἄλλο παρέχει ἢ τὸ σῶμα καὶ αἱ τούτου ἐπιθυμίαι.
διὰ γὰρ τὴν τῶν χρημάτων κτῆσιν πάντες οἱ πόλεμοι
D ἡμῖν γίγνονται, τὰ δὲ χρήματα αναγκαζόμεθα κτᾶσθαι
διὰ τὸ σῶμα, δουλεύοντες τῇ τούτου θεραπείᾳ· καὶ ἐκ 25
τούτου ἀσχολίαν ἄγομεν φιλοσοφίας πέρι διὰ πάντα
ταῦτα. τὸ δ᾽ ἔσχατον πάντων ὅτι, ἐάν τις ἡμῖν καὶ
σχολὴ γένηται ἀπ᾿ αὐτοῦ καὶ τραπώμεθα πρὸς τὸ
σκοπεῖν τι, ἐν ταῖς ζητήσεσιν αὖ πανταχοῦ παραπίπτον
θόρυβον παρέχει καὶ ταραχὴν καὶ ἐκπλήττει, ὥστε μὴ 30
edd. 13 κτησόμεθα Bekk. with two mss. κτησώμεθα all other
mss. On this § see also Bonitz Zeitschrift für östr. gymnasien '
1866, mai, p. 309-312.
16
ΠΛΑΤΩΝΟΣ
او
ου
δύνασθαι ὑπ᾽ αὐτοῦ καθορᾷν ταληθές, ἀλλὰ τῷ ὄντι
ἡμῖν δέδεικται ὅτι, εἰ μέλλομέν ποτε καθαρῶς τι εἴσε-
σθαι, ἀπαλλακτέον αὐτοῦ καὶ αὐτῇ τῇ ψυχῇ θεατέον Ε
αὐτὰ τὰ πράγματα· καὶ τότε, ὡς ἔοικεν, ἡμῖν ἔσται οὗ
5 ἐπιθυμοῦμέν τε καί φαμεν ἐρασταὶ εἶναι, φρονήσεως,
ἐπειδὰν τελευτήσωμεν, ὡς ὁ λόγος σημαίνει, ζῶσι δὲ
οὔ. εἰ γὰρ μὴ οἷόν τε μετὰ τοῦ σώματος μηδὲν καθα
ρῶς γνῶναι, δυοῖν θάτερον, ἢ οὐδαμοῦ ἔστι κτήσασθαι
τὸ εἰδέναι ἢ τελευτήσασι· τότε γὰρ αὐτὴ καθ᾽ αὑτὴν 67
το ἔσται ἡ ψυχὴ χωρὶς τοῦ σώματος, πρότερον δ᾽ οὔ. καὶ
ἐν ᾧ ἂν ζῶμεν, οὕτως, ὡς ἔοικεν, ἐγγυτάτω ἐσόμεθα
τοῦ εἰδέναι, ἐὰν ὅ,τι μάλιστα μηδὲν ὁμιλῶμεν τῷ
σώματι μηδὲ κοινωνῶμεν, ὅ,τι μὴ πᾶσα ἀνάγκη, μηδὲ
ἀναπιμπλώμεθα τῆς τούτου φύσεως, ἀλλὰ καθαρεύωμεν
15 ἀπ᾿ αὐτοῦ, ἕως ἂν ὁ θεὸς αὐτὸς ἀπολύσῃ ἡμᾶς· καὶ
οὕτω μὲν καθαροὶ ἀπαλλαττόμενοι τῆς τοῦ σώματος
ἀφροσύνης, ὡς τὸ εἰκός, μετὰ τοιούτων τε ἐσόμεθα καὶ
γνωσόμεθα δι' ἡμῶν αὐτῶν πᾶν τὸ εἰλικρινές· τοῦτο Β
δ᾽ ἐστὶν ἴσως τὸ ἀληθές. μὴ καθαρῷ γὰρ καθαροῦ
20 ἐφάπτεσθαι μὴ οὐ θεμιτὸν ᾖ. τοιαῦτα οἶμαι, ὦ Σιμμία,
ἀναγκαῖον εἶναι πρὸς ἀλλήλους λέγειν τε καὶ δοξάζειν
πάντας τοὺς ὀρθῶς φιλομαθεῖς· ἢ οὐ δοκεῖ σοι οὕτως ;
Παντός γε μάλλον, ὦ Σώκρατες.
3
ΧΙΙ. Οὐκοῦν, ἔφη ὁ Σωκράτης, εἰ ταῦτ᾽ ἀληθῆ, ὦ
25 ἑταῖρε, πολλὴ ἐλπὶς ἀφικομένῳ οἱ ἐγὼ πορεύομαι, ἐκεῖ
ἱκανῶς, εἴπερ που ἄλλοθι, κτήσασθαι τοῦτο οὗ ἕνεκα ἡ
πολλὴ πραγματεία ἡμῖν ἐν τῷ παρελθόντι βίῳ γέγονεν,
ὥστε ἥ γε ἀποδημία ἡ νῦν μοι προστεταγμένη μετὰ (
ἀγαθῆς ἐλπίδος γίγνεται καὶ ἄλλῳ ἀνδρί, ὃς ἡγεῖταί οἱ
30 παρεσκευάσθαι τὴν διάνοιαν ὥσπερ κεκαθαρμένην.
Πάνυ μὲν οὖν, ἔφη ὁ Σιμμίας. Κάθαρσις δὲ εἶναι ἆρα
28 νῦν μοι Bodl. νῦν ἐμοὶ Bekk. with the other mss.
ΦΑΙΔΩΝ.
17
οὐ τοῦτο ξυμβαίνει, ὅπερ πάλαι ἐν τῷ λόγῳ λέγεται,
τὸ χωρίζειν ὅ,τι μάλιστα ἀπὸ τοῦ σώματος τὴν ψυχὴν
καὶ ἐθίσαι αὐτὴν καθ᾽ αὑτὴν πανταχόθεν ἐκ τοῦ σώμα
τος συναγείρεσθαί τε καὶ ἀθροίζεσθαι, καὶ οἰκεῖν κατὰ
τὸ δυνατὸν καὶ ἐν τῷ νῦν παρόντι καὶ ἐν τῷ ἔπειτα 5
D μόνην καθ' αυτήν, ἐκλυομένην ὥσπερ ἐκ δεσμῶν ἐκ τοῦ
σώματος ; Πάνυ μὲν οὖν, ἔφη. Οὐκοῦν τοῦτό γε θάνα-
τος ὀνομάζεται, λύσις καὶ χωρισμὸς ψυχῆς ἀπὸ σώμα-
τος; Παντάπασί γ', ἡ δ᾽ ὅς. Λύειν δέ γε αὐτήν, ὡς
φαμεν, προθυμοῦνται ἀεὶ μάλιστα καὶ μόνοι οἱ φιλοσο- το
φοῦντες ὀρθῶς, καὶ τὸ μελέτημα αὐτὸ τοῦτό ἐστι τῶν
φιλοσόφων, λύσις καὶ χωρισμὸς ψυχῆς ἀπὸ σώματος,
ἢ οὔ; Φαίνεται. Οὐκοῦν, ὅπερ ἐν ἀρχῇ ἔλεγον, γε-
λοῖον ἂν εἴη ἄνδρα παρασκευάζονθ' ἑαυτὸν ἐν τῷ βίῳ
Ε ὅ,τι ἐγγυτάτω ὄντα τοῦ τεθνάναι οὕτω ζῇν, κάπειθ' 15
ἥκοντος αὐτῷ τούτου ἀγανακτεῖν; οὐ γελοῖον; Πῶς δ᾽
οὔ; Τῷ ὄντι ἄρα, ἔφη, ὦ Σιμμία, οἱ ὀρθῶς φιλοσο-
φοῦντες ἀποθνήσκειν μελετῶσι, καὶ τὸ τεθνάναι ἥκιστ'
αὐτοῖς ἀνθρώπων φοβερόν, ἐκ τῶνδε δὲ σκόπει. εἰ
γὰρ διαβέβληνται μὲν πανταχή το σώματι, αὐτὴν δοκο
καθ᾽ αὑτὴν ἐπιθυμοῦσι τὴν ψυχ
γιγνομένου εἰ φοβοῦντο καὶ ἀγανα
αλογία εἴη, εἰ μὴ ἄσμενοι ἐκεῖσε την τον φόδρ
68 ἐλπίς ἐστιν οὗ διὰ βίου ἤρων τυχείν

(
σεως· ᾧ τε διεβέβληντο, τούτου ἀπηλλά
δὲ
δε
σε φρονή
ξυνόντος 25
αὐτοῖς; ἢ ἀνθρωπίνων μὲν παιδικών και κακῶν καὶ
6 μόνην is considered spurious by Cobet
Quia apparet dici τὸ σῶμα εἶναι οἷον δεσμὰ
ὥσπερ ἐκ δεσμῶν τοῦ σώματος: adiecit nescio quis alberr
positionem, ne δεσμὰ τοῦ σώματος dici viderentur. Cohet var
p. 165. 16 οὐ γελοῖον ; considered spurions by Cobet Nov
111.. 22 εἰ φοβοῖντο: ' repetitum ei sciolo debetur Cobet, Na
p. 102.
25 διαβέβληντο Bekk. against the Bodl. and
mss.
165.
Ꮣ
2
18
ΠΛΑΤΩΝΟΣ
υἱέων ἀποθανόντων πολλοὶ δὴ ἑκόντες ἠθέλησαν εἰς
Αιδου ἐλθεῖν, ὑπὸ ταύτης ἀγόμενοι τῆς ἐλπίδος, τῆς
τοῦ ὄψεσθαί τε ἐκεῖ ὧν ἐπεθύμουν καὶ ξυνέσεσθαι·
φρονήσεως δὲ ἄρα τις τῷ ὄντι ἐρῶν, καὶ λαβὼν σφόδρα
5 τὴν αὐτὴν ταύτην ἐλπίδα, μηδαμοῦ ἄλλοθι ἐντεύξεσθαι
αὐτῇ ἀξίως λόγου ἢ ἐν "Αιδου, ἀγανακτήσει τε ἀπο-
θνήσκων καὶ οὐκ ἄσμενος εἶσιν αὐτόσε ; οἴεσθαί γε χρή, Β
ἐὰν τῷ ὄντι γ᾽ ᾖ, ὦ ἑταῖρε, φιλόσοφος· σφόδρα γὰρ
αὐτῷ ταῦτα δόξει, μηδαμοῦ ἄλλοθι καθαρῶς ἐντεύ-
το ξεσθαι φρονήσει ἀλλ᾽ ἢ ἐκεῖ. εἰ δὲ τοῦτο οὕτως ἔχει,
ὅπερ ἄρτι ἔλεγον, οὐ πολλὴ ἂν ἀλογία εἴη, εἰ φοβοῖτο
τὸν θάνατον ὁ τοιοῦτος; Πολλὴ μέντοι νὴ Δία, ἢ δ᾽ ὅς.
ار
XIII. Οὐκοῦν ἱκανόν σοι τεκμήριον, ἔφη, τοῦτο
ἀνδρὸς ὃν ἂν ἴδῃς ἀγανακτοῦντα μέλλοντα ἀποθανεῖ
15 σθαι, ὅτι οὐκ ἄρ᾽ ἣν φιλόσοφος αλλά τις φιλοσώμα-
τος; ὁ αὐτὸς δέ που οὗτος τυγχάνει ὢν καὶ φιλοχρή- C
ματος καὶ φιλότιμος, ήτοι τὰ ἕτερα τούτων ἢ ἀμφό-
τερα. Πάνυ, ἔφην έχει οὕτως ὡς λέγεις. Αρ' οὖν,
ἔφη, ὦ Σιμμία, οὐ καὶ ἡ ὀνομαζομένη ἀνδρεία τοῖς
20 οὕτω διακειμένοις μάλιστα προσήκει; Πάντως δήπου,
σκαλος και κή σωφροσύνη, ἣν καὶ οἱ πολλοὶ
και σαν σύνην, τὸ περὶ τὰς ἐπιθυμίας μὴ
πούσθαι, αλλά ολιγώρως ἔχειν καὶ κοσμίως, ἆρ᾽ οὐ
τούτοις μεν ου προσήκει τοῖς μάλιστα τοῦ σώματος
25 ολιγωρούσε σε καὶ ἐν φιλοσοφία ζῶσιν; Ανάγκη, έφη. 1
Εἰ γὰρ ἐθελήσεις, ἢ δ' ὅς, ἐννοῆσαι τήν γε τῶν ἄλλων
Ei yap
ἀνδρείαν τε καὶ σωφροσύνην, δόξει σοι εἶναι ἄτοπος.
Πως δή ο Σώκρατες; Οἶσθα, ἡ δ᾽ ὅς, ὅτι τὸν θάνατον
ονται πάντες οἱ ἄλλοι τῶν μεγάλων κακῶν εἶναι;
Και μάλα, ἔφη. Οὐκοῦν φόβῳ μειζόνων κακῶν ὑπο-
18 Πάνυ γ' Βekk. Stallb. γε om. Bodl. and other mss. 19 àv-
Τα Bekk. against the Bodl. 26 ἐθελήσεις Bodl. Herm. ἐθέλεις Bekk.

ΦΑΙΔΩΝ.
19
E
μένουσιν αὐτῶν οἱ ἀνδρεῖοι τὸν θάνατον, ὅταν ὑπομέ
νωσιν; Ἔστι ταῦτα. Τῷ δεδιέναι ἄρα καὶ δέει ἀν-
δρεῖοί εἰσι πάντες πλὴν οἱ φιλόσοφοι. καίτοι ἄτοπόν
δέει τινὰ καὶ δειλίᾳ ἀνδρεῖον εἶναι.
γε
Πάνυ μὲν οὖν.
Τί δέ; οἱ κόσμιοι αὐτῶν οὐ ταὐτὸν τοῦτο πεπόνθασιν· ς
ἀκολασίᾳ τινὶ σώφρονές εἰσι; καίτοι φαμέν γέ που
ἀδύνατον εἶναι, ἀλλ᾽ ὅμως αὐτοῖς συμβαίνει τούτῳ
ὅμοιον εἶναι τὸ πάθος τὸ περὶ ταύτην τὴν εὐήθη σω
φροσύνην· φοβούμενοι γὰρ ἑτέρων ἡδονῶν στερηθῆναι
καὶ ἐπιθυμοῦντες ἐκείνων, ἄλλων ἀπέχονται ὑπ᾽ ἄλλων το
κρατούμενοι. καίτοι καλοῦσί γε ἀκολασίαν τὸ ὑπὸ τῶν
69 ἡδονῶν ἄρχεσθαι· ἀλλ᾽ ὅμως ξυμβαίνει αὐτοῖς κρατου-
μένοις ὑφ᾽ ἡδονῶν κρατεῖν ἄλλων ἡδονῶν. τοῦτο δ᾽
ὅμοιόν ἐστιν ᾧ νῦν δὴ ἐλέγετο, τῷ τρόπον τινὰ δι᾿ ἀκο-
λασίαν αὐτοὺς σεσωφρονίσθαι. Εοικε γάρ. Ὦ μακά- 15
ριε Σιμμία, μὴ γὰρ οὐχ αὕτη ᾖ ἡ ὀρθὴ πρὸς ἀρετὴν
ἀλλαγή, ἡδονὰς πρὸς ἡδονὰς καὶ λύπας πρὸς λύπας...
καὶ φόβον πρὸς φόβον καταλλάττεσθαι, καὶ μείζω
πρὸς ἐλάττω, ὥσπερ νομίσματα, ἀλλ᾽ ᾖ ἐκεῖνο μόνον
τὸ νόμισμα ὀρθόν, ἀνθ᾽ οὗ δεῖ ἅπαντα ταῦτα καταλ- 20
Β λάττεσθαι, φρόνησις, καὶ τούτου μὲν πάντα καὶ μετὰ
τούτου ὠνούμενά τε καὶ πιπρασκόμενα τῷ ὄντι ᾖ καὶ
ἀνδρεία καὶ σωφροσύνη καὶ δικαιοσύνη καὶ ξυλλήβδην
ἀληθὴς ἀρετὴ [μετὰ φρονήσεως, καὶ προσγιγνομένων
καὶ ἀπογιγνομένων καὶ ἡδονῶν καὶ φόβων καὶ τῶν 25
ἄλλων πάντων τῶν τοιούτων· χωριζόμενα δὲ φρονή-
σεως καὶ ἀλλαττόμενα ἀντὶ ἀλλήλων μὴ σκιαγραφία
τις ᾗ ἡ τοιαύτη ἀρετὴ καὶ τῷ ὄντι ἀνδραποδώδης τε
καὶ οὐδὲν ὑγιὲς οὐδ᾽ ἀληθὲς ἔχῃ, τὸ δ' ἀληθὲς τῷ ὄντι
Stallb. with other mss. 27 åvdpíav Bekk. (so again 69 B C). 5 Τί
δαί Bekk. 28 ἀρετὴ ᾖ Bekk. ᾖ is not in the mss. : the Boll.
and the better class have merely ἀρετὴ: two mss. "IIG" add
ἡ, one και, and Heindorf conjectured 29 ĕxn Bodl. Bekk.
20
ΠΛΑΤΩΝΟΣ
>
C
ᾖ κάθαρσίς τις τῶν τοιούτων πάντων, καὶ ἡ σωφρο- Ο
σύνη καὶ ἡ δικαιοσύνη καὶ ἡ ἀνδρεία καὶ αὐτὴ ἡ φρό-
νησις μὴ καθαρμός τις ᾖ. καὶ κινδυνεύουσι καὶ οἱ τὰς
τελετὰς ἡμῖν οὗτοι καταστήσαντες οὐ φαῦλοί τινες
5 εἶναι, ἀλλὰ τῷ ὄντι πάλαι αἰνίττεσθαι ὅτι ὃς ἂν ἀμύ
ητος καὶ ἀτέλεστος εἰς Λιδου ἀφίκηται, ἐν βορβόρῳ
κείσεται, ὁ δὲ κεκαθαρμένος τε καὶ τετελεσμένος ἐκεῖσε
ἀφικόμενος μετὰ θεῶν οἰκήσει. εἰσὶ γὰρ δή, φασὶν οἱ
περὶ τὰς τελετάς, ναρθηκοφόροι μὲν πολλοί, βάκχοι δέ
το τε παῦροι· οὗτοι δ᾽ εἰσὶ κατὰ τὴν ἐμὴν δόξαν οὐκ ἄλ- D
λοι ἢ οἱ πεφιλοσοφηκότες ὀρθῶς. ὧν δὴ καὶ ἐγὼ κατά
γε τὸ δυνατὸν οὐδὲν ἀπέλιπον ἐν τῷ βίῳ ἀλλὰ παντὶ
τρόπῳ προὐθυμήθην γενέσθαι· εἰ δὲ ὀρθῶς προὐθυμή
θην καί τι ἠνυσάμην, ἐκεῖσε ἐλθόντες τὸ σαφὲς εἰσό-
15 μεθα, ἐὰν θεὸς ἐθέλῃ, ὀλίγον ὕστερον, ὡς ἐμοὶ δοκεῖ.
ταῦτ᾽ οὖν ἐγώ, ἔφη, ὦ Σιμμία τε καὶ Κέβης, ἀπολο-
γοῦμαι, ὡς εἰκότως ὑμᾶς τε ἀπολείπων καὶ τοὺς ἐνθάδε
δεσπότας οὐ χαλεπῶς φέρω οὐδ᾽ ἀγανακτώ, ἡγούμενος Ε
κἀκεῖ οὐδὲν ἧττον ἢ ἐνθάδε δεσπόταις τε ἀγαθοῖς ἐν
20 τεύξεσθαι καὶ ἑταίροις· τοῖς δὲ πολλοῖς ἀπιστίαν παρ-
έχει· εἴ τι οὖν ὑμῖν πιθανώτερός εἰμι ἐν τῇ ἀπολογία
ἢ τοῖς ᾽Αθηναίων δικασταῖς, εὖ ἂν ἔχοι.
ει
XIV. Εἰπόντος δὴ τοῦ Σωκράτους ταῦτα ὑπολα-
βὼν ὁ Κέβης ἔφη· Ω Σώκρατες, τὰ μὲν ἄλλα ἔμοιγε
25 δοκεῖ καλώς λέγεσθαι, τὰ δὲ περὶ τῆς ψυχῆς πολλὴν το
ἀπιστίαν παρέχει τοῖς ἀνθρώποις μή, ἐπειδὰν ἀπαλ-
λαγῇ τοῦ σώματος, οὐδαμοῦ ἔτι ᾖ, ἀλλ' ἐκείνῃ τῇ ἡμέρᾳ
ἔχουσα Stallh and Herm. with many mss. : but this is no doubt
the emendation of a grammarian who attempted to make the con-
struction smoother. 14 ἠνυσάμην cod. Ang. Bekk. Stallb. ηνύσα-
μεν Herm. (Ast, Bernhardy Syntax p. 416) with the other mss.
24 δοκεῖ ἔμοιγε Bekk., but the above order is warranted by the Bodl.
and many other mss., also by Stobaeus Ecl. Phys. p. 328 Gaisf.
ΦΑΙΔΩΝ.
21
διαφθείρηταί τε καὶ ἀπολλύηται, ᾗ ἂν ὁ ἄνθρωπος
ἀποθάνῃ· εὐθὺς ἀπαλλαττομένη τοῦ σώματος καὶ
ἐκβαίνουσα ὥσπερ πνεῦμα ἢ καπνὸς διασκεδασθείσα
οἴχηται διαπτομένη καὶ οὐδὲν ἔτι οὐδαμοῦ ᾖ, ἐπεί,
εἴπερ εἴη που αὐτὴ καθ᾽ αὑτὴν ξυνηθροισμένη καὶ 5
ἀπηλλαγμένη τούτων τῶν κακῶν ὧν σὺ νῦν δὴ διῆλθες,
Β πολλὴ ἂν ἐλπὶς εἴη καὶ καλή, ὦ Σώκρατες, ὡς ἀληθῆ
ἐστιν ἃ σὺ λέγεις· ἀλλὰ τοῦτο δὴ ἴσως οὐκ ὀλίγης
παραμυθίας δεῖται καὶ πίστεως, ὡς ἔστι τε ἡ ψυχὴ
ἀποθανόντος τοῦ ἀνθρώπου καί τινα δύναμιν ἔχει καὶ το
φρόνησιν. ᾿Αληθῆ, ἔφη, λέγεις, ὁ Σωκράτης, ὦ Κέβης·
ἀλλὰ τί δὴ ποιῶμεν; ἢ περὶ αὐτῶν τούτων βούλει
διαμυθολογῶμεν, εἴτε εἰκὸς οὕτως ἔχειν εἴτε μή; Εγωγ
οὖν, ἔφη ὁ Κέβης, ἡδέως ἂν ἀκούσαιμι, ἥντινα δόξαν
ἔχεις περὶ αὐτῶν. Ούκουν γ᾽ ἂν οἶμαι, ἢ δ' ὃς ὁ Σω- 15
Ο κράτης, εἰπεῖν τινα νῦν ἀκούσαντα, οὐδ᾽ εἰ κωμῳδιοποιὸς
εἴη, ὡς ἀδολεσχῶ καὶ οὐ περὶ προσηκόντων τοὺς λόγους
ποιοῦμαι. εἰ οὖν δοκεῖ, χρὴ διασκοπεῖσθαι.
Ο
XV. Σκεψώμεθα δὲ αὐτὸ τῇδέ πῃ, εἴτε ἄρα ἐν
"Αιδου εἰσὶν αἱ ψυχαὶ τελευτησάντων τῶν ἀνθρώπων 20
εἴτε καὶ οὔ. παλαιὸς μὲν οὖν ἔστι τις λόγος, οὗ με
μνήμεθα, ὡς εἰσὶν ἐνθένδε ἀφικόμεναι ἐκεῖ, καὶ πάλιν
γε δεῦρο ἀφικνοῦνται καὶ γίγνονται ἐκ τῶν τεθνεώτων
καὶ εἰ τοῦθ᾽ οὕτως ἔχει, πάλιν γίγνεσθαι ἐκ τῶν ἀπο-
θανόντων τοὺς ζῶντας, ἄλλο τι ἢ εἶεν ἂν αἱ ψυχαί 25
D ἡμῶν ἐκεῖ; οὐ γὰρ ἄν που πάλιν ἐγίγνοντο μὴ οὖσαι,
καὶ τοῦτο ἱκανὸν τεκμήριον τοῦ ταῦτ᾽ εἶναι, εἰ τῷ ὄντι
φανερὸν γίγνοιτο ὅτι οὐδαμόθεν ἄλλοθεν γίγνονται οἱ
1 άνθρωπος Βekk.
5 καθ' ἑαυτήν Bekk. against the Bodl.
16 κωμωδοποιός Bekk. : but κωμωδιοποιός 19 given by the Bodl.
and the best mss.; see Apol. 18 p. 25 άλλο τι ἢ εἶεν Bodll.; Bekk.
omits ἢ ἡμῶν αἱ ψυχαὶ Bekk. against the Bodl. 28 γίγνοιτο Βο11.
Herm. Stallb. γένοιτο Bekk.
•
22
ΠΛΑΤΩΝΟΣ
او
·
0
ζῶντες ἡ ἐκ τῶν τεθνεώτων· εἰ δὲ μὴ ἔστι τοῦτο, ἄλλου
ἄν του δέοι λόγου. Πάνυ μὲν οὖν, ἔφη ὁ Κέβης. Μὴ
Μή
τοίνυν κατ᾿ ἀνθρώπων, ἢ δ' ὅς, σκόπει μόνον τοῦτο, εἰ
βούλει ῥᾷον μαθεῖν, ἀλλὰ καὶ κατὰ ζώων πάντων καὶ
5 φυτών, και ξυλλήβδην ὅσαπερ ἔχει γένεσιν, περὶ
πάντων ώμεν, ἆρ' ούτωσὶ γίγνεται πάντα, οὐκ ἄλλο-
θεν ἢ ἐκ τῶν ἐναντίων τὰ ἐναντία, ὅσοις τυγχάνει ὂν Ε
τοιοῦτόν τι, οἷον τὸ καλὸν τῷ αἰσχρῷ ἐναντίον που
καὶ δίκαιον ἀδίκῳ, καὶ ἄλλα δὴ μυρία οὕτως ἔχει.
1ο τοῦτο οὖν σκεψώμεθα, ἆρα ἀναγκαῖον, ὅσοις ἔστι τι
ἐναντίον, μηδαμόθεν ἄλλοθεν αὐτὸ γίγνεσθαι ἢ ἐκ τοῦ
αὐτῷ ἐναντίου. οἷον ὅταν μεῖζόν τι γίγνηται, ἀνάγκη
που ἐξ ἐλάττονος ὄντος πρότερον ἔπειτα μεῖζον γί-
γνεσθαι; Ναι. Οὐκοῦν κἂν ἔλαττον γίγνηται, ἐκ 71
15 μείζονος ὄντος πρότερον ὕστερον ἔλαττον γενήσεται;
Εστιν, ἔφη, οὕτω. Καὶ μὴν ἐξ ἰσχυροτέρου τὸ ἀσθε-
νέστερον καὶ ἐκ βραδυτέρου τὸ θᾶττον; Πάνυ γε. Tí
δέ; ἄν τι χεῖρον γίγνηται, οὐκ ἐξ ἀμείνονος, καὶ ἂν
δικαιότερον, ἐξ ἀδικωτέρου; Πῶς γὰρ οὔ; ἱκανῶς οὖν,
20 ἔφη, ἔχομεν τοῦτο, ὅτι πάντα οὕτω γίγνεται, ἐξ
ἐναντίων τὰ ἐναντία πράγματα; Πάνυ γε. Τί δ' αὖ ;
ἔστι τι καὶ τοιόνδε ἐν αὐτοῖς, οἷον μεταξὺ ἀμφοτέρων
πάντων τῶν ἐναντίων δυοῖν ὄντοιν δύο γενέσεις, ἀπὸ
μὲν τοῦ ἑτέρου ἐπὶ τὸ ἕτερον, ἀπὸ δ᾽ αὖ τοῦ ἑτέρου Β
25 πάλιν ἐπὶ τὸ ἕτερον· μείζονος μὲν γὰρ πράγματος καὶ
ἐλάττονος μεταξὺ αὔξησις καὶ φθίσις, καὶ καλοῦμεν
οὕτω τὸ μὲν αὐξάνεσθαι, τὸ δὲ φθίνειν; Ναί, ἔφη.
Οὐκοῦν καὶ διακρίνεσθαι, καὶ συγκρίνεσθαι, καὶ ψύχε
σθαι καὶ θερμαίνεσθαι, καὶ πάντα οὕτω, κἂν εἰ μὴ
ΤΟ
Π
6 ἅπαντα Βekk. πάντα Bodl. and other mss. 16 ἰσχυροτέρου
17 Τί δαί Bekk. 18 ἐὰν Bekk. ἂν
γε Bekk. against the Bodl.
Bodl. 25 μὲν γὰρ Βodl. corr. (γὰρ is om. m. pr.): μὲν is wanting
in several miss.
ΦΑΙΔΩΝ.
23
C
χρωμεθα τοῖς ὀνόμασιν ἐνιαχοῦ, ἀλλ᾽ ἔργῳ γοῦν παν-
ταχοῦ οὕτως ἔχειν ἀναγκαῖον, γίγνεσθαί τε αὐτὰ ἐξ
ἀλλήλων, γένεσίν τε εἶναι ἐξ ἑκατέρων εἰς ἄλληλα;
Πάνυ μὲν οὖν, ἢ δ' ὅς.
XVI. Τί οὖν ; ἔφη, τῷ ζῇν ἔστι τι ἐναντιον, ὥσπερ 5
τῷ ἐγρηγορέναι τὸ καθεύδειν; Πάνυ μὲν οὖν, ἔφη.
Τί; Τὸ τεθνάναι, ἔφη. Οὐκοῦν ἐξ ἀλλήλων τε γί-
γνεται ταῦτα, εἴπερ ἐναντία ἐστί, καὶ αἱ γενέσεις εἰσὶν
αὐτοῖν μεταξὺ δύο δυοῖν ὄντοιν; Πῶς γὰρ οὔ; Τὴν μὲν
τοίνυν ἑτέραν συζυγίαν ὧν νῦν δὴ ἔλεγον ἐγώ σοι, ἔφη, το
ἐρῶ, ὁ Σωκράτης, καὶ αὐτὴν καὶ τὰς γενέσεις· σὺ δέ
μοι τὴν ἑτέραν. λέγω δὲ τὸ μὲν καθεύδειν, τὸ δὲ
ἐγρηγορέναι, καὶ ἐκ τοῦ καθεύδειν τὸ ἐγρηγορέναι
D γίγνεσθαι καὶ ἐκ τοῦ ἐγρηγορέναι τὸ καθεύδειν, καὶ
τὰς γενέσεις αὐτοῖν τὴν μὲν καταδαρθάνειν εἶναι, τὴν 15
δὲ ἀνεγείρεσθαι. ἱκανῶς σοι, ἔφη, ἢ οὔ; Πάνυ μὲν οὖν.
Λέγε δή μοι καὶ σύ, ἔφη, οὕτω περὶ ζωῆς καὶ θανάτου.
οὐκ ἐναντίον μὲν φῂς τῷ ζῆν τὸ τεθνάναι εἶναι; Εγωγε.
Γίγνεσθαι δὲ ἐξ ἀλλήλων; Ναί. Ἐξ οὖν τοῦ ζῶντος
τί τὸ γιγνόμενον; Τὸ τεθνηκός, ἔφη. Τί δέ, ἢ δ' ὅς, 20
ἐκ τοῦ τεθνεῶτος; ᾿Αναγκαῖον, ἔφη, ὁμολογεῖν ὅτι τὸ
ζῶν. Ἐκ τῶν τεθνεώτων ἄρα, ὦ Κέβης, τὰ ζωντά
Ε τε καὶ οἱ ζῶντες γίγνονται; Φαίνεται, ἔφη. Εἰσὶν
ἄρα, ἔφη, αἱ ψυχαὶ ἡμῶν ἐν Αιδου. Ἔοικεν. Οὐκοῦν
καὶ τοῖν γενεσέοιν τοῖν περὶ ταῦτα ἡ γ' ἑτέρα σαφής 25
οὖσα τυγχάνει· τὸ γὰρ ἀποθνήσκειν σαφὲς δήπου,
οὔ; Πάνυ μὲν οὖν, ἔφη. Πῶς οὖν, ὦ δ᾽ ὅς, ποιήσομεν ;
οὐκ ἀνταποδώσομεν τὴν ἐναντίαν γένεσιν, ἀλλὰ ταύτῃ
χωλὴ ἔσται ἡ φύσις; ἢ ἀνάγκη ἀποδοῦναι τῷ ἀπο-
θνήσκειν ἐναντίαν τινὰ γένεσιν; Πάντως που, ἔφη. 30
اد
3 ἐξ ἑκατέρων εἰς Bodl. Herm. Stalll.; ἑκατέρου (without ἐξ) εἰς
Bekk. 4 Πάνυ γ' Bekk. Πάνυ μὲν οὖν Βodl. 20 Τί δαί Βekk.
24
ΠΛΑΤΩΝΟΣ
Τίνα ταύτην; Τὸ ἀναβιώσκεσθαι. Οὐκοῦν, ἡ δ᾽ ὅς,
εἴπερ ἔστι τὸ ἀναβιώσκεσθαι, ἐκ τῶν τεθνεώτων ἂν εἴη 72
γένεσις εἰς τοὺς ζῶντας αὕτη, τὸ ἀναβιώσκεσθαι;
Πάνυ γε. Ομολογεῖται ἄρα ἡμῖν καὶ ταύτῃ τοὺς
5 ζῶντας ἐκ τῶν τεθνεώτων γεγονέναι οὐδὲν ἧττον ἢ
τοὺς τεθνεῶτας ἐκ τῶν ζώντων· τούτου δὲ ὄντος ἱκανὸν
που ἐδόκει τεκμήριον εἶναι ὅτι ἀναγκαῖον τὰς τῶν
τεθνεώτων ψυχὰς εἶναί που, ὅθεν δὴ πάλιν γίγνεσθαι.
Δοκεῖ μοι, ἔφη, ὦ Σώκρατες, ἐκ τῶν ὡμολογημένων
το ἀναγκαῖον οὕτως ἔχειν.
XVII. Ἰδὲ τοίνυν οὕτως, ἔφη, ὦ Κέβης, ὅτι οὐδ᾽
ἀδίκως ώμολογήκαμεν, ὡς ἐμοὶ δοκεῖ. εἰ γὰρ μὴ ἀεὶ
ἀνταποδιδοίη τὰ ἕτερα τοῖς ἑτέροις γιγνόμενα ώσπερεὶ Β
κύκλῳ περιιόντα, ἀλλ᾽ εὐθεῖα τις εἴη ἡ γένεσις ἐκ τοῦ
15 ἑτέρου μόνον εἰς τὸ καταντικρὺ καὶ μὴ ἀνακάμπτοι
πάλιν ἐπὶ τὸ ἕτερον μηδὲ καμπὴν ποιοῖτο, οἶσθ᾽ ὅτι
πάντα τελευτῶντα τὸ αὐτὸ σχῆμα ἂν σχοίη καὶ τὸ
αὐτὸ πάθος ἂν πάθοι καὶ παύσαιτο γιγνόμενα; Πως
λέγεις, ἔφη Οὐδὲν χαλεπόν, ἢ δ' ὅς, ἐννοῆσαι ὃ λέγω·
20 ἀλλ᾽ οἷον εἰ τὸ καταδαρθάνειν μὲν εἴη, τὸ δ' ἀνεγείρε‐
σθαι μὴ ἀνταποδιδοίη γιγνόμενον ἐκ τοῦ καθεύδοντος,
οἶσθ᾽ ὅτι τελευτῶντα πάντ᾽ ἂν λῆρον τὸν Ἐνδυμίωνα (
ἀποδείξειε καὶ οὐδαμοῦ ἂν φαίνοιτό, διὰ τὸ καὶ τἆλλα
πάντα ταὐτὸν ἐκείνῳ πεπονθέναι, καθεύδειν. κἂν εἰ ξυγ
25 κρίνοιτο μὲν πάντα, διακρίνοιτο δὲ μή, ταχὺ ἂν τὸ
του
Αναξαγόρου γεγονὸς εἴη, ὁμοῦ πάντα χρήματα. ὡσαύ-
τως δέ, ὦ φίλε Κέβης, εἰ ἀποθνήσκοι μὲν πάντα, ὅσα
τοῦ ζῆν μεταλάβοι, ἐπειδὴ δὲ ἀποθάνοι, μένοι ἐν τούτῳ
τῷ σχήματι τὰ τεθνεῶτα καὶ μὴ πάλιν ἀναβιώσκοιτο,
او
11 τοίνυν οὕτως Boll. Ηerm. Stallb., οὕτως om. Bekk. with
the other mss. 22 πάντ' ἂν Pekk. from a conj. by Fischer:
πάντα the mss. 27 καὶ εἰ Βekk. και om. Bodll. Herm.
ΦΑΙΔΩΝ.
25
ως
5
ἆρ᾽ οὐ πολλὴ ἀνάγκη τελευτῶντα πάντα τεθνάναι καὶ
Ο μηδὲν ζῆν; εἰ γὰρ ἐκ μὲν τῶν ἄλλων τὰ ζῶντα γι
γνοιτο, τὰ δὲ ζῶντα θνήσκοι, τίς μηχανὴ μὴ οὐχὶ πάντα
καταναλωθῆναι εἰς τὸ τεθνάναι; Οὐδὲ μία μοι δοκεῖ,
ἔφη ὁ Κέβης, ὦ Σώκρατες, ἀλλά μοι δοκεῖς παντά-
πασιν ἀληθῆ λέγειν. Ἔστι γάρ, ἔφη, ὦ Κέβης, ὡς
ἐμοὶ δοκεῖ, παντὸς μᾶλλον οὕτω, καὶ ἡμεῖς αὐτὰ ταῦτα
οὐκ ἐξαπατώμενοι ὁμολογοῦμεν, ἀλλ᾽ ἔστι τῷ ὄντι καὶ
τὸ ἀναβιώσκεσθαι καὶ ἐκ τῶν τεθνεώτων τοὺς ζῶντας
γίγνεσθαι καὶ τὰς τῶν τεθνεώτων ψυχὰς εἶναι, καὶ ταῖς το
Ε μέν γ' ἀγαθαῖς ἄμεινον εἶναι, ταῖς δὲ κακαῖς κάκιον.]
XVIII. Και μήν, ἔφη ὁ Κέβης ὑπολαβών, καὶ
κατ' ἐκεῖνόν γε τὸν λόγον, ὦ Σώκρατες, εἰ ἀληθής
ἐστιν, ὃν σὺ εἴωθας θαμὰ λέγειν, ὅτι ἡμῖν ἡ μάθησις
οὐκ ἄλλο τι ἢ ἀνάμνησις τυγχάνει οὖσα, καὶ κατὰ 15
τοῦτον ἀνάγκη που ἡμᾶς ἐν προτέρῳ τινὶ χρόνῳ μεμα-
θηκέναι ἃ νῦν ἀναμιμνησκόμεθα. τοῦτο δὲ ἀδύνατον, εἰ
μὴ ἦν που ἡμῶν ἡ ψυχὴ πρὶν ἐν τῷδε τῷ ἀνθρωπίνῳ
73 εἴδει γενέσθαι· ὥστε καὶ ταύτῃ ἀθάνατόν τι ἔοικεν ἡ
ψυχὴ εἶναι. Αλλ', ὦ Κέβης, ἔφη ὁ Σιμμίας ὑπολα- 20
βών, ποῖαι τούτων αἱ ἀποδείξεις ; ὑπόμνησόν με· οὐ
γὰρ σφόδρα ἐν τῷ παρόντι μέμνημαι. Ενὶ μὲν λόγῳ,
ἔφη ὁ Κέβης, καλλίστῳ, ὅτι ἐρωτώμενοι οἱ ἄνθρωποι,
ἐάν τις καλῶς ἐρωτᾷ, αὐτοὶ λέγουσι πάντα ᾗ ἔχει·
καίτοι εἰ μὴ ἐτύγχανεν αὐτοῖς ἐπιστήμη ἐνοῦσα καὶ 25
ὀρθὸς λόγος, οὐκ ἂν οἷοί τ᾽ ἦσαν τοῦτο ποιήσειν. ἔπειτα
ἐάν τις ἐπὶ τὰ διαγράμματα ἄγῃ ἢ ἄλλο τι τῶν τοιού-
Β των, ἐνταῦθα σαφέστατα κατηγορεῖ ὅτι τοῦτο οὕτως
ἔχει. Εἰ δὲ μὴ ταύτῃ γε, ἔφη, πείθει, ὦ Σιμμία, ὁ
B
10-11 The words καὶ ταῖς μέν γε - κακαῖς κάκιον are bracketed
by Stallb. : sec exeg. comm. 26 τοῦτο ποιήσειν Boll. Ηerm.
Stallb. τοῦτο ποιεῖν Bekk. with other mss.
26
ΠΛΑΤΩΝΟΣ
او
"
Σωκράτης, σκέψαι ἂν τῇδέ πῇ σοι σκοπουμένῳ συνδό·
ξη. ἀπιστεῖς γὰρ δή, πῶς ἡ καλουμένη μάθησις
ἀνάμνησίς ἐστιν; Απιστῶ μὲν ἔγωγε, ἡ δ᾽ ὡς ὁ
Σιμμίας, οὔ, αὐτὸ δὲ τοῦτο, ἔφη, δέομαι παθεῖν περὶ οὗ
5 ὁ λόγος, ἀναμνησθῆναι. καὶ σχεδόν γε ἐξ ὧν Κέβης
ἐπεχείρησε λέγειν ἤδη μέμνημαι καὶ πείθομαι· οὐδὲν
μέντ᾽ ἂν ἧττον ἀκούοιμι νῦν, σὺ πῇ ἐπεχείρησας λέγειν.
Τῇδε ἔγωγε, ή δ' ὅς. ὁμολογοῦμεν γὰρ δήπου, εἴ τίς (
τι ἀναμνησθήσεται, δεῖν αὐτὸν τοῦτο πρότερόν ποτε
10 ἐπίστασθαι. Πάνυ γε, ἔφη. ᾿Αρ᾽ οὖν καὶ τόδε ὁμο-
λογοῦμεν, ὅταν ἐπιστήμη παραγίγνηται τρόπῳ τοιούτῳ,
ἀνάμνησιν εἶναι ; λέγω δὲ τίνα τρόπον; τόνδε· ἐάν τίς
τι πρότερον ἢ ἰδὼν ἢ ἀκούσας ἢ τινα ἄλλην αἴσθησιν
λαβων μὴ μόνον ἐκεῖνο γνῷ, ἀλλὰ καὶ ἕτερον ἐννοήσῃ,
15 οὐ μὴ ἡ αὐτὴ ἐπιστήμη ἀλλ᾽ ἄλλη, ἆρ᾽ οὐχὶ τοῦτο
δικαίως ἐλέγομεν ὅτι ἀνεμνήσθη, οὗ τὴν ἔννοιαν ἔλα-
βεν; Πως λέγεις; Οἷον τὰ τοιάδε· ἄλλη που ἐπι- D
στήμη ἀνθρώπου καὶ λύρας. Πῶς γὰρ οὐ; Οὐκοῦν
οἶσθα ὅτι οἱ ἐρασταί, ὅταν ἴδωσι λύραν ἢ ἱμάτιον ἢ
20 ἄλλο τι οἷς τὰ παιδικὰ αὐτῶν εἴωθε χρῆσθαι, πά-
σχουσι τοῦτο· ἔγνωσάν τε τὴν λύραν καὶ ἐν τῇ δια-
νοίᾳ ἔλαβον τὸ εἶδος τοῦ παιδός, οὗ ἦν ἡ λύρα; τοῦτο
δ᾽ ἐστὶν ἀνάμνησις· ὥσπερ γε καὶ Σιμμίαν τις ἰδων
πολλάκις Κέβητος ἀνεμνήσθη, καὶ ἄλλα που μυρία
25 τοιαῦτ᾽ ἂν εἴη. Μυρία μέντοι νὴ Δί᾽, ἔφη ὁ Σιμμίας.
Οὐκοῦν, ἡ δ᾽ ὅς, τὸ τοιοῦτον ἀνάμνησίς τίς ἐστι, μά- Ε
λιστα μέντοι, ὅταν τις τοῦτο πάθῃ περὶ ἐκεῖνα ἃ ὑπὸ
χρόνου καὶ τοῦ μὴ ἐπισκοπεῖν ἤδη ἐπελέληστο; Πάνυ
اد
1 σκέψαι ἐὰν Bekk. Stallb. av Bodl. 12 λέγω δέ τινα
τρόπον τοῦτον Bekk. τόνδε is in the Bodl The punctuation
changed by Stallb. 13 πρότερον Bodl. and other good mss. Stall». ;
ἕτερον Bekk. with other mss. Ηerm. brackets πρότερον. 16 ἐλέγομεν
Boll. λέγομεν Bekk. Stallb. 19 ή τι άλλο Bekk. against the Bodl.
28 ἐπιλέληστο Bekk. against the Bodll and most mss.
ΦΑΙΔΩΝ.
27
μὲν οὖν, ἔφη. Τί δέ; ἢ δ᾽ ὅς· ἔστιν ἵππον γεγραμμέ
νον ἰδόντα καὶ λύραν γεγραμμένην ἀνθρώπου ἀναμνη-
σθῆναι, καὶ Σιμμίαν ἰδόντα γεγραμμένον Κέβητος
ἀναμνησθῆναι; Πάνυ γε. Οὐκοῦν καὶ Σιμμίαν ἰδόντα
74 γεγραμμένον αὐτοῦ Σιμμίου ἀναμνησθῆναι; Ἔστις
μέντοι, ἔφη.)
Π
ΧΙΧ. Αρ' οὖν οὐ κατὰ πάντα ταῦτα ξυμβαίνει
τὴν ἀνάμνησιν εἶναι μὲν ἀφ᾽ ὁμοίων, εἶναι δὲ καὶ ἀπ᾿
ἀνομοίων; Ξυμβαίνει. Αλλ' ὅταν γε ἀπὸ τῶν ὁμοίων
ἀναμιμνήσκηταί τίς τι, ἆρ᾽ οὐκ ἀναγκαῖον τόδε προσ· 10
πάσχειν, ἐννοεῖν εἴτε τι ἐλλείπει τοῦτο κατὰ τὴν
ὁμοιότητα εἴτε μὴ ἐκείνου οὗ ἀνεμνήσθη; Ανάγκη,
ἔφη. Σκόπει δή, ἡ δ᾽ ὅς, εἰ ταῦτα οὕτως ἔχει. φαμέν
πού τι εἶναι ἴσον, οὐ ξύλον λέγω ξύλῳ οὐδὲ λίθον λίθω
οὐδ᾽ ἄλλο τι τῶν τοιούτων οὐδέν, ἀλλὰ παρὰ ταῦτα 15
πάντα ἕτερόν τι, αὐτὸ τὸ ἴσον· φῶμέν τι εἶναι ἢ μη-
δέν; Φῶμεν μέντοι νὴ Δί᾽, ἔφη ὁ Σιμμίας, θαυμαστῶς
γε. Η καὶ ἐπιστάμεθα αὐτὸ ὃ ἔστιν; Πάνυ γε, ή
δ᾽ ὅς. Πόθεν λαβόντες αὐτοῦ τὴν ἐπιστήμην; ἆρ᾽ οὐκ
ἐξ ὧν νῦν δὴ ἐλέγομεν, ἢ ξύλα ἢ λίθους ἢ ἄλλ᾽ ἄττα 20
ἰδόντες ἴσα, ἐκ τούτων ἐκεῖνο ἐνενοήσαμεν, ἕτερον ὂν
τούτων; ἢ οὐχ ἕτερόν σοι φαίνεται; σκόπει δὲ καὶ
τῇδε. ἆρ᾽ οὐ λίθοι μὲν ἴσοι καὶ ξύλα ἐνίοτε ταὐτὰ
ὄντα τῷ μὲν ἴσα φαίνεται, τῷ δ᾽ οὔ; Πάνυ μὲν οὖν.
Τί δέ; αὐτὰ τὰ ἴσα ἔστιν ὅτε ἄνισά σοι ἐφάνη, ἢ ἡ 25
Ο ἰσότης ανισότης; Οὐδεπώποτέ γε, ὦ Σώκρατες. Οὐ
ταὐτὸν ἄρ᾽ ἐστίν, ἡ δ᾽ ὅς, ταῦτά τε τὰ ἴσα καὶ αὐτὸ
ΤΟ
τὸ ἴσον. Οὐδαμῶς μοι φαίνεται, ὦ Σώκρατες.
اد
᾿Αλλὰ
μὴν ἐκ τούτων γ᾽, ἔφη, τῶν ἴσων, ἑτέρων ὄντων ἐκείνου
1 Τί δαί Βekk. 24 τῷ μὲν — τῷ δὲ Bodl. and Π pr. m.
(the Tübing. is reported to have the same reading): τοτὲ μὲν τοτὲ
δὲ Bekk. Stallb. with most mss. 25 Τί δαί Βekk.
28.
ΠΛΑΤΩΝΟΣ
ἐννενόηκάς τε καὶ
Οὐκοῦν ἢ ὁμοίου
Διαφέρει δέ γε,
ἀπὸ ταύτης τῆς
ΤΟ
τοῦ ἴσου, ὅμως αὐτοῦ τὴν ἐπιστήμην
εἴληφας ; ᾿Αληθέστατα, ἔφη, λέγεις.
ὄντος τούτοις ἢ ἀνομοίου; Πάνυ γε.
ἡ δ᾽ ὅς, οὐδέν· ἕως ἂν ἄλλο ἰδὼν
5 ὄψεως ἄλλο ἐννοήσῃς, εἴτε ὅμοιον εἴτε ἀνόμοιον, D
ἀναγκαῖον, ἔφη, αὐτὸ ἀνάμνησιν γεγονέναι. Πάνυ μὲν
οὖν ] Τί δέ; ἢ δ᾽ ὅς· ἢ πάσχομέν τι τοιοῦτον περὶ τὰ
ἐν τοῖς ξύλοις τε καὶ οἷς νῦν δὴ ἐλέγομεν τοῖς ἴσοις·
ἆρα φαίνεται ἡμῖν οὕτως ἴσα εἶναι ὥσπερ αὐτὸ ὃ ἔστιν
το ἴσον, ἢ ἐνδεῖ τι ἐκείνου τῷ μὴ τοιοῦτον εἶναι οἷον τὸ
ἴσον, ἢ οὐδέν; Καὶ πολύ γε, ἔφη, ἐνδεῖ. Οὐκοῦν ὁμο
λογοῦμεν ὅταν τίς τι ἰδὼν ἐννοήσῃ, ὅτι βούλεται μὲν
τοῦτο, δ νῦν ἐγὼ ὁρῶ, εἶναι οἷον ἄλλο τι τῶν ὄντων,
ἐνδεῖ δὲ καὶ οὐ δύναται τοιοῦτον εἶναι [ἴσον] οἷον
τς ἐκεῖνο, ἀλλ᾽ ἔστι φαυλότερον, ἀναγκαῖόν που τὸν τοῦτο
ἐννοοῦντα τυχεῖν προειδότα ἐκεῖνο ᾧ φησιν αὐτὸ προστ
εοικέναι μέν, ἐνδεεστέρως δὲ ἔχειν; Ανάγκη. Τ
οὖν; τὸ τοιοῦτον πεπόνθαμεν καὶ ἡμεῖς, ἢ οὔ, περί τε
τὰ ἴσα καὶ αὐτὸ τὸ ἴσον; Παντάπασί γε. Αναγκαίον
20 ἄρα ἡμᾶς προειδέναι τὸ ἴσον πρὸ ἐκείνου τοῦ χρόνου
ὅτε τὸ πρῶτον ἰδόντες τὰ ἴσα ἐνενοήσαμεν, ὅτι ὀρέγεται
μὲν πάντα ταῦτ᾽ εἶναι οἷον τὸ ἴσον, ἔχει δὲ ἐνδεεστέ-
ρως. Ἔστι ταῦτα. ᾿Αλλὰ μὴν καὶ τόδε ὁμολογοῦμεν,
μὴ ἄλλοθεν αὐτὸ ἐννενοηκέναι μηδὲ δυνατὸν εἶναι ἐννο-
25 ῆσαι ἀλλ᾽ ἢ ἐκ τοῦ ἰδεῖν ἢ ἅψασθαι ἢ ἔκ τινος ἄλλης
τῶν αἰσθήσεων· ταὐτὸν δὲ πάντα ταῦτα λέγω. Ταύ
τὸν γὰρ ἔστιν, ὦ Σώκρατες, πρός γε ὃ βούλεται δηλῶ-
σαι ὁ λόγος. Αλλὰ μὲν δὴ ἔκ γε τῶν αἰσθήσεων δεῖ
ο
ار
7 Tí
10 τῷ
4 ἕως γὰρ Bekk. γάρ om. Bodl. pr. II, Herm. Stallb.
δαὶ τόδ'; Bekk. Stalll. τόδε om. Boll. with many mss.
Bodl. and a few other mss. το Herm. μὴ is omn. in the Bodl.
and many other mss. 14 Υσον considered spurions by Madge and
most subsequent editors, including Bekk. and Stallb.
ΦΑΙΔΩΝ.
29
Β ἐννοῆσαι ὅτι πάντα τὰ ἐν ταῖς αἰσθήσεσιν ἐκείνου τε
ὀρέγεται τοῦ δ ἔστιν ἴσον, καὶ αὐτοῦ ἐνδεέστερά ἐστιν·
ἢ πῶς λέγομεν; Οὕτως. Πρὸ τοῦ ἄρα ἄρξασθαι
ἡμᾶς ὁρᾶν καὶ ἀκούειν καὶ τἆλλα αἰσθάνεσθαι τυχεῖν
ἔδει που εἰληφότας ἐπιστήμην αὐτοῦ τοῦ ἴσου ὅ,τι 5
ἔστιν, εἰ ἐμέλλομεν τὰ ἐκ τῶν αἰσθήσεων ἴσα ἐκεῖσε
ἀνοίσειν, ὅτι προθυμεῖται μὲν πάντα τοιαῦτα εἶναι
οἷον ἐκεῖνο, ἔστι δὲ αὐτοῦ φαυλότερα. Ανάγκη ἐκ
τῶν προειρημένων, ὦ Σώκρατες. Οὐκοῦν γενόμενοι
Ο εὐθὺς ἑωρῶμέν τε καὶ ἠκούομεν καὶ τὰς ἄλλας αἰσθή- το
σεις εἴχομεν; Πάνυ γε. Εδει δέ γε, φαμέν, πρὸ τού-
των τὴν τοῦ ἴσου ἐπιστήμην εἰληφέναι; Ναί. Πρὶν
γενέσθαι ἄρα, ὡς ἔοικεν, ἀνάγκη ἡμῖν αὐτὴν εἰληφέναι.
Εοικεν.
C
ا,
ΧΧ. Οὐκοῦν εἰ μὲν λαβόντες αὐτὴν πρὸ τοῦ γε- 15
νέσθαι ἔχοντες ἐγενόμεθα, ἠπιστάμεθα καὶ πρὶν γε-
νέσθαι καὶ εὐθὺς γενόμενοι οὐ μόνον τὸ ἴσον καὶ τὸ
μείζον καὶ τὸ ἔλαττον ἀλλὰ καὶ ξύμπαντα τὰ τοιαῦτα ;
οὐ γὰρ περὶ τοῦ ἴσου νῦν ὁ λόγος ἡμῖν μᾶλλόν τι ἢ
καὶ περὶ αὐτοῦ τοῦ καλοῦ καὶ αὐτοῦ τοῦ ἀγαθοῦ καὶ 20
D δικαίου καὶ ὁσίου καί, ὅπερ λέγω, περὶ ἁπάντων οἷς
ἐπισφραγιζόμεθα τοῦτο ὃ ἔστι, καὶ ἐν ταῖς ἐρωτήσεσιν
ἐρωτῶντες καὶ ἐν ταῖς ἀποκρίσεσιν ἀποκρινόμενοι.
ὥστε ἀναγκαῖον ἡμῖν εἶναι τούτων ἁπάντων τὰς ἐπι-
στήμας πρὸ τοῦ γενέσθαι είληφέναι. Ἔστι ταῦτα. 25
Καὶ εἰ μέν γε λαβόντες ἑκάστοτε μὴ ἐπιλελήσμεθα,
εἰδότας ἀεὶ γίγνεσθαι καὶ ἀεὶ διὰ βίου εἰδέναι· τὸ γὰρ
εἰδέναι τοῦτ᾽ ἐστί, λαβόντα του ἐπιστήμην ἔχειν καὶ
μὴ ἀπολωλεκέναι· ἢ οὐ τοῦτο λήθην λέγομεν, ὦ Σιμ
Ε μία, ἐπιστήμης ἀποβολήν; Πάντως δήπου, ἔφη, ὦ 30
Σώκρατες. Εἰ δέ γε, οἶμαι, λαβόντες πρὶν γενέσθαι
26 ἑκάστοτε μὴ Bodl. μὴ ἑκάστοτε Bekk.
30
ΠΛΑΤΩΝΟΣ
ار
ار
αν
γιγνόμενοι ἀπωλέσαμεν, ὕστερον δὲ ταῖς αἰσθήσεσι
χρώμενοι περὶ ταῦτα ἐκείνας ἀναλαμβάνομεν τὰς ἐπι-
στήμας, ἃς ποτε καὶ πρὶν εἴχομεν, ἆρ᾽ οὐχ δ καλοῦμεν
μανθάνειν οἰκείαν ἐπιστήμην ἀναλαμβάνειν ἂν εἴη;
ς τοῦτο δέ που ἀναμιμνήσκεσθαι λέγοντες ὀρθῶς ἂν λέ-
γοιμεν ; Πάνυ γε. Δυνατὸν γὰρ δὴ τοῦτό γ᾽ ἐφάνη,
αἰσθόμενόν τι ἢ ἰδόντα ἢ ἀκούσαντα ή τινα ἄλλην 76
αἴσθησιν λαβόντα ἕτερόν τι ἀπὸ τούτου ἐννοῆσαι δ
ἐπελέληστο, ᾧ τοῦτο ἐπλησίαζεν ανόμοιον ὂν ἢ ᾧ
1ο ὅμοιον· ὥστε, ὅπερ λέγω, δυοῖν θάτερον, ἤτοι ἐπιστά-
μενοί γε αὐτὰ γεγόναμεν καὶ ἐπιστάμεθα δια βίου
πάντες, ἢ ὕστερον, οὕς φαμεν μανθάνειν, οὐδὲν ἄλλ᾽ ἢ
ἀναμιμνήσκονται οὗτοι, καὶ ἡ μάθησις ἀνάμνησις ἂν
εἴη. Καὶ μάλα δὴ οὕτως ἔχει, ὦ Σώκρατες...
15
απ
ΧΧΙ. Πότερον οὖν αἱρεῖ, ὦ Σιμμία, ἐπισταμέ
νους ἡμᾶς γεγονέναι, ἢ ἀναμιμνήσκεσθαι ὕστερον ὧν Β
πρότερον ἐπιστήμην εἰληφότες ἦμεν; Οὐκ ἔχω, ὦ
Σώκρατες, ἐν τῷ παρόντι ἑλέσθαι. Τί δέ; τόδε
ἔχεις ἑλέσθαι, καὶ πῇ σοι δοκεῖ περὶ αὐτοῦ· ἀνὴρ
20 ἐπιστάμενος περὶ ὧν ἐπίσταται ἔχοι ἂν δοῦναι
λόγον ἢ οὔ; Πολλὴ ἀνάγκη, ἔφη, ὦ Σώκρατες. Η
καὶ δοκοῦσί σοι πάντες ἔχειν διδόναι λόγον περὶ
τούτων ὧν νῦν δὴ ἐλέγομεν ; Βουλοίμην μέντ᾽ ἄν,
ἔφη ὁ Σιμμίας· ἀλλὰ πολὺ μᾶλλον φοβοῦμαι μὴ αΰ-
25 ριον τηνικάδε οὐκέτι ᾖ ἀνθρώπων οὐδεὶς ἀξίως οἷός C
τε τοῦτο ποιῆσαι. Οὐκ ἄρα δοκοῦσί σοι ἐπίστα-
σθαί γε, ἔφη, ὦ Σιμμία, πάντες αὐτά; Οὐδαμῶς.
Αναμιμνήσκονται ἄρα ἅ ποτε ἔμαθον; Ανάγκη. Πότε
λαβοῦσαι αἱ ψυχαὶ ἡμῶν τὴν ἐπιστήμην αὐτῶν; οὐ
30 γὰρ δὴ ἀφ' οὗ γε ἄνθρωποι γεγόναμεν. Οὐ δῆτα.
4 οἰκείαν ἂν ἐπιστήμην ἀναλ εἴη Bekk. against all good mss.
10 επιστάμενοί τε Bekk. from Heindorf's conj., but see exeg. comm.
12 άλλ' Bekk. and Herm. 23 μέντ' ἄν Bekk. and Stallb. μὲν τἄν
Herm.
ΦΑΙΔΩΝ.
31
Πρότερον ἄρα. Ναί. Ἦσαν ἄρα, ὦ Σιμμία, αἱ ψυχαὶ
καὶ πρότερον, πρὶν εἶναι ἐν ἀνθρώπου εἴδει, χωρίς
σωμάτων, καὶ φρόνησιν εἶχον. Εἰ μὴ ἄρα ἅμα γι
γνόμενοι λαμβάνομεν, ὦ Σώκρατες, ταύτας τὰς ἐπιστή-
D μας· οὗτος γὰρ λείπεται ἔτι ὁ χρόνος. Εἶεν, ὦ ἑταῖρε· 5
ό
ἀπόλλυμεν δὲ αὐτὰς ἐν ποίῳ ἄλλῳ χρόνῳ; οὐ γὰρ
δὴ ἔχοντές γε αὐτὰς γιγνόμεθα, ὡς ἄρτι ὡμολογήσα-
μεν· ἢ ἐν τούτῳ ἀπόλλυμεν, ἐν ᾧπερ καὶ λαμβάνομεν ;
ἢ ἔχεις ἄλλον τινὰ εἰπεῖν χρόνον; Οὐδαμῶς, ὦ Σώ
κρατες, ἀλλ' ἔλαθον ἐμαυτὸν οὐδὲν εἰπών.
ΙΟ
XXII. Αρ' οὖν οὕτως ἔχει, ἔφη, ἡμῖν, ὦ Σιμμία;
εἰ μὲν ἔστιν ἃ θρυλοῦμεν ἀεί, καλόν τε καὶ ἀγαθὸν
καὶ πᾶσα ἡ τοιαύτη οὐσία, καὶ ἐπὶ ταύτην τὰ ἐκ τῶν
Ε αἰσθήσεων πάντα αναφέρομεν, ὑπάρχουσαν πρότερον
ἀνευρίσκοντες ἡμετέραν οὖσαν, καὶ ταῦτα ἐκείνῃ ἀπει- 15
κάζομεν, ἀναγκαῖον, οὕτως ὥσπερ καὶ ταῦτα ἔστιν,
οὕτως καὶ τὴν ἡμετέραν ψυχὴν εἶναι καὶ πρὶν γεγο-
νέναι ἡμᾶς· εἰ δὲ μὴ ἔστι ταῦτα, ἄλλως ἂν ὁ λόγος
οὗτος εἰρημένος εἴη; ἆρ᾽ οὕτως ἔχει, καὶ ἴση ἀνάγκη
ταῦτά τε εἶναι καὶ τὰς ἡμετέρας ψυχὰς πρὶν καὶ ἡμᾶς 20
γεγονέναι, καὶ εἰ μὴ ταῦτα, οὐδὲ τάδε; Ὑπερφυῶς, ἔφη,
ὦ Σώκρατες, ὁ Σιμμίας, δοκεῖ μοι ἡ αὐτὴ ἀνάγκη εἶναι,
καὶ εἰς καλόν γε καταφεύγει ὁ λόγος εἰς τὸ ὁμοίως
Τι είναι τήν τε ψυχὴν ἡμῶν πρὶν γενέσθαι ἡμᾶς καὶ τὴν
οὐσίαν ἣν σὺ νῦν λέγεις. οὐ γὰρ ἔχω ἔγωγε οὐδὲν 25
οὕτω μοι ἐναργὲς ὂν ὡς τοῦτο, τὸ πάντα τὰ τοιαῦτα
εἶναι ὡς οἷόν τε μάλιστα, καλόν τε καὶ ἀγαθὸν καὶ
τἆλλα πάντα ἃ σὺ νῦν δὴ ἔλεγες· καὶ ἔμοιγε ἱκανῶς
ἀποδέδεικται. Τί δὲ δὴ Κέβητι; ἔφη ὁ Σωκράτης·
11 οὕτως, ἔφη, ἔχει ἡμῖν Bekk. against the Bodl. The mss. differ
in the arrangement of these words, 17 οὕτω καὶ Bekk. with-
out a note: Stallb. says 'clare οὕτως Bodl. aliique.
32
ΠΛΑΤΩΝΟΣ
ΙΟ
δεῖ γὰρ καὶ Κέβητα πείθειν. ἱκανῶς, ἔφη ὁ Σιμμίας,
ὡς ἔγωγε οἶμαι· καίτοι καρτερώτατος ἀνθρώπων ἐστὶ
πρὸς τὸ ἀπιστεῖν τοῖς λόγοις· ἀλλ᾽ οἶμαι οὐκ ἐνδεως
τοῦτο πεπεῖσθαι αὐτόν, ὅτι πρὶν γενέσθαι ἡμᾶς ἦν Β
5 ἡμῶν ἡ ψυχή.
XXIII. Εἰ μέντοι καὶ ἐπειδὰν ἀποθάνωμεν ἔτι
ἔσται, οὐδ᾽ αὐτῷ μοι δοκεῖ, ἔφη, ὦ Σώκρατες, ἀποδεδεῖ-
χθαι, ἀλλ᾽ ἔτι ἐνέστηκεν ὃ νῦν δὴ Κέβης ἔλεγε, τὸ
τῶν πολλῶν, ὅπως μὴ [ἅμα] ἀποθνήσκοντος τοῦ ἀν-
το θρώπου διασκεδαννύηται ἡ ψυχὴ καὶ αὐτῇ τοῦ εἶναι
τοῦτο τέλος ᾖ. τί γὰρ κωλύει γίγνεσθαι μὲν αὐτὴν καὶ
ξυνίστασθαι ἁμόθεν ποθὲν καὶ εἶναι πρὶν καὶ εἰς
ἀνθρώπειον σῶμα ἀφικέσθαι, ἐπειδὰν δὲ ἀφίκηται καὶ
ἀπαλλάττηται τούτου, τότε καὶ αὐτὴν τελευτᾷν καὶ
15 διαφθείρεσθαι; Εὐ λέγεις, ἔφη, ὦ Σιμμία, ὁ Κέβης. Ο
ο
φαίνεται γὰρ ὥσπερ ἥμισυ ἀποδεδεῖχθαι οὗ δεῖ, ὅτι
πρὶν γενέσθαι ἡμᾶς ἦν ἡμῶν ἡ ψυχή· δεῖ δὲ προσα-
ποδεῖξαι ὅτι καὶ ἐπειδὰν ἀποθάνωμεν οὐδὲν ἧττον ἔσται
ἢ πρὶν γενέσθαι, εἰ μέλλει τέλος ἡ ἀπόδειξις ἔχειν.
20 'Αποδέδεικται μέν, ἔφη, ὦ Σιμμία τε και Κέβης, ὁ
Σωκράτης, καὶ νῦν, εἰ θέλετε συνθεῖναι τοῦτόν τε τὸν
λόγον εἰς ταὐτὸν καὶ ὃν πρὸ τούτου ὡμολογήσαμεν,
τὸ γίγνεσθαι πᾶν τὸ ζῶν ἐκ τοῦ τεθνεῶτος. εἰ γὰρ
ἔστι μὲν ἡ ψυχὴ καὶ πρότερον, ἀνάγκη δ' αὐτῇ εἰς τὸ
25 ζῇν ἰούσῃ τε καὶ γιγνομένῃ μηδαμόθεν ἄλλοθεν ἢ ἐκ
θανάτου καὶ ἐκ τοῦ τεθνάναι γίγνεσθαι, πῶς οὐκ
ἀνάγκη αὐτὴν καὶ ἐπειδὰν ἀποθάνῃ εἶναι, ἐπειδή γε δεῖ D
αὖθις αὐτὴν γίγνεσθαι; ἀποδέδεικται μὲν οὖν ὅπερ
λέγετε καὶ νῦν.
T
9 ἅμα om. Bodl. m. pr. and three other mss.: Herm. omits
the word in his text.
19 ἔχειν Bodl. and a
with the old editions.
only one ms.
10 For διασκεδαννύηται see exeg. comm.
large number of other mss.: ἕξειν Bekk.
26 ἐκ τοῦ τεθ. Βοι1. ἐκ om. Bekk. with
ΦΑΙΔΩΝ.
33
XXIV. Ὅμως δέ μοι δοκεῖς σύ τε καὶ Σιμμίας
ἡδέως ἂν καὶ τοῦτον διαπραγματεύσασθαι τὸν λόγον
ἔτι μᾶλλον, καὶ δεδιέναι τὸ τῶν παίδων, μὴ ὡς ἀληθῶς
ὁ ἄνεμος αὐτὴν ἐκβαίνουσαν ἐκ τοῦ σώματος διαφυσᾷ
Ε καὶ διασκεδάννυσιν, ἄλλως τε καὶ ὅταν τύχῃ τις μὴ ἐν 5
νηνεμίᾳ ἀλλ᾽ ἐν μεγάλῳ τινὶ πνεύματι ἀποθνήσκων.
καὶ ὁ Κέβης ἐπιγελάσας Ὡς δεδιότων, ἔφη, ὦ Σώ
κρατες, πειρῶ ἀναπείθειν· μᾶλλον δὲ μὴ ὡς ἡμῶν
δεδιότων, ἀλλ᾽ ἴσως ἔνι τις καὶ ἐν ἡμῖν παῖς, ὅστις τὰ
τοιαῦτα φοβεῖται· τοῦτον οὖν πειρώμεθα πείθειν μὴ το
δεδιέναι τὸν θάνατον ὥσπερ τὰ μορμολύκεια. ᾿Αλλὰ
χρή, ἔφη ὁ Σωκράτης, ἐπάδειν αὐτῷ ἑκάστης ἡμέρας,
ἕως ἂν ἐξεπάσητε. Πόθεν οὖν, ἔφη, ὦ Σώκρατες, τῶν
Γς τοιούτων ἀγαθὸν ἐπῳδὸν ληψόμεθα, ἐπειδὴ σύ, ἔφη,
ἡμᾶς ἀπολείπεις ; Πολλὴ μὲν ἡ Ἑλλάς, ἔφη, ὦ Κέβης, 15
ἐν ᾗ ἔνεισί που ἀγαθοὶ ἄνδρες, πολλὰ δὲ καὶ τὰ τῶν
βαρβάρων γένη, οὓς πάντας χρὴ διερευνᾶσθαι ζητοῦν-
τας τοιοῦτον ἐπῳδόν, μήτε χρημάτων φειδομένους μήτε
πόνων, ὡς οὐκ ἔστιν εἰς ὅ,τι ἂν εὐκαιρότερον ἀναλί-
σκοιτε χρήματα. ζητεῖν δὲ χρὴ καὶ αὐτοὺς μετ' αλλή- 20
λων· ἴσως γὰρ ἂν οὐδὲ ῥᾳδίως εὕροιτε μᾶλλον ὑμῶν
δυναμένους τοῦτο ποιεῖν. ᾿Αλλὰ ταῦτα μὲν δή, ἔφη,
Β ὑπάρξει, ο Κέβης· ὅθεν δὲ ἀπελίπομεν, ἐπανέλθωμεν,
εἴ σοι ἡδομένῳ ἐστίν. ᾿Αλλὰ μὴν ἡδομένῳ γε· πῶς
γὰρ οὐ μέλλει; Καλῶς, ἔφη, λέγεις.
Ο
25
XXV. Οὐκοῦν τοιόνδε τι, ἢ δ' ὃς ὁ Σωκράτης,
δεῖ ἡμᾶς ἐρέσθαι ἑαυτούς, τῷ ποίῳ τινὶ ἄρα προσήκει
τοῦτο τὸ πάθος πάσχειν, τὸ διασκεδάννυσθαι, καὶ
ὑπὲρ τοῦ ποίου τινὸς δεδιέναι μὴ πάθῃ αὐτό, καὶ τῷ
ποίῳ τινὶ οὔ· καὶ μετὰ τοῦτο αὖ ἐπισκέψασθαι πότερον 30
27 ανερέσθαι Βekk. and Stallb, but ἐρέσθαι Βodl. II.
30 or all. Heindorf, om. 15.
3
34
ΠΛΑΤΩΝΟΣ
5
ΕΠ
ἡ ψυχή ἐστι, καὶ ἐκ τούτων θαρρεῖν ἢ δεδιέναι ὑπὲρ
τῆς ἡμετέρας ψυχῆς; ᾿Αληθῆ, ἔφη, λέγεις. Αρ᾽ οὖν
τῷ μὲν ξυντεθέντι τε καὶ ξυνθέτῳ ὄντι φύσει προσήκει (
τοῦτο πάσχειν, διαιρεθῆναι ταύτῃ ᾖπερ ξυνετέθη· εἰ
δέ τι τυγχάνει ὂν ἀξύνθετον, τούτῳ μόνῳ προσήκει
μὴ πάσχειν ταῦτα, εἴπερ τῳ ἄλλῳ; Δοκεῖ μοι, ἔφη,
οὕτως ἔχειν, ὁ Κέβης. Οὐκοῦν ἅπερ ἀεὶ κατὰ ταὐτὰ
καὶ ὡσαύτως ἔχει, ταῦτα μάλιστα εἰκὸς εἶναι τὰ ἀξύν
θετα, τὰ δὲ ἄλλοτ᾽ ἄλλως καὶ μηδέποτε κατὰ ταὐτά,
το ταῦτα δὲ εἶναι τὰ ξύνθετα ; Εμοιγε δοκεῖ οὕτως. Ἴω-
μεν δή, ἔφη, ἐπὶ ταῦτα ἐφ᾽ ἅπερ ἐν τῷ ἔμπροσθεν
λόγῳ. αὐτὴ ἡ οὐσία ἧς λόγον δίδομεν τοῦ εἶναι καὶ D
ἐρωτῶντες καὶ ἀποκρινόμενοι, πότερον ὡσαύτως ἀεὶ
ἔχει κατὰ ταὐτὰ ἢ ἄλλοτ᾽ ἄλλως; αὐτὸ τὸ ἴσον, αὐτὸ
15 τὸ καλόν, αὐτὸ ἕκαστον ὃ ἔστι, τὸ ὄν, μή ποτε μετα-
βολὴν καὶ ἡντινοῦν ἐνδέχεται; ἢ ἀεὶ αὐτῶν ἕκαστον
ὃ ἔστι, μονοειδὲς ὂν αὐτὸ καθ᾽ αὑτό, ωσαύτως κατὰ
ταὐτὰ ἔχει καὶ οὐδέποτε οὐδαμῇ οὐδαμῶς ἀλλοίωσιν
οὐδεμίαν ἐνδέχεται; Ωσαύτως, ἔφη, ἀνάγκη, ὁ Κέβης,
20 κατὰ ταὐτὰ ἔχειν, ὦ Σώκρατες. Τί δὲ τῶν πολλῶν
[καλῶν], οἷον ἀνθρώπων ἢ ἵππων ἢ ἱματίων ἢ ἄλλων Ε
ὧντινωνοῦν τοιούτων, ἢ ἴσων ἢ καλῶν ἢ πάντων τῶν
ἐκείνοις ομωνύμων; ἆρα κατὰ ταὐτὰ ἔχει, ἡ πᾶν
τοὐναντίον ἐκείνοις οὔτε αὐτὰ αὑτοῖς οὔτε ἀλλήλοις
25 οὐδέποτε, ὡς ἔπος εἰπεῖν, οὐδαμῶς κατὰ ταὐτά ἐστιν;
Οὕτως αὖ, ἔφη, ταῦτα, ὁ Κέβης· οὐδέποτε ὡσαύτως
ἔχει. Οὐκοῦν τούτων μὲν κἂν ἅψαιο κἂν ἴδοις καντο
ταῖς ἄλλαις αἰσθήσεσιν αἴσθοιο, τῶν δὲ κατὰ ταὐτὰ
ἐχόντων οὐκ ἔστιν ὅτῳ ποτ᾽ ἂν ἄλλῳ ἐπιλάβοιο ἢ τῷ
1 ἡ ψυχή Βodl. Ι.: ψυχή Bekk. Stallb 11 ἐπὶ ταὐτὰ Hein-
dorf and Bekk. 17 and 20 καὶ κατὰ ταὐτὰ Βekk. with only
21 [καλῶν] Classen Symb. crit. 1,
one ms. in both places.
P. 15,
ΦΑΙΔΩΝ.
35
τῆς διανοίας λογισμῷ, ἀλλ᾽ ἐστὶν ἀειδὴ τὰ τοιαῦτα καὶ
οὐχ ὁρατά; Παντάπασιν, ἔφη, ἀληθῆ λέγεις.
XXVI. Θωμὲν οὖν βούλει, ἔφη, δύο εἴδη τῶν
ὄντων, τὸ μὲν ὁρατόν, τὸ δὲ ἀειδές; Θῶμεν, ἔφη. Καὶ
τό
τὸ μὲν ἀειδὲς ἀεὶ κατὰ ταὐτὰ ἔχον, τὸ δὲ ὁρατὸν μηδέ- 5
ποτε κατὰ ταὐτά; Καὶ τοῦτο, ἔφη, θῶμεν. Φέρε δή,
Β ἢ δ' ὅς, ἄλλο τι ἡμῶν αὐτῶν τὸ μὲν σῶμά ἐστι, τὸ δὲ
ψυχή; Οὐδὲν ἄλλο, ἔφη. Ποτέρῳ οὖν ὁμοιότερον τῷ
εἴδει φαῖμεν ἂν εἶναι καὶ ξυγγενέστερον τὸ σῶμα;
Παντί, ἔφη, τοῦτό γε δῆλον, ὅτι τῷ ὁρατῷ. Τί δὲ ἡ το
ψυχή; ὁρατὸν ἢ ἀειδές; Οὐχ ὑπ᾽ ἀνθρώπων γε, ω
Σώκρατες, ἔφη· Ἀλλὰ ἡμεῖς γε τὰ ὁρατὰ καὶ τὰ μὴ
τῇ τῶν ἀνθρώπων φύσει λέγομεν· ἡ ἄλλῃ τινὶ οἴει;
Τῇ τῶν ἀνθρώπων. Τί οὖν περὶ ψυχῆς λέγομεν ; δρα-
τὸν εἶναι ἢ οὐχ ὁρατόν; Οὐχ ὁρατόν. Αειδὲς ἄρα ;15
Ο Ναί. Ὁμοιότερον ἄρα ψυχὴ σώματός ἐστι τῷ
ἀειδεῖ, τὸ δὲ τῷ ὁρατῷ. Πᾶσα ἀνάγκη, ὦ Σώκρατες.
기
​XXVII. Οὐκοῦν καὶ τόδε πάλαι ἐλέγομεν, ὅτι ἡ
ψυχή, ὅταν μὲν τῷ σώματι προσχρῆται εἰς τὸ σκοπεῖν
τι ἢ διὰ τοῦ ὁρᾶν ἢ διὰ τοῦ ἀκούειν ἢ δι᾽ ἄλλης τινός 20
αἰσθήσεως — τοῦτο γάρ ἐστι τὸ διὰ τοῦ σώματος, τὸ δι'
αἰσθήσεως σκοπεῖν τι, τότε μὲν ἕλκεται ὑπὸ τοῦ
σώματος εἰς τὰ οὐδέποτε κατὰ ταὐτὰ ἔχοντα, καὶ αὐτὴ
πλανᾶται καὶ ταράττεται καὶ ἐλιγγια ὥσπερ μεθύουσα,
D ἅτε τοιούτων ἐφαπτομένη; Πάνυ γε. "Οταν δέ γε αὐτὴ 25
καθ᾽ αὑτὴν σκοπῇ, ἐκεῖσε οἴχεται εἰς τὸ καθαρόν τε καὶ
ἀεὶ δν καὶ ἀθάνατον καὶ ὡσαύτως ἔχον, καὶ ὡς συγγε-
νὴς οὖσα αὐτοῦ ἀεὶ μετ᾽ ἐκείνου τε γίγνεται, ὅτανπερ
12 ἀλλὰ
1 ἔστιν ἀειδῆ Bekk. Stallb. 2 δρᾶται Bekk. Stallb. δρατά the
Bodll. alone. 7 αὐτῶν τὸ Βekk. and Stallb with Bodl. pr. m
and ten other mss. αὐτῶν ἢ τὸ Ηerm. with Vulg.
μὴν Bekk. Stallb. μὴν om. Herm, with Bodl. "G pr. Π.
λéyouev Bodl. Herm. ¿λéyoµer Bekk. with the other miss.
λέγομεν Bekk. after Heindorf's conj. : ἐλέγομεν the mss.
13
18
36
ΠΛΑΤΩΝΟΣ
ΙΩΝΟ:
αὐτὴ καθ᾽ αὑτὴν γένηται καὶ ἐξῇ αὐτῇ, καὶ πέπαυταί τε
τοῦ πλάνου καὶ περὶ ἐκεῖνα ἀεὶ κατὰ ταὐτὰ ὡσαύτως
ἔχει, ἅτε τοιούτων ἐφαπτομένη· καὶ τοῦτο αὐτῆς τὸ
πάθημα φρόνησις κέκληται; Παντάπασιν, ἔφη, καλῶς
5 καὶ ἀληθῆ λέγεις, ὦ Σώκρατες. Ποτέρῳ οὖν αὖ σοι
δοκεῖ τῷ εἴδει καὶ ἐκ τῶν ἔμπροσθεν καὶ ἐκ τῶν νῦν
λεγομένων ψυχὴ ὁμοιότερον εἶναι καὶ ξυγγενέστερον ; Ε
Πᾶς ἄν μοι δοκεῖ, ἦ δ' ὅς, ξυγχωρῆσαι, ὦ Σώκρατες, ἐκ
ταύτης τῆς μεθόδου, καὶ ὁ δυσμαθέστατος, ὅτι ὅλῳ καὶ
1ο παντὶ ὁμοιότερόν ἐστι ψυχὴ τῷ ἀεὶ ὡσαύτως ἔχοντι
μᾶλλον ἢ τῷ μή. Τί δὲ τὸ σῶμα ; Τῷ ἑτέρῳ.
+
XXVIII. "Ορα δὲ καὶ τῇδε, ὅτι, ἐπειδὰν ἐν τῷ
αὐτῷ ὦσι ψυχὴ καὶ σῶμα, τῷ μὲν δουλεύειν καὶ ἄρχε-
σθαι ἡ φύσις προστάττει, τῇ δὲ ἄρχειν καὶ δεσπόζειν· 80
15 καὶ κατὰ ταῦτα αὖ πότερόν σοι δοκεῖ ὅμοιον τῷ θείῳ
εἶναι, καὶ πότερον τῷ θνητῷ; ἢ οὐ δοκεῖ σοι τὸ μὲν
θεῖον οἷον ἄρχειν τε καὶ ἡγεμονεύειν πεφυκέναι, τὸ δε
θνητὸν ἄρχεσθαί τε καὶ δουλεύειν ; Εμοιγε. Ποτέρῳ
οὖν ἡ ψυχὴ ἔοικεν; Δῆλα δή, ὦ Σώκρατες, ὅτι ἡ μὲν
20 ψυχὴ τῷ θείῳ, τὸ δὲ σῶμα τῷ θνητῷ. Σκόπει δή,
ἔφη, ὦ Κέβης, εἰ ἐκ πάντων τῶν εἰρημένων τάδε ἡμῖν
ξυμβαίνει, τῷ μὲν θείῳ καὶ ἀθανάτῳ καὶ νοητῷ καὶ Β
μονοειδεῖ καὶ ἀδιαλύτῳ καὶ ἀεὶ ὡσαύτως κατὰ ταὐτὰ
ἔχοντι ἑαυτῷ ὁμοιότατον εἶναι ψυχή, τῷ δ᾽ ἀνθρωπίνῳ
25 καὶ θνητῷ καὶ ἀνοήτῳ καὶ πολυειδεῖ καὶ διαλυτῷ καὶ
μηδέποτε κατὰ ταὐτὰ ἔχοντι ἑαυτῷ ὁμοιότατον αὖ
εἶναι σῶμα. ἔχομέν τι παρὰ ταῦτα ἄλλο λέγειν, ὦ
φίλε Κέβης, ὡς οὐχ οὕτως ἔχει; Οὐκ ἔχομεν.
ει
XXIX. Τί ουν; τούτων οὕτως ἐχόντων ἆρ᾽ οὐχὶ
30 σώματι μὲν ταχὺ διαλύεσθαι προσήκει, ψυχῇ δὲ αὖ τὸ
àv
8 ἄν μοι Boll. pr. m. Η (Stallb.): ἂν ἔμοιγε Bekk. Herm
15 καὶ κατὰ ταὐτά Bekk. against the Bodl. and other good
30 ψυχήν Bekk. Meindl ψυχή Bodl. and eight mss. besides,
miss.
ΦΑΙΔΩΝ,
37
παράπαν ἀδιαλύτῳ εἶναι ἢ ἐγγύς τι τούτου; Πῶς γὰρ
Ο οὔ; Εννοεῖς οὖν, ἔφη, ὅτι, ἐπειδὰν ἀποθάνῃ ὁ ἄνθρω-
πος, τὸ μὲν ὁρατὸν αὐτοῦ, τὸ σῶμα, καὶ ἐν ὁρατῷ κεί-
μενον, ὃ δὴ νεκρὸν καλοῦμεν, ᾧ προσήκει διαλύεσθαι
καὶ διαπίπτειν [καὶ διαπνεῖσθαι], οὐκ εὐθὺς τούτων 5
οὐδὲν πέπονθεν, ἀλλ᾽ ἐπιεικῶς συχνὸν ἐπιμένει χρόνον·
ἐὰν μέν τις καὶ χαριέντως ἔχων τὸ σῶμα τελευτήσῃ
καὶ ἐν τοιαύτῃ ὥρᾳ, καὶ πάνυ μάλα. συμπεσὸν γὰρ
τὸ σῶμα καὶ ταριχευθέν, ὥσπερ οἱ ἐν Αἰγύπτῳ ταρι-
χευθέντες, ὀλίγου ὅλον μένει ἀμήχανον ὅσον χρόνον. IO
D ἔνια δὲ μέρη τοῦ σώματος, καὶ ἂν σαπῇ, ὀστᾶ τε καὶ
νεῦρα καὶ τὰ τοιαῦτα πάντα, ὅμως ὡς ἔπος εἰπεῖν ἀθά
νατά ἐστιν· ἢ οὔ; Ναί. Ἡ δὲ ψυχὴ ἄρα, τὸ ἀειδές,
τὸ εἰς τοιοῦτον τόπον ἕτερον οἰχόμενον γενναῖον καὶ
καθαρὸν καὶ ἀειδῆ, εἰς Αιδου ὡς ἀληθῶς, παρὰ τὸν 15
ἀγαθὸν καὶ φρόνιμον θεόν, οἷς ἂν θεὸς ἐθέλῃ, αὐτίκα
καὶ τῇ ἐμῇ ψυχῇ ἰτέον, αὕτη δὲ δὴ ἡμῖν ἡ τοιαύτη καὶ
οὕτω πεφυκυῖα ἀπαλλαττομένη τοῦ σώματος εὐθὺς
διαπεφύσηται καὶ ἀπόλωλεν, ώς φασιν οἱ πολλοὶ
Ε ἄνθρωποι; πολλοῦ γε δεῖ, ὦ φίλε Κέβης τε καὶ Σιμ- 20
μία, ἀλλὰ πολλῷ μᾶλλον ὧδε ἔχει· ἐὰν μὲν καθαρὰ
ἀπαλλάττηται, μηδὲν τοῦ σώματος ξυνεφέλκουσα, ἅτε
οὐδὲν κοινωνοῦσα αὐτῷ ἐν τῷ βίῳ ἑκοῦσα εἶναι, ἀλλὰ
φεύγουσα αὐτὸ καὶ συνηθροισμένη αὐτὴ εἰς αὑτήν, ἅτε
μελετῶσα ἀεὶ τοῦτο — τοῦτο δὲ οὐδὲν ἄλλο ἐστὶν ἢ 25
ὀρθῶς φιλοσοφοῦσα καὶ τῷ ὄντι τεθνάναι μελετῶσα
ῥᾳδίως· ἢ οὐ τοῦτ᾽ ἂν εἴη μελέτη θανάτου; Παντά
81 πασί γε. Οὐκοῦν οὕτω μὲν ἔχουσα εἰς τὸ ὅμοιον αὐτῇ
τὸ ἀειδὲς ἀπέρχεται, τὸ θεῖόν τε καὶ ἀθάνατον καὶ
φρόνιμον, οἱ ἀφικομένῃ ὑπάρχει αὐτῇ εὐδαίμονι εἶναι, 3
πλάνης καὶ ἀνοίας καὶ φόβων καὶ ἀγρίων ἐρώτων καὶ
t
5 καὶ διαπνεῖσθαι bracketed by Herm. om. in Bodl. pr. m. Η
11 ἂν Βοll ἐὰν Bekk.
38
ΠΛΑΤΩΝΟΣ
τῶν ἄλλων κακῶν τῶν ἀνθρωπείων ἀπηλλαγμένῃ,
ὥσπερ δὲ λέγεται κατὰ τῶν μεμνημένων, ὡς ἀληθῶς
τὸν λοιπὸν χρόνον μετὰ τῶν θεῶν διάγουσα; οὕτω
φῶμεν, ὦ Κέβης, ἢ ἄλλως;
5 ΧΧΧ. Οὕτω νή Δί', ἔφη ὁ Κέβης. Εάν δέ γε,
Ἐὰν
οἶμαι, μεμιασμένη καὶ ἀκάθαρτος τοῦ σώματος ἀπαλ- Β
λάττηται, ἅτε τῷ σώματι ἀεὶ ξυνοῦσα καὶ τοῦτο θερα-
πεύουσα καὶ ἐρῶσα καὶ γεγοητευμένη ὑπ᾽ αὐτοῦ ὑπό τε
τῶν ἐπιθυμιῶν καὶ ἡδονῶν, ὥστε μηδὲν ἄλλο δοκεῖν εἶναι
το ἀληθὲς ἀλλ᾽ ἢ τὸ σωματοειδές, οὗ τις ἂν ἅψαιτο καὶ
ἴδοι καὶ πίοι καὶ φάγοι καὶ πρὸς τὰ ἀφροδίσια χρήσαιτο,
τὸ δὲ τοῖς ὄμμασι σκοτῶδες καὶ ἀειδές, νοητὸν δὲ καὶ
φιλοσοφίᾳ αἱρετόν, τοῦτο δὲ εἰθισμένη μισεῖν τε καὶ τρέ-
μειν καὶ φεύγειν, οὕτω δὴ ἔχουσαν οἴει ψυχὴν αὐτὴν καθ' Ο
15 αὑτὴν εἰλικρινῆ ἀπαλλάξεσθαι; Οὐδ᾽ ὁπωστιοῦν, ἔφη.
᾿Αλλὰ διειλημμένην γε, οἶμαι, ὑπὸ τοῦ σωματοειδοῦς, δ
αὐτῇ ἡ ὁμιλία τε καὶ ξυνουσία τοῦ σώματος διὰ τὸ ἀεὶ ξυμ
εἶναι καὶ διὰ τὴν πολλὴν μελέτην ἐνεποίησε ξύμφυτον ;
Πάνυ γε. Εμβριθές δέ γε, ὦ φίλε, τοῦτο οἴεσθαι χρὴ
20 εἶναι καὶ βαρὺ καὶ γεῶδες καὶ ὁρατόν· δ δὴ καὶ ἔχουσα
ἡ τοιαύτη ψυχὴ βαρύνεταί τε καὶ ἕλκεται πάλιν εἰς
τὸν ὁρατὸν τόπον, φόβῳ τοῦ ἀειδοῦς τε καὶ Αιδου,
ὥσπερ λέγεται, περὶ τὰ μνήματά τε καὶ τοὺς τάφους
κυλινδουμένη, περὶ ἃ δὴ καὶ ὤφθη ἄττα ψυχῶν σκιοειδῆ D
25 φαντάσματα, οἷα παρέχονται αἱ τοιαῦται ψυχαὶ εἴδωλα,
αἱ μὴ καθαρῶς ἀπολυθεῖσαι ἀλλὰ τοῦ ὁρατοῦ μετέχου
σαι, διὸ καὶ ὁρῶνται. Εικός γε, ὦ Σώκρατες. Εἰκὸς
μέντοι, ὦ Κέβης· καὶ οὔ τί γε τὰς τῶν ἀγαθῶν ταύτας
εἶναι, ἀλλὰ τὰς τῶν φαύλων, αἳ περὶ τὰ τοιαῦτα ἀναγ-
3 μετὰ θεῶν Bekk. τῶν add. Bodl. ΓΠΦ. 11 και φάγοι καὶ
πιοι Bekk. against the Bodl. 15 ειλικρινή Herm. 24 σκοτοειδή
Bekk. with only one ms. 28 οὔ τί γε Fischer with one ms.
οὔ τε οι οὔτοίγε the mss.
ΦΑΙΔΩΝ.
39
κάζονται πλανᾶσθαι δίκην τίνουσαι τῆς προτέρας τρο-
φῆς κακῆς οὔσης· καὶ μέχρι γε τούτου πλανῶνται,
Ε ἕως ἂν τῇ τοῦ ξυνεπακολουθοῦντος τοῦ σωματοειδοῦς
ἐπιθυμίᾳ πάλιν ἐνδεθῶσιν εἰς σῶμα.
Ο
XXXI. Ἐνδοῦνται δέ, ὥσπερ εἰκός, εἰς τοιαῦτα 5
ἤθη ὁποῖ᾽ ἄττ᾽ ἂν καὶ μεμελετηκυῖαι τύχωσιν ἐν τῷ
βίῳ. Τὰ ποῖα δὴ ταῦτα λέγεις, ὦ Σώκρατες ; Οἷον
τοὺς μὲν γαστριμαργίας τε καὶ ὕβρεις καὶ φιλοποσίας
μεμελετηκότας καὶ μὴ διευλαβημένους εἰς τὰ τῶν ὄνων
82 γένη καὶ τῶν τοιούτων θηρίων εἰκὸς ἐνδύεσθαι· ἢ οὐκ το
οἴει; Πάνυ μὲν οὖν εἰκὸς λέγεις. Τοὺς δέ γε ἀδικίας τε
καὶ τυραννίδας καὶ ἁρπαγὰς προτετιμηκότας εἰς τὰ τῶν
λύκων τε καὶ ἱεράκων καὶ ἰκτίνων γένη· ἢ ποῖ ἂν ἄλ-
λοσε φαμεν τὰς τοιαύτας ἰέναι ; ᾿Αμέλει, ἔφη ὁ Κέβης,
εἰς τὰ τοιαῦτα. Οὐκοῦν, ἡ δ᾽ ὅς, δῆλα δὴ καὶ τἆλλα, οἱ 15
ἂν ἑκάστη ἴοι, κατὰ τὰς αὐτῶν ὁμοιότητας τῆς μελέτης ;
Δῆλον δή, ἔφη· πῶς δ᾽ οὔ; Οὐκοῦν εὐδαιμονέστατοι,
ἔφη, καὶ τούτων εἰσὶ καὶ εἰς βέλτιστον τόπον ἰόντες οἱ
τὴν δημοτικήν τε καὶ πολιτικὴν ἀρετὴν ἐπιτετηδευκό-
Β τες, ἣν δὴ καλοῦσι σωφροσύνην τε καὶ δικαιοσύνην, ἐξ 20
ἔθους τε καὶ μελέτης γεγονυίαν ἄνευ φιλοσοφίας τε
καὶ νοῦ; Πῇ δὴ οὗτοι εὐδαιμονέστατοι; Ότι τούτους
εἰκός ἐστιν εἰς τοιοῦτον πάλιν ἀφικνεῖσθαι πολιτικόν
τε καὶ ἥμερον γένος, ἤ που μελιττῶν ἢ σφηκῶν ἢ
μυρμήκων, ἢ καὶ εἰς ταὐτόν γε πάλιν τὸ ἀνθρώπινον 25
γένος, καὶ γίγνεσθαι ἐξ αὐτῶν ἄνδρας μετρίους. Εἰκός.
XXXII. Εἰς δέ γε θεῶν γένος μὴ φιλοσοφήσαντι
καὶ παντελῶς καθαρῷ ἀπιόντι οὐ θέμις ἀφικνεῖσθαι
14 φαμεν Βekk. Stallb. with only one ms. though Eusebius
and Theodoretus in quoting the passage give the same reading:
Herm. and Heindorf keep φαμὲν, the reading of the mss. 16 ἕκαστα
Bodl. m. pr. (Bernhardy Synt. p. 430. Herm.) ἑκάστη Bodl. corr.
(Bekk. Stallb.)
40
ΠΛΑΤΩΝΟΣ
ἀλλ᾽ ἢ τῷ φιλομαθεῖ. ἀλλὰ τούτων ἕνεκα, ὦ ἑταῖρε C
Σιμμία τε καὶ Κέβης, οἱ ὀρθῶς φιλοσοφοῦντες ἀπέχον-
ται τῶν κατὰ τὸ σῶμα ἐπιθυμιῶν ἁπασῶν καὶ καρτε
ροῦσι καὶ οὐ παραδιδόασιν αὐταῖς αὐτούς, οὔ τι οίκο-
5 φθορίαν τε καὶ πενίαν φοβούμενοι, ὥσπερ οἱ πολλοὶ καὶ
φιλοχρήματοι· οὐδὲ αὖ ἀτιμίαν τε καὶ ἀδοξίαν μοχθη
ρίας δεδιότες, ὥσπερ οἱ φίλαρχοί τε καὶ φιλότιμοι,
ἔπειτα ἀπέχονται αὐτῶν. Οὐ γὰρ ἂν πρέποι, ἔφη, ὦ
Σώκρατες, ὁ Κέβης. Οὐ μέντοι μὰ Δί', ἣ δ' ὅς. τοι-
το γάρτοι τούτοις μὲν ἅπασιν [ἔφη] ὦ Κέβης, ἐκεῖνοι, οἷς D
τι μέλει τῆς αὐτῶν ψυχῆς, ἀλλὰ μὴ σώματι πράτ-
τοντες ζῶσι, χαίρειν εἰπόντες οὐ κατὰ ταὐτὰ που
ρεύονται αὐτοῖς, ὡς οὐκ εἰδόσιν ὅπῃ ἔρχονται, αὐτοὶ δὲ
ἡγούμενοι οὐ δεῖν ἐναντία τῇ φιλοσοφίᾳ πράττειν καὶ
15 τῇ ἐκείνης λύσει τε καὶ καθαρμῷ ταύτῃ τρέπονται
ἐκείνῃ ἑπόμενοι, ᾗ ἐκείνη ὑφηγείται.
XXXIII. Πῶς, ὦ Σώκρατες; Εγω ἐρῶ, ἔφη, για
γνώσκουσι γάρ, ἢ δ᾽ ὅς, οἱ φιλομαθεῖς ὅτι παραλαβοῦσα
αὐτῶν τὴν ψυχὴν ἡ φιλοσοφία ἀτεχνῶς διαδεδεμένην Ε
20 ἐν τῷ σώματι καὶ προσκεκολλημένην, ἀναγκαζομένην
δὲ ὥσπερ δι' εἱργμοῦ διὰ τούτου σκοπεῖσθαι τὰ ὄντα
ἀλλὰ μὴ αὐτὴν δι' αὐτῆς, καὶ ἐν πάσῃ ἀμαθία κυλιν
δουμένην, καὶ τοῦ εἰργμοῦ τὴν δεινότητα κατιδοῦσα ὅτι
δι' ἐπιθυμίας ἐστίν, ὡς ἂν μάλιστα αὐτὸς ὁ δεδεμένος
25 ξυλλήπτωρ εἴη τῷ δεδέσθαι, — ὅπερ οὖν λέγω, γιγνώ-83
σκουσιν οἱ φιλομαθεῖς ὅτι οὕτω παραλαβοῦσα ἡ φιλο-
σοφία ἔχουσαν αὐτῶν τὴν ψυχὴν ἠρέμα παραμυθεῖται
-
ό
1 ἀλλ' ή): perhaps ἀλλὰ, see the exeg. comm. 10 ἔφη om.
Bodl. m. pr. and other mss. followed by Stallb. 11 πλάττοντες is the
reading of all mss. and editions: λατρεύοντες Heindorf conj., σῶμα
ἀτιτάλλοντες Stalll», σώματα Bekk., but σώματι Bodl. m. 1. and
other good muss, σώματι πράττοντες Ast Lex. Platon. 2, p. 110.
25 τῷ δεδέσθαι ως».: τοῦ δ. Heindorf cj., adopted by Herm.
ΦΑΙΔΩΝ.
41
Ο
καὶ λύειν ἐπιχειρεῖ, ἐνδεικνυμένη ὅτι ἀπάτης μὲν μεστὴ
ἡ διὰ τῶν ὀμμάτων σκέψις, ἀπάτης δὲ ἡ διὰ τῶν ὤτων
καὶ τῶν ἄλλων αἰσθήσεων, πείθουσα δὲ ἐκ τούτων μὲν
ἀναχωρεῖν ὅσον μὴ ἀνάγκη αὐτοῖς χρῆσθαι, αὐτὴν δὲ εἰς
αὑτὴν ξυλλέγεσθαι καὶ ἀθροίζεσθαι παρακελευομένη,πι- 5
Β στεύειν δὲ μηδενὶ ἄλλῳ ἀλλ᾽ ἢ αὐτὴν αὐτῇ, ὅ,τι ἂν νοήσῃ
αὐτὴ καθ᾽ αὑτὴν αὐτὸ καθ᾽ αὑτὸ τῶν ὄντων· ὅ,τι δ' ἂν δι'
ἄλλων σκοπῇ ἐν ἄλλοις ὃν ἄλλο, μηδὲν ἡγεῖσθαι ἀλη
θές· εἶναι δὲ τὸ μὲν τοιοῦτον αἰσθητόν τε καὶ ὁρατόν,
ὃ δὲ αὐτὴ ὁρᾷ, νοητόν τε καὶ ἀειδές. ταύτῃ οὖν τῇ λύσει το
οὐκ οἰομένη δεῖν ἐναντιοῦσθαι ἡ τοῦ ὡς ἀληθῶς φιλοσό-
φου ψυχὴ οὕτως ἀπέχεται τῶν ἡδονῶν τε καὶ ἐπιθυμι
ὢν καὶ λυπῶν καὶ φόβων καθ᾽ ὅσον δύναται, λογιζομένη
ὅτι, ἐπειδάν τις σφόδρα ἡσθῇ ἡ φοβηθῇ ἢ λυπηθῇ ἢ
ἐπιθυμήσῃ, οὐδὲν τοσοῦτον κακὸν ἔπαθεν ἀπ' αὐτῶν ὅσον 15
( ἄν τις οἰηθείη, οἷον ἢ νοσήσας ἤ τι ἀναλώσας διὰ τὰς
ἐπιθυμίας, ἀλλ᾿ ὃ πάντων μέγιστόν τε κακὸν καὶ ἔσχα-
τόν ἐστι, τοῦτο πάσχει καὶ οὐ λογίζεται αὐτό. Τί
τοῦτο, ὦ Σώκρατες ; ἔφη ὁ Κέβης. Ὅτι ψυχὴ παντὸς
ἀνθρώπου ἀναγκάζεται ἅμα τε ἡσθῆναι ἢ λυπηθῆναι 20
σφόδρα ἐπί τῳ καὶ ἡγεῖσθαι, περὶ ὃ ἂν μάλιστα τοῦτο
δ
πάσχῃ, τοῦτο ἐναργέστατόν τε εἶναι καὶ ἀληθέστατον
οὐχ οὕτως ἔχον· ταῦτα δὲ μάλιστα τὰ ὁρατά· ἢ οὔ;
Ο Πάνυ γε.
Οὐκοῦν ἐν τούτῳ τῷ πάθει μάλιστα κατα-
δεῖται ψυχὴ ὑπὸ σώματος; Πῶς δή; Ὅτι ἑκάστη 25
ἡδονὴ καὶ λύπη ὥσπερ ἧλον ἔχουσα προσηλοῖ αὐτὴν
πρὸς τὸ σῶμα καὶ προσπερονᾷ καὶ ποιεῖ σωματοειδή,
δοξάζουσαν ταῦτα ἀληθῆ εἶναι ἅπερ ἂν καὶ τὸ σῶμα
φῇ. ἐκ γὰρ τοῦ ὁμοδοξεῖν τῷ σώματι καὶ τοῖς αὐτοῖς
χαίρειν ἀναγκάζεται, οἶμαι, ὁμότροπός τε καὶ ὁμό-30
Ο
a
Ο
5/
14 ἢ λυπηθῇ οm. Bodl. pr. m. 23 τὰ δρατά Heindorf (Bekk.
Stallb. Herm.): the article is om. in the muss.
42
ΠΛΑΤΩΝΟΣ
\
τροφος γίγνεσθαι καὶ οἵα μηδέποτε καθαρῶς εἰς "Αιδου
ἀφικέσθαι, ἀλλ᾽ ἀεὶ τοῦ σώματος ἀναπλέα ἐξιέναι,
ὥστε ταχὺ πάλιν πίπτειν εἰς ἄλλο σῶμα καὶ ὥσπερ
σπειρομένη ἐμφύεσθαι, καὶ ἐκ τούτων ἄμοιρος εἶναι Ε
ς τῆς τοῦ θείου τε καὶ καθαροῦ καὶ μονοειδούς συνου
σίας. ᾿Αληθέστατα, ἔφη, λέγεις, ο Κέβης, ὦ Σώ
κρατες.
XXXIV. Τούτων τοίνυν ἕνεκα, ὦ Κέβης, οἱ
δικαίως φιλομαθεῖς κόσμιοί εἰσι καὶ ἀνδρεῖοι, οὐχ ὧν
10 οἱ πολλοὶ ἕνεκά φασιν· ἢ σὺ οἴει; Οὐ δῆτα ἔγωγε. 81
Οὐ γὰρ ἀλλ᾽ οὕτω λογίσαιτ᾽ ἂν ψυχὴ ἀνδρὸς φιλο-
σόφου, καὶ οὐκ ἂν οἰηθείη τὴν μὲν φιλοσοφίαν χρῆναι
ἑαυτὴν λύειν, λυούσης δὲ ἐκείνης αὐτὴν παραδιδόναι
ταῖς ἡδοναῖς καὶ λύπαις ἑαυτὴν πάλιν αὖ ἐγκαταδεῖν
15 καὶ ἀνήνυτον ἔργον πράττειν Πηνελόπης τινὰ ἐναν-
τίως ἱστὸν μεταχειριζομένης· ἀλλὰ γαλήνην τούτων
παρασκευάζουσα, ἑπομένη τῷ λογισμῷ καὶ ἀεὶ ἐν
τούτῳ οὖσα, τὸ ἀληθὲς καὶ τὸ θεῖον καὶ τὸ ἀδόξαστον
θεωμένη καὶ ὑπ᾽ ἐκείνου τρεφομένη, ζῇν τε οἴεται οὕτω Β
20 δεῖν, ἕως ἂν ζῇ, καὶ ἐπειδὰν τελευτήσῃ, εἰς τὸ ξυγγενές
καὶ εἰς τὸ τοιοῦτον ἀφικομένη ἀπηλλάχθαι τῶν ἀν-
θρωπίνων κακῶν. ἐκ δὴ τῆς τοιαύτης τροφῆς οὐδὲν
δεινὸν μὴ φοβηθῇ, ταῦτά γ' ἐπιτηδεύσασα, ὦ Σιμμία
τε καὶ Κέβης, ὅπως μὴ διασπασθεῖσα ἐν τῇ ἀπαλ-
25 λαγῇ τοῦ σώματος ὑπὸ τῶν ἀνέμων διαφυσηθεῖσα καὶ
διαπτομένη οἴχηται καὶ οὐδὲν ἔτι οὐδαμοῦ ᾖ.
3
XXXV. Σιγή οὖν ἐγένετο ταῦτα εἰπόντος τοῦ Ο
Σωκράτους ἐπὶ πολὺν χρόνον, καὶ αὐτός τε πρὸς τῷ
εἰρημένῳ λόγῳ ἦν ὁ Σωκράτης, ὡς ἰδεῖν ἐφαίνετο, καὶ
9 κόσμιοί τ' εἰσὶ Bekk. Stalll. : but τé is only in four mss. and in
the Bodl. it is adldled m. sec. 10 φασίν the mss. φαίνονται Herm.
cj.: see exeg. comm. 16 μεταχειριζομένης Bodl. and most
19 οὕτως
Iss.: μεταχειριζομένην Bekk. Stallb. with a few mss.
οἴεται δεῖν Bekk. against the Bodl.
22 ἐκ δέ Bekk. with only
ΦΑΙΔΩΝ.
43
ἡμῶν οἱ πλεῖστοι. Κέβης δὲ καὶ Σιμμίας σμικρὸν
πρὸς ἀλλήλω διελεγέσθην· καὶ ὁ Σωκράτης ἰδὼν αὐτὼ
ἤρετο· Τί; ἔφη, ὑμῖν τὰ λεχθέντα μῶν μὴ δοκεῖ ἐνδεῶς
λέγεσθαι; πολλὰς γὰρ δὴ ἔτι ἔχει ὑποψιας καὶ ἀντι-
λαβάς, εἴ γε δή τις αὐτὰ μέλλει ἱκανῶς διεξιέναι.
εἰ 5
μὲν οὖν τι ἄλλο σκοπεῖσθον, οὐδὲν λέγω· εἰ δέ τι περὶ
τούτων ἀπορεῖτον, μηδὲν ἀποκνήσητε καὶ αὐτοὶ εἰπεῖν
1) καὶ διελθεῖν, εἴ πῃ ὑμῖν φαίνεται βέλτιον ἂν λεχθῆναι,
καὶ αὖ καὶ ἐμὲ ξυμπαραλαβεῖν, εἴ τι μᾶλλον οἴεσθε
μετ᾿ ἐμοῦ εὐπορήσειν. καὶ ὁ Σιμμίας ἔφη· Και μήν, το
ὦ Σώκρατες, τἀληθῆ σοι ἐρῶ, πάλαι γὰρ ἡμῶν
ἑκάτερος ἀπορῶν τὸν ἕτερον προωθεῖ καὶ κελεύει ἐρέ-
σθαι διὰ τὸ ἐπιθυμεῖν μὲν ἀκοῦσαι ὀκνεῖν δὲ ὄχλον
παρέχειν, μή σοι ἀηδὲς ᾖ διὰ τὴν παροῦσαν ξυμφοράν.
καὶ ὃς ἀκούσας ἐγέλασέ τε ηρέμα καί φησι, Βαβαί, ὦ 15
Σιμμία· ἦ που χαλεπῶς ἂν τοὺς ἄλλους πείσαιμι
Ε ἀνθρώπους ὡς οὐ ξυμφορὰν ἡγοῦμαι τὴν παροῦσαν
τύχην, ὅτε γε μηδ' ὑμᾶς δύναμαι πείθειν, ἀλλὰ φο-
βεῖσθε μὴ δυσκολώτερόν τι νῦν διάκειμαι ἢ ἐν τῷ
πρόσθεν βίῳ· καί, ὡς ἔοικε, τῶν κύκνων δοκῶ φαυλό- 20
τερος ὑμῖν εἶναι τὴν μαντικήν, οἳ ἐπειδὰν αἴσθωνται
ὅτι δεῖ αὐτοὺς ἀποθανεῖν, ᾄδοντες καὶ ἐν τῷ πρόσθεν
85 χρόνῳ, τότε δὴ πλεῖστα καὶ μάλιστα ᾄδουσι, γεγη-
θότες ὅτι μέλλουσι παρὰ τὸν θεὸν ἀπιέναι, οὑπέρ εἰσι
θεράποντες. οἱ δὲ ἄνθρωποι διὰ τὸ αὑτῶν δέος τοῦ 25
θανάτου καὶ τῶν κύκνων καταψεύδονται, καί φασιν
αὐτοὺς θρηνοῦντας τὸν θάνατον ὑπὸ λύπης ἐξᾴδειν,
καὶ οὐ λογίζονται ὅτι οὐδὲν ὄρνεον ἄδει ὅταν πεινῇ
ἢ ῥιγοῖ ἤ τινα ἄλλην λύπην λυπῆται, οὐδὲ αὐτὴ ἥ τε
one mis. 4 λελέχθαι Bekk. Stalll. λέγεσθαι Herm. with Bodl.
m. pr.
6 δέ τι Βodl. : τι om. Bekk. 8 διεξελθεῖν Bekk. διελ-
θεῖν Bodl. m. pr. : see below 88 Ε. βέλτιον ἂν λεχθῆναι Cobet ej.
Var. Lect. p 100: this was already proposed by Heindorf. Ficinus
'si qua in parte putatis melius dici posse.' The mss. omit av.
ΤΟ
44
ΠΛΑΤΩΝΟΣ
ἀηδὼν καὶ χελιδὼν καὶ ὁ ἔποψ, ἃ δή φασι διὰ λύπην
θρηνοῦντα ᾄδειν· ἀλλ᾽ οὔτε ταῦτά μοι φαίνεται λυπού
μενα ᾄδειν οὔτε οἱ κύκνοι, ἀλλ᾽ ἅτε, οἶμαι, τοῦ ᾿Απόλ- Β
λωνος ὄντες μαντικοί τέ εἰσι καὶ προειδότες τὰ ἐν
5 "Αιδου ἀγαθὰ ἄδουσι καὶ τέρπονται ἐκείνην τὴν ἡμέραν
διαφερόντως ἢ ἐν τῷ ἔμπροσθεν χρόνῳ. ἐγὼ δὲ καὶ
αὐτὸς ἡγοῦμαι ὁμόδουλός τε εἶναι τῶν κύκνων καὶ
ἱερὸς τοῦ αὐτοῦ θεοῦ, καὶ οὐ χεῖρον ἐκείνων τὴν μαντικὴν
ἔχειν παρὰ τοῦ δεσπότου, οὐδὲ δυσθυμότερον αὐτῶν
το τοῦ βίου ἀπαλλάττεσθαι. ἀλλὰ τούτου γε ἕνεκα
λέγειν τε χρὴ καὶ ἐρωτῶν ὅ,τι ἂν βούλησθε, ἕως ἂν οἱ
ἕνδεκα ἐῶσιν. Καλῶς, ἔφη, λέγεις, ὁ Σιμμίας· καὶ C
ο Ο
ἐγώ τέ σοι ἐρῶ ὁ ἀπορῶ, καὶ αὖ ὅδε, ᾗ οὐκ ἀποδέχεται
τὰ εἰρημένα. ἐμοὶ γὰρ δοκεῖ, ὦ Σώκρατες, περὶ τῶν
15 τοιούτων ἴσως ὥσπερ καὶ σοί, τὸ μὲν σαφὲς εἰδέναι
ἐν τῷ νῦν βίῳ ἢ ἀδύνατον εἶναι ἢ παγχάλεπόν τι, τὸ
μέντοι αὖ τὰ λεγόμενα περὶ αὐτῶν μὴ οὐχὶ παντὶ
τρόπῳ ἐλέγχειν καὶ μὴ προαφίστασθαι, πρὶν ἂν παν-
ταχῇ σκοπῶν ἀπείπῃ τις, πάνυ μαλθακοῦ εἶναι ἀνδρός·
20 δεῖν γὰρ περὶ αὐτὰ ἕν γέ τι τούτων διαπράξασθαι, ἢ
μαθεῖν ὅπῃ ἔχει ἢ εὑρεῖν ή, εἰ ταῦτα ἀδύνατον, τὸν
γοῦν βέλτιστον τῶν ἀνθρωπίνων λόγων λαβόντα καὶ
δυσεξελεγκτότατον, ἐπὶ τούτου ὀχούμενον ὥσπερ ἐπὶ D
σχεδίας κινδυνεύοντα διαπλεῦσαι τὸν βίον, εἰ μή τις
25 δύναιτο ἀσφαλέστερον καὶ ἀκινδυνότερον ἐπὶ βεβαιο-
τέρου οχήματος ἢ λόγου θείου τινὸς διαπορευθῆναι.
καὶ δὴ καὶ νῦν ἔγωγε οὐκ ἐπαισχυνθήσομαι ἐρέσθαι,
1 ἡ χελιδών Βekk. with only one ms. 5 ᾄδουσί τε καὶ τέρπ.
Bekk. τε om. Bodl. and many other mss. 8 χεῖρον the mss. χείρω
Herm. ej.
11 f. Quum in vetustis libris esset E@CANOILÃEWCIN
il est ἕως ἂν οἱ ἕνδεκα ἐῶσιν, notae numerorum turbas dederunt,
ut saepe, et interpolando ineptam lectionem vulgatam homun
ciones invenerunt.' Cobet, Nov. Lect. p. 230.
ἕως ἂν οἱ Αθηναίων
ἐῶσιν ἄνδρες ἕνδεκα Bekk., but both ἂν and of are om. in some
mss.: in fact of is found in only one.
Herm. brackets both words,
ΦΑΙΔΩΝ.
45
E
ἐπειδὴ καὶ σὺ ταῦτα λέγεις, οὐδὲ ἐμαυτὸν αιτιάσομαι
ἐν ὑστέρῳ χρόνῳ ὅτι νῦν οὐκ εἶπον ἃ ἐμοὶ δοκεῖ. ἐμοὶ
γάρ, ὦ Σώκρατες, ἐπειδὴ καὶ πρὸς ἐμαυτὸν καὶ πρὸς
τόνδε σκοπῶ τὰ εἰρημένα, οὐ πάνυ φαίνεται ἱκανῶς
εἰρῆσθαι.
5
XXXVI. Καὶ ὁ Σωκράτης, Ἴσως γάρ, ἔφη, ὦ
ἑταῖρε, ἀληθῆ σοι φαίνεται· ἀλλὰ λέγε, ὅπῃ δὴ οὐχ
ἱκανῶς. Ταύτῃ ἔμοιγε, ἡ δ᾽ ὅς, ᾗ δὴ καὶ περὶ ἁρμονίας
ἄν τις καὶ λύρας τε καὶ χορδῶν τὸν αὐτὸν τοῦτον
λόγον εἴποι, ὡς ἡ μὲν ἁρμονία ἀόρατόν τι καὶ ἀσώ- το
ματον καὶ πάγκαλόν τι καὶ θεῖόν ἐστιν ἐν τῇ ἡρμο-
86 σμένῃ λύρα, αὐτὴ δ᾽ ἡ λύρα καὶ αἱ χορδαὶ σώματά τε
καὶ σωματοειδῆ καὶ ξύνθετα καὶ γεώδη ἐστὶ καὶ τοῦ
θνητοῦ ξυγγενῆ, ἐπειδὰν οὖν ἢ κατάξῃ τις τὴν λύραν
ἢ διατέμῃ καὶ διαρρήξῃ τὰς χορδάς, εἴ τις διισχυρίζοιτο 15
τῷ αὐτῷ λόγῳ ὥσπερ σύ, ὡς ἀνάγκη ἔτι εἶναι τὴν
ἁρμονίαν ἐκείνην καὶ μὴ ἀπολωλέναι· οὐδεμία γὰρ
μηχανὴ ἂν εἴη τὴν μὲν λύραν ἔτι εἶναι διερρωγνιών
τῶν χορδῶν καὶ τὰς χορδὰς θνητοειδεῖς οὔσας, τὴν δὲ
ἁρμονίαν ἀπολωλέναι τὴν τοῦ θείου τε καὶ ἀθανάτου 20
Β ὁμοφυῆ τε καὶ ξυγγενῆ, προτέραν τοῦ θνητοῦ ἀπο-
λομένην· ἀλλὰ φαίη ἀνάγκῃ ἔτι που εἶναι αὐτὴν τὴν
ἁρμονίαν, καὶ πρότερον τὰ ξύλα καὶ τὰς χορδὰς κατα-
σαπήσεσθαι, πρίν τι ἐκείνην παθεῖν, — καὶ γὰρ οὖν, ὦ
Σώκρατες, οἶμαι ἔγωγε καὶ αὐτόν σε τοῦτο ἐντεθυ- 25
μῆσθαι, ὅτι τοιοῦτόν τι μάλιστα ὑπολαμβάνομεν τὴν
ψυχὴν εἶναι, ὥσπερ ἐντεταμένου τοῦ σώματος ἡμῶν
καὶ ξυνεχομένου ὑπὸ θερμοῦ καὶ ψυχροῦ καὶ ξηροῦ
Stallb. omits of.
defends the iteration of τι.
mss., but ἢ om. Bodl.
comm.
11 παγκαλόν [τι] Bekk but Stallb. justly
15 διατέμῃ ἢ καὶ Bekk. with mine
18 μηχανή [ἂν] εἴη Bekk.: sce exeg
21 dμoqvâ Bekk. with one ms.. sce below 89 D.
22 ὡς ἀνάγκη Bekk. Stall», ὡς om in the host mss. ἀνάγκῃ is
the reading of the Zürich editors, adopted by Herm.
46
ΠΛΑΤΩΝΟΣ
καὶ ὑγροῦ καὶ τοιούτων τινῶν, κρᾶσιν εἶναι καὶ ἁρμο-
νίαι αὐτῶν τούτων τὴν ψυχὴν ἡμῶν, ἐπειδὰν ταῦτα C
καλῶς καὶ μετρίως κραθῇ πρὸς ἄλληλα. εἰ οὖν τυγ-
χάνει ἡ ψυχὴ οὖσα ἁρμονία τις, δῆλον ὅτι, ὅταν
5 χαλασθῇ τὸ σῶμα ἡμῶν ἀμέτρως ἢ ἐπιταθῇ ὑπὸ νόσων
καὶ ἄλλων κακῶν, τὴν μὲν ψυχὴν ἀνάγκη εὐθὺς
ὑπάρχει ἀπολωλέναι, καίπερ οὖσαν θειοτάτην, ὥσπερ -
καὶ αἱ ἄλλαι ἁρμονίαι αἵ τ᾽ ἐν τοῖς φθόγγοις καὶ αἱ
ἐν τοῖς τῶν δημιουργῶν ἔργοις πᾶσι, τὰ δὲ λείψανα
1ο τοῦ σώματος ἑκάστου πολὺν χρόνον παραμένειν, ἕως
ἂν ἢ κατακαυθῇ ἢ κατασαπῇ, ὅρα οὖν πρὸς τοῦτον Ι)
τὸν λόγον τί φήσομεν, ἐάν τις ἀξιοῖ κρᾶσιν οὖσαν τὴν
ψυχὴν τῶν ἐν τῷ σώματι ἐν τῷ καλουμένῳ θανάτῳ
πρώτην ἀπόλλυσθαι.
15
XXXVII. Διαβλέψας οὖν ὁ Σωκράτης, ὥσπερ τὰ
πολλὰ εἰώθει, καὶ μειδιάσας, Δίκαια μέντοι, ἔφη, λέγει
ὁ Σιμμίας· εἰ οὖν τις ὑμῶν εὐπορώτερος ἐμοῦ, τί οὐκ
ἀπεκρίνατο; καὶ γὰρ οὐ φαύλως ἔοικεν ἁπτομένῳ τοῦ
λόγου. δοκεῖ μέντοι μοι χρῆναι πρὸ τῆς ἀποκρίσεως
20 ἔτι πρότερον Κέβητος ἀκοῦσαι, τί αὖ ὅδε ἐγκαλεῖ
τῷ λόγῳ, ἵνα χρόνου εγγενομένου βουλευσώμεθα τί Ε
ἐροῦμεν, ἔπειτα δὲ ἀκούσαντας ἢ ξυγχωρεῖν αὐτοῖς, ἐάν
τι δοκῶσι προσᾴδειν, ἐὰν δὲ μή, οὕτως ἤδη ὑπερδικεῖν
τοῦ λόγου. ἀλλ᾽ ἄγε, ἢ δ᾽ ὅς, ὦ Κέβης, λέγε, τί ἦν τὸ
σὲ αὖ θρᾶττον [ἀπιστίαν παρέχει]. Λέγω δή, ἢ δ' ὃς
ὁ Κέβης. ἐμοὶ γὰρ φαίνεται ἔτι ἐν τῷ αὐτῷ ὁ λόγος
εἶναι, καί, ὅπερ ἐν τοῖς ἔμπροσθεν ἐλέγομεν, ταὐτὸν 87
ἔγκλημα ἔχειν. ὅτι μὲν γὰρ ἦν ἡμῶν ἡ ψυχὴ καὶ πρὶν
εἰς τόδε τὸ εἶδος ἐλθεῖν, οὐκ ἀνατίθεμαι μὴ οὐχὶ πάνυ
25
Ο
ό
22 ἔπειτα δέ Bodll and other inss. δέ om. ten mss. Bekk. Stallb
24 f. τὸ σὲ Bodll and nearly all miss. ὁ σὲ Bekk. Stallb. with one ms.
and corr. II. The words απιστίαν παρέχει are considered spurious
by Herm. and Cobet, Nov. Lect. p. 655. 29 ἀνατίθεμαι Bekk.
ΦΑΙΔΩΝ.
47
C
Ο
χαριέντως καί, εἰ μὴ ἐπαχθές ἐστιν εἰπεῖν, πάνυ ἱκα-
νῶς ἀποδεδεῖχθαι· ὡς δὲ καὶ ἀποθανόντων ἡμῶν ἔτι
που ἔσται, οὔ μοι δοκεῖ τῇδε. ὡς μὲν οὐκ ἰσχυρότερον
καὶ πολυχρονιώτερον ψυχὴ σώματος, οὐ ξυγχωρῶ τῇ
Σιμμίου ἀντιλήψει· δοκεῖ γάρ μοι πᾶσι τούτοις πάνυ 5
πολύ διαφέρειν. τί οὖν, ἂν φαίη ὁ λόγος, ἔτι ἀπιστεῖς,
ἐπειδή γε ὁρᾷς ἀποθανόντος τοῦ ἀνθρώπου τό γε
Β ἀσθενέστερον ἔτι ὄν, τὸ δὲ πολυχρονιώτερον οὐ δοκεῖ
σοι ἀναγκαῖον εἶναι ἔτι σώζεσθαι ἐν τούτῳ τῷ χρόνῳ,
πρὸς δὴ τοῦτο τόδε ἐπίσκεψαι, εἴ τι λέγω· εἰκόνος το
γάρ τινος, ὡς ἔοικε, κἀγὼ ὥσπερ Σιμμίας δέομαι. ἐμοὶ
γὰρ δοκεῖ ὁμοίως λέγεσθαι ταῦτα, ὥσπερ ἄν τις περὶ
ἀνθρώπου ὑφάντου πρεσβύτου ἀποθανόντος λέγοι
τοῦτον τὸν λόγον, ὅτι οὐκ ἀπόλωλεν ὁ ἄνθρωπος ἀλλ᾽
ἔστι που ἴσως, τεκμήριον δὲ παρέχοιτο θοιμάτιον ὃ 15
ἠμπείχετο αὐτὸς ὑφηνάμενος, ὅτι ἐστὶ σῶν καὶ οὐκ
ἀπόλωλε, καὶ εἴ τις ἀπιστοῖ αὐτῷ, ἀνερωτῴη πότερον
Ο πολυχρονιώτερόν ἐστι τὸ γένος ἀνθρώπου ἢ ἱματίου
ἐν χρείᾳ τε ὄντος καὶ φορουμένου, ἀποκριναμένου δέ τινος
ὅτι πολὺ τὸ τοῦ ἀνθρώπου, οἴοιτο ἀποδεδεῖχθαι ὅτι 30
παντὸς ἄρα μᾶλλον ὅ γε ἄνθρωπος σῶς ἐστίν, ἐπειδὴ
τό γε ὀλιγοχρονιώτερον οὐκ ἀπόλωλε. τὸ δ᾽, οἶμαι, ὦ
Σιμμία, οὐχ οὕτως ἔχει· σκόπει γὰρ καὶ σὺ ἃ λέγω.
πᾶς γὰρ ἂν ὑπολάβοι ὅτι εἴηθες λέγει ὁ τοῦτο λέγων·
ὁ γὰρ ὑφάντης οὗτος πολλὰ κατατρίψας τοιαῦτα ἱμάτια 35
καὶ ὑφηνάμενος ἐκείνων μὲν ὕστερος ἀπόλωλε πολλῶν
[ ὄντων, τοῦ δὲ τελευταίου, οἶμαι, πρότερος, καὶ οὐδέν
τι μᾶλλον τούτου ἕνεκα ἄνθρωπός ἐστιν ἱματίου φαν
λότερον οὐδ᾽ ἀσθενέστερον. τὴν αὐτὴν δὲ ταύτην, οἶμαι,
εἰκόνα δέξαιτ' ἂν ψυχὴ πρὸς σῶμα, καί τις λέγων αὐτὰ 30
from Olympiodorus, ἀντιτίθεμαι the mass.
Bekk. with the majority of the mss.
Ο
Ο
3 ἔσται Βodl. ἔστιν
10 εἰ τί λέγω Herm.
15 ίσως the mss. Bekk. Stallb. σῶς Herm. from a conj. by Forster.
48
ΠΛΑΤΩΝΟΣ
ΙΟ
ει
ταῦτα περὶ αὐτῶν μέτρι᾽ ἄν μοι φαίνοιτο λέγειν, ὡς ἡ
μὲν ψυχὴ πολυχρόνιόν ἐστι, τὸ δὲ σῶμα ἀσθενέστερον
καὶ ὀλιγοχρονιώτερον· ἀλλὰ γὰρ ἂν φαίη ἑκάστην
τῶν ψυχῶν πολλὰ σώματα κατατρίβειν, ἄλλως τε
5 καὶ εἰ πολλὰ ἔτη βιῴη· εἰ γὰρ ῥέοι τὸ σῶμα καὶ
ἀπολλύοιτο ἔτι ζῶντος τοῦ ἀνθρώπου, ἀλλ᾽ ἡ ψυχὴ
ἀεὶ τὸ κατατριβόμενον ἀνυφαίνοι, ἀναγκαῖον μέντ᾽ ἂν Ε
εἴη, ὁπότε ἀπολλύοιτο ἡ ψυχή, τὸ τελευταῖον ὕφασμα
τυχεῖν αὐτὴν ἔχουσαν καὶ τούτου μόνου προτέραν
1ο ἀπόλλυσθαι, ἀπολομένης δὲ τῆς ψυχῆς τότ᾽ ἤδη τὴν
φύσιν τῆς ἀσθενείας ἐπιδεικνύοι τὸ σῶμα καὶ ταχὺ
σαπέν διοίχοιτο. ὥστε τούτῳ τῷ λόγῳ οὔπω ἄξιον
πιστεύσαντα θαρρεῖν, ὡς, ἐπειδὰν ἀποθάνωμεν, ἔτι
που ἡμῶν ἡ ψυχὴ ἔστιν. εἰ γάρ τις καὶ πλέον ἔτι 88
15 τῷ λέγοντι ἢ ἃ σὺ λέγεις ξυγχωρήσειε, δοὺς αὐτῷ μὴ
μόνον ἐν τῷ πρὶν καὶ γενέσθαι ἡμᾶς χρόνῳ εἶναι ἡμῶν
τὰς ψυχάς, ἀλλὰ μηδὲν κωλύειν καὶ ἐπειδὰν ἀποθά-
νωμεν ἐνίων ἔτι εἶναι καὶ ἔσεσθαι καὶ πολλάκις γενή-
σεσθαι καὶ ἀποθανεῖσθαι αὖθις· οὕτω γὰρ αὐτὸ φύσει
20 ἰσχυρὸν εἶναι, ὥστε πολλάκις γιγνομένην ψυχὴν ἀντ-
έχειν· δοὺς δὲ ταῦτα ἐκεῖνο μηκέτι συγχωροί, μὴ οὐ
πονεῖν αὐτὴν ἐν ταῖς πολλαῖς γενέσεσι καὶ τελευτωσάν
γε ἔν τινι των θανάτων παντάπασιν ἀπόλλυσθαι·
τοῦτον δὲ τὸν θάνατον καὶ ταύτην τὴν διάλυσιν τοῦ Β
25 σώματος, ἢ τῇ ψυχῇ φέρει ὄλεθρον, μηδένα φαίη εἰδέ-
ναι· ἀδύνατον γὰρ εἶναι ὁτῳοῦν αἰσθάνεσθαι ἡμῶν· εἰ
δὲ τοῦτο οὕτως ἔχει, οὐδενὶ προσήκει θάνατον θαρ
ροῦντι μὴ οὐκ ἀνοήτως θαρρεῖν, ὃς ἂν μὴ ἔχῃ ἀποδεῖ-
ξαι ὅτι ἔστι ψυχὴ παντάπασιν ἀθάνατόν τε καὶ ἀνώ-
30 λεθρον· εἰ δὲ μή, ἀνάγκην εἶναι ἀεὶ τὸν μέλλοντα
17 τὰς ψυχὰς Bodl ΠΥ (Stallb. Herm.). τὴν ψυχὴν Bekk.
21 συγχωροί most inss. συγχωροίη Bekk. with only one ms.
ΦΑΙΔΩΝ.
49
ἀποθανεῖσθαι δεδιέναι ὑπὲρ τῆς αὐτοῦ ψυχῆς, μὴ ἐν
τῇ νῦν τοῦ σώματος διαζεύξει παντάπασιν ἀπόληται.
XXXVIII. Πάντες οὖν ἀκούσαντες εἰπόντων αὐ
Ο τῶν ἀηδῶς διετέθημεν, ὡς ὕστερον ἐλέγομεν πρὸς ἀλ-
λήλους, ὅτι ὑπὸ τοῦ ἔμπροσθεν λόγου σφόδρα πεπει- 5
σμένους ἡμᾶς πάλιν ἐδόκουν ἀναταράξαι καὶ εἰς ἀπι-
στίαν καταβαλεῖν οὐ μόνον τοῖς προειρημένοις λόγοις,
ἀλλὰ καὶ εἰς τὰ ὕστερον μέλλοντα ῥηθήσεσθαι, μὴ
οὐδενὸς ἄξιοι εἶμεν κριταὶ ἢ καὶ τὰ πράγματα αὐτὰ
ἄπιστα ᾖ.
ار
ΙΟ
ΕΧ. Νὴ τοὺς θεούς, ὦ Φαίδων, συγγνώμην γε
ἔχω ὑμῖν. καὶ γὰρ αὐτόν με νῦν ἀκούσαντά σου τοιοῦ
τόν τι λέγειν πρὸς ἐμαυτὸν ἐπέρχεται· τίνι οὖν ἔτι
D πιστεύσομεν λόγῳ; ὡς γὰρ σφόδρα πιθανὸς ὤν, ὃν ο
Σωκράτης ἔλεγε λόγον, νῦν εἰς ἀπιστίαν καταπέπτωκε. 15
θαυμαστῶς γάρ μου ὁ λόγος οὗτος ἀντιλαμβάνεται καὶ
ó
νῦν καὶ ἀεί, τὸ ἁρμονίαν τινὰ ἡμῶν εἶναι τὴν ψυχήν,
καὶ ὥσπερ ὑπέμνησέ με ῥηθεὶς ὅτι καὶ αὐτῷ μοι ταῦτα
προὐδέδοκτο· καὶ πάνυ δέομαι πάλιν ὥσπερ ἐξ ἀρχῆς
ἄλλου τινὸς λόγου, ὅς με πείσει ὡς τοῦ ἀποθανόντος 20
οὐ συναποθνήσκει ἡ ψυχή. λέγε οὖν πρὸς Διός, πῇ
ὁ Σωκράτης μετῆλθε τὸν λόγον; καὶ πότερον κἀκεῖνος,
Ε ώσπερ ὑμᾶς φῄς, ἔνδηλός τι ἐγένετο ἀχθόμενος ἢ οὔ,
ἀλλὰ πράως ἐβοήθει τῷ λόγῳ; καὶ ἱκανῶς ἐβοήθησεν
ἢ ἐνδεῶς; πάντα ἡμῖν δίελθε ὡς δύνασαι ἀκριβέστατα. 25
ΦΑΙΔ. Και μήν, ὦ Ἐχέκρατες, πολλάκις θαυ-
μάσας Σωκράτη οὐ πώποτε μᾶλλον ἠγάσθην ἢ τότε
89 παραγενόμενος. τὸ μὲν οὖν ἔχειν ὅ,τι λέγοι ἐκεῖνος
ἴσως οὐδὲν ἄτοπον· ἀλλ᾽ ἔγωγε μάλιστα ἐθαύμασα
αὐτοῦ πρῶτον μὲν τοῦτο, ὡς ἡδέως καὶ εὐμενῶς καὶ 30΄
ἀγαμένως τῶν νεανίσκων τὸν λόγον ἀπεδέξατο, ἔπειτα
اد
10 ᾖ the mss. (Stallb. Herm.) εἴη Heindorf cj. (Bekk.)
4
50
ΠΛΑΤΩΝΟΣ
ἡμῶν ὡς ὀξέως ᾔσθετο δ πεπόνθειμεν ὑπὸ τῶν λόγων,
ἔπειτα ὡς εὖ ἡμᾶς ἰάσατο καὶ ὥσπερ πεφευγότας καὶ
ἡττημένους ἀνεκαλέσατο καὶ προέτρεψε πρὸς τὸ παρέ-
πεσθαί τε καὶ ξυσκοπεῖν τὸν λόγον.
5 ΕΧ. Πως δή;
Ο
ΦΑΙΔ. Ἐγὼ ἐρῶ. ἔτυχον γὰρ ἐν δεξιᾷ αὐτοῦ
καθημενος παρὰ τὴν κλίνην ἐπὶ χαμαιζήλου τινός, ὁ δὲ Β
ἐπὶ πολὺ ὑψηλοτέρου ἢ ἐγώ. καταψήσας οὖν μου τὴν
κεφαλὴν καὶ ξυμπιέσας τὰς ἐπὶ τῷ αὐχένι τρίχας
το ειώθει γάρ, οπότε τύχοι, παίζειν μου εἰς τὰς τρίχας
Αύριον δή, ἔφη, ἴσως, ὦ Φαίδων, τὰς καλὰς ταύτας
κόμας ἀποκερεῖ. Εοικεν, ἦν δ᾽ ἐγώ, ὦ Σώκρατες. Ούκ,
ἄν γε ἐμοὶ πείθῃ. ᾿Αλλὰ τί; ἦν δ' ἐγώ. Τήμερον,
ἔφη, κἀγὼ τὰς ἐμὰς καὶ σὺ ταύτας, ἐάνπερ γε ἡμῖν
15 ὁ λόγος τελευτήσῃ καὶ μὴ δυνώμεθα αὐτὸν ἀναβιώ
σασθαι. καὶ ἔγωγ᾽ ἄν, εἰ σὺ εἴην καί με διαφεύγοι ὁ Ο
λόγος, ἔνορκον ἂν ποιησαίμην ὥσπερ Αργείοι, μὴ
πρότερον κομήσειν, πρὶν ἂν νικήσω ἀναμαχόμενος τὸν
Σιμμίου τε καὶ Κέβητος λόγον. Αλλ', ἦν δ᾽ ἐγώ,
20 πρὸς δύο λέγεται οὐδ᾽ Ἡρακλῆς οἷός τε εἶναι. ᾿Αλλὰ
καὶ ἐμέ, ἔφη, τὸν Ἰόλεων παρακάλει, ἕως ἔτι φῶς
ἐστίν. Παρακαλῶ τοίνυν, ἔφην, οὐχ ὡς Ἡρακλῆς,
ἀλλ᾽ ὡς Ἰόλεως [τὸν Ἡρακλῆ]. Οὐδὲν διοίσει, ἔφη.
XXXIX. ᾿Αλλὰ πρῶτον εὐλαβηθῶμέν τι πάθος
25 μὴ πάθωμεν. Τὸ ποῖον; ἦν δ' ἐγώ. Μὴ γενώμεθα,
ἡ δ᾽ ὅς, μισόλογοι, ὥσπερ οἱ μισάνθρωποι γιγνόμενοι· 1)
ὡς οὐκ ἔστιν, ἔφη, ὅ,τι ἄν τις μεῖζον τούτου κακὸν
πάθοι ἢ λόγους μισήσας. γίγνεται δὲ ἐκ τοῦ αὐτοῦ
16 διαφεύγοι Βodl. m. pr. ΗΥ, διαφύγοι Bekk. with the other
mss. 20 πρὸς δύο οὐδ᾽ ὁ Ἡρακλῆς λέγεται Bekk. : but λέγεται
is placed before oud' in the Bodl. and three other miss., nor is ¿
in the Bodl. 23 τὸν Ἡρακλῆ bracketed by Cobet, Nov. Lect.
p. 641. nam praeterquam quod inficetum est emblema, Graeculus
utitur vitiosa forma sequiorum τὸν Ἡρακλῆ, quum veteres coustun-
ΦΑΙΔΩΝ.
51
Ο
τρόπου μισολογία τε καὶ μισανθρωπία. ἥ τε γὰρ
μισανθρωπία ἐνδύεται ἐκ τοῦ σφόδρα τινὶ πιστεῦσαι
ἄνευ τέχνης, καὶ ἡγήσασθαι παντάπασί γε ἀληθῆ
εἶναι καὶ ὑγιῆ καὶ πιστὸν τὸν ἄνθρωπον, ἔπειτα ὀλίγον
ὕστερον εὑρεῖν τοῦτον πονηρόν τε καὶ ἄπιστον καὶ 5
αὖθις ἕτερον· καὶ ὅταν τοῦτο πολλάκις πάθῃ τις, καὶ
ὑπὸ τούτων μάλιστα οὓς ἂν ἡγήσαιτο οἰκειοτάτους τε
Ε καὶ ἑταιροτάτους, τελευτῶν δὴ θαμὰ προσκρούων μισεῖ
τε πάντας καὶ ἡγεῖται οὐδενὸς οὐδὲν ὑγιὲς εἶναι τὸ
παράπαν. ἢ οὐκ ᾔσθησαι σὺ τοῦτο γιγνόμενον ; Πάνυ το
γε, ἦν δ᾽ ἐγώ. Οὐκοῦν, ἢ δ' ὅς, αἰσχρόν, καὶ δῆλον
ὅτι ἄνευ τέχνης τῆς περὶ τἀνθρώπεια ὁ τοιοῦτος
χρῆσθαι ἐπιχειρεῖ τοῖς ἀνθρώποις; εἰ γάρ που μετὰ
τέχνης ἐχρῆτο, ὥσπερ ἔχει, οὕτως ἂν ἡγήσατο, τοὺς
90 μὲν χρηστοὺς καὶ πονηροὺς σφόδρα ὀλίγους εἶναι 15
ἑκατέρους, τοὺς δὲ μεταξὺ πλείστους. Πῶς λέγεις;
ἔφην ἐγώ. Ὥσπερ, ἢ δ᾽ ὅς, περὶ τῶν σφόδρα σμικρῶν
καὶ μεγάλων· οἴει τι σπανιώτερον εἶναι ἢ σφόδρα μέγαν
ἢ σφόδρα σμικρὸν ἐξευρεῖν ἄνθρωπον ἢ κύνα ἢ ἄλλο
ὁτιοῦν; ἢ αὖ ταχὺν ἢ βραδύν, ἢ αἰσχρὸν ἢ καλόν, ἢ 20
λευκὸν ἢ μέλανα; ἢ οὐκ ᾔσθησαι ὅτι πάντων τῶν
τοιούτων τὰ μὲν ἄκρα τῶν ἐσχάτων σπάνια καὶ ὀλίγα,
τὰ δὲ μεταξὺ ἄφθονα καὶ πολλά; Πάνυ γε, ἦν δ᾽ ἐγώ.
Β Οὐκοῦν οἴει, ἔφη, εἰ πονηρίας ἀγὼν προτεθείη, πάνυ
ἂν ὀλίγους καὶ ἐνταῦθα τοὺς πρώτους φανῆναι; Εἰκός 25
γε, ἦν δ᾽ ἐγώ. Εἰκὸς γάρ, ἔφη· ἀλλὰ ταύτῃ μὲν οὐχ
ὅμοιοι οἱ λόγοι τοῖς ἀνθρώποις, ἀλλὰ σοῦ νῦν δὴ
προάγοντος ἐγὼ ἐφεσπόμην, ἀλλ' ἐκείνῃ ᾗ, ἐπειδάν τις
πιστεύσῃ λόγῳ τινὶ ἀληθεῖ εἶναι ἄνευ τῆς περὶ τοὺς
ter τὸν Ἡρακλέα dixissent. 10 οὕτω Bekk. Stallb. σὺ Bodl. ΞΎ pr.
II. 17 ἔφην εγώ Βο1. ΕΠΥ (Herm.) ἦν δ' ἐγώ Bekk. Stallb
20 * αἰσχρὸν ἢ καλόν Bodl. ἢ καλὸν ἢ αἰσχρόν Bekk. 28 ανθρώ
ή
ποις εἰσίν Bekk. Stallb. εἰσίν om. Bodl. and other mss. (Herm.)
52
ΠΛΑΤΩΝΟΣ
λόγους τέχνης, κάπειτα ὀλίγον ὕστερον αὐτῷ δόξῃ
ψευδὴς εἶναι, ἐνίοτε μὲν ὤν, ἐνίοτε δ᾽ οὐκ ὤν, καὶ αὖθις
ἕτερος καὶ ἕτερος· καὶ μάλιστα δὴ οἱ περὶ τοὺς ἀντιλογι-
κοὺς λόγους διατρίψαντες οἶσθ᾽ ὅτι τελευτῶντες οἴονται C
5 σοφώτατοι γεγονέναι τε καὶ κατανενοηκέναι μόνοι ὅτι
οὔτε τῶν πραγμάτων οὐδενὸς οὐδὲν ὑγιὲς οὐδὲ βέβαιον
οὔτε τῶν λόγων, ἀλλὰ πάντα τὰ ὄντα ἀτεχνῶς ὥσπερ
ἐν Εὐρίπῳ ἄνω καὶ κάτω στρέφεται καὶ χρόνον οὐδένα
ἐν οὐδενὶ μένει. Πάνυ μὲν οὖν, ἔφην ἐγώ, ἀληθῆ λέγεις.
το Οὐκοῦν, ὦ Φαίδων, ἔφη, οἰκτρὸν ἂν εἴη τὸ πάθος, εἰ
ὄντος δή τινος ἀληθοῦς καὶ βεβαίου λόγου καὶ δυνατοῦ
κατανοῆσαι, ἔπειτα διὰ τὸ παραγίγνεσθαι τοιούτοις D
τισὶ λόγοις τοῖς αὐτοῖς τοτε μὲν δοκοῦσιν ἀληθέσιν
εἶναι, τοτὲ δὲ μή, μὴ ἑαυτόν τις αἰτιῷτο μηδὲ τὴν
15 ἑαυτοῦ ἀτεχνίαν, ἀλλὰ τελευτῶν διὰ τὸ ἀλγεῖν ἄσμενος
ἐπὶ τοὺς λόγους ἀφ' ἑαυτοῦ τὴν αἰτίαν ἀπώσαιτο καὶ
ἤδη τὸν λοιπὸν βίον μισῶν τε καὶ λοιδορῶν [τοὺς
λόγους] διατελοῖ, τῶν δὲ ὄντων τῆς ἀληθείας τε καὶ ἐπι-
στήμης στερηθείη. Νὴ τὸν Δία, ἦν δ᾽ ἐγώ, οἰκτρὸν δῆτα.
XL. Πρῶτον μὲν τοίνυν, ἔφη, τοῦτο εὐλαβη-
θῶμεν, καὶ μὴ παριῶμεν εἰς τὴν ψυχήν, ὡς τῶν λόγων Ε
κινδυνεύει οὐδὲν ὑγιὲς εἶναι, ἀλλὰ πολὺ μᾶλλον ὅτι
ἡμεῖς οὔπω ὑγιῶς ἔχομεν, ἀλλ᾽ ἀνδριστέον καὶ προθυ-
μητέον ὑγιῶς ἔχειν, σοὶ μὲν οὖν καὶ τοῖς ἄλλοις καὶ
25 τοῦ ἔπειτα βίου παντὸς ἕνεκα, ἐμοὶ δὲ αὐτοῦ ἕνεκα τοῦ
θανάτου· ὡς κινδυνεύω ἔγωγε ἐν τῷ παρόντι περὶ 01
αὐτοῦ τούτου οὐ φιλοσόφως ἔχειν, ἀλλ᾿ ὥσπερ οἱ
πάνυ ἀπαίδευτοι φιλονείκως. καὶ γὰρ ἐκεῖνοι ὅταν
περί του ἀμφισβητῶσιν, ὅπῃ μὲν ἔχει περὶ ὧν ἂν ὁ
3ο λόγος ἢ οὐ φροντίζουσιν, ὅπως δὲ ἃ αὐτοὶ ἔθεντο
5 γεγονέναι καὶ Bekk. against the Bodl.
bracketed by Herm., om. pr. Bodl. II.
Bekk. with inferior mss. against the Boll.
20
ถ
17 τους λόγους]
29 αμφισβητήσωσιν
ΦΑΙΔΩΝ.
53
w
ει
ΙΟ
ταῦτα δόξει τοῖς παροῦσι, τοῦτο προθυμοῦνται. καὶ
ἐγώ μοι δοκῶ ἐν τῷ παρόντι τοσοῦτον μόνον ἐκείνων
διοίσειν· οὐ γὰρ ὅπως τοῖς παροῦσιν ἃ ἐγὼ λέγω δόξει
ἀληθῆ εἶναι προθυμηθήσομαι, εἰ μὴ εἴη πάρεργον,
Β ἀλλ' ὅπως αὐτῷ ἐμοὶ ὅ,τι μάλιστα δόξει οὕτως ἔχειν. 5
λογίζομαι γάρ, ὦ φίλε ἑταῖρε, θέασαι ως πλεονεκτικῶς·
εἰ μὲν τυγχάνει ἀληθῆ ὄντα ἃ ἐγὼ λέγω, καλῶς δὴ
ἔχει τὸ πεισθῆναι· εἰ δὲ μηδέν ἐστι τελευτήσαντι,
ἀλλ᾽ οὖν τοῦτόν γε τὸν χρόνον αὐτὸν τὸν πρὸ τοῦ
θανάτου ἧττον τοῖς παροῦσιν ἀηδὴς ἔσομαι ὀδυρό-
μενος. ἡ δὲ ἄγνοιά μοι αὕτη οὐ ξυνδιατελεῖ, κακὸν
γὰρ ἂν ἦν, ἀλλ᾽ ὀλίγον ὕστερον ἀπολεῖται.
σκευασμένος δή, ἔφη, ὦ Σιμμία τε καὶ Κέβης, ούτωσὶ
ἔρχομαι ἐπὶ τὸν λόγον· ὑμεῖς μέντοι, ἂν ἐμοὶ πείθησθε,
Ο σμικρὸν φροντίσαντες Σωκράτους, τῆς δὲ ἀληθείας 15
πολὺ μᾶλλον, ἐὰν μέν τι ὑμῖν δοκῶ ἀληθὲς λέγειν,
ξυνομολογήσατε, εἰ δὲ μή, παντὶ λόγῳ ἀντιτείνετε,
εὐλαβούμενοι ὅπως μὴ ἐγὼ ὑπὸ προθυμίας ἅμα ἑαυτόν
τε καὶ ὑμᾶς ἐξαπατήσας ὥσπερ μέλιττα τὸ κέντρον
ἐγκαταλιπών οἰχήσομαι.
παρε
20
XLI. Αλλ' ιτέον, ἔφη. πρῶτόν με ὑπομνήσατε
ἃ ἐλέγετε, ἐὰν μὴ φαίνωμαι μεμνημένος. Σιμμίας μὲν
γάρ, ὡς ἐγᾦμαι, ἀπιστεῖ τε καὶ φοβεῖται μὴ ἡ ψυχὴ
ὅμως καὶ θειότερον καὶ κάλλιον δν τοῦ σώματος
Ο προαπολλύηται ἐν ἁρμονίας εἴδει οὖσα· Κέβης δέ μοι 25
D
ἔδοξε τοῦτο μὲν ἐμοὶ ξυγχωρεῖν, πολυχρονιώτερόν γε
εἶναι ψυχὴν σώματος, ἀλλὰ τόδε ἄδηλον παντί, μὴ
πολλὰ δὴ σώματα καὶ πολλάκις κατατρίψασα ἡ
4 προθυμήσομαι Bekk. against the Bodll and other good
6 και θέασαι Bekk. και om. Bodl. pr. m. and many other
mss. 7 & éyw λéyw Bodl. (2) èyà om. Bekk. Stall with most mss.
13 παρεσκευασμένος μὲν Bekk. μὲν om. Bodl. m. pr. and four
other miss.
18 ἑαυτόν all mss.: ἐμαυτόν Bekk.
Bodl. μέν με four mss. followed by Bekk.
mss.
21 με
54
ΠΛΑΤΩΝΟΣ
اد
(
ψυχὴ τὸ τελευταῖον σῶμα καταλιποῦσα νῦν αὐτὴ
ἀπολλύηται, καὶ ἢ αὐτὸ τοῦτο θάνατος, ψυχῆς ὄλεθρος,
ἐπεὶ σῶμά γ' ἀεὶ ἀπολλύμενον οὐδὲν παύεται. ἆρα
ἄλλ᾽ ἢ ταῦτ᾽ ἐστίν, ὦ Σιμμία τε καὶ Κέβης, ἃ δεῖ
5 ἡμᾶς ἐπισκοπεῖσθαι; Ξυνωμολογείτην δὴ ταῦτ᾽ εἶναι Ε
ἄμφω. Πότερον οὖν, ἔφη, πάντας τοὺς ἔμπροσθεν
λόγους οὐκ ἀποδέχεσθε, ἢ τοὺς μέν, τοὺς δ᾽ οὔ, Τοὺς
μέν, ἐφάτην, τοὺς δ᾽ οὔ. Τί οὖν, ἡ δ᾽ ὅς, περὶ ἐκείνου
τοῦ λόγου λέγετε, ἐν ᾧ ἔφαμεν τὴν μάθησιν ἀνάμνησιν
1ο εἶναι, καὶ τούτου οὕτως ἔχοντος ἀναγκαίως ἔχειν
· ἄλλοθί που πρότερον ἡμῶν εἶναι τὴν ψυχήν, πρὶν ἐν 92
τῷ σώματι ἐνδεθῆναι; Εγώ μέν, ἔφη ὁ Κέβης, καὶ
τότε θαυμαστῶς ὡς ἐπείσθην ὑπ᾽ αὐτοῦ καὶ νῦν
ἐμμένω ὡς οὐδενὶ λόγῳ. Και μήν, ἔφη ὁ Σιμμίας,
15 καὶ αὐτὸς οὕτως ἔχω, καὶ πάνυ ἂν θαυμάζοιμι, εἴ μοι
περί γε τούτου ἄλλο ποτὲ δόξειεν. καὶ ὁ Σωκράτης,
Αλλ' ἀνάγκη σοι, ἔφη, ὦ ξένε Θηβαῖε, ἄλλα δόξαι,
ἐάνπερ μείνῃ ἥδε ἡ οἴησις, τὸ ἁρμονίαν μὲν εἶναι
ξύνθετον πρᾶγμα, ψυχὴν δὲ ἁρμονίαν τινὰ ἐκ τῶν
20 κατὰ τὸ σῶμα ἐντεταμένων ξυγκεῖσθαι. οὐ γάρ που
ἀποδέξει γε σαυτοῦ λέγοντος, ὡς πρότερον ἦν ἁρμονία Β
ξυγκειμένη, πρὶν ἐκεῖνα εἶναι ἐξ ὧν ἔδει αὐτὴν ξυντε-
θῆναι ἡ ἀποδέξει; Οὐδαμῶς, ἔφη, ὦ Σώκρατες. Αἰ
σθάνει οὖν, ή δ' ὅς, ὅτι ταῦτά σοι ξυμβαίνει λέγειν,
15 ὅταν φῇς μὲν εἶναι τὴν ψυχὴν πρὶν καὶ εἰς ἀνθρώπου
εἶδός τε καὶ σῶμα ἀφικέσθαι, εἶναι δ᾽ αὐτὴν ξυγκει
μένην ἐκ τῶν οὐδέπω ὄντων; οὐ γὰρ δὴ ἁρμονία γέ
σοι τοιοῦτόν ἐστιν ᾧ ἀπεικάζεις, ἀλλὰ πρότερον καὶ
ἡ λύρα καὶ αἱ χορδαὶ καὶ οἱ φθόγγοι ἔτι ἀνάρμοστοι
T
6 ἔμπροσθε Bekk. 16 ἄλλο Βο11. ἄλλα Bekk. with two
Iss Λαίου ποτέ Bekk. and Stallb ald also ἔτι, but this is om.
in thie Bodl. and other good mass.
ΦΑΙΔΩΝ.
55
Ο ὄντες γίγνονται, τελευταῖον δὲ πάντων ξυνίσταται ἡ
ἁρμονία καὶ πρῶτον ἀπόλλυται. οὗτος οὖν σοι ὁ
λόγος ἐκείνῳ πῶς ξυνάσεται; Οὐδαμῶς, ἔφη ὁ Σιμμίας.
Και μήν, ή δ' ὅς, πρέπει γε εἴπερ τῳ ἄλλῳ λόγῳ
ξυνῳδῷ εἶναι καὶ τῷ περὶ ἁρμονίας. Πρέπει γάρ, ἔφη 5
ὁ Σιμμίας. Οὗτος τοίνυν, ἔφη, σοὶ οὐ ξυνῳδός, ἀλλ᾽
ὅρα· πότερον αἱρεῖ τῶν λόγων, τὴν μάθησιν ἀνάμνησιν
εἶναι ἡ ψυχὴν ἁρμονίαν; Πολὺ μᾶλλον, ἔφη, ἐκεῖνον,
ὦ Σώκρατες. ὅδε μὲν γάρ μοι γέγονεν ἄνευ ἀπο-
D δείξεως μετὰ εἰκότος τινὸς καὶ εὐπρεπείας, ὅθεν καὶ το
τοῖς πολλοῖς δοκεῖ ἀνθρώποις· ἐγὼ δὲ τοῖς διὰ τῶν
εἰκότων τὰς ἀποδείξεις ποιουμένοις λόγοις ξύνοιδα
οὖσιν· ἀλαζόσι, καὶ ἄν τις αὐτοὺς μὴ φυλάττηται, εὖ
μάλα ἐξαπατῶσι, καὶ ἐν γεωμετρίᾳ καὶ ἐν τοῖς ἄλλοις
ἅπασιν. ὁ δὲ περὶ τῆς ἀναμνήσεως καὶ μαθήσεως 15
λόγος δι᾽ ὑποθέσεως ἀξίας ἀποδέξασθαι εἴρηται. ἐρ-
ρήθη γάρ που οὕτως ἡμῶν εἶναι ἡ ψυχὴ καὶ πρὶν εἰς
σῶμα ἀφικέσθαι, ὥσπερ αὐτῆς ἔστιν ἡ οὐσία ἔχουσα
τὴν ἐπωνυμίαν τὴν τοῦ ὃ ἔστιν. ἐγὼ δὲ ταύτην, ὡς
Ε ἐμαυτὸν πείθω, ἱκανῶς τε καὶ ὀρθῶς ἀποδέδεγμαι. 20
ἀνάγκη οὖν μοι, ὡς ἔοικε, διὰ ταῦτα μήτε ἐμαυτοῦ
μήτε ἄλλου ἀποδέχεσθαι λέγοντος ὡς ψυχή ἐστιν
ἁρμονία.
XLII. Τί δέ, ἡ δ᾽ ὅς, ὦ Σιμμία, τῇδε; δοκεῖ σοι
ἁρμονία ἢ ἄλλῃ τινὶ συνθέσει προσήκειν ἄλλως πως 25
ἔχειν ἢ ὡς ἂν ἐκεῖνα ἔχῃ ἐξ ὧν ἂν ξυγκέηται; Οὐδα-
93 μῶς. Οὐδὲ μὴν ποιεῖν τι, ὡς ἐγᾦμαι, οὐδέ τι πάσχειν
ἄλλο παρ᾽ ἃ ἂν ἐκεῖνα ἢ ποιῇ ἡ πάσχῃ; Ξυνέφη.
Οὐκ ἄρα ἡγεῖσθαί γε προσήκει ἁρμονίαν τούτων ἐξ
ὧν ἂν ξυντεθῇ, ἀλλ᾽ ἕπεσθαι. Ξυνεδόκει.
Ξυνεδύκει. Πολλοῦ 30
24 Τί δαί Bekk.: δέ Bodll with nearly all mss.
p. 56, 3.
So again
1
56
ΠΛΑΤΩΝΟΣ
η επ
ἄρα δεῖ ἐναντία γε ἁρμονία κινηθῆναι ἡ φθέγξασθαι
ἤ τι ἄλλο ἐναντιωθῆναι τοῖς αὑτῆς μέρεσιν. Πολλοῦ
μέντοι, ἔφη. Τί δέ; οὐχ οὕτως ἁρμονία πέφυκεν εἶναι
ἑκάστη ἁρμονία, ὡς ἂν ἁρμοσθῇ; Οὐ μανθάνω, ἔφη.
5 Ἢ οὐχί, ἡ δ᾽ ὅς, ἂν μὲν μᾶλλον ἁρμοσθῇ καὶ ἐπὶ Β
πλέον, εἴπερ ἐνδέχεται τοῦτο γίγνεσθαι, μᾶλλόν τε
ἂν ἁρμονία εἴη καὶ πλείων, εἰ δ᾽ ἧττόν τε καὶ ἐπ᾿
ἔλαττον, ἧττόν τε καὶ ἐλάττων; Πάνυ γε. Η οὖν
ἔστι τοῦτο περὶ ψυχήν, ὥστε καὶ κατὰ τὸ σμικρότα-
1ο τον [μᾶλλον] ἑτέραν ἑτέρας ψυχὴν ψυχῆς ἐπὶ πλέον
καὶ μᾶλλον ἢ ἐπ᾽ ἔλαττον καὶ ἧττον αὐτὸ τοῦτο εἶναι,
ψυχήν; Οὐδ' όπωστιοῦν, ἔφη. Φέρε δή, ἔφη, πρὸς
Διός· λέγεται ψυχὴ ἡ μὲν νοῦν τε ἔχειν καὶ ἀρετὴν
καὶ εἶναι ἀγαθή, ἡ δὲ ἄνοιάν τε καὶ μοχθηρίαν καὶ
15 εἶναι κακή; καὶ ταῦτα ἀληθῶς λέγεται; ᾿Αληθῶς μέν- C
τοι. Τῶν οὖν θεμένων ψυχὴν ἁρμονίαν εἶναι τί τις
φήσει ταῦτα ὄντα εἶναι ἐν ταῖς ψυχαῖς, τήν τε ἀρετὴν
καὶ τὴν κακίαν ; πότερον ἁρμονίαν αὖ τινα ἄλλην καὶ
ἀναρμοστίαν; καὶ τὴν μὲν ἡρμόσθαι, τὴν ἀγαθήν, καὶ
20 ἔχειν ἐν αὑτῇ ἁρμονίᾳ οὔσῃ ἄλλην ἁρμονίαν, τὴν δὲ
ἀνάρμοστον αὐτήν τε εἶναι καὶ οὐκ ἔχειν ἐν αὑτῇ
ἄλλην; Οὐκ ἔχω ἔγωγε, ἔφη ὁ Σιμμίας, εἰπεῖν· δῆλον
δὲ ὅτι τοιαῦτ᾽ ἄττ᾽ ἂν λέγοι ὁ ἐκεῖνο ὑποθέμενος.
᾿Αλλὰ προωμολόγηται, ἔφη, μηδὲν μᾶλλον μηδ᾽ ἧττον D
25 ἑτέραν ἑτέρας ψυχὴν ψυχῆς εἶναι· τοῦτο δ᾽ ἔστι τὸ
ὁμολόγημα, μηδὲν μᾶλλον μηδ᾽ ἐπὶ πλέον μηδὲ ἧττον
μηδ' ἐπ᾽ ἔλαττον ἑτέραν ἑτέρας ἁρμονίαν ἁρμονίας
εἶναι· ἡ γάρ; Πάνυ γε. Τὴν δέ γε μηδὲν μᾶλλον
5 ἂν Βodl. ἐὰν Bekk. with the other mss.
10 μαλ
λον bracketed by Hensde, Heind., Bekk. and Stallb. ψυχὴν ψυχῆς
Hensele, ψυχήν om. mss. 16 τιθεμένων Bekk. Stallb. with most
mss. θεμένων Bodl. pr. m. Herm.
18 αὖ τιν' Bekk. τινα
Bodl.
ΦΑΙΔΩΝ.
57
μηδὲ ἧττον ἁρμονίαν οὖσαν μήτε μᾶλλον μήτε ἧττον
ἡρμόσθαι· ἔστιν οὕτως ; Ἔστιν. Ἡ δὲ μήτε μᾶλλον
μήθ᾽ ἧττον ἡρμοσμένη ἔστιν ὅ,τε πλέον ἢ ἔλαττον
ἁρμονίας μετέχει, ἢ τὸ ἴσον; Τὸ ἴσον. Οὐκοῦν ψυχὴ
Ε ἐπειδὴ οὐδὲν μᾶλλον οὐδὲ ἧττον ἄλλη ἄλλης αὐτὸ 5
τοῦτο ψυχή ἐστιν, οὐδὲ δὴ μᾶλλον οὐδὲ ἧττον ἥρμο-
σται; Οὕτως. Τοῦτο δέ γε πεπονθυῖα οὐδὲν πλέον
ἀναρμοστίας οὐδὲ ἁρμονίας μετέχοι ἄν; Οὐ γὰρ οὖν.
Τοῦτο δ' αὖ πεπονθυῖα ἆρ᾽ ἄν τι πλέον κακίας ἢ
ἀρετῆς μετέχοι ἑτέρα ἑτέρας, εἴπερ ἡ μὲν κακία αναρ- το
μοστία, ἡ δὲ ἀρετὴ ἁρμονία εἴη; Οὐδὲν πλέον. Μάλ
94 λον δέ γέ που, ὦ Σιμμία, κατὰ τὸν ὀρθὸν λόγον κακίας
οὐδεμία ψυχὴ μεθέξει, εἴπερ ἁρμονία ἐστίν· ἁρμονία
γὰρ δήπου παντελῶς αὐτὸ τοῦτο οὖσα, ἁρμονία, ἀναρ
μοστίας οὔποτ᾽ ἂν μετάσχοι. Οὐ μέντοι.
δήπου ψυχή, οὖσα παντελῶς ψυχή, κακίας.
ἔκ γε τῶν προειρημένων; Ἐκ τούτου ἄρα τοῦ λόγου
ἡμῖν πᾶσαι ψυχαὶ πάντων ζώων ὁμοίως ἀγαθαὶ ἔσον-
ται, εἴπερ ὁμοίως ψυχαὶ πεφύκασιν αὐτὸ τοῦτο, ψυχαί,
εἶναι. Εμοιγε δοκεῖ, ἔφη, ὦ Σώκρατες. Η καὶ καλῶς 20
Β δοκεῖ, ἡ δ᾽ ὅς, οὕτω λέγεσθαι, καὶ πάσχειν ἂν ταῦτα
ὁ λόγος, εἰ ὀρθὴ ἡ ὑπόθεσις ἦν, τὸ ψυχὴν ἁρμονίαν
εἶναι; Οὐδ᾽ ὁπωστιοῦν, ἔφη.
Οὐδέ γε 15
Πῶς γὰρ
XLIII. Τί δέ; ἦ δ᾽ ὅς· τῶν ἐν ἀνθρώπῳ πάντων
ἔσθ' ὅ,τι ἄλλο λέγεις ἄρχειν ἢ ψυχήν, ἄλλως τε καὶ 25
φρόνιμον; Οὐκ ἔγωγε. Πότερον ξυγχωρούσαν τοῖς
κατὰ τὸ σῶμα πάθεσιν ἢ καὶ ἐναντιουμένην ; λέγω δὲ
τὸ τοιόνδε, οἷον καύματος ἐνόντος καὶ δίψους ἐπὶ τοὐ-
ναντίον ἕλκειν, τὸ μὴ πίνειν, καὶ πείνης ἐνούσης ἐπὶ
Ο τὸ μὴ ἐσθίειν, καὶ ἄλλα μυρία που ὁρῶμεν ἐναντιου- 30
1 μήτε . . . μήτε Stalll», μηδέ . . . μηδὲ Bekk. with the mss. 6 οὐδὲν
δὴ μ. Bekk. c. 20 είναι; Bekk. 24 τί δαί Bekk. against the
Bodl. and most mss. 30 που μυρία Bekk. with only one ms.
58
ΠΛΑΤΩΝΟΣ
T
μένην τὴν ψυχὴν τοῖς κατὰ τὸ σῶμα· ἢ οὔ; Πάνυ
μὲν οὖν. Οὐκοῦν αὖ ὡμολογήσαμεν ἐν τοῖς πρόσθεν
μήποτ' ἂν αὐτήν, ἁρμονίαν γε οὖσαν, ἐναντία ᾄδειν
οἷς ἐπιτείνοιτο καὶ χαλῷτο καὶ πάλλοιτο καὶ ἄλλο
5 ὁτιοῦν πάθος πάσχοι ἐκεῖνα ἐξ ὧν τυγχάνει οὖσα, ἀλλ᾽
ἕπεσθαι ἐκείνοις καὶ οὔποτ᾽ ἂν ἡγεμονεύειν; Ωμολο-
γήσαμεν, ἔφη· πῶς γὰρ οὔ; Τί οὖν; νῦν οὐ πᾶν τού
ναντίον ἡμῖν φαίνεται ἐργαζομένη, ἡγεμονεύουσά τε
ἐκείνων πάντων ἐξ ὧν φησί τις αὐτὴν εἶναι, καὶ D
1ο ἐναντιουμένη ὀλίγου πάντα διὰ παντὸς τοῦ βίου καὶ
δεσπόζουσα πάντας τρόπους, τὰ μὲν χαλεπώτερον
κολάζουσα καὶ μετ᾿ ἀλγηδόνων, τά τε κατὰ τὴν γυ
μναστικὴν καὶ τὴν ἰατρικήν, τὰ δὲ πραότερον, καὶ τὰ
μὲν ἀπειλοῦσα, τὰ δὲ νουθετοῦσα ταῖς ἐπιθυμίαις καὶ
15 ὀργαῖς καὶ φόβοις, ὡς ἄλλη οὖσα ἄλλῳ πράγματι
διαλεγομένη, οἷόν που καὶ Ὅμηρος ἐν Ὀδυσσεία
πεποίηκεν, οὗ λέγει τὸν Ὀδυσσέα
στῆθος δὲ πλήξας κραδίην ἠνίπαπε μύθῳ·
τέτλαθι δή, κραδίη· καὶ κύντερον ἄλλο ποτ᾽ ἔτλης. Ε
20 ἆρ᾽ οἴει αὐτὸν ταῦτα ποιῆσαι διανοούμενον ὡς ἁρμονίας
αὐτῆς οὔσης καὶ οἵας ἄγεσθαι ὑπὸ τῶν τοῦ σώματος
παθῶν, ἀλλ᾽ οὐχ οἵας ἄγειν τε ταῦτα καὶ δεσπόζειν,
καὶ οὔσης αὐτῆς πολὺ θειοτέρου τινὸς πράγματος ἢ
καθ᾽ ἁρμονίαν; Νή Δία, ὦ Σώκρατες, ἔμοιγε δοκεῖ.
25 Οὐκ ἄρα, ὦ ἄριστε, ἡμῖν οὐδαμῇ καλῶς ἔχει ψυχὴν
ἁρμονίαν τινὰ φάναι εἶναι· οὔτε γὰρ ἄν, ὡς ἔοικεν,
Ὁμήρῳ θείῳ ποιητῇ ὁμολογοῦμεν οὔτε αὐτοὶ ἡμῖν 95
αὐτοῖς. Ἔχει οὕτως, ἔφη.
XLIV. Εἶεν δή, ἢ δ' ὃς ὁ Σωκράτης, τὰ μὲν
5 τυγχάνοι Bekk. with only one ms. 9 φήσει Bekk. with only
one ms. 28 ῎Εχειν οὕτως ἔφη Bekk. with most mss. (the Bodi.
included); but exe is given by Stobaeus and some mss. and justly
ΦΑΙΔΩΝ.
59
Αρμονίας ἡμῖν τῆς Θηβαϊκῆς ἵλεά πως, ὡς ἔοικε,
μετρίως γέγονε· τί δὲ δὴ τὰ Κάδμου, ἔφη, ὦ Κέβης,
πῶς ἱλασόμεθα καὶ τίνι λόγῳ; Σύ μοι δοκεῖς, ἔφη ὁ
Κέβης, ἐξευρήσειν· τουτονὶ γοῦν τὸν λόγον τὸν προς τὴν
ἁρμονίαν θαυμαστῶς μοι εἶπες ὡς παρὰ δόξαν. Σιμ- 5
μίου γὰρ λέγοντος, ὅτε ἠπόρει, πάνυ ἐθαύμαζον, εἴ τι
Β ἕξει τις χρήσασθαι τῷ λόγῳ αὐτοῦ· πάνυ οὖν μοι
ἀτόπως ἔδοξεν εὐθὺς τὴν πρώτην ἔφοδον οὐ δέξασθαι
τοῦ σοῦ λόγου. ταὐτὰ δὴ οὐκ ἂν θαυμάσαιμι καὶ τὸν
τοῦ Κάδμου λόγον εἰ πάθοι. Ω γαθέ, ἔφη ὁ Σωκρά- το
της, μὴ μέγα λέγε, μή τις ἡμῶν βασκανία περιτρέψῃ
τὸν λόγον τὸν μέλλοντα ῥηθήσεσθαι. ἀλλὰ δὴ ταῦτα
μὲν τῷ θεῷ μελήσει, ἡμεῖς δὲ Ομηρικῶς ἐγγὺς ἰόντες
πειρώμεθα εἰ ἄρα τι λέγεις. ἔστι δὲ δὴ τὸ κεφάλαιον
ὧν ζητεῖς· ἀξιοῖς ἐπιδειχθῆναι ἡμῶν τὴν ψυχὴν ἀνώ- 15
Ο λεθρόν τε καὶ ἀθάνατον οὖσαν, εἰ φιλόσοφος ἀνὴρ
μέλλων ἀποθανεῖσθαι, θαρρῶν τε καὶ ἡγούμενος ἀπο-
θανων ἐκεῖ εὖ πράξειν διαφερόντως ἢ εἰ ἐν ἄλλῳ βίῳ
βιοὺς ἐτελεύτα, μὴ ἀνόητόν τε καὶ ἠλίθιον θάρρος
θαρρήσει. τὸ δὲ ἀποφαίνειν ὅτι ἰσχυρόν τί ἐστιν 20
ἡ ψυχὴ καὶ θεοειδὲς καὶ ἦν ἔτι πρότερον, πρὶν ἡμᾶς
ἀνθρώπους γενέσθαι, οὐδὲν κωλύειν φῂς πάντα ταῦτα
μηνύειν ἀθανασίαν μὲν μή, ὅτι δὲ πολυχρόνιόν τέ ἐστι
ψυχὴ καὶ ἦν που πρότερον ἀμήχανον ὅσον χρόνον.
ῃ καὶ ᾔδει τε καὶ ἔπραττε πόλλ᾽ ἄττα· ἀλλὰ γὰρ οὐδέν 25
τι μᾶλλον ἦν ἀθάνατον, ἀλλὰ καὶ αὐτὸ τὸ εἰς ἀνθρώ
που σῶμα ἐλθεῖν ἀρχὴ ἦν αὐτῇ ὀλέθρου, ὥσπερ νόσος·
καὶ ταλαιπωρουμένη τε δὴ τοῦτον τὸν βίον ζῴη καὶ
preferred by Stallb. and Herm. 11 ἡμῶν Βodl. and most mss.
ἡμῖν Bekk. 12 ρηθήσεσθαι is my conj. ἔσεσθαι nearly all mss.
(Bodl. included), only the Bodl. and two other mass hare λέγε
σθαι in the margin. The letters ῥηθ having disappeared, the read-
ing of the mss. arose. λέγεσθαι Bekk. Stallb. Herm. saw that
λέγεσθαι was only a gloss.
60
ΠΛΑΤΩΝΟΣ
τελευτῶσά γε ἐν τῷ καλουμένῳ θανάτῳ ἀπολλύοιτο.
διαφέρειν δὲ δὴ φῂς οὐδὲν εἴτε ἅπαξ εἰς σῶμα ἔρχεται
εἴτε πολλάκις, πρός γε τὸ ἕκαστον ἡμῶν φοβεῖσθαι·
προσήκειν γὰρ φοβεῖσθαι, εἰ μὴ ἀνόητος εἴη, τῷ μὴ
5 εἰδότι μηδ' ἔχοντι λόγον διδόναι ὡς ἀθάνατόν ἐστι.
τοιαῦτ᾽ ἄττα ἐστίν, οἶμαι, ὦ Κέβης, ἃ λέγεις· καὶ Ε
ἐξεπίτηδες πολλάκις ἀναλαμβάνω, ἵνα μή τι διαφύγῃ
ἡμᾶς, εἴ τέ τι βούλει προσθῇς ἢ ἀφέλης. καὶ ὁ Κέβης,
Αλλ' οὐδὲν ἔγωγε ἐν τῷ παρόντι, ἔφη, οὔτ᾽ ἀφελεῖν
το οὔτε προσθεῖναι δέομαι· ἔστι δὲ ταῦτα ἃ λέγω.
XLV. Ὁ οὖν Σωκράτης συχνὸν χρόνον ἐπισχων
καὶ πρὸς ἑαυτόν τι σκεψάμενος, Οὐ φαῦλον πρᾶγμα,
ἔφη, ὦ Κέβης, ζητεῖς· ὅλως γὰρ δεῖ περὶ γενέσεως
καὶ φθορᾶς τὴν αἰτίαν διαπραγματεύσασθαι. ἐγὼ οὖν 90
15 σοι δίειμι περὶ αὐτῶν, ἐὰν βούλῃ, τά γ' ἐμὰ πάθη·
ἔπειτα ἄν τί σοι χρήσιμον φαίνηται ὧν ἂν λέγω, πρὸς
τὴν πειθὼ περὶ ὧν λέγεις χρήσει. ᾿Αλλὰ μήν, ἔφη
ὁ Κέβης, βούλομαί γε. "Ακουε τοίνυν ὡς ἐροῦντος.
ἐγὼ γάρ, ἔφη, ὦ Κέβης, νέος ὢν θαυμαστῶς ὡς ἐπε-
2ο θύμησα ταύτης τῆς σοφίας, ἣν δὴ καλοῦσι περὶ φύ
σεως ἱστορίαν. ὑπερήφανος γάρ μοι ἐδόκει εἶναι, εἰδέ
ναι τὰς αἰτίας ἑκάστου, διὰ τί γίγνεται ἕκαστον καὶ
διὰ τί ἀπόλλυται καὶ διὰ τί ἔστι· καὶ πολλάκις έμαυ-
τὸν ἄνω κάτω μετέβαλλον σκοπῶν πρῶτον τὰ τοιάδε, Β
25 ἆρ᾽ ἐπειδὰν τὸ θερμὸν καὶ τὸ ψυχρὸν σηπεδόνα τινὰ
λάβῃ, ώς τινες ἔλεγον, τότε δὴ τὰ ζῶα ξυντρέφεται·
καὶ πότερον τὸ αἷμά ἐστιν ᾧ φρονοῦμεν, ἢ ὁ ἀὴρ ἢ τὸ
πῦρ, ἢ τούτων μέν οὐδέν, ὁ δὲ ἐγκέφαλός ἐστιν ὁ τὰς
αἰσθήσεις παρέχων τοῦ ἀκούειν καὶ ὁρᾶν καὶ ὀσφραί
30 νεσθαι, ἐκ τούτων δὲ γίγνοιτο μνήμη καὶ δόξα, ἐκ δὲ
اد
2 διαφέρει Bekk against the Bodl. 4 προσήκει Bekk with
the mss., προσήκειν Hirschig.
ΦΑΙΔΩΝ.
61
μνήμης καὶ δόξης λαβούσης τὸ ἠρεμεῖν κατὰ ταῦτα
γίγνεσθαι ἐπιστήμην· καὶ αὖ τούτων τὰς φθοράς
Ο σκοπῶν, καὶ τὰ περὶ τὸν οὐρανόν τε καὶ τὴν γῆν πάθη,
τελευτῶν οὕτως ἐμαυτῷ ἔδοξα πρὸς ταύτην τὴν σκέψιν
ἀφυὴς εἶναι, ὡς οὐδὲν χρῆμα. τεκμήριον δέ σοι ἐρῶ 5
ἱκανόν· ἐγὼ γὰρ ἃ καὶ πρότερον σαφῶς ἐπιστάμην,
ὥς γε ἐμαυτῷ καὶ τοῖς ἄλλοις ἐδόκουν, τότε ὑπὸ ταύ
της τῆς σκέψεως οὕτω σφόδρα ἐτυφλώθην, ὥστε
ἀπέμαθον καὶ ταῦτα ἢ πρὸ τοῦ ᾤμην εἰδέναι, περὶ
ἄλλων τε πολλῶν καὶ διὰ τί ἄνθρωπος αὐξάνεται, το
τοῦτο γὰρ ᾤμην πρὸ τοῦ παντὶ δῆλον εἶναι, ὅτι διὰ
D τὸ ἐσθίειν καὶ πίνειν· ἐπειδὰν γὰρ ἐκ τῶν σιτίων
ταῖς μὲν σαρξὶ σάρκες προσγένωνται, τοῖς δὲ ὀστοῖς
ὀστᾶ, καὶ οὕτω κατὰ τὸν αὐτὸν λόγον καὶ τοῖς ἄλλοις
τὰ αὐτῶν οἰκεῖα ἑκάστοις προσγένηται, τότε δὴ τὸν 15
ὀλίγον ὄγκον ὄντα ὕστερον πολὺν γεγονέναι, καὶ οὕτω
γίγνεσθαι τὸν σμικρὸν ἄνθρωπον μέγαν· οὕτω τότε
ᾤμην· οὐ δοκῶ σοι μετρίως; Εμοιγε, ἔφη ὁ Κέβης.
Σκέψαι δὴ καὶ τάδε ἔτι. ᾤμην γὰρ ἱκανῶς μοι δοκεῖν,
ὁπότε τις φαίνοιτο ἄνθρωπος παραστὰς μέγας σμικρῷ 20
μείζων εἶναι αὐτῇ τῇ κεφαλῇ, καὶ ἵππος ἵππου· καὶ
Ε ἔτι γε τούτων ἐναργέστερα, τὰ δέκα μοι ἐδόκει τῶν
ὀκτὼ πλείονα εἶναι διὰ τὸ δύο αὐτοῖς προσεῖναι, καὶ
τὸ δίπηχυ τοῦ πηχυαίου μεῖζον εἶναι διὰ τὸ ἡμίσει
αὐτοῦ ὑπερέχειν. Νῦν δὲ δή, ἔφη ὁ Κέβης, τί σοι 25
δοκεῖ περὶ αὐτῶν; Πόρρω που, ἔφη, νὴ Δί' ἐμὲ εἶναι
τοῦ οἴεσθαι περὶ τούτων του τὴν αἰτίαν εἰδέναι, ὅς γε
οὐκ ἀποδέχομαι ἐμαυτοῦ οὐδὲ ὡς, ἐπειδὴν ἑνί τις
προσθῇ ἕν, ἢ τὸ ἓν ᾧ προσετέθη δύο γέγονεν, ἢ τὸ προσ-
1 κατὰ ταὐτὰ Bekk. 19 ἔγωγε ἱκανῶς Bekk. Bodl. om. pr.
1 (Herm.) : other mss. have ἐγώ. 29 σμικρῷ : see the exeg. comm.
23 προσθεῖναι Bodl. and other mass. προσείναι Bekk. Stallb. with
Bodl. corr. and many mss.
62
ΠΛΑΤΩΝΟΣ
τεθὲν καὶ ᾧ προσετέθη διὰ τὴν πρόσθεσιν τοῦ ἑτέρου 57
τῷ ἑτέρῳ δύο ἐγένετο· θαυμάζω γὰρ εἰ, ὅτε μὲν ἑκάτερον
αὐτῶν χωρὶς ἀλλήλων ἦν, ἓν ἄρ᾽ ἑκάτερον ἦν καὶ οὐκ
ἤστην τότε δύο, ἐπεὶ δ᾽ ἐπλησίασαν ἀλλήλοις, αὕτη
5 ἄρα αἰτία αὐτοῖς ἐγένετο δύο γενέσθαι, ἡ ξύνοδος τοῦ
πλησίον ἀλλήλων τεθῆναι. οὐδέ γε [ὡς], ἐάν τις
ἓν διασχίσῃ, δύναμαι ἔτι πείθεσθαι ὡς αὕτη αὖ αἰτία
γέγονεν, ἡ σχίσις, τοῦ δύο γεγονέναι· ἐναντία γὰρ
γίγνεται ἢ τότε αἰτία τοῦ δύο γίγνεσθαι· τότε μὲν γὰρ Β
1ο ὅτι ξυνήγετο πλησίον ἀλλήλων καὶ προσετίθετο ἕτερον
ἑτέρῳ, νῦν δ᾽ ὅτι ἀπάγεται καὶ χωρίζεται ἕτερον ἀφ᾽
ἑτέρου. οὐδέ γε δι' ὅ,τι ἓν γίγνεται ὡς ἐπίσταμαι ἔτι
πείθω ἐμαυτόν, οὐδ᾽ ἄλλο οὐδὲν ἑνὶ λόγῳ, δι' ὅ,τι γίγνε-
ται ἢ ἀπόλλυται ἢ ἔστι, κατὰ τοῦτον τὸν τρόπον τῆς
15 μεθόδου, ἀλλά τιν᾽ ἄλλον τρόπον αὐτὸς εἰκῇ φύρω,
τοῦτον δὲ οὐδαμῇ προσίεμαι.
XLVI. Ἀλλ᾿ ἀκούσας μέν ποτε ἐκ βιβλίου τινός,
ὡς ἔφη, Αναξαγόρου αναγιγνώσκοντος, καὶ λέγοντος C
ὡς ἄρα νοῦς ἐστὶν ὁ διακοσμῶν τε καὶ πάντων αἴτιος,
20 ταύτῃ δὴ τῇ αἰτίᾳ ἥσθην τε καὶ ἔδοξέ μοι τρόπον τινὰ
εὖ ἔχειν τὸ τὸν νοῦν εἶναι πάντων αἴτιον, καὶ ἡγησά-
μην, εἰ τοῦθ᾽ οὕτως ἔχει, τόν γε νοῦν κοσμοῦντα
πάντα κοσμεῖν καὶ ἕκαστον τιθέναι ταύτῃ ὅπῃ ἂν
βέλτιστα ἔχῃ· εἰ οὖν τις βούλοιτο τὴν αἰτίαν εὑρεῖν
25 περὶ ἑκάστου, ὅπῃ γίγνεται ἡ ἀπόλλυται ἢ ἔστι, τοῦτο
δεῖν περὶ αὐτοῦ εὑρεῖν, ὅπῃ βέλτιστον αὐτῷ ἐστὶν
ἢ εἶναι ἢ ἄλλο ὁτιοῦν πάσχειν ἢ ποιεῖν· ἐκ δὲ δὴ τοῦ D
λόγου τούτου οὐδὲν ἄλλο σκοπεῖν προσήκειν ἀνθρώπῳ
καὶ περὶ αὐτοῦ ἐκείνου καὶ περὶ τῶν ἄλλων, ἀλλ᾽ ἢ τί
ا,
5 αὐτοῖς αἰτία Bekk. against the Boll. δύο Bodll. and most mss.
δυοῖν Bekk. Stallb. 6 [5] Bekk. 13 άλλα Ηerm. ἄλλο Bekk.
without note.
23 κοσμείν bracketed by Herm. : exeg. comm.
29 αὐτοῦ ἐκείνου Bodll and other mss. αὑτοῦ Βekk. Stallb. in ac-
cordance with most mss.
ΦΑΙΔΩΝ.
63
T
ἄριστον καὶ τὸ βέλτιστον. ἀναγκαῖον δὲ εἶναι τὸν
αὐτὸν τοῦτον καὶ τὸ χεῖρον εἰδέναι· τὴν αὐτὴν γὰρ
εἶναι ἐπιστήμην περὶ αὐτῶν. ταῦτα δὴ λογιζόμενος
ἄσμενος εὑρηκέναι ᾤμην διδάσκαλον τῆς αἰτίας περὶ
τῶν ὄντων κατὰ νοῦν ἐμαυτῷ, τὸν ᾿Αναξαγόραν, καί 5
μοι φράσειν πρῶτον μὲν πότερον ἡ γῆ πλατεῖά ἐστιν
Ε ἢ στρογγύλη, ἐπειδὴ δὲ φράσειεν, ἐπεκδιηγήσεσθαι
τὴν αἰτίαν καὶ τὴν ἀνάγκην, λέγοντα τὸ ἄμεινον καὶ
ὅτι αὐτὴν ἄμεινον ἦν τοιαύτην εἶναι· καὶ εἰ ἐν μέσῳ
φαίη εἶναι αὐτήν, ἐπεκδιηγήσεσθαι ὡς ἄμεινον ἦν το
αὐτὴν ἐν μέσῳ εἶναι· καὶ εἴ μοι ταῦτα ἀποφαίνοιτο,
παρεσκευάσμην ὡς οὐκέτι ποθεσόμενος αἰτίας ἄλλο
98 εἶδος. καὶ δὴ καὶ περὶ ἡλίου οὕτω παρεσκευάσμην,
ὡσαύτως πευσόμενος, καὶ σελήνης καὶ τῶν ἄλλων
ἄστρων, τάχους τε πέρι πρὸς ἄλληλα καὶ τροπῶν 15
καὶ τῶν ἄλλων παθημάτων, πῇ ποτὲ ταῦτ᾽ ἄμεινόν
ἐστιν ἕκαστον καὶ ποιεῖν καὶ πάσχειν ἃ πάσχει.
οὐ γὰρ ἄν ποτε αὐτὸν ᾤμην, φάσκοντά γε ὑπὸ νοῦ
αὐτὰ κεκοσμήσθαι, ἄλλην τινὰ αὐτοῖς αἰτίαν ἐπε-
νεγκεῖν ἢ ὅτι βέλτιστον αὐτὰ οὕτως ἔχειν ἐστὶν 20
Β ὥσπερ ἔχει· ἑκάστῳ οὖν αὐτὸν ἀποδιδόντα τὴν αἰτίαν
καὶ κοινῇ πᾶσι τὸ ἑκάστῳ βέλτιστον ᾤμην καὶ τὸ
κοινὸν πᾶσιν ἐπεκδιηγήσεσθαι ἀγαθόν· καὶ οὐκ ἂν
ἀπεδόμην πολλοῦ τὰς ἐλπίδας, ἀλλὰ πάνυ σπουδῇ
λαβὼν τὰς βίβλους ως τάχιστα οἷός τ᾽ ἢ ἀνεγίγνω- 25
σκον, ἵν᾿ ὡς τάχιστα εἰδείην το βέλτιστον καὶ τὸ
χειρον.
Ο
XLVII. ᾿Απὸ δὴ θαυμαστῆς ἐλπίδος, ὦ ἑταῖρε,
σχόμην φερόμενος, ἐπειδὴ προϊὼν καὶ ἀναγιγνώσκων
25 7 Bodl. pr. m. Bekk. Stallb. ἦν Herm. 28 ὦ ἑταίρε,
ἐλπίδος Bekk. The text gives the reading of the Bodl. and other
miss.
64
ΠΛΑΤΩΝΟΣ
ΙΟ
,
ὁρῶ ἄνδρα τῷ μὲν νῷ οὐδὲν χρώμενον οὐδέ τινας αἰτίας
ἐπαιτιώμενον εἰς τὸ διακοσμεῖν τὰ πράγματα, ἀέρας (
δὲ καὶ αἰθέρας καὶ ὕδατα αἰτιώμενον καὶ ἄλλα πολλὰ
καὶ ἄτοπα. καί μοι ἔδοξεν ὁμοιότατον πεπονθέναι
5 ὥσπερ ἂν εἴ τις λέγων ὅτι Σωκράτης πάντα ὅσα
πράττει νῷ πράττει, κάπειτα ἐπιχειρήσας λέγειν τὰς
αἰτίας ἑκάστων ὧν πράττω, λέγοι πρῶτον μὲν ὅτι διὰ
ταῦτα νῦν ἐνθάδε κάθημαι, ὅτι ξύγκειταί μου τὸ σῶμα
ἐξ ὀστῶν καὶ νεύρων, καὶ τὰ μὲν ὀστᾶ ἐστὶ στερεὰ καὶ
το διαφυὰς ἔχει χωρὶς ἀπ᾽ ἀλλήλων, τὰ δὲ νεῦρα οἷα
ἐπιτείνεσθαι καὶ ἀνίεσθαι, περιαμπέχοντα τὰ ὀστᾶ D
μετὰ τῶν σαρκῶν καὶ δέρματος ὃ ξυνέχει αὐτά· αἰω-
ρουμένων οὖν τῶν ὀστῶν ἐν ταῖς αὑτῶν ξυμβολαῖς
χαλῶντα καὶ ξυντείνοντα τὰ νεύρα κάμπτεσθαί που
15 ποιεῖ οἷόν τ' εἶναι ἐμὲ νῦν τὰ μέλη, καὶ διὰ ταύτην
τὴν αἰτίαν ξυγκαμφθεὶς ἐνθάδε κάθημαι· καὶ αὖ περὶ
τοῦ διαλέγεσθαι ὑμῖν ἑτέρας τοιαύτας αἰτίας λέγοι,
φωνάς τε καὶ ἀέρας καὶ ἀκοὰς καὶ ἄλλα μυρία τοιαῦτα
αἰτιώμενος, ἀμελήσας τὰς ὡς ἀληθῶς αἰτίας λέγειν, Ε
20 ὅτι ἐπειδὴ 'Αθηναίοις ἔδοξε βέλτιον εἶναι ἐμοῦ κατα
ψηφίσασθαι, διὰ ταῦτα δὴ καὶ ἐμοὶ βέλτιον αὖ δέ
δοκται ἐνθάδε καθῆσθαι, καὶ δικαιότερον παραμένοντα
ὑπέχειν τὴν δίκην ἣν ἂν κελεύσωσιν· ἐπεὶ νή τὸν κύνα, 99
ὡς ἐγᾦμαι, πάλαι ἂν ταῦτα τὰ νευρά τε καὶ τὰ ὀστᾶ
25 ἢ περὶ Μέγαρα ἢ Βοιωτοὺς ἦν, ὑπὸ δόξης φερόμενα
τοῦ βελτίστου, εἰ μὴ δικαιότερον ᾤμην καὶ κάλλιον
εἶναι πρὸ τοῦ φεύγειν τε καὶ ἀποδιδράσκειν ὑπέχειν
τῇ πόλει δίκην ἥντιν᾽ ἂν τάττῃ. ἀλλ᾽ αἴτια μὲν τὰ
τοιαῦτα καλεῖν λίαν ἄτοπον· εἰ δέ τις λέγοι ὅτι ἄνευ
30 τοῦ τὰ τοιαῦτα ἔχειν, καὶ ὀστᾶ καὶ νεῦρα καὶ ὅσα
او
9 στερρά Bekk. with only one ms.
but τινὰς om. Bodl. and most mss.
17 ἑτέρας τινάς Bekk.
ΦΑΙΔΩΝ.
65
0
οι
ἄλλα ἔχω, οὐκ ἂν οἷός τ᾽ ἦν ποιεῖν τὰ δόξαντά μοι,
ἀληθῆ ἂν λέγοι· ὡς μέντοι διὰ ταῦτα ποιῶ ἃ ποιῶ
καὶ ταῦτα νῷ πράττω, ἀλλ᾽ οὐ τῇ τοῦ βελτίστου
Β αἱρέσει, πολλὴ ἂν καὶ μακρὰ ῥᾳθυμία εἴη τοῦ λόγου.
τὸ γὰρ μὴ διελέσθαι οἷόν τ᾽ εἶναι ὅτι ἄλλο μέν τίς
ἐστι τὸ αἴτιον τῷ ὄντι, ἄλλο δ᾽ ἐκεῖνο ἄνευ οὗ τὸ
αἴτιον οὐκ ἄν ποτ᾽ εἴη αἴτιον· ὃ δή μοι φαίνονται
ψηλαφώντες οἱ πολλοὶ ὥσπερ ἐν σκότει, ἀλλοτρίῳ
ὀνόματι προσχρώμενοι, ως αἴτιον αὐτὸ προσαγορεύειν.
διὸ δὴ καὶ ὁ μέν τις δίνην περιτιθεὶς τῇ γῇ ὑπὸ τοῦ το
οὐρανοῦ μένειν δὴ ποιεῖ τὴν γῆν, ὁ δὲ ὥσπερ καρδόπῳ
πλατείᾳ βάθρον τὸν ἀέρα ὑπερείδει· τὴν δὲ τοῦ ὡς οἷόν
Ο τε βέλτιστα αὐτὰ τεθῆναι δύναμιν οὕτω νῦν κεῖσθαι,
ταύτην οὔτε ζητοῦσιν οὔτε τινὰ οἴονται δαιμονίαν
ἰσχὺν ἔχειν, ἀλλὰ ἡγοῦνται τούτου "Ατλαντα ἄν ποτε 15
ἰσχυρότερον καὶ ἀθανατώτερον καὶ μᾶλλον ἅπαντα
ξυνέχοντα ἐξευρεῖν καὶ ὡς ἀληθῶς τἀγαθὸν καὶ δέον
ξυνδεῖν καὶ ξυνέχειν οὐδὲν οἴονται. ἐγὼ μὲν οὖν τῆς
τοιαύτης αιτίας, ὅπῃ ποτὲ ἔχει, μαθητὴς ότουοῦν
ἥδιστ᾽ ἂν γενοίμην· ἐπειδὴ δὲ ταύτης ἐστερήθην καὶ οὔτ᾽ 20
ῃ αὐτὸς εὑρεῖν οὔτε παρ᾽ ἄλλου μαθεῖν οἷός τε ἐγενόμην,
τὸν δεύτερον πλοῦν ἐπὶ τὴν τῆς αἰτίας ζήτησιν ἡ
πεπραγμάτευμαι, βούλει σοι, ἔφη, ἐπίδειξιν ποιήσωμαι,
ὦ Κέβης; Ὑπερφυῶς μὲν οὖν, ἔφη, ως βούλομαι.
XLVIII. Ἔδοξε τοίνυν μοι, ἢ δ' ὅς, μετὰ ταῦτα, 25
ἐπειδὴ ἀπείρηκα τὰ ὄντα σκοπῶν, δεῖν εὐλαβηθῆναι
μὴ πάθοιμι ὅπερ οἱ τὸν ἥλιον ἐκλείποντα θεωροῦντες
καὶ σκοπούμενοι· διαφθείρονται γάρ που ἔνιοι τὰ
ὄμματα, ἐὰν μὴ ἐν ὕδατι ἤ τινι τοιούτῳ σκοπῶνται
1 οιός τ' ή Bekk. ἦν the best mss. 3 ταῦτα νῷ Bodl. and
most mss. ταύτῃ τῷ Bekk. Stallb 8 σκότῳ Bekk. against the
Bodl. 15 ἄν ποτε Ατλαντα Bekk. against the Boll. 19 τοιαύ
της Bodl. Herm. τῆς τοιαύτης Bekk. Stallb, with many mss.
5
66
ΠΛΑΤΩΝΟΣ
α
τὴν εἰκόνα αὐτοῦ. τοιοῦτόν τι καὶ ἐγὼ διενοήθην, καὶ Ε
ἔδεισα μὴ παντάπασι τὴν ψυχὴν τυφλωθείην βλέπων
πρὸς τὰ πράγματα τοῖς ὄμμασι καὶ ἑκάστῃ τῶν
αἰσθήσεων ἐπιχειρῶν ἅπτεσθαι αὐτῶν. ἔδοξε δή μοι
5 χρῆναι εἰς τοὺς λόγους καταφυγόντα ἐν ἐκείνοις σκο-
πεῖν τῶν ὄντων τὴν ἀλήθειαν. ἴσως μὲν οὖν ᾧ εἰκάζω
τρόπον τινὰ οὐκ ἔοικεν.
οικεν. οὐ γὰρ πάνυ ξυγχωρῶ τὸν
ἐν τοῖς λόγοις σκοπούμενον τὰ ὄντα ἐν εἰκόσι μᾶλλον 100
σκοπεῖν ἢ τὸν ἐν τοῖς ἔργοις· ἀλλ᾽ οὖν δὴ ταύτῃ γε
το ὥρμησα, καὶ ὑποθέμενος ἑκάστοτε λόγον ὃν ἂν κρίνω
ἐρρωμενέστατον εἶναι, ἃ μὲν ἄν μοι δοκῇ τούτῳ ξυμφω
νεῖν, τίθημι ὡς ἀληθῆ ὄντα, καὶ περὶ αἰτίας καὶ περὶ τῶν
ἄλλων ἁπάντων, ἃ δ᾽ ἂν μή, ὡς οὐκ ἀληθῆ. βούλομαι
δέ σοι σαφέστερον εἰπεῖν ἃ λέγω· οἶμαι γάρ σε νῦν οὐ
15 μανθάνειν. Οὐ μὰ τὸν Δία, ἔφη ὁ Κέβης, οὐ σφόδρα.
ó
XLIX. 'Αλλ', ή δ' ός, ὧδε λέγω, οὐδὲν καινόν, Β
ἀλλ᾽ ἅπερ ἀεὶ καὶ ἄλλοτε καὶ ἐν τῷ παρεληλυθότι
λόγῳ οὐδὲν πέπαυμαι λέγων. ἔρχομαι γὰρ δὴ ἐπι-
χειρῶν σοι ἐπιδείξασθαι τῆς αἰτίας τὸ εἶδος ὃ πεπραγ
20 μάτευμαι, καὶ εἶμι πάλιν ἐπ᾽ ἐκεῖνα τὰ πολυθρύλητα
καὶ ἄρχομαι ἀπ᾿ ἐκείνων, ὑποθέμενος εἶναί τι καλὸν
αὐτὸ καθ᾽ αὑτὸ καὶ ἀγαθὸν καὶ μέγα καὶ τἆλλα πάντα·
ἃ εἴ μοι δίδως τε καὶ ξυγχωρεῖς εἶναι ταῦτα, ἐλπίζω
σοι ἐκ τούτων τήν τε αἰτίαν ἐπιδείξειν καὶ ἀνευρήσειν,
25 ὡς ἀθάνατον ἡ ψυχή. ᾿Αλλὰ μήν, ἔφη ὁ Κέβης, ως C
διδόντος σοι οὐκ ἂν φθάνοις περαίνων. Σκόπει δή,
ἔφη, τὰ ἑξῆς ἐκείνοις, ἐάν σοι ξυνδοκῇ ὥσπερ ἐμοί.
φαίνεται γάρ μοι, εἴ τί ἐστιν ἄλλο καλὸν πλὴν αὐτὸ
τὸ καλόν, οὐδὲ δι' ἓν ἄλλο καλὸν εἶναι ἢ διότι μετέχει
30 ἐκείνου τοῦ καλοῦ· καὶ πάντα δὴ οὕτω λέγω. τῇ
τοιαδε αἰτία ξυγχωρεῖς; Ξυγχωρῶ, ἔφη. Οὐ τοίνυν,
ἡ δ᾽ ὅς, ἔτι μανθάνω οὐδὲ δύναμαι τὰς ἄλλας αἰτίας
Ο
ΦΑΙΔΩΝ.
67
εν
اد
τὰς σοφὰς ταύτας γιγνώσκειν· ἀλλ᾽ ἐάν τίς μοι λέγη
D διότι καλόν ἐστιν ὁτιοῦν, ἢ χρῶμα εὐανθὲς ἔχον ἢ
σχῆμα ἢ ἄλλο ὁτιοῦν τῶν τοιούτων, τὰ μὲν ἄλλα
χαίρειν ἐπ, ταράττομαι γὰρ ἐν τοῖς ἄλλοις πᾶσι, τοῦτο
δὲ ἁπλῶς καὶ ἀτέχνως καὶ ἴσως εὐήθως ἔχω παρ' 5
ἐμαυτῷ, ὅτι οὐκ ἄλλο τι ποιεῖ αὐτὸ καλὸν ἢ ἡ ἐκείνου
τοῦ καλοῦ εἴτε παρουσία εἴτε κοινωνία ὅπῃ δὴ καὶ
ὅπως προσγενομένη· οὐ γὰρ ἔτι τοῦτο διισχυρίζομαι,
ἀλλ᾽ ὅτι τῷ καλῷ πάντα τὰ καλὰ γίγνεται καλά.
τοῦτο γάρ μοι δοκεῖ ἀσφαλέστατον εἶναι καὶ ἐμαυτῷ το
ἀποκρίνασθαι καὶ ἄλλῳ, καὶ τούτου ἐχόμενος ἡγοῦμαι
Ε οὐκ ἄν ποτε πεσεῖν, ἀλλ᾽ ἀσφαλὲς εἶναι καὶ ἐμοὶ
καὶ ὁτῳοῦν ἄλλῳ ἀποκρίνασθαι, ὅτι τῷ καλῷ τὰ καλὰ
γίγνεται καλά· ἢ οὐ καὶ σοὶ δοκεῖ; Δοκεῖ. Καὶ με
γέθει ἄρα τὰ μεγάλα μεγάλα καὶ τὰ μείζω μείζω, καὶ 15
σμικρότητι τὰ ἐλάττω ἐλάττω ; Ναί. Οὐδὲ σὺ ἄρ᾽ ἂν
ἀποδέχοιο, εἴ τίς τινα φαίῃ ἕτερον ἑτέρου τῇ κεφαλῇ
101 μείζω εἶναι, καὶ τὸν ἐλάττω τῷ αὐτῷ τούτῳ ἐλάττω, ἀλλὰ
διαμαρτύροιο ἂν ὅτι σὺ μὲν οὐδὲν ἄλλο λέγεις ἢ ὅτι
τὸ μὲν μεῖζον πᾶν ἕτερον ἑτέρου οὐδενὶ ἄλλῳ μειζόν 20
ἐστιν ἢ μεγέθει, καὶ διὰ τοῦτο μείζον, διὰ τὸ μέγεθος,
τὸ δὲ ἔλαττον οὐδενὶ ἄλλῳ ἔλαττον ἢ σμικρότητι, καὶ
διὰ τοῦτο ἔλαττον, διὰ τὴν σμικρότητα, φοβούμενος,
οἶμαι, μή τίς σοι ἐναντίος λόγος ἀπαντήσῃ, ἐὰν τῇ
κεφαλῇ μείζονα τινα φῇς εἶναι καὶ ἐλάττω, πρῶτον 25
μὲν τῷ αὐτῷ τὸ μεῖζον μεῖζον εἶναι καὶ τὸ ἔλαττον
ἔλαττον, ἔπειτα τῇ κεφαλῇ σμικρᾷ οὔσῃ τὸν μείζω
Β μείζω εἶναι, καὶ τοῦτο δὴ τέρας εἶναι, τὸ σμικρῷ τινὶ
μέγαν τινὰ εἶναι· ἢ οὐκ ἂν φοβοῖο ταῦτα; καὶ ὁ
η είτε
2 ἢ ὅτι χρώμα Bekk. Stallb. ὅτι om. Bodl. pr. m. Π.
ὅπῃ the Edd and mss. . see exeg. commm. 11 ἀποκρίνασθαι Βodl
al. ἀποκρίνεσθαι Bekk. with many mss. So again 1. 13.
68
ΠΛΑΤΩΝΟΣ
اد
Κέβης γελάσας, Εγωγε, ἔφη. Οὐκοῦν, ἦ δ᾽ ὅς, τὰ
δέκα τῶν ὀκτὼ δυοῖν πλείω εἶναι, καὶ διὰ ταύτην
τὴν αἰτίαν ὑπερβάλλειν, φοβοῖο ἂν λέγειν, ἀλλὰ
μὴ πλήθει καὶ διὰ τὸ πλῆθος; καὶ τὸ δίπηχυ τοῦ
5 πηχυαίου ἡμίσει μεῖζον εἶναι, ἄλλ᾽ οὐ μεγέθει; ὁ αὐτὸς
γάρ που φόβος. Πάνυ γε, ἔφη. Τί δέ; ἑνὶ ἑνὸς
προστεθέντος τὴν πρόσθεσιν αἰτίαν εἶναι τοῦ δύο γενέ-
σθαι ἢ διασχισθέντος τὴν σχίσιν οὐκ εὐλαβοῖο ἂν C
λέγειν; καὶ μέγα ἂν βοῴης ὅτι οὐκ οἶσθα ἄλλως
το πως ἕκαστον γιγνόμενον ἢ μετασχὸν τῆς ἰδίας οὐσίας
ἑκάστου οὗ ἂν μετάσχῃ, καὶ ἐν τούτοις οὐκ ἔχεις
ἄλλην τινὰ αἰτίαν τοῦ δύο γενέσθαι ἀλλ᾽ ἢ τὴν τῆς
δυάδος μετάσχεσιν, καὶ δεῖν τούτου μετασχεῖν τὰ
μέλλοντα δύο ἔσεσθαι, καὶ μονάδος ὃ ἂν μέλλῃ ἓν
15 ἔσεσθαι, τὰς δὲ σχίσεις ταύτας καὶ προσθέσεις καὶ
τὰς ἄλλας τὰς τοιαύτας κομψείας ἐφης ἂν χαίρειν.
παρεὶς ἀποκρίνασθαι τοῖς σεαυτοῦ σοφωτέροις· σὺ δὲ D
δεδιὼς ἄν, τὸ λεγόμενον, τὴν ἑαυτοῦ σκιὰν καὶ τὴν
ἀπειρίαν, ἐχόμενος ἐκείνου τοῦ ἀσφαλοῦς τῆς ὑπο-
20 θέσεως, οὕτως ἀποκρίναιο ἄν. εἰ δέ τις αὐτῆς τῆς
ὑποθέσεως ἔχοιτο, χαίρειν ἐφης ἂν καὶ οὐκ ἀποκρίναιο,
ἕως ἂν τὰ ἀπ' ἐκείνης ὁρμηθέντα σκέψαιο, εἴ σοι
ἀλλήλοις ξυμφωνεί ή διαφωνεῖ· ἐπειδὴ δὲ ἐκείνης
αὐτῆς δέοι σε διδόναι λόγον, ὡσαύτως ἂν διδοίης,
25 ἄλλην αὖ ὑπόθεσιν ὑποθέμενος, ἥτις τῶν ἄνωθεν
βελτίστη φαίνοιτο, ἕως ἐπί τι ἱκανὸν ἔλθοις, ἅμα δὲ
οὐκ ἂν φύροιο ὥσπερ οἱ ἀντιλογικοὶ περί τε τῆς Ε
ἀρχῆς διαλεγόμενος καὶ τῶν ἐξ ἐκείνης ώρμημένων,
εἴπερ βούλοιό τι τῶν ὄντων εὑρεῖν. ἐκείνοις μὲν γὰρ
30 ἴσως οὐδὲ εἰς περὶ τούτου λόγος οὐδὲ φροντίς· ἱκανοὶ
-
4 δυοῖν Βodl. δεῖν Bekk. 6 Τί δαί Bekk.
Bodl and other mss (Herm. Stallb.) σαυτοῦ Bekk.
19 ἑαυτοῦ
ΦΑΙΔΩΝ.
69
γὰρ ὑπὸ σοφίας ὁμοῦ πάντα κυκῶντες ὅμως δύνασθαι
102 αὐτοὶ αὑτοῖς ἀρέσκειν· σὺ δ', εἴπερ εἶ τῶν φιλοσόφων,
οἶμαι ἂν ὡς ἐγὼ λέγω ποιοῖς. ᾿Αληθέστατα, ἔφη,
λέγεις, ὅ τε Σιμμίας ἅμα καὶ ὁ Κέβης.
ΕΧ. Νή Δία, ὦ Φαίδων, εἰκότως γε· θαυμαστῶς 5
γάρ μοι δοκεῖ ὡς ἐναργώς τῷ καὶ σμικρὸν νοῦν ἔχοντι
εἰπεῖν ἐκεῖνος ταῦτα.
ΦΑΙΔ. Πάνυ μὲν οὖν, ὦ Ἐχέκρατες, καὶ πᾶσι
τοῖς παροῦσιν ἔδοξεν.
ΕΧ. Καὶ γὰρ ἡμῖν τοῖς ἀποῦσι, νῦν δὲ ἀκούουσιν. το
ἀλλὰ τίνα δὴ ἦν τὰ μετὰ ταῦτα λεχθέντα ;
Τ
* L. ΦΑΙΔ. Ὡς μὲν ἐγὼ οἶμαι, ἐπεὶ αὐτῷ ταῦτα
ξυνεχωρήθη, καὶ ὡμολογεῖτο εἶναί τι ἕκαστον τῶν
Β εἰδῶν καὶ τούτων τἆλλα μεταλαμβάνοντα αὐτῶν τού-
των τὴν ἐπωνυμίαν ἴσχειν, τὸ δὴ μετὰ ταῦτα ἠρώτα, εξ
Εἰ δή, ἡ δ᾽ ὅς, ταῦτα οὕτω λέγεις, ἆρ᾽ οὐχ, ὅταν
Σιμμίαν Σωκράτους φῇς μείζω εἶναι, Φαίδωνος δὲ
ἐλάττω, λέγεις τότ᾽ εἶναι ἐν τῷ Σιμμίᾳ ἀμφότερα, καὶ
μέγεθος καὶ σμικρότητα ; Εγωγε. ᾿Αλλὰ γάρ, ἢ δ'
ὅς, ὁμολογεῖς τὸ τὸν Σιμμίαν ὑπερέχειν Σωκράτους 20
οὐχ ὡς τοῖς ῥήμασι λέγεται οὕτω καὶ τὸ ἀληθὲς ἔχειν.
οὐ γάρ που πεφυκέναι Σιμμίαν ὑπερέχειν τούτῳ
Ο τῷ Σιμμίαν εἶναι, ἀλλὰ τῷ μεγέθει ὃ τυγχάνει ἔχων·
οὐδ᾽ αὖ Σωκράτους ὑπερέχειν, ὅτι Σωκράτης ὁ Σω-
κράτης ἐστίν, ἀλλ᾽ ὅτι σμικρότητα ἔχει ὁ Σωκράτης 25
πρὸς τὸ ἐκείνου μέγεθος; ᾿Αληθῆ. Οὐδέ γε αὖ ὑπὸ
Φαίδωνος ὑπερέχεσθαι τῷ ὅτι Φαίδων ὁ Φαίδων ἐστίν,
ἀλλ᾽ ὅτι μέγεθος ἔχει ὁ Φαίδων πρὸς τὴν Σιμμίου
σμικρότητα; Ἔστι ταῦτα. Οὕτως ἄρα ὁ Σιμμίας
ἐπωνυμίαν ἔχει σμικρός τε καὶ μέγας εἶναι, ἐν μέσῳ 30
D ὢν ἀμφοτέρων, τοῦ μὲν τῷ μεγέθει ὑπερέχειν τὴν
15 ἔχειν; Bekk Stallb.
70
ΠΛΑΤΩΝΟΣ
T
σμικρότητα ὑπερέχων, τῷ δὲ τὸ μέγεθος τῆς σμικρό-
τητος παρέχων ύπερέχον. καὶ ἅμα μειδιάσας, Ἔοικα,
ἔφη, καὶ ξυγγραφικῶς ἐρεῖν, ἀλλ᾽ οὖν ἔχει γέ που ὡς
λέγω. Ευνέφη. Λέγω δὲ τοῦδ᾽ ἕνεκα, βουλόμενος
5 δόξαι σοὶ ὅπερ ἐμοί. ἐμοὶ γὰρ φαίνεται οὐ μόνον αὐτὸ
τὸ μέγεθος οὐδέποτ᾽ ἐθέλειν ἅμα μέγα καὶ σμικρὸν
εἶναι, ἀλλὰ καὶ τὸ ἐν ἡμῖν μέγεθος οὐδέποτε προσδέχε
σθαι τὸ σμικρὸν οὐδ᾽ ἐθέλειν ὑπερέχεσθαι, ἀλλὰ δυοῖν
τὸ ἕτερον, ἢ φεύγειν καὶ ὑπεκχωρεῖν, ὅταν αὐτῷ προσίη Ε
το τὸ ἐναντίον, τὸ σμικρόν, ἢ προσελθόντος ἐκείνου ἀπο-
λωλέναι· ὑπομένον δὲ καὶ δεξάμενον τὴν σμικρότητα
οὐκ ἐθέλειν εἶναι ἕτερον ἢ ὅπερ ἦν. ὥσπερ ἐγὼ δεξά-
μενος καὶ ὑπομείνας τὴν σμικρότητα, καὶ ἔτι ὢν ὅσπερ
εἰμί, οὗτος ὁ αὐτὸς σμικρός εἰμι· ἐκεῖνο δὲ οὐ τετόλ-
15 μηκε μέγα ὂν σμικρὸν εἶναι· ὡς δ᾽ αὕτως καὶ τὸ
σμικρὸν τὸ ἐν ἡμῖν οὐκ ἐθέλει ποτέ μέγα γίγνεσθαι
οὐδὲ εἶναι, οὐδὲ ἄλλο οὐδὲν τῶν ἐναντίων ἔτι ὂν ὅπερ
ἦν ἅμα τοὐναντίον γίγνεσθαί τε καὶ εἶναι, ἀλλ᾽ ἤτοι 10
ἀπέρχεται ἢ ἀπόλλυται ἐν τούτῳ τῷ παθήματι. Παν
2ο τάπασιν, ἔφη ὁ Κέβης, οὕτω φαίνεταί μοι.
Γ
LI. Καί τις εἶπε τῶν παρόντων ἀκούσας—ὅστις
δ᾽ ἦν, οὐ σαφῶς μέμνημαι - Πρὸς θεῶν, οὐκ ἐν τοῖς
πρόσθεν ἡμῖν λόγοις αὐτὸ τὸ ἐναντίον τῶν νυνὶ λεγο-
μένων ὡμολογεῖτο, ἐκ τοῦ ἐλάττονος τὸ μεῖζον γίγνε-
25 σθαι καὶ ἐκ τοῦ μείζονος τὸ ἔλαττον, καὶ ἀτεχνῶς αὕτη
εἶναι ἡ γένεσις, τοῖς ἐναντίοις ἐκ τῶν ἐναντίων; νῦν
δέ μοι δοκεῖ λέγεσθαι ὅτι τοῦτο οὐκ ἄν ποτε γένοιτο.
καὶ ὁ Σωκράτης παραβαλὼν τὴν κεφαλὴν καὶ ἀκούσας,
᾿Ανδρικῶς, ἔφη, ἀπεμνημόνευκας, οὐ μέντοι ἐννοεῖς τὸ Β
30 διαφέρον τοῦ τε νῦν λεγομένου καὶ τοῦ τότε. τότε μὲν
1 ὑπερέχων bracketed by Herm. after Vogelin Praef. ad
Phaedr. ed. min. p. 18. 9 dvoîv all mss. but one, dveîv Bekk.
ΦΑΙΔΩΝ.
71
γὰρ ἐλέγετο ἐκ τοῦ ἐναντίου πράγματος τὸ ἐναντίον
πρᾶγμα γίγνεσθαι, νῦν δὲ ὅτι αὐτὸ τὸ ἐναντίον ἑαυτῷ
ἐναντίον οὐκ ἄν ποτε γένοιτο, οὔτε τὸ ἐν ἡμῖν οὔτε τὸ
ἐν τῇ φύσει. τότε μὲν γάρ, ὦ φίλε, περὶ τῶν ἐχόντων
τὰ ἐναντία ἐλέγομεν, ἐπονομάζοντες αὐτὰ τῇ ἐκείνων 5
ἐπωνυμίᾳ, νῦν δὲ περὶ ἐκείνων αὐτῶν ὧν ἐνόντων ἔχει
τὴν ἐπωνυμίαν τὰ ὀνομαζόμενα· αὐτὰ δ᾽ ἐκεῖνα οὐκ
Ο ἄν ποτέ φαμεν ἐθελῆσαι γένεσιν ἀλλήλων δέξασθαι.
καὶ ἅμα βλέψας πρὸς τὸν Κέβητα εἶπεν, Αρα μή
που, ἔφη, ὦ Κέβης, καὶ σέ τι τούτων ἐτάραξεν ὧν το
ὅδε εἶπεν; Οὐδ᾽ αὖ, ἔφη, ὁ Κέβης, οὕτως ἔχω· καίτοι
οὔτι λέγω ὡς οὐ πολλά με ταράττει. Ξυνωμολογή
καμεν ἄρα, ἡ δ᾽ ὅς, ἁπλῶς τοῦτο, μηδέποτε ἐναντίον
ἑαυτῷ τὸ ἐναντίον ἔσεσθαι. Παντάπασιν, ἔφη.
Ο
LII. Ἔτι δή μοι καὶ τόδε σκέψαι, ἔφη, εἰ ἄρα 15
ξυνομολογήσεις. θερμόν τι καλεῖς καὶ ψυχρόν; Εγωγε.
D'Αρ' ὅπερ χιόνα καὶ πῦρ ; Μὰ Δί᾽ οὐκ ἔγωγε. Αλλ'
ἕτερόν τι πυρὸς τὸ θερμὸν καὶ ἕτερόν τι χιόνος τὸ
ψυχρόν; Ναί. ᾿Αλλὰ τόδε γ' οἶμαι δοκεῖ σοι, οὐδέ-
ποτε χιόνα γ᾽ οὖσαν δεξαμένην τὸ θερμόν, ὥσπερ ἐν 20
τοῖς ἔμπροσθεν ἐλέγομεν, ἔτι ἔσεσθαι ὅπερ ἦν, χιόνα
καὶ θερμόν, ἀλλὰ προσιόντος τοῦ θερμοῦ ἢ ὑπεκχω-
ρήσειν αὐτῷ ἢ ἀπολεῖσθαι. Πάνυ γε.
Καὶ τὸ πῦρ
γε αὖ προσιόντος τοῦ ψυχροῦ αὐτῷ ἡ ὑπεξιέναι ἢ
ἀπολεῖσθαι, οὐ μέντοι ποτὲ τολμήσειν δεξάμενον τὴν 25
ψυχρότητα ἔτι εἶναι ὅπερ ἦν, πῦρ καὶ ψυχρόν. ᾿Αλη-
Εθῆ, ἔφη, λέγεις. Ἔστιν ἄρ᾽, ἡ δ᾽ ὅς, περὶ ἔνια τῶν
τοιούτων, ὥστε μὴ μόνον αὐτὸ τὸ εἶδος ἀξιοῦσθαι τοῦ
αὐτοῦ ὀνόματος εἰς τὸν ἀεὶ χρόνον, ἀλλὰ καὶ ἄλλο τι,
ὃ ἔστι μὲν οὐκ ἐκεῖνο, ἔχει δὲ τὴν ἐκείνου μορφὴν ἀεὶ 30
9 πρός Bodl. Π. εἰς Bekk. with the other mss. 12 οὐδ᾽ αὖ
Bekk. Stallb. with many good mass., ὁ δ᾽ αὖ Bodl. Tubing, and
others. Herm. reads ὁ δ᾽, οὐκ αὖ from his own conj.
72
ΠΛΑΤΩΝΟΣ
ὅτανπερ ᾖ. ἔτι δ᾽ ἐν τοῖσδε ἴσως ἔσται σαφέστερον
ὃ λέγω. τὸ γὰρ περιττὸν ἀεί που δεῖ τούτου τοῦ
ὀνόματος τυγχάνειν, ὅπερ νῦν λέγομεν· ἢ οὔ; Πάνυ
γε. Αρα μόνον τῶν ὄντων, τοῦτο γὰρ ἐρωτῶ, ἢ καὶ
5 ἄλλο τι, ὃ ἔστι μὲν οὐχ ὅπερ τὸ περιττόν, ὅμως δὲ 104
δεῖ αὐτὸ μετὰ τοῦ ἑαυτοῦ ὀνόματος καὶ τοῦτο καλεῖν
ἀεί, διὰ τὸ οὕτω πεφυκέναι ὥστε τοῦ περιττοῦ μηδέ
ποτε ἀπολείπεσθαι; λέγω δὲ αὐτὸ εἶναι οἷον καὶ ἡ
τριὰς πέπονθε καὶ ἄλλα πολλά. σκόπει δὲ περὶ τῆς
το τριάδος· ἆρα οὐ δοκεῖ σοι τῷ τε αὑτῆς ὀνόματι ἀεὶ
προσαγορευτέα εἶναι καὶ τῷ τοῦ περιττοῦ, ὄντος οὐχ
οὗπερ τῆς τριάδος; ἀλλ᾽ ὅμως οὕτω πως πέφυκε καὶ
ἡ τριὰς καὶ ἡ πεμπτὰς καὶ ὁ ἥμισυς τοῦ ἀριθμοῦ ἅπας,
ὥστε οὐκ ὤν ὅπερ τὸ περιττὸν ἀεὶ ἕκαστος αὐτῶν ἐστὶ
15 περιττός· καὶ αὖ τὰ δύο καὶ τὰ τέτταρα καὶ ἅπας Β
ὁ ἕτερος αὖ στίχος τοῦ ἀριθμοῦ οὐκ ὢν ὅπερ τὸ ἄρτιον
ὅμως ἕκαστος αὐτῶν ἄρτιός ἐστιν ἀεί· ξυγχωρεῖς ἢ οὔ ;
Πῶς γὰρ οὔκ; ἔφη. Ὃ τοίνυν, ἔφη, βούλομαι δηλῶ-
σαι, ἄθρει. ἔστι δὲ τόδε, ὅτι φαίνεται οὐ μόνον ἐκεῖνα
20 τὰ ἐναντία ἄλληλα οὐ δεχόμενα, ἀλλὰ καὶ ὅσα οὐκ
ὄντα ἀλλήλοις ἐναντία ἔχει ἀεὶ τἀναντία, οὐδὲ ταῦτα
ἔοικε δεχομένοις ἐκείνην τὴν ἰδέαν ἢ ἂν τῇ ἐν αὐτοῖς
οὔσῃ ἐναντία ᾖ, ἀλλ᾽ ἐπιούσης αὐτῆς ἤτοι ἀπολλύμενα
ἢ ὑπεκχωροῦντα. ἢ οὐ φήσομεν τὰ τρία καὶ ἀπολεῖσθαι
25 πρότερον καὶ ἄλλο ὁτιοῦν πείσεσθαι, πρὶν ὑπομεῖναι
ἔτι τρία ὄντα ἄρτια γενέσθαι; Πάνυ μὲν οὖν, ἔφη ὁ
Κέβης. Οὐδὲ μήν, ἢ δ' ὅς, ἐναντίον γέ ἐστι δυὰς τριάδι.
Οὐ γὰρ οὖν. Οὐκ ἄρα μόνον τὰ εἴδη τὰ ἐναντία οὐχ
ὑπομένει ἐπιόντα ἄλληλα, ἀλλὰ καὶ ἄλλ᾽ ἄττα τὰ ἐναν
30 τία οὐχ ὑπομένει ἐπιόντα. Αληθέστατα, ἔφη, λέγεις.
ار
LIII. Βούλει οὖν, ἡ δ᾽ ὅς, ἐὰν οἷοί τε ὦμεν, όρι-
σώμεθα ὁποῖα ταῦτ᾽ ἐστίν; Πάνυ γε. Αρ' οὖν, ἔφη, D
ΦΑΙΔΩΝ,
73
ὦ Κέβης, τάδε εἴη ἄν, ἃ ὅ,τι ἂν κατάσχῃ μὴ μόνον
ἀναγκάζει τὴν αὑτοῦ ἰδέαν αὐτὸ ἴσχειν, ἀλλὰ καὶ
ἐναντίου αὐτῷ δεῖ τινος; Πῶς λέγεις; Ὥσπερ ἄρτι
ἐλέγομεν. οἶσθα γὰρ δήπου ὅτι ἃ ἂν ἡ τῶν τριῶν
ἰδέα κατάσχῃ, ἀνάγκη αὐτοῖς οὐ μόνον τρισὶν εἶναι, 5
ἀλλὰ καὶ περιττοῖς. Πάνυ γε. Ἐπὶ τὸ τοιοῦτον δή,
φαμέν, ἡ ἐναντία ἰδέα ἐκείνῃ τῇ μορφῇ, ἣ ἂν τοῦτο
ἀπεργάζηται, οὐδέποτ᾽ ἂν ἔλθοι. Οὐ γάρ. Ειργάζετο
δέ γε ἡ περιττή; Ναί. Εναντία δὲ ταύτῃ ἡ τοῦ
Ε ἀρτίου; Ναί. Ἐπὶ τὰ τρία ἄρα ἡ τοῦ ἀρτίου ἰδέα το
οὐδέποτε ἥξει. Οὐ δῆτα. Αμοιρα δὴ τοῦ ἀρτίου τὰ
τρία. ῎Αμοιρα. Ανάρτιος ἄρα ἡ τριάς. Ναί. Ὃ τοί-
νυν ἔλεγον ὁρίσασθαι, ποῖα οὐκ ἐναντία τινὶ ὄντα ὅμως
οὐ δέχεται αὐτό, τὸ ἐναντίον, οἷον νῦν ἡ τριὰς τῷ ἀρτίῳ
οὐκ οὖσα ἐναντία οὐδέν τι μᾶλλον αὐτὸ δέχεται, το 15
γὰρ ἐναντίον ἀεὶ αὐτῷ ἐπιφέρει, καὶ ἡ δυὰς τῷ πε-
105 ριττῷ καὶ τὸ πῦρ τῷ ψυχρῷ καὶ ἄλλα πάμπολλα
ἀλλ᾽ ὅρα δὴ εἰ οὕτως ὁρίζει, μὴ μόνον τὸ ἐναντίον τὸ
ἐναντίον μὴ δέχεσθαι, ἀλλὰ καὶ ἐκεῖνο δ ἂν ἐπιφέρῃ
τι ἐναντίον ἐκείνῳ, ἐφ' ὅ,τι ἂν αὐτὸ ἴῃ, αὐτὸ τὸ ἐπιφέ- 20
ρον τὴν τοῦ ἐπιφερομένου ἐναντιότητα μηδέποτε δέ-
ξασθαι. πάλιν δὲ ἀναμιμνήσκου· οὐ γὰρ χεῖρον πολ-
λάκις ἀκούειν. τὰ πέντε τὴν τοῦ ἀρτίου οὐ δέξεται,
οὐδὲ τὰ δέκα τὴν τοῦ περιττοῦ, τὸ διπλάσιον· τοῦτο
μὲν οὖν καὶ αὐτὸ ἄλλῳ ἐναντίον, ὅμως δὲ τὴν τοῦ 25
Β' περιττοῦ οὐ δέξεται· οὐδὲ δὴ τὸ ἡμιόλιον οὐδὲ τἆλλα
τὰ τοιαῦτα, τὸ ἥμισυ, τὴν τοῦ ὅλου, καὶ τριτημόριον
B
3 αὐτῶ ἀεί τινος Bodl. and many mss. αὐτῷ varies its place in
many mss. and was for that reason bracketed by Herm.: the
reading of the text is due to II. Schmidt. 10 ἄρα Bekk. with
all mss. except A which has p' and so curiously enough Herm.
14 τὸ ἐναντίον is considered spurious by Bekk. and Herm. : sce
exeg. comm. 16 àel avтậ Bodl. avт@ àel Bekk. Stallb, with
most mss.
74
ΠΛΑΤΩΝΟΣ
αὖ καὶ πάντα τὰ τοιαῦτα, εἴπερ ἕπει τε καὶ ξυνδοκεῖ
σοι οὕτως. Πάνυ σφόδρα καὶ ξυνδοκεῖ, ἔφη, καὶ
ἕπομαι.
K
LIV. Πάλιν δή μοι, ἔφη, ἐξ ἀρχῆς λέγε. καὶ μή
5 μοι ὃ ἂν ἐρωτῶ ἀποκρίνου, ἀλλὰ μιμούμενος ἐμέ. λέγω
δὲ παρ᾽ ἣν τὸ πρῶτον ἔλεγον ἀπόκρισιν, τὴν ἀσφαλῆ
ἐκείνην, ἐκ τῶν νῦν λεγομένων ἄλλην ὁρῶν ἀσφάλειαν.
εἰ γὰρ ἔροιό με, ᾧ ἂν τί [ἐν τῷ σώματι] ἐγγένηται,
θερμὸν ἔσται, οὐ τὴν ἀσφαλῆ σοι ἐρῶ ἀπόκρισιν ἐκεί-
το νην τὴν ἀμαθῆ, ὅτι ᾧ ἂν θερμότης, ἀλλὰ κομψοτέραν C
ἐκ τῶν νῦν, ὅτι ᾧ ἂν πῦρ· οὐδὲ ἂν ἔρῃ, ᾧ ἂν σώματι τί
ἐγγένηται, νοσήσει, οὐκ ἐρῶ ὅτι ᾧ ἂν νόσος, ἀλλ᾽ ᾧ ἂν
πυρετός· οὐδ᾽ ᾧ ἂν ἀριθμῷ τί ἐγγένηται, περιττὸς
ἔσται, οὐκ ἐρῶ ᾧ ἂν περιττότης, ἀλλ᾽ ᾧ ἂν μονάς,
15 καὶ τἆλλα οὕτως. ἀλλ' ὅρα εἰ ἤδη ἱκανῶς οἶσθ᾽ ὅ,τι
βούλομαι. ᾿Αλλὰ πάνυ ἱκανῶς, ἔφη. Αποκρίνον δή,
ἡ δ᾽ ὅς, ᾧ ἂν τί ἐγγένηται σώματι, ζῶν ἔσται; Ὧι ἂν
ψυχή, ἔφη. Οὐκοῦν ἀεὶ τοῦτο οὕτως ἔχει; Πῶς γὰρ
οὐχί; ἡ δ᾽ ὅς. Ἡ ψυχὴ ἄρα ὅ,τι ἂν αὐτὴ κατάσχῃ, D
20 ἀεὶ ἥκει ἐπ᾿ ἐκεῖνο φέρουσα ζωήν; "Ηκει μέντοι, ἔφη.
Πότερον δ' ἔστι τι ζωῇ ἐναντίον ἢ οὐδέν; Ἔστιν,
ἔφη. Τί; Θάνατος. Οὐκοῦν ἡ ψυχὴ τὸ ἐναντίον ᾧ
αὐτὴ ἐπιφέρει ἀεὶ οὐ μή ποτε δέξηται, ὡς ἐκ τῶν
πρόσθεν ὡμολόγηται; Καὶ μάλα σφόδρα, ἔφη ὁ
25 Κέβης.
>
LV. Τί οὖν, τὸ μὴ δεχόμενον τὴν τοῦ ἀρτίου
ἰδέαν τί νῦν δὴ ὠνομάζομεν ; Ανάρτιον, ἔφη. Τὸ δὲ
δίκαιον μὴ δεχόμενον καὶ ὃ ἂν μουσικὸν μὴ δέχηται ;
Αμουσον, ἔφη, τὸ δὲ ἄδικον. Εἶεν· ὃ δ᾽ ἂν θάνατον Ι
T
5 ᾧ ἂν Bekk. against the Bodl. ἀλλ᾽ ἄλλῳ Bekk. ἄλλῳ om.
Bodl. and most mss. ἄλλο Hirschig. 8 ἐν τῷ σώματι bracketed
by Herm. This first question is more general than the following
ones. 24 μάλα ἔφη σφόδρα Bekk. with nearly all mss.
ΦΑΙΔΩΝ.
75
μὴ δέχηται, τί καλοῦμεν; ᾿Αθάνατον, ἔφη. Οὐκοῦν
ἡ ψυχὴ οὐ δέχεται θάνατον; Οὔ. Αθάνατον ἄρα ἡ
ψυχή; ᾿Αθάνατον. Εἶεν, ἔφη· τοῦτο μὲν δὴ ἀποδε-
δεῖχθαι φῶμεν· ἢ πῶς δοκεῖ; Καὶ μάλα γε ἱκανῶς, ὦ
Σώκρατες. Τί οὖν, ἢ δ᾽ ὅς, ὦ Κέβης; εἰ τῷ ἀναρτίῳ 5
06 ἀναγκαῖον ἦν ἀνωλέθρῳ εἶναι, ἄλλο τι τὰ τρία ἢ ἀνώ-
λεθρα ἂν ἦν; Πῶς γὰρ οὔ; Οὐκοῦν εἰ καὶ τὸ ἄθερμον
ἀναγκαῖον ἦν ἀνώλεθρον εἶναι, ὁπότε τις ἐπὶ χιόνα
θερμὸν ἐπαγάγοι, ὑπεξῄει ἂν ἡ χιὼν οὖσα σῶς καὶ
ἄτηκτος; οὐ γὰρ ἂν ἀπώλετό γε, οὐδ᾽ αὖ ὑπομένουσα το
ἐδέξατ᾽ ἂν τὴν θερμότητα. ᾿Αληθῆ, ἔφη, λέγεις. Ὡς
δ' αὕτως, οἶμαι, κἂν εἰ τὸ ἄψυκτον ἀνώλεθρον ἦν,
ὁπότε ἐπὶ τὸ πῦρ ψυχρόν τι ἐπίοι, οὔποτ᾽ ἂν ἀπεσβέν
νυτο οὐδ᾽ ἀπώλλυτο, ἀλλὰ σῶν ἂν ἀπελθὸν ᾤχετο.
Β΄Ανάγκη, ἔφη. Οὐκοῦν καὶ ὧδε, ἔφη, ἀνάγκη περί 15
τοῦ ἀθανάτου εἰπεῖν; εἰ μὲν τὸ ἀθάνατον καὶ ἀνώλε-
θρόν ἐστιν, ἀδύνατον ψυχῇ, ὅταν θάνατος ἐπ᾿ αὐτὴν
ἴῃ, ἀπόλλυσθαι· θάνατον μὲν γὰρ δὴ ἐκ τῶν προειρη-
μένων οὐ δέξεται οὐδ᾽ ἔσται τεθνηκυῖα, ὥσπερ τὰ
τρία οὐκ ἔσται, ἔφαμεν, ἄρτιον, οὐδέ γ' αὖ τὸ περιττόν, 20
οὐδὲ δὴ τὸ πῦρ ψυχρόν, οὐδέ γε ἡ ἐν τῷ πυρὶ θερμό-
της. ἀλλὰ τί κωλύει, φαίη ἄν τις, ἄρτιον μὲν τὸ
περιττὸν μὴ γίγνεσθαι ἐπιόντος τοῦ ἀρτίου, ὥσπερ
Ο ωμολόγηται, ἀπολομένου δὲ αὐτοῦ ἀντ᾽ ἐκείνου ἄρτιον
γεγονέναι; τῷ ταῦτα λέγοντι οὐκ ἂν ἔχοιμεν διαμά- 25
χεσθαι ὅτι οὐκ ἀπόλλυται· τὸ γὰρ ἀνάρτιον οὐκ ἀνώ-
λεθρόν ἐστιν· ἐπεὶ εἰ τοῦτο ὡμολόγητο ἡμῖν, ῥᾳδίως
ἂν διεμαχόμεθα ὅτι ἐπελθόντος τοῦ ἀρτίου τὸ περιττὸν
Stallh. Herm. om. Bekk.
Herm. prefers Ὡσαύτως οι
13 έπῄει all mss. but one.
6 Tрla Bodl. with most mss.
11 f. Ως δ' αὕτως Bekk. Stall, but
the authority of the Bodl. and Tub.
ἐποίη Δ, ἐπίοι Bekk. Stallb. 24 ἀπολομένου Bodl. Stalll. Herm
ἀπολλυμένου Bekk.
76
ΠΛΑΤΩΝΟΣ
καὶ τὰ τρία οἴχεται ἀπιόντα· καὶ περὶ πυρὸς καὶ
θερμοῦ καὶ τῶν ἄλλων οὕτως ἂν διεμαχόμεθα. ἢ οὔ;
Πάνυ μὲν οὖν. Οὐκοῦν καὶ νῦν περὶ τοῦ ἀθανάτου,
εἰ μὲν ἡμῖν ὁμολογεῖται καὶ ἀνώλεθρον εἶναι, ψυχὴ
5 ἂν εἴη πρὸς τῷ ἀθάνατος εἶναι καὶ ἀνώλεθρος· εἰ δὲ
μή, ἄλλου ἂν δέοι λόγου. Αλλ' οὐδὲν δεῖ, ἔφη, τούτου Ι)
γε ἕνεκα· σχολῇ γὰρ ἄν τι ἄλλο φθορὰν μὴ δέχοιτο,
εἴ γε τὸ ἀθάνατον ἀΐδιον· ὃν φθορὰν δέξεται.
LVI. Ὁ δέ γε θεός, οἶμαι, ἔφη ὁ Σωκράτης, καὶ
το αὐτὸ τὸ τῆς ζωῆς εἶδος καὶ εἴ τι ἄλλο ἀθάνατόν ἐστι,
παρὰ πάντων ἂν ὁμολογηθείη μηδέποτε ἀπόλλυσθαι.
Παρὰ πάντων μέντοι νὴ Δία, ἔφη, ἀνθρώπων τέ γε
καὶ ἔτι μᾶλλον, ὡς ἐγᾦμαι, παρὰ θεῶν. Ὁπότε δὴ
τὸ ἀθάνατον καὶ ἀδιάφθορόν ἐστιν, ἄλλο τι ψυχὴ ἤ, εἰ Ε
15 ἀθάνατος τυγχάνει οὖσα, καὶ ἀνώλεθρος ἂν εἴη; Πολ-
λὴ ἀνάγκη. Ἐπιόντος ἄρα θανάτου ἐπὶ τὸν ἄνθρωπον
τὸ μὲν θνητόν, ὡς ἔοικεν, αὐτοῦ ἀποθνήσκει, τὸ δ'
ἀθάνατον σῶν καὶ ἀδιάφθορον οἴχεται ἀπιόν, ὑπεκχω-
ρῆσαν τῷ θανάτῳ. Φαίνεται. Παντὸς μᾶλλον ἄρα,
20 ἔφη, ὦ Κέβης, ψυχὴ ἀθάνατον καὶ ἀνώλεθρον, καὶ τῷ 1
ὄντι ἔσονται ἡμῶν αἱ ψυχαὶ ἐν Ἅιδου. Οὐκ οὖν
ἔγωγε, ὦ Σώκρατες, ἔφη, ἔχω παρὰ ταῦτα ἄλλο τι
λέγειν οὐδέ πῃ ἀπιστεῖν τοῖς λόγοις. ἀλλ᾽ εἰ δή τι
Σιμμίας ὅδε ή τις ἄλλος ἔχει λέγειν, εὖ ἔχει μὴ κατα-
25 σιγῆσαι· ὡς οὐκ οἶδα εἰς ὅντινά τις ἄλλον καιρὸν
ἀναβάλλοιτο ἢ τὸν νῦν παρόντα, περὶ τῶν τοιούτων
βουλόμενος ή τι εἰπεῖν ἢ ἀκοῦσαι. ᾿Αλλὰ μήν, ή δ'
ὅς ὁ Σιμμίας, οὐδ᾽ αὐτὸς ἔχω ἔτι ὅπῃ ἀπιστῶ ἔκ γε
τῶν λεγομένων· ὑπὸ μέντοι τοῦ μεγέθους περὶ ὧν οἱ
Ο
c/
8 εἰ τό γε Bekk. Stallb. against the Bodl. ἀθάνατον καὶ ἀΐδιον
Bekk. : but και om. Bodl. and Stobaeus. ὃν om. Bekk. with the
mss. of the second class. 12 τέ γε Βodl. Stallb. Herm. τε
alone Bekk. 14 ψυχή ή Βodl. ή om. Bekk. 25 ἥντινά τις
Bodl. and most mss. ὅντιν᾽ ἄν τις Bekk.
ΦΑΙΔΩΝ.
77
λόγοι εἰσί, καὶ τὴν ἀνθρωπίνην ἀσθένειαν ἀτιμάζων,
Β ἀναγκάζομαι ἀπιστίαν ἔτι ἔχειν παρ' ἐμαυτῷ περὶ
τῶν εἰρημένων. Οὐ μόνον γ᾽, ἔφη, ὦ Σιμμία, ὁ Σω-
κράτης, ἀλλὰ ταῦτά τε εὖ λέγεις, καὶ τὰς ὑποθέσεις
τὰς πρώτας, καὶ εἰ πισταὶ ὑμῖν εἰσίν, ὅμως ἐπισκε- 5
πτέαι σαφέστερον· καὶ ἐὰν αὐτὰς ἱκανῶς διέλητε, ὡς
ἐγᾦμαι, ἀκολουθήσετε τῷ λόγῳ, καθ᾽ ὅσον δυνατὸν
μάλιστα ἀνθρώπῳ ἐπακολουθῆσαι· κἂν τοῦτο αὐτὸ
σαφὲς γένηται, οὐδὲν ζητήσετε περαιτέρω. Αληθῆ,
ἔφη, λέγεις.
ΙΟ
LVII. ᾿Αλλὰ τόδε γ᾽, ἔφη, ὦ ἄνδρες, δίκαιον δια-
Ο νοηθῆναι, ὅτι, εἴπερ ἡ ψυχὴ ἀθάνατος, ἐπιμελείας δὴ
δεῖται οὐχ ὑπὲρ τοῦ χρόνου τούτου μόνον, ἐν ᾧ και
λοῦμεν τὸ ζῇν, ἀλλ᾽ ὑπὲρ τοῦ παντός, καὶ ὁ κίνδυνος
νῦν δὴ καὶ δόξειεν ἂν δεινὸς εἶναι, εἴ τις αὐτῆς ἀμελήσει. 15
εἰ μὲν γὰρ ἦν ὁ θάνατος τοῦ παντὸς ἀπαλλαγή, ἕρμαιον
ἂν ἦν τοῖς κακοῖς ἀποθανοῦσι τοῦ τε σώματος ἅμα
ἀπηλλάχθαι καὶ τῆς αὐτῶν κακίας μετὰ τῆς ψυχῆς
νῦν δὲ ἐπειδὴ ἀθάνατος φαίνεται οὖσα, οὐδεμία ἂν εἴη
αὐτῇ ἄλλη ἀποφυγὴ κακῶν οὐδὲ σωτηρία πλὴν τοῦ 20
3 ὡς βελτίστην τε καὶ φρονιμωτάτην γενέσθαι. οὐδὲν
γὰρ ἄλλο ἔχουσα εἰς "Αιδου ἡ ψυχὴ ἔρχεται πλὴν
τῆς παιδείας τε καὶ τροφῆς, ἃ δὴ καὶ μέγιστα λέγεται
ὠφελεῖν ἢ βλάπτειν τὸν τελευτήσαντα εὐθὺς ἐν ἀρχῇ
τῆς ἐκεῖσε πορείας. λέγεται δὲ οὕτως, ὡς ἄρα τελευ- 25
τήσαντα ἕκαστον ὁ ἑκάστου δαίμων, ὅσπερ ζῶντα
εἰλήχει, οὗτος ἄγειν ἐπιχειρεῖ εἰς δή τινα τόπον, οἳ δεῖ
´τοὺς ξυλλεγέντας διαδικασαμένους εἰς "Αιδου πορεύε
3 σθαι μετὰ ἡγεμόνος ἐκείνου ᾧ δὴ προστέτακται τοὺς
ἐνθένδε ἐκεῖσε πορεῦσαι· τυχόντας δ' ἐκεῖ ὧν δεῖ τυχεῖν 30
1
Ο
12 ἀθάνατος Herm. ἐστὶν add. Bekk., but om. Bodll and most
good mass. 23 μέγιστα λέγεται Bodl. λέγεται μέγιστα Bekk.
78
ΠΛΑΤΩΝΟΣ
ע:
</
καὶ μείναντας ὃν χρὴ χρόνον ἄλλος δεῦρο πάλιν ἡγεμὼν
κομίζει ἐν πολλαῖς χρόνου καὶ μακραῖς περιόδοις. ἔστι
δὲ ἄρα ἡ πορεία οὐχ ὡς ὁ Αἰσχύλου Τήλεφος λέγει· 10
ἐκεῖνος μὲν γὰρ ἁπλῆν οἶμόν φησιν εἰς Αιδου φέρειν,
5 ἡ δ᾽ οὔτε ἁπλῆ οὔτε μία φαίνεταί μοι εἶναι. οὐδὲ γὰρ
ἂν ἡγεμόνων ἔδει· οὐ γάρ πού τις ἂν διαμάρτοι οὐδα-
μόσε μιᾶς ὁδοῦ οὔσης. νῦν· δὲ ἔοικε σχίσεις τε καὶ
περιόδους πολλὰς ἔχειν· ἀπὸ τῶν ὁσίων τε καὶ νομί
μων τῶν ἐνθάδε τεκμαιρόμενος λέγω. ἡ μὲν οὖν κοσμία
1ο τε καὶ φρόνιμος ψυχὴ ἕπεταί τε καὶ οὐκ ἀγνοεῖ τὰ
παρόντα· ἡ δὲ ἐπιθυμητικῶς τοῦ σώματος ἔχουσα,
ὅπερ ἐν τῷ ἔμπροσθεν εἶπον, περὶ ἐκεῖνο πολὺν χρόνον
ἐπτοημένη καὶ περὶ τὸν ὁρατὸν τόπον, πολλὰ ἀντιτεί- Β
νασα καὶ πολλὰ παθοῦσα, βίᾳ καὶ μόγις ὑπὸ τοῦ
15 προστεταγμένου δαίμονος οἴχεται ἀγομένη. ἀφικο-
μένην δὲ ὅθιπερ αἱ ἄλλαι, τὴν μὲν ἀκάθαρτον καί τι
πεποιηκυῖαν τοιοῦτον, ἢ φόνων ἀδίκων ἡμμένην ἢ ἄλλ'
ἄττα τοιαῦτα εἰργασμένην, ἃ τούτων ἀδελφά τε καὶ
ἀδελφῶν ψυχῶν ἔργα τυγχάνει ὄντα, ταύτην μὲν
20 ἅπας φεύγει τε καὶ ὑπεκτρέπεται καὶ οὔτε ξυνέμπορος
οὔτε ἡγεμὼν ἐθέλει γίγνεσθαι, αὐτὴ δὲ πλανᾶται ἐν
πάσῃ ἐχομένη ἀπορία, ἕως ἂν δή τινες χρόνοι γένων- C
ται, ὧν ἐξελθόντων ὑπ᾽ ἀνάγκης φέρεται εἰς τὴν αὐτῇ
πρέπουσαν οἴκησιν· ἡ δὲ καθαρῶς τε καὶ μετρίως
25 τὸν βίον διεξελθοῦσα, καὶ ξυνεμπόρων καὶ ἡγεμόνων
θεῶν τυχοῦσα, ᾤκησε τὸν αὐτῇ ἑκάστη τόπον προσή
κοντα. εἰσὶ δὲ πολλοὶ καὶ θαυμαστοὶ τῆς γῆς τόποι,
καὶ αὐτὴ οὔτε οἵα οὔτε ὅση δοξάζεται ὑπὸ τῶν περὶ
γῆς εἰωθότων λέγειν, ὡς ἐγὼ ὑπό τινος πέπεισμαι.
30
ار
LVIII. Καὶ ὁ Σιμμίας, Πῶς ταῦτα, ἔφη, λέγεις, D
ὦ Σώκρατες ; περὶ γάρ τοι τῆς γῆς καὶ αὐτὸς πολλὰ
16 ὅθιπερ all mss. and edd. οἵπερ Cobet, Nov. Lect. p. 624.
ΦΑΙΔΩΝ.
79
δὴ ἀκήκοα, οὐ μέντοι ταῦτα ἃ σὲ πείθει· ἡδέως ἂν οὖν
ἀκούσαιμι. ᾿Αλλὰ μέντοι, ὦ Σιμμία, οὐχ ἡ Γλαύκου
τέχνη γέ μοι δοκεῖ εἶναι διηγήσασθαι ἅ γ᾽ ἐστίν· ὡς
μέντοι ἀληθῆ, χαλεπώτερόν μοι φαίνεται ἢ κατὰ τὴν
Γλαύκου τέχνην, καὶ ἅμα μὲν ἐγὼ ἴσως οὐδ᾽ ἂν οἷός 5
τε εἴην, ἅμα δέ, εἰ καὶ ἠπιστάμην, ὁ βίος μοι δοκεῖ
ὁ ἐμός, ὦ Σιμμία, τῷ μήκει τοῦ λόγου οὐκ ἐξαρκεῖν.
Ε τὴν μέντοι ἰδέαν τῆς γῆς, οἵαν πέπεισμαι εἶναι, καὶ
τοὺς τόπους αὐτῆς οὐδέν με κωλύει λέγειν. Αλλ', ἔφη
ὁ Σιμμίας, καὶ ταῦτα ἀρκεῖ. Πέπεισμαι τοίνυν, ἢ δ' το
ὅς, ἐγὼ ὡς πρῶτον μέν, εἰ ἔστιν ἐν μέσῳ τῷ οὐρανῷ
περιφερὴς οὖσα, μηδὲν αὐτῇ δεῖν. μήτε ἀέρος πρὸς τὸ
00 μὴ πεσεῖν μήτε ἄλλης ανάγκης μηδεμιᾶς τοιαύτης,
ἀλλὰ ἱκανὴν εἶναι αὐτὴν ἴσχειν τὴν ὁμοιότητα τοῦ
οὐρανοῦ αὐτοῦ ἑαυτῷ πάντῃ καὶ τῆς γῆς αὐτῆς τὴν ις
ἰσορροπίαν· ἰσόρροπον γὰρ πρᾶγμα ὁμοίου τινὸς ἐν
μέσῳ τεθὲν οὐχ ἕξει μᾶλλον οὐδ᾽ ἧττον οὐδαμόσε
κλιθῆναι, ὁμοίως δ᾽ ἔχον ἀκλινὲς μενεῖ. πρῶτον μέν,
ἡ δ᾽ ὅς, τοῦτο πέπεισμαι. Καὶ ὀρθῶς γε, ἔφη ὁ Σιμ
μίας. Ετι τοίνυν, ἔφη, παμμεγά τι εἶναι αὐτό, καὶ 20
Β ἡμᾶς οἰκεῖν τοὺς μέχρι Ηρακλείων στηλῶν ἀπὸ
Φάσιδος ἐν σμικρῷ τινι μορίῳ, ὥσπερ περὶ τέλμα
μύρμηκας ή βατράχους περὶ τὴν θάλατταν οἰκοῦντας,
καὶ ἄλλους ἄλλοθι πολλοὺς ἐν πολλοῖς τοιούτοις τό
ποις οἰκεῖν. εἶναι γὰρ πανταχῇ περὶ τὴν γῆν πολλὰ 25
κολλα καὶ παντοδαπὰ καὶ τὰς ἰδέας καὶ τὰ μεγέθη, εἰς
ἃ ξυνερρυηκέναι τό τε ὕδωρ καὶ τὴν ὁμίχλην καὶ τὸν
ἀέρα· αὐτὴν δὲ τὴν γῆν καθαρὰν ἐν καθαρῷ κεῖσθαι
τῷ οὐρανῷ, ἐν ᾧπερ ἐστὶ τὰ ἄστρα, ὃν δὴ αἰθέρα
Ο ὀνομάζειν τοὺς πολλοὺς τῶν περὶ τὰ τοιαῦτα εἰωθότων 30
2 Γλαύκου γέ μοι τέχνη Bekk. The order varies in the mss. :
I follow the Bodl. 18 πρῶτον μὲν τοίνυν Bekk. : τοίνυν om.
Bodl. and the best mss.
80
ΠΛΑΤΩΝΟΣ
λέγειν· οὗ δὴ ὑποστάθμην ταῦτα εἶναι καὶ ξυρρεῖν
ἀεὶ εἰς τὰ κοῖλα τῆς γῆς. ἡμᾶς οὖν οἰκοῦντας ἐν τοῖς
κοίλοις αὐτῆς λεληθέναι καὶ οἴεσθαι ἄνω ἐπὶ τῆς γῆς
οἰκεῖν, ὥσπερ ἂν εἴ τις ἐν μέσῳ τῷ πυθμένι τοῦ πε-
5 λάγους οἰκῶν οἴοιτό τε ἐπὶ τῆς θαλάττης οἰκεῖν καὶ
διὰ τοῦ ὕδατος ὁρῶν τὸν ἥλιον καὶ τὰ ἄλλα άστρα
τὴν θάλατταν ἡγοῖτο οὐρανὸν εἶναι, διὰ δὲ βραδυτητά
τε καὶ ἀσθένειαν μηδεπώποτε ἐπὶ τὰ ἄκρα τῆς θα-Ι
λάττης ἀφιγμένος μηδὲ ἑωρακὼς εἴη, ἐκδὺς καὶ ἀνακύ
το ψας ἐκ τῆς θαλάττης εἰς τὸν ἐνθάδε τόπον, ὅσῳ καθα-
ρώτερος καὶ καλλίων τυγχάνει ὢν τοῦ παρὰ σφίσι,
μηδὲ ἄλλου ἀκηκοὼς εἴη τοῦ ἑωρακότος. ταὐτὸν δὴ
τοῦτο καὶ ἡμᾶς πεπονθέναι· οἰκοῦντας γὰρ ἔν τινι
κοίλῳ τῆς γῆς οἴεσθαι ἐπάνω αὐτῆς οἰκεῖν, καὶ τὸν
15 ἀέρα οὐρανὸν καλεῖν, ὡς διὰ τούτου οὐρανοῦ ὄντος τὰ
ἄστρα χωροῦντα· τὸ δὲ εἶναι τοιοῦτον, ὑπ᾽ ἀσθενείας Κ
καὶ βραδυτήτος οὐχ οἵους τε εἶναι ἡμᾶς διεξελθεῖν ἐπ᾽
ἔσχατον τὸν ἀέρα· ἐπεί, εἴ τις αὐτοῦ ἐπ᾿ ἄκρα ἔλθοι
ἢ πτηνὸς γενόμενος ἀναπτοῖτο, κατιδεῖν ἂν ἀνακύ
20 ψαντα, ὥσπερ ἐνθάδε οἱ ἐκ τῆς θαλάττης ἰχθύες
ἀνακύπτοντες ὁρῶσι τὰ ἐνθάδε, οὕτως ἄν τινα καὶ
τὰ ἐκεῖ κατιδεῖν, καὶ εἰ ἡ φύσις ἱκανὴ εἴη ἀνέχεσθαι
θεωροῦσα, γνῶναι ἂν ὅτι ἐκεῖνος ἐστιν ὁ ἀληθῶς οὐ
ρανὸς καὶ τὸ ἀληθῶς φῶς καὶ ἡ ὡς ἀληθῶς γῆ. ἥδε 11
25 μὲν γὰρ ἡ γῆ καὶ οἱ λίθοι καὶ ἅπας ὁ τόπος ὁ ἐνθάδε
διεφθαρμένα ἐστὶ καὶ καταβεβρωμένα, ὥσπερ τὰ ἐν τῇ
θαλάττῃ ὑπὸ τῆς ἅλμης, καὶ οὔτε φύεται οὐδὲν ἄξιον
λόγου ἐν τῇ θαλάττῃ, οὔτε τέλειον, ὡς ἔπος εἰπεῖν,
οὐδέν ἐστι, σήραγγες δὲ καὶ ἄμμος καὶ πηλὸς ἀμήχα-
T
εν
16 εἶναι τοιοῦτον is Heindorf's conj. εἶναι ταυτόν mss. τὸ δὲ
δεινότατον Herm. 19 ανάπτοιτο Bekk. ἀναπτοῖτο Βο11. κατιδεῖν
ἂν: ἂν add. Stephanus. 27 φύεται and the other words are
given in the order of the Bodl. φύεται ἄξιον λόγου οὐδὲν Bekk.
ΦΑΙΔΩΝ.
81
νος καὶ βόρβοροί εἰσιν, ὅπου ἂν καὶ γῆ ᾖ, καὶ πρὸς
τὰ παρ' ἡμῖν κάλλη κρίνεσθαι οὐδ᾽ ὁπωστιοῦν ἄξια·
ἐκεῖνα δὲ αὖ τῶν παρ' ἡμῖν πολὺ ἂν ἔτι πλέον φανείη
Β διαφέρειν. εἰ γὰρ δεῖ καὶ μῦθον λέγειν [καλόν], ἄξιον
ἀκοῦσαι, ὦ Σιμμία, οἷα τυγχάνει τὰ ἐπὶ τῆς γῆς ὑπὸ 5
τῷ οὐρανῷ ὄντα. ᾿Αλλὰ μήν, ἔφη ὁ Σιμμίας, ὦ Σώ
κρατες, ἡμεῖς γε τούτου τοῦ μύθου ἡδέως ἂν ἀκού-
σαιμεν.
ΙΟ
LIX. Λέγεται τοίνυν, ἔφη, ὦ ἑταῖρε, πρῶτον μὲν
εἶναι τοιαύτη ἡ γῆ αὐτὴ ἰδεῖν, εἴ τις ἄνωθεν θεῷτο
αὐτήν, ὥσπερ αἱ δωδεκάσκυτοι σφαῖραι, ποικίλη, χρώ-
μασι διειλημμένη, ὧν καὶ τὰ ἐνθάδε εἶναι χρώματα
Ο ὥσπερ δείγματα, οἷς δὴ οἱ γραφεῖς καταχρῶνται· ἐκεῖ
δὲ πᾶσαν τὴν γῆν ἐκ τοιούτων εἶναι, καὶ πολὺ ἔτι ἐκ
λαμπροτέρων καὶ καθαρωτέρων ἢ τούτων· τὴν μὲν γὰρ 15
ἁλουργῆ εἶναι καὶ θαυμαστὴν τὸ κάλλος, τὴν δὲ χρυσοει-
δέ
δῆ, τὴν δὲ ὅση λευκὴ γύψου ἢ χιόνος λευκοτέραν, καὶ ἐκ
τῶν ἄλλων χρωμάτων ξυγκειμένην ὡσαύτως, καὶ ἔτι
πλειόνων καὶ καλλιόνων ἢ ὅσα ἡμεῖς ἑωράκαμεν. καὶ
γὰρ αὐτὰ ταῦτα τὰ κοῖλα αὐτῆς, ὕδατός τε καὶ ἀέρος ἐκ- 20
πλεα ὄντα, χρώματός τι εἶδος παρέχεσθαι στίλβοντα
D ἐν τῇ τῶν ἄλλων χρωμάτων ποικιλίᾳ, ὥστε ἕν τι αὐτῆς
εἶδος ξυνεχὲς ποικίλον φαντάζεσθαι. ἐν δὲ ταύτῃ οὔσῃ
τοιαύτῃ ἀνὰ λόγον τὰ φυόμενα φύεσθαι, δένδρα τε καὶ
ἄνθη καὶ τοὺς καρπούς· καὶ αὖ τὰ ὄρη ὡσαύτως καὶ 25
τοὺς λίθους ἔχειν ἀνὰ τὸν αὐτὸν λόγον τήν τε λειότητα
καὶ τὴν διαφάνειαν καὶ τὰ χρώματα καλλίω · Ι ν καὶ τὰ
ἐνθάδε λιθίδια εἶναι ταῦτα τὰ ἀγαπώμενα μόρια, σάρ
διά τε καὶ ἰάσπιδας καὶ σμαράγδους καὶ πάντα τὰ
Ε τοιαῦτα, ἐκεῖ δὲ οὐδὲν ὅ,τι οὐ τοιοῦτον εἶναι καὶ ἔτι 30
1 καὶ ἡ γῆ Bekk. ἡ om. Stall». Herm. with the support of a
few mss. of the second class. 4 καλόν om. Bodl. pr. m. and II.
20 ἔκπλεα Bodl. and many good mss. ἔμπλεα Bekk.
Τ
•
82
ΠΛΑΤΩΝΟΣ
τούτων καλλίω. τὸ δ' αἴτιον τούτου εἶναι, ὅτι ἐκεῖνοι
οἱ λίθοι εἰσὶ καθαροὶ καὶ οὐ κατεδηδεσμένοι οὐδὲ διε-
φθαρμένοι ὥσπερ οἱ ἐνθάδε ὑπὸ σηπεδόνος καὶ ἅλμης
ὑπὸ τῶν δεῦρο ξυνερρυηκότων, ἃ καὶ λίθοις καὶ γῇ καὶ
5 τοῖς ἄλλοις ζώοις τε καὶ φυτοῖς αἴσχη τε καὶ νόσους
παρέχει. τὴν δὲ γῆν αὐτὴν κεκοσμήσθαι τούτοις τε
ἅπασι καὶ ἔτι χρυσῷ τε καὶ ἀργύρῳ καὶ τοῖς ἄλλοις 11
αὖ τοῖς τοιούτοις. ἐκφανῆ γὰρ αὐτὰ πεφυκέναι, ὄντα
πολλὰ πλήθει καὶ μεγάλα καὶ πολλαχοῦ τῆς γῆς,
1ο ὥστε αὐτὴν ἰδεῖν εἶναι θέαμα εὐδαιμόνων θεατών.
ζῶα
δ᾽ ἐπ᾽ αὐτῆς εἶναι ἄλλα τε πολλὰ καὶ ἀνθρώπους, τοὺς
μὲν ἐν μεσογαίᾳ οἰκοῦντας, τοὺς δὲ περὶ τὸν ἀέρα,
ὥσπερ ἡμεῖς περὶ τὴν θάλατταν, τοὺς δὲ ἐν νήσοις ἃς
περιρρεῖν τὸν ἀέρα πρὸς τῇ ἠπείρῳ οὔσας· καὶ ἑνὶ
τς λόγῳ, ὅπερ ἡμῖν τὸ ὕδωρ καὶ ἡ θάλαττά ἐστι πρὸς
τὴν ὑμετέραν χρείαν, τοῦτο ἐκεῖ τὸν ἀέρα, ὃ δὲ ἡμῖν
ὁ ἀήρ, ἐκείνοις τὸν αἰθέρα. τὰς δὲ ὥρας αὐτοῖς κράσιν Β
ἔχειν τοιαύτην, ὥστε ἐκείνους ἀνόσους εἶναι καὶ χρόνον
τε ζῆν πολὺ πλείω τῶν ἐνθάδε, καὶ ὄψει καὶ ἀκοῇ καὶ
20 φρονήσει καὶ πᾶσι τοῖς τοιούτοις ἡμῶν ἀφεστάναι τῇ
αὐτῇ ἀποστάσει, ᾗπερ ἀήρ τε ὕδατος ἀφέστηκε καὶ
αἰθὴρ ἀέρος πρὸς καθαρότητα. καὶ δὴ καὶ θεῶν ἄλση
τε καὶ ἱερὰ αὐτοῖς εἶναι, ἐν οἷς τῷ ὄντι οἰκητὰς θεούς
εἶναι, καὶ φήμας τε καὶ μαντείας καὶ αἰσθήσεις τῶν
θεῶν καὶ τοιαύτας ξυνουσίας γίγνεσθαι αὐτοῖς πρὸς
αὐτούς· καὶ τόν γε ἥλιον καὶ σελήνην καὶ ἄστρα ὁρᾷ-
25
1
1 καλλίω Bodll with most mss. (Stalll. Herm.) κάλλιον Bekk.
with only one ms. 2 εἰσὶ καθαροὶ Boll καθαροί εἰσι Bekk. with the
other mss. 4 ὑπὸ τῶν δεῦρο ξυνερρυηκότων is considered spurions
by Cobet, Var. Lect. p. 231. 9 πολλαχοῦ Βoll πανταχού Bekk.
with the other mss. 11 ἐπ' αὐτῆς Bekk. Stallb. with several mss.
ἐπ' αὐτῇ Herm, with the Boll 20 φρονήσει Βekk. Stalll. with
all mss. but one, ὀσφρήσει Herm. with the August. : see comm.
22 άλση Βodl. ΐδη Bekk. with other mss. 26 αὐτοὺς Bodl. and
nearly all mss.
ΦΑΙΔΩΝ.
83
σθαι ὑπ᾽ αὐτῶν οἷα τυγχάνει ὄντα, καὶ τὴν ἄλλην
εὐδαιμονίαν τούτων ἀκόλουθον εἶναι.
LX. Καὶ ὅλην μὲν δὴ τὴν γῆν οὕτω πεφυκέναι καὶ
τὰ περὶ τὴν γῆν· τόπους δ᾽ ἐν αὐτῇ εἶναι κατὰ τὰ
ἔγκοιλα αὐτῆς κύκλῳ περὶ ὅλην πολλούς, τοὺς μὲν 5
βαθυτέρους καὶ ἀναπεπταμένους μᾶλλον ἢ ἐν ᾧ ἡμεῖς
οἰκοῦμεν, τοὺς δὲ βαθυτέρους ὄντας το χάσμα αὐτοὺς
D ἔλαττον ἔχειν τοῦ παρ' ἡμῖν τόπου, ἔστι δ' οὓς καὶ
βραχυτέρους τῷ βάθει τοῦ ἐνθάδε εἶναι καὶ πλατυτέ-
ρους· τούτους δὲ πάντας ὑπὸ γῆν εἰς ἀλλήλους συντε- 1ο
τρῆσθαί τε πολλαχῇ καὶ κατὰ στενότερα καὶ εὐρύτερα,
καὶ διεξόδους ἔχειν, ᾗ πολὺ μὲν ὕδωρ ῥεῖν ἐξ ἀλλήλων
εἰς ἀλλήλους ὥσπερ εἰς κρατῆρας, καὶ ἀενάων ποτα-
μῶν ἀμήχανα μεγέθη ὑπὸ τὴν γῆν καὶ θερμῶν ὑδάτων
καὶ ψυχρών, πολὺ δὲ πῦρ καὶ πυρὸς μεγάλους ποτα-15
μούς, πολλοὺς δὲ ὑγροῦ πηλοῦ καὶ καθαρωτέρου καὶ
Ε βορβορωδεστέρου, ὥσπερ ἐν Σικελίᾳ οἱ πρὸ τοῦ ῥύακος
πηλοῦ ῥέοντες ποταμοὶ καὶ αὐτὸς ὁ ῥύαξ· ὧν δὴ καὶ
ἑκάστους τοὺς τόπους πληροῦσθαι, ὧν ἂν ἑκάστοις
τύχῃ ἑκάστοτε ἡ περιρροὴ γιγνομένη. ταῦτα δὲ πάντα 20
κινεῖν ἄνω καὶ κάτω ὥσπερ αἰώραν τινὰ ἐνοῦσαν ἐν
τῇ γῇ· ἔστι δὲ ἄρα αὕτη ἡ αἰώρα διὰ φύσιν τοιάνδε
τινά. ἕν τι τῶν χασμάτων τῆς γῆς ἄλλως τε μέγιστον
112 τυγχάνει ὂν καὶ διαμπερὲς τετρημένον δι' ὅλης τῆς γῆς,
τοῦτο ὅπερ Ὅμηρος εἶπε, λέγων αὐτὸ
Ο
Γ
25
τῆλε μάλ', ᾗχι βάθιστον ὑπὸ χθονός ἐστι βέρεθρον·
ὃ καὶ ἄλλοθι καὶ ἐκεῖνος καὶ ἄλλοι πολλοὶ τῶν ποιη-
τῶν Τάρταρον κεκλήκασιν. εἰς γὰρ τοῦτο τὸ χάσμα
συρρέουσί τε πάντες οἱ ποταμοὶ καὶ ἐκ τούτου πάλιν
ἐκρέουσι· γίγνονται δὲ ἕκαστοι τοιοῦτοι δι' οἵας ἂν καὶ 30
7 αὐτῶν Tubing. αὑτῶν Heindorf and Bekk. 11 στενώτερα
Bekk. 19 ἑκάστους Bekk. Stallb with the mss. ἐκείνους Herm. ej.
84
ΠΛΑΤΩΝΟΣ
Ο
τῆς γῆς ῥέωσιν. ἡ δ᾽ αἰτία ἐστὶ τοῦ ἐκρεῖν τε ἐντεῦθεν Β
καὶ εἰσρεῖν πάντα τὰ ῥεύματα, ὅτι πυθμένα οὐκ ἔχει
οὐδὲ βάσιν τὸ ὑγρὸν τοῦτο. αἰωρεῖται δὴ καὶ κυμαίνει
ἄνω καὶ κάτω, καὶ ὁ ἀὴρ καὶ τὸ πνεῦμα τὸ περὶ αὐτὸ
5 ταὐτὸν ποιεῖ· ξυνέπεται γὰρ αὐτῷ καὶ ὅταν εἰς τὸ ἐπ᾿
ἐκεῖνα τῆς γῆς ὁρμήσῃ καὶ ὅταν εἰς τὸ ἐπὶ τάδε, καὶ
ὥσπερ τῶν ἀναπνεόντων ἀεὶ ἐκπνεῖ τε καὶ ἀναπνεῖ
ῥέον τὸ πνεῦμα, οὕτω καὶ ἐκεῖ ξυναιωρούμενον τῷ ὑγρῷ
τὸ πνεῦμα δεινούς τινας ἀνέμους καὶ ἀμηχάνους παρέ-
1ο χεται καὶ εἰσιὸν καὶ ἐξιόν. ὅταν τε οὖν [ὁρμῆσαν]
ὑποχωρήσῃ τὸ ὕδωρ εἰς τὸν τόπον τὸν δὴ κάτω και
λούμενον, τοῖς κατ᾽ ἐκεῖνα τὰ ρεύματα διὰ τῆς γῆς
εἰσρεῖ τε καὶ πληροῖ αὐτὰ ὥσπερ οἱ ἐπαντλοῦντες·
ὅταν τε αὖ ἐκεῖθεν μὲν ἀπολίπῃ, δεῦρο δὲ ὁρμήσῃ, τὰ
ἧς ἐνθάδε πληροῖ αὖθις, τὰ δὲ πληρωθέντα ῥεῖ διὰ τῶν
ὀχετῶν καὶ διὰ τῆς γῆς, καὶ εἰς τοὺς τόπους ἕκαστα
ἀφικνούμενα, εἰς οὓς ἑκάστους ὁδοποιεῖται, θαλάττας
τε καὶ λίμνας καὶ ποταμοὺς καὶ κρήνας ποιεῖ· ἐντεῦθεν
δὲ πάλιν δυόμενα κατὰ τῆς γῆς, τὰ μὲν μακροτέρους
20 τόπους περιελθόντα καὶ πλείους, τὰ δὲ ἐλάττους καὶ D
βραχυτέρους, πάλιν εἰς τὸν Τάρταρον ἐμβάλλει, τὰ
μὲν πολὺ κατωτέρω ἢ ἐπηντλεῖτο, τὰ δὲ ὀλίγον· πάντα
δὲ ὑποκάτω εἰσρεῖ τῆς ἐκροῆς. καὶ ἔνια μὲν καταν-
τικρὺ ᾗ εἰσρεῖ ἐξέπεσεν, ἔνια δὲ κατὰ τὸ αὐτὸ μέρος·
25 ἔστι δὲ ἃ παντάπασι κύκλῳ περιελθόντα, ἢ ἅπαξ ἢ
καὶ πλεονάκις περιελιχθέντα περὶ τὴν γῆν ὥσπερ οἱ
ὄφεις, εἰς τὸ δυνατὸν κάτω καθέντα πάλιν ἐμβάλλει.
δυνατὸν δ᾽ ἐστὶν ἑκατέρωσε μέχρι τοῦ μέσου καθιέναι, Ε
πέρα δ᾽ οὔ· ἄναντες γὰρ ἀμφοτέροις τοῖς ῥεύμασι τὸ
30 ἑκατέρωθεν γίγνεται μέρος.
10 [ὁρμῆσαν] om. Bodl. pr. m. bracketed by Stallb. and Herm
25 ἔστι δὲ καὶ Bekk. with two miss..
ΦΑΙΔΩΝ.
85
Ο
ΙΟ
LXI. Τὰ μὲν οὖν δὴ ἄλλα πολλά τε καὶ μεγάλα
καὶ παντοδαπὰ ῥεύματά ἐστι· τυγχάνει δ᾽ ἄρα ὄντα
ἐν τούτοις τοῖς πολλοῖς τέτταρ᾽ ἄττα ρεύματα, ὧν τὸ
μὲν μέγιστον καὶ ἐξωτάτω ῥέον περὶ κύκλῳ ὁ καλού-
μενος Ωκεανός ἐστι, τούτου δὲ καταντικρὺ καὶ ἐναν- 5
τίως ῥέων ᾿Αχέρων, ὃς δι' ἐρήμων τε τόπων ῥεῖ ἄλλων
13 καὶ δὴ καὶ ὑπὸ γῆν ῥέων εἰς τὴν λίμνην ἀφικνεῖται
τὴν ᾿Αχερουσιάδα, οὗ αἱ τῶν τετελευτηκότων ψυχαί
τῶν πολλῶν ἀφικνοῦνται καί τινας ειμαρμένους χρό-
νους μείνασαι, αἱ μὲν μακροτέρους, αἱ δὲ βραχυτέρους
πάλιν ἐκπέμπονται εἰς τὰς τῶν ζώων γενέσεις. τρίτος
δὲ ποταμὸς τούτων κατὰ μέσον ἐκβάλλει, καὶ ἐγγὺς
τῆς ἐκβολῆς ἐκπίπτει εἰς τόπον μέγαν πυρὶ πολλῷ
καιόμενον, καὶ λίμνην ποιεῖ μείζω τῆς παρ᾽ ἡμῖν
θαλάττης, ζέουσαν ὕδατος καὶ πηλοῦ· ἐντεῦθεν δὲ 15
Β χωρεῖ κύκλῳ θολερὸς καὶ πηλώδης, περιελιττόμενος δὲ
[τῇ γῇ] ἄλλοσέ τε ἀφικνεῖται καὶ παρ᾽ ἔσχατα τῆς
Αχερουσιάδος λίμνης, οὐ ξυμμιγνύμενος τῷ ὕδατι·
περιελιχθεὶς δὲ πολλάκις ὑπὸ γῆς ἐμβάλλει κατωτέρω
τοῦ Ταρτάρου· οὗτος δ᾽ ἐστὶν ὃν ἐπονομάζουσι Πυρι- 20
φλεγέθοντα, οὗ καὶ οἱ ρύακες ἀποσπάσματα αναφυ
σῶσιν ὅπῃ ἂν τύχωσι τῆς γῆς. τούτου δ' αὖ καταν
τικρὺ ὁ τέταρτος ἐκπίπτει εἰς τόπον πρῶτον δεινόν τε
καὶ ἄγριον, ὡς λέγεται, χρῶμα δὲ ἔχοντα ὅλον οἷον ὁ
Ο κυανός, ὃν δὴ ἐπονομάζουσι Στύγιον, καὶ τὴν λίμνην, 25
ἣν ποιεῖ ὁ ποταμὸς ἐμβάλλων, Στύγα· ὁ δ᾽ ἐμπεσὼν
ἐνταῦθα καὶ δεινὰς δυνάμεις λαβὼν ἐν τῷ ὕδατι, δὺς
κατὰ τῆς γῆς, περιελιττόμενος χωρεῖ ἐναντίος τῷ Πυ-
0
Ο
4 περί Bekk. πέρι Herm. 14 καιόμενον the mss. καόμενον
Bekk. Stallb. 17 τῇ γῇ bracketed by Heindl and Herm., these
words being om. by Theodor. and Euseb. who quote the passage.
20 επονομάζουσι most mss. ἔτι ὀνομάζουσι Βodl. ὃν ὀνομ. Herm.
28 εναντίως Βekk. here and p. 86, 3, against the Bodl. and the
good mss.
86
ΠΛΑΤΩΝΟΣ
ριφλεγέθοντι καὶ ἀπαντᾶ ἐν τῇ ᾿Αχερουσιάδι λίμνῃ ἐξ
ἐναντίας· καὶ οὐδὲ τὸ τούτου ὕδωρ οὐδενὶ μίγνυται,
ἀλλὰ καὶ οὗτος κύκλῳ περιελθὼν ἐμβάλλει εἰς τὸν
Τάρταρον ἐναντίος τῷ Πυριφλεγέθοντι· ὄνομα δὲ τούτῳ
5 ἐστίν, ὡς οἱ ποιηταὶ λέγουσι, Κωκυτός.
LXII. Τούτων δὲ οὕτω πεφυκότων, ἐπειδὰν ἀφί- D
κωνται οἱ τετελευτηκότες εἰς τὸν τόπον οἱ ὁ δαίμων
ἕκαστον κομίζει, πρῶτον μὲν διεδικάσαντο οἵ τε καλῶς
καὶ ὁσίως βιώσαντες καὶ οἱ μή. καὶ οἱ μὲν ἂν δόξωσι
το μέσως βεβιωκέναι, πορευθέντες ἐπὶ τὸν ᾿Αχέροντα,
ἀναβάντες ἃ δὴ αὐτοῖς ὀχήματά ἐστιν, ἐπὶ τούτων
ἀφικνοῦνται εἰς τὴν λίμνην, καὶ ἐκεῖ οἰκοῦσί τε καὶ
καθαιρόμενοι τῶν τε ἀδικημάτων διδόντες δίκας ἀπο-
λύονται, εἴ τίς τι ἠδίκηκε, τῶν τε εὐεργεσιῶν τιμὰς
15 φέρονται κατὰ τὴν ἀξίαν ἕκαστος· οἳ δ᾽ ἂν δόξωσιν Ε
ἀνιάτως ἔχειν διὰ τὰ μεγέθη τῶν ἁμαρτημάτων, ἢ
ἱεροσυλίας πολλὰς καὶ μεγάλας ή φόνους ἀδίκους
καὶ παρανόμους πολλοὺς ἐξειργασμένοι, ἢ ἄλλα ὅσα
τοιαῦτα τυγχάνει ὄντα, τούτους δὲ ἡ προσήκουσα
20 μοῖρα ῥίπτει εἰς τὸν Τάρταρον, ὅθεν οὔποτε ἐκβαίνου
σιν. οἱ δ᾽ ἂν ἰάσιμα μέν, μεγάλα δὲ δόξωσιν ἡμαρτη-
κέναι ἁμαρτήματα, οἷον πρὸς πατέρα ἢ μητέρα ὑπ᾽
ὀργῆς βίαιόν τι πράξαντες, καὶ μεταμέλον αὐτοῖς τὸν 114
ἄλλον βίον βιῶσιν, ἢ ἀνδροφόνοι τοιούτῳ τινὶ ἄλλῳ
25 τρόπῳ γένωνται, τούτους δὲ ἐμπεσεῖν μὲν εἰς τὸν
Τάρταρον ἀνάγκη, εμπεσόντας δὲ αὐτοὺς καὶ ἐνιαυτὸν
ἐκεῖ γενομένους ἐκβάλλει τὸ κῦμα, τοὺς μὲν ἀνδρο-
φόνους κατὰ τὸν Κωκυτόν, τοὺς δὲ πατραλοίας καὶ
μητραλοίας κατὰ τὸν Πυριφλεγέθοντα· ἐπειδὰν δὲ
30 φερόμενοι γένωνται κατὰ τὴν λίμνην τὴν ᾿Αχερου-
σιάδα, ἐνταῦθα βοῶσί τε καὶ καλοῦσιν, οἱ μὲν οὓς
ἀπέκτειναν, οἱ δὲ οὓς ὕβρισαν, καλέσαντες δ᾽ ἱκετεύ
اد
ΦΑΙΔΩΝ.
87
Β ουσι καὶ δέονται ἐᾶσαι σφᾶς ἐκβῆναι εἰς τὴν λίμνην
καὶ δέξασθαι, καὶ ἐὰν μὲν πείσωσιν, ἐκβαίνουσί τε καὶ
λήγουσι τῶν κακῶν, εἰ δὲ μή, φέρονται αὖθις εἰς τὸ
Τάρταρον κἀκεῖθεν πάλιν εἰς τοὺς ποταμούς, καὶ ταῦτα
πάσχοντες οὐ πρότερον παύονται, πρὶν ἂν πείσωσιν 5
οὓς ἠδίκησαν· αὕτη γὰρ ἡ δίκη ὑπὸ τῶν δικαστῶν
αὐτοῖς ἐτάχθη. οἳ δὲ δὴ ἂν δόξωσι διαφερόντως πρὸς τὸ
ὁσίως βιῶναι, οὗτοί εἰσιν οἱ τῶνδε μὲν τῶν τόπων τῶν
ἐν τῇ γῇ ἐλευθερούμενοί τε καὶ ἀπαλλαττόμενοι ὥσπερ
Ο δεσμωτηρίων, ἄνω δὲ εἰς τὴν καθαρὰν οἴκησιν ἀφικνού- το
μενοι καὶ ἐπὶ τῆς γῆς οἰκιζόμενοι. τούτων δὲ αὐτῶν
οἱ φιλοσοφία ἱκανῶς καθηράμενοι ἄνευ τε σωμάτω
ζῶσι τὸ παράπαν εἰς τὸν ἔπειτα χρόνον, καὶ εἰς οἰκή
σεις ἔτι τούτων καλλίους ἀφικνοῦνται, ἃς οὔτε ῥᾴδιον
δηλῶσαι οὔτε ὁ χρόνος ἱκανὸς ἐν τῷ παρόντι, ἀλλὰ 15
τούτων δὴ ἕνεκα χρὴ ὧν διεληλύθαμεν, ὦ Σιμμία, πᾶν
ποιεῖν, ὥστε ἀρετῆς καὶ φρονήσεως ἐν τῷ βίῳ μετα-
σχεῖν· καλὸν γὰρ τὸ ἆθλον καὶ ἡ ἐλπὶς μεγάλη.
D LXIII. Τὸ μὲν οὖν ταῦτα διισχυρίσασθαι οὕτως
ἔχειν, ὡς ἐγὼ διελήλυθα, οὐ πρέπει νοῦν ἔχοντι ἀνδρί·
ὅτι μέντοι ἢ ταῦτ᾽ ἐστὶν ἢ τοιαῦτ᾽ ἄττα περὶ τὰς
ψυχὰς ἡμῶν καὶ τὰς οἰκήσεις, ἐπείπερ ἀθάνατόν γε ἡ
ψυχὴ φαίνεται οὖσα, τοῦτο καὶ πρέπειν μοι δοκεῖ
καὶ ἄξιον κινδυνεῦσαι οἰομένῳ οὕτως ἔχειν· καλὸς γὰρ
ὁ κίνδυνος· καὶ χρὴ τὰ τοιαῦτα ὥσπερ ἐπᾴδειν ἑαυτῷ, 25
διὰ δὴ ἔγωγε καὶ πάλαι μηκύνω τὸν μῦθον. ἀλλὰ
τούτων δὴ ἕνεκα θαρρεῖν χρὴ περὶ τῇ ἑαυτοῦ ψυχῇ
Ε ἄνδρα, ὅστις ἐν τῷ βίῳ τὰς μὲν ἄλλας ἡδονὰς τὰς περὶ
τὸ σῶμα καὶ τοὺς κόσμους εἴασε χαίρειν, ὡς ἀλλοτρί-
ους τε ὄντας καὶ πλέον θάτερον ἡγησάμενος ἀπεργά- 30
6 ἠδίκησαν Βodl. and nearly all mss. ἠδικήκασιν Bekk. with
three mss. 11 ἐπὶ τῆς γῆς. Bekk. from Stobaeus, Theodor. and
Euseb. τῆς om. in all mss. and by Herm.
88
ΠΛΑΤΩ
ΠΛΑΤΩΝΟΣ
ζεσθαι, τὰς δὲ περὶ τὸ μανθάνειν ἐσπούδασέ τε καὶ
κοσμήσας τὴν ψυχὴν οὐκ ἀλλοτρίῳ ἀλλὰ τῷ αὐτῆς
κόσμῳ, σωφροσύνῃ τε καὶ δικαιοσύνῃ καὶ ἀνδρείᾳ καὶ
ἐλευθερίᾳ καὶ ἀληθείᾳ, οὕτω περιμένει τὴν εἰς "Αιδου 115
5 πορείαν, ὡς πορευσόμενος ὅταν ἡ εἱμαρμένη καλῇ.
ὑμεῖς μὲν οὖν, ἔφη, ὦ Σιμμία τε καὶ Κέβης καὶ οἱ
ἄλλοι, εἰσαῦθις ἔν τινι χρόνῳ ἕκαστοι πορεύσεσθε·
ἐμὲ δὲ νῦν ἤδη καλεῖ, φαίη ἂν ἀνὴρ τραγικός, ἡ εἱμαρ-
μένη, καὶ σχεδόν τί μοι ώρα τραπέσθαι πρὸς τὸ λου-
10 τρόν· δοκεῖ γὰρ δὴ βέλτιον εἶναι λουσάμενον πιεῖν τὸ
φάρμακον καὶ μὴ πράγματα ταῖς γυναιξὶ παρέχειν
νεκρὸν λούειν.
اد
TT
C
Ο
LXIV. Ταῦτα δὴ εἰπόντος αὐτοῦ ὁ Κρίτων, Εἶεν,
ἔφη, ὦ Σώκρατες· τί δὲ τούτοις ἢ ἐμοὶ ἐπιστέλλεις ἢ Β
15 περὶ τῶν παίδων ἢ περὶ ἄλλου του, ὅ,τι ἂν σοι ποιοῦν
τες ἡμεῖς ἐν χάριτι μάλιστα ποιοῖμεν; Απερ ἀεὶ
λέγω, ἔφη, ὦ Κρίτων, οὐδὲν καινότερον· ὅτι ὑμῶν
αὐτῶν ἐπιμελούμενοι ὑμεῖς καὶ ἐμοὶ καὶ τοῖς ἐμοῖς καὶ
ὑμῖν αὐτοῖς ἐν χάριτι ποιήσετε ἅττ᾽ ἂν ποιῆτε, κἂν μὴ
20 νῦν ὁμολογήσητε· ἐὰν δὲ ὑμῶν μὲν αὐτῶν ἀμελῆτε, καὶ
μὴ θέλητε ὥσπερ κατ᾽ ἴχνη κατὰ τὰ νῦν τε εἰρημένα
καὶ τὰ ἐν τῷ ἔμπροσθεν χρόνῳ ζῇν, οὐδ᾽ ἐὰν πολλὰ
ὁμολογήσητε ἐν τῷ παρόντι καὶ σφόδρα, οὐδὲν πλέον C
ποιήσετε. Ταῦτα μὲν τοίνυν προθυμηθησόμεθα, ἔφη,
25 οὕτω ποιεῖν· θάπτωμεν δέ σε τίνα τρόπον; Ὅπως ἄν,
ἔφη, βούλησθε, ἐάνπερ γε λάβητέ με καὶ μὴ ἐκφύγω
ὑμᾶς. γελάσας δὲ ἅμα ἡσυχῇ καὶ πρὸς ἡμᾶς ἀποβλέ-
ψας εἶπεν, Οὐ πείθω, ἔφη, ὦ ἄνδρες, Κρίτωνα, ὡς ἐγώ
εἰμι οὗτος ὁ Σωκράτης, ὁ νυνὶ διαλεγόμενος καὶ διατάτ
30 των ἕκαστον τῶν λεγομένων, ἀλλ᾽ οἴεταί με ἐκεῖνον
Ο
17 ἔφη λέγω Bekk. against the Boll. 20 ὑμῶν μὲν αὐτῶν
Herm. with the Bodl. μὲν om. Bekk. Stallb. with many mss.
ΦΑΙΔΩΝ.
89
εἶναι, ὃν ὄψεται ὀλίγον ὕστερον νεκρόν, καὶ ἐρωτᾷ δή,
D πως με θάπτῃ. ὅτι δὲ ἐγὼ πάλαι πολὺν λόγον πε-
ποίημαι, ὡς, ἐπειδὰν πίω τὸ φάρμακον, οὐκέτι ὑμῖν
παραμενῶ, ἀλλ᾽ οἰχήσομαι ἀπιὼν εἰς μακάρων δή
τινας εὐδαιμονίας, ταῦτά μοι δοκῶ αὐτῷ ἄλλως λέγειν, 5
παραμυθούμενος ἅμα μὲν ὑμᾶς, ἅμα δ' ἐμαυτόν. ἐγ
γυήσασθε οὖν με πρὸς Κρίτωνα, ἔφη, τὴν ἐναντίαν
ἐγγύην ἢ ἣν οὗτος πρὸς τοὺς δικαστὰς ἠγγυᾶτο. οὗτος
μὲν γὰρ ἢ μὴν παραμενεῖν· ὑμεῖς δὲ ἦ μὴν μὴ παρα-
μενεῖν ἐγγυήσασθε, ἐπειδὰν ἀποθάνω, ἀλλὰ οἰχήσε- το
Ε σθαι ἀπιόντα, ἵνα Κρίτων ῥᾷον φέρῃ, καὶ μὴ ὁρῶν μου
τὸ σῶμα ἢ καιόμενον ἢ κατορυττόμενον ἀγανακτῇ
ὑπὲρ ἐμοῦ ὡς δεινὰ πάσχοντος, μηδὲ λέγῃ ἐν τῇ ταφῇ,
ὡς ἢ προτίθεται Σωκράτη ἢ ἐκφέρει ἢ κατορύττει.
εὖ γὰρ ἴσθι, ἡ δ᾽ ὅς, ὦ ἄριστε Κρίτων, τὸ μὴ καλῶς 15
λέγειν οὐ μόνον εἰς αὐτὸ τοῦτο πλημμελές, ἀλλὰ καὶ
κακόν τι ἐμποιεῖ ταῖς ψυχαῖς. ἀλλὰ θαρρεῖν τε χρὴ
116 καὶ φάναι τοὐμὸν σῶμα θάπτειν, καὶ θάπτειν οὕτως
ὅπως ἄν σοι φίλον ἢ καὶ μάλιστα ἡγῇ νόμιμον εἶναι.
LXV. Ταῦτ᾽ εἰπὼν ἐκεῖνος μὲν ἀνίστατο εἰς οἴ- 20
κημά τι ὡς λουσόμενος, καὶ ὁ Κρίτων εἵπετο αὐτῷ,
ἡμᾶς δ᾽ ἐκέλευε περιμένειν. περιεμένομεν οὖν πρὸς
ἡμᾶς αὐτοὺς διαλεγόμενοι περὶ τῶν εἰρημένων καὶ
ἀνασκοποῦντες, τοτὲ δ᾽ αὖ περὶ τῆς ξυμφορᾶς διεξ-
ιόντες, ὅση ἡμῖν γεγονυῖα εἴη, ἀτεχνῶς ἡγούμενοι 25
ὥσπερ πατρὸς στερηθέντες διάξειν ὀρφανοὶ τὸν ἔπειτα
Β βίον. ἐπειδὴ δὲ ἐλούσατο καὶ ἠνέχθη παρ' αὐτὸν τὰ
παιδία - δύο γὰρ αὐτῷ υἱεῖς σμικροὶ ἦσαν, εἷς δὲ μέγας
— καὶ αἱ οἰκεῖαι γυναῖκες ἀφίκοντο, [ἐκείναις] ἐναντίον
τοῦ Κρίτωνος διαλεχθείς τε καὶ ἐπιστείλας ἅττα ἐβού- 30
12 καόμενον Bekk. with several mss. 13 δείν ἅττα Bekk
ἅττα om. Bodl. and many other mss. 29 ἐκείναις bracketed by
Herm. ἐναντίον ἐκεῖναι Bodl. pr. m.
Ο
90
ΠΛΑΤΩΝΟΣ
ΙΟ
λετο, τὰς μὲν γυναῖκας καὶ τὰ παιδία ἀπιέναι ἐκέλευ
σεν, αὐτὸς δὲ ἧκε παρ' ἡμᾶς. καὶ ἦν ἤδη ἐγγὺς ἡλίου
δυσμῶν· χρόνον γὰρ πολὺν διέτριψεν ἔνδον. ἐλθὼν
δ᾽ ἐκαθέζετο λελουμένος, καὶ οὐ πόλλ᾽ ἄττα μετὰ ταῦτα
5 διελέχθη, καὶ ἧκεν ὁ τῶν ἕνδεκα ὑπηρέτης καὶ στὰς
παρ' αὐτόν, Ω Σώκρατες, ἔφη, οὐ καταγνώσομαι σοῦ C
ὅπερ ἄλλων καταγιγνώσκω, ὅτι μοι χαλεπαίνουσι καὶ
καταρῶνται, ἐπειδὰν αὐτοῖς παραγγέλλω πίνειν τὸ
φάρμακον ἀναγκαζόντων τῶν ἀρχόντων. σὲ δ᾽ ἐγὼ
το καὶ ἄλλως ἔγνωκα ἐν τούτῳ τῷ χρόνῳ γενναιότατον
καὶ πραότατον καὶ ἄριστον ἄνδρα ὄντα τῶν πώποτε
δεῦρο ἀφικομένων, καὶ δὴ καὶ νῦν εὖ οἶδ' ὅτι οὐκ ἐμοὶ
χαλεπαίνεις, γιγνώσκεις γὰρ τοὺς αἰτίους, ἀλλ᾽ ἐκεί-
νοις. νῦν οὖν, οἶσθα γὰρ ἃ ἦλθον ἀγγέλλων, χαῖρε τε
å
15 καὶ πειρῶ ὡς ῥᾷστα φέρειν τὰ ἀναγκαῖα. καὶ ἅμα D
δακρύσας μεταστρεφόμενος ἀπῄει. καὶ ὁ Σωκράτης
ἀναβλέψας πρὸς αὐτόν, Καὶ σύ, ἔφη, χαῖρε, καὶ ἡμεῖς
ταῦτα ποιήσομεν. καὶ ἅμα πρὸς ἡμᾶς, ὡς ἀστεῖος,
ἔφη, ὁ ἄνθρωπος· καὶ παρὰ πάντα μοι τὸν χρόνον
προσῄει καὶ διελέγετο ἐνίοτε καὶ ἦν ἀνδρῶν λῷστος,
καὶ νῦν ὡς γενναίως με ἀποδακρύει. ἀλλ᾽ ἄγε δή,
ὦ Κρίτων, πειθώμεθα αὐτῷ, καὶ ἐνεγκάτω τις τὸ
φάρμακον, εἰ τέτριπται· εἰ δὲ μή, τριψάτω ὁ ἄνθρω-
πος. καὶ ὁ Κρίτων, ᾿Αλλ᾽ οἶμαι, ἔφη, ἔγωγε, ὦ Σώ- Ε
25 κρατες, ἔτι ἥλιον εἶναι ἐπὶ τοῖς ὄρεσι καὶ οὔπω δεδυ-
κέναι. καὶ ἅμα ἐγὼ οἶδα καὶ ἄλλους πάνυ ὀψὲ πίνον-
τας, ἐπειδὰν παραγγελθῇ αὐτοῖς, δειπνήσαντάς τε καὶ
πιόντας εὖ μάλα, καὶ ξυγγενομένους γ᾽ ἐνίους ὧν ἂν
τύχωσιν ἐπιθυμοῦντες. ἀλλὰ μηδὲν ἐπείγου· ἔτι γὰρ
20
9 καταγνώσομαί γε Bekk. γε om. Bodl. and three other mss.
7 ἄλλων Bodl. τῶν ἄλλων Bekk. with four mss. 13 χαλεπαίνεις
Bodl. χαλεπανείς Bekk. Stallb. with two mss. 14 ἀγγέλλων Bodl
and many mss. ἀγγελῶν Bekk. and Cobet, Var. Lect. p. 99.
ΦΑΙΔΩΝ.
91
Ο
ἐγχωρεῖ. καὶ ὁ Σωκράτης, Εἰκότως γ᾽, ἔφη, ὦ Κρίτων,
ἐκεῖνοί τε ταῦτα ποιοῦσιν, οὓς σὺ λέγεις, οἴονται γὰρ
κερδανεῖν ταῦτα ποιήσαντες, καὶ ἔγωγε ταῦτα εἰκότως
117 οὐ ποιήσω· οὐδὲν γὰρ οἶμαι κερδαίνειν ὀλίγον ὕστερον
πιὼν ἄλλο γε ἡ γέλωτα ὀφλήσειν παρ᾽ ἐμαυτῷ, γλι- 5
χόμενος τοῦ ζῆν καὶ φειδόμενος οὐδενὸς ἔτι ἐνόντος, -
ἀλλ᾽ ἴθι, ἔφη, πιθοῦ καὶ μὴ ἄλλως ποίει.
C
LXVI. Καὶ ὁ Κρίτων ἀκούσας ἔνευσε τῷ παιδὶ
πλησίον ἑστῶτι, καὶ ὁ παῖς ἐξελθὼν καὶ συχνὸν χρόνον
διατρίψας ἧκεν ἄγων τὸν μέλλοντα διδόναι τὸ φάρ- 10
μακον, ἐν κύλικι φέροντα τετριμμένον· ἰδὼν δὲ ὁ Σω
κράτης τὸν ἄνθρωπον, Εἶεν, ἔφη, ὦ βέλτιστε, σὺ γὰρ
τούτων ἐπιστήμων, τί χρὴ ποιεῖν; Οὐδὲν ἄλλο, ἔφη,
Β ἢ πιόντα περιιέναι, ἕως ἄν σου βάρος ἐν τοῖς σκέλεσι
γένηται, ἔπειτα κατακεῖσθαι· καὶ οὕτως αὐτὸ ποιήσει. 15
καὶ ἅμα ὤρεξε τὴν κύλικα τῷ Σωκράτει· καὶ ὃς λαβὼν
καὶ μάλα ἵλεως, ὦ Ἐχέκρατες, οὐδὲν τρέσας οὐδὲ
διαφθείρας οὔτε τοῦ χρώματος οὔτε τοῦ προσώπου,
ἀλλ᾿ ὥσπερ εἰώθει ταυρηδὸν ὑποβλέψας πρὸς τὸν
ἄνθρωπον, Τί λέγεις, ἔφη, περὶ τοῦδε τοῦ πόματος 20
πρὸς τὸ ἀποσπεῖσαί τινι; ἔξεστιν, ἢ οὔ; Τοσοῦτον,
ἔφη, ὦ Σώκρατες, τρίβομεν, ὅσον οἰόμεθα μέτριον εἶναι
Ο πιεῖν. Μανθάνω, ἢ δ' ὅς· ἀλλ᾽ εὔχεσθαί γέ που τοῖς
θεοῖς ἔξεστί τε καὶ χρή, τὴν μετοίκησιν τὴν ἐνθένδε
ἐκεῖσε εὐτυχῆ γενέσθαι· ἃ δὴ καὶ ἐγὼ εὔχομαί τε καὶ 25
γένοιτο ταύτῃ. καὶ ἅμα εἰπὼν ταῦτα ἐπισχόμενος καὶ
μάλα εὐχερῶς καὶ εὐκόλως ἐξέπιε. καὶ ἡμῶν οἱ πολ-
λοὶ τέως μὲν ἐπιεικώς οἷοί τε ἦσαν κατέχειν τὸ μὴ
3 εἰκότως is considered spurious by Cobet, Nov. Lect. p. 102.
some mass. have εἰκότως ταῦτα. 10 διδόναι Boll. Π. δώσειν
Bekk. with the other mass. 20 πόματος the mss. Stallb. prefers
πώματος. τί λέγεις περὶ τοῦ πώματος; ἀποσπεῖσαί τινι ἔξεστιν ἢ οὔ ;
Cobet, Var. Lect. p. 106. 24 μετοίκισιν Cobet, Var. Lect. p. 108.
92
ΠΛΑΤΩΝΟΣ
δακρύειν, ὡς δὲ εἴδομεν πίνοντά τε καὶ πεπωκότα,
οὐκέτι, ἀλλ᾿ ἐμοῦ γε βίᾳ καὶ αὐτοῦ ἀστακτὶ ἐχώρει τὰ
δάκρυα, ὥστε ἐγκαλυψάμενος ἀπέκλαιον ἐμαυτόν· οὐ
γὰρ δὴ ἐκεῖνόν γε, ἀλλὰ τὴν ἐμαυτοῦ τύχην, οἵου ἀν-
5 δρὸς ἑταίρου ἐστερημένος εἴην· ὁ δὲ Κρίτων ἔτι πρότε- D
ρος ἐμοῦ, ἐπειδὴ οὐχ οἷός τ᾽ ἦν κατέχειν τὰ δάκρυα,
ἐξανέστη. Απολλόδωρος δὲ καὶ ἐν τῷ ἔμπροσθεν χρόνῳ
οὐδὲν ἐπαύετο δακρύων, καὶ δὴ καὶ τότε ἀναβρυχησά-
μενος κλαίων καὶ ἀγανακτῶν οὐδένα ὅντινα οὐ κατέ-
το κλασε τῶν παρόντων, πλήν γε αὐτοῦ Σωκράτους. ἐκεῖ-
νος δέ, Οἷα, ἔφη, ποιεῖτε, ὦ θαυμάσιοι. ἐγὼ μέντοι
οὐχ ἥκιστα τούτου ἕνεκα τὰς γυναῖκας ἀπέπεμψα, ἵνα
μὴ τοιαῦτα πλημμελοῖεν· καὶ γὰρ ἀκήκοα, ὅτι ἐν Ε
εὐφημίᾳ χρὴ τελευτᾷν. ἀλλ᾽ ἡσυχίαν τε ἄγετε καὶ
15 καρτερεῖτε, καὶ ἡμεῖς ἀκούσαντες ᾐσχύνθημέν τε καὶ
ἐπέσχομεν τοῦ δακρύειν. ὁ δὲ περιελθών, ἐπειδή οἱ
βαρύνεσθαι ἔφη τὰ σκέλη, κατεκλίθη ὕπτιος· οὕτω
γὰρ ἐκέλευεν ὁ ἄνθρωπος· καὶ ἅμα ἐφαπτόμενος αὐτοῦ
οὗτος ὁ δοὺς τὸ φάρμακον, διαλιπὼν χρόνον ἐπεσκόπει
20 τοὺς πόδας καὶ τὰ σκέλη, κάπειτα σφόδρα πιέσας αὐ
τοῦ τὸν πόδα ἤρετο, εἰ αἰσθάνοιτο· ὁ δ᾽ οὐκ ἔφη· καὶ
μετὰ τοῦτο αὖθις τὰς κνήμας· καὶ ἐπανιὼν οὕτως ἡμῖν 11
αὐτοῖς ἐπεδείκνυτο, ὅτι ψύχοιτό τε καὶ πηγνύοιτο. καὶ
αὐτὸς ἥπτετο καὶ εἶπεν ὅτι, ἐπειδὰν πρὸς τῇ καρδίᾳ
25 γένηται αὐτῷ, τότε οιχήσεται. ἤδη οὖν σχεδόν τι
αὐτοῦ ἦν τὰ περὶ τὸ ἦτρον ψυχόμενα, καὶ ἐκκαλυψά
μενος, ἐνεκεκάλυπτο γάρ, εἶπεν, ὃ δὴ τελευταῖον
ἐφθέγξατο, Ὦ Κρίτων, ἔφη, τῷ ᾿Ασκληπιῷ ὀφείλομεν
ἀλεκτρυόνα· ἀλλ᾽ ἀπόδοτε καὶ μὴ ἀμελήσητε. ᾿Αλλὰ
Γ
Ο
3 απέκλαον Bekk. with one ms.
αὐτοῖς Βodl. αὐτοῖς om. Bekk Stallb.
πηγνύοιτο Bodl. corr. and other mss.
9 κλάων Bekk. 22 ἡμῖν
23 πήγνυτο Βodl. pr. m.
πήγνυτο Bekk. Stallb. Herm.
0
ΦΑΙΔΩΝ.
93
ταῦτα, ἔφη, ἔσται, ὁ Κρίτων· ἀλλ' ὅρα, εἴ τι ἄλλο
λέγεις. ταῦτα ἐρομένου αὐτοῦ οὐδὲν ἔτι ἀπεκρίνατο,
ἀλλ᾽ ὀλίγον χρόνον διαλιπὼν ἐκινήθη τε καὶ ὁ ἄνθρω-
πος ἐξεκάλυψεν αὐτόν, καὶ ὃς τὰ ὄμματα ἔστησεν·
ἰδὼν δὲ ὁ Κρίτων ξυνέλαβε το στόμα τε καὶ τοὺς 5
ὀφθαλμούς· ἥδε ἡ τελευτή, ὦ Εχέκρατες, τοῦ ἑταίρου
ἡμῖν ἐγένετο, ἀνδρός, ὡς ἡμεῖς φαῖμεν ἄν, τῶν τότε ὧν
ἐπειράθημεν ἀρίστου καὶ ἄλλως φρονιμωτάτου καὶ
δικαιοτάτου.
Ο
NOTES.
I-IV. PROLOGUE. INCIDENTS OF THE EARLY MORNING
IN THE PRISON.
I. PAGE 1, 1 Aúrós 'personally.' The word is emphati-
cally placed at the beginning of the first sentence and of the
whole dialogue in order to vindicate greater authenticity to
the whole relation. 5 τί . . . ἐστιν ἅττα κ. τ. λ. ' of what
nature were the things he said: ' Tí stands for Tíva according
to an idiom frequent enough in Plato, compare Gorg. 508 c,
σκεπτέον, τί τὰ συμβαίνοντα οι Euthyphr. 15 Α, ἀλλὰ τί δή ποτ'
av ein Taûтa; See also Riddell, § 20.
ταῦτα
But it would be per-
verse to correct those passages in which we find the regular
construction: e. g. here 58 c, тíva v тà λex¤évтa, a phrase
recurring also 102 A, at the beginning of ch. L.: see also
Aeschin. adv. Timarch. § 154, τίνα ποτ᾽ ἐστὶν ἃ ἀντιγέγραμμαι.
The mss. often vary in such passages, and it is therefore
advisable to adopt the reading given by the best authority.
6 ἐγώ 'I for my part: ¿yó is omitted in many miss., but
given by the Bodl. and five others; most editors omit it;
but surely we have no right to do so against the authority
of the best ms. 7 τῶν πολιτῶν Φλιασίων: we should ex
pect tŵv Þiaoíwv, and Hirschig actually has it in his text;
but where the latter substantive is the name of a country or
of the inhabitants of a country or city, the article is in Plato
habitually omitted: see the instances quoted by Riddell,
$ 36.
8 éπixwpɩɗgeɩ literally stays,' but as this is only
the result of previous going, we have 'A0ývace; compare the
construction Tapeîvai eis rɩ and note on Apol. p. 25, 9.
vûv: we should suppose, a short time after the death of
Socrates Phaedo is on his way from Athens to his native
ἐγώ
τὰ
96
NOTES.
city Elis, and stops at Phlius on his route.
This suppo-
sition affords a very natural occasion for the discourse.
9 χρόνου συχνοῦ ' for a long time : compare Sympos. 172 c,
'
πολλῶν ἐτῶν ᾿Αγάθων ἐνθάδε οὐκ ἐπιδεδήμηκεν.
•
ὅστις ἂν
οἷός τ' ήν: compare Eur. Med. 1311, οὐκ ἔστιν ἥτις τοῦτ᾽ ἂν
Ἑλληνὶς γυνὴ Ἔτλη ποθ', and Aristoph. Lys. 105, οὐκ εἶδον
οὐδ᾽ ὄλισβον ὀκτωδάκτυλον, Ὃς ἦν ἂν ἡμῖν σκυτίνη 'πικουρία.
13 τὰ περὶ τῆς δίκης is an expression complete in itself, to
which ὃν τρόπον ἐγένετο is added as an epexegesis. Heindorf
justly says that it might also be οὐδ᾽ ἄρα ἐπύθεσθε ὃν τρόπον
ἐγένετο τὰ περὶ τὴν δίκην. Similar passages are Xen. Cyrop.
5, 3, 20, ἐπεὶ πύθοιτο τὰ περὶ τοῦ φρουρίου. Anal. 2, 5, 37, όπως
μάθῃ τὰ περὶ Προξένου. See below the beginning of ch. m.
15 ταῦτα μὲν without a subsequent δέ, but the antithesis
ἐκεῖνα δ᾽ οὔ is readily understood by the reader. Or we have
here one of the cases in which μέν stands in the sense of μήν:
see note on Crito p. 40, 16. 16 πολλῷ ὕστερον: thirty
days after the trial: triginta dies in carcere et in expectatione
mortis exegit, says Seneca Epist. 8, 1 (70), 9. See the passage
from Xenophon quoted on 2, 12.
PAGE 2, 2 ἐστεμμένη with laurel-wreaths, laurel being the
sacred tree of Apollo. 6 Θησεύς ποτε κ. τ.λ. : for a de-
tailed account of this see Plut. Thes. ch. 15 ft. 10 καὶ νῦν
ἔτι: compare also Plut. Thes. ch. 23 f., who says that the ship
was in existence until the time of Demetrius the Phalerean :
τὸ δὲ πλοῖον ἐν ᾧ μετὰ τῶν ἠιθέων ἔπλευσε καὶ πάλιν ἐσώθη, τὴν
τριακόντορον, ἄχρι τῶν Δημητρίου τοῦ Φαληρέως χρόνων διεφύ
λαττον οἱ ᾿Αθηναῖοι. It is uncertain if the custom itself was
observed after that time. 12 καθαρεύειν ' to be pure:
Plutarch in a passage somewhat resembling the one in Plato,
Phocion p. 758 r, says ἐφάνη . . . ἀνοσιώτατον γεγονέναι τὸ
μηδ' ἐπίσχειν τὴν ἡμέραν ἐκείνην, μηδὲ καθαρεῦσαι δημο
σίου φόνου τὴν πόλιν ἑορτάζουσαν. See also below 67 Α.
12 1. δημοσίᾳ μηδένα ἀποκτιννύναι: compare Xenophon's ac-
count Mem. 4, 8, 2, ἀνάγκη μὲν γὰρ ἐγένετο αὐτῷ μετὰ τὴν
κρίσιν τριάκοντα ἡμέρας βιῶναι διὰ τὸ Δήλια μὲν ἐκείνου τοῦ
μηνὸς εἶναι, τὸν δὲ νόμον μηδένα ἐᾷν δημοσίᾳ ἀποθνή
NOTES.
97
15 ἀπο
σκειν, ἕως ἂν ἡ θεωρία ἐκ Δήλου ἐπανέλθῃ.
λαβόντες is the technical word of ships being detained by
contrary winds: so Hdt. 2, 115, 2, ὑπ' ἀνέμων ἀπολαμφθέντες.
Thuc. 6, 22, ἤν που ὑπὸ ἀπλοίας απολαμβανώμεθα. Plato
himself, Menex. 406 F, ἀπειλημμένων ἐν Μιτυλήνῃ τῶν νεῶν.
16 αυτούς, i. e. τοὺς ναύτας οι πλέοντας which is easily gut
from the otov mentioned just before.
II. PAGE 2, 23 τίνα is given on the authority of the
Bodl., besides which it is also found in four other miss.:
see note on p. 1, 5. 24 ἐπιτηδείων = ἑταίρων. So Plut. de
tranq. an. 466 Ε, καὶ Σωκράτης μὲν ἐν δεσμωτηρίῳ φιλοσοφῶν
διελέγετο τοῖς ἑταίροις. 25 οἱ ἄρχοντες, viz. οἱ ἕνδεκα, merely
denoted by the same name in the Apology 39 E. Compare
also ib. 37 c where τοῖς ἕνδεκα is a gloss on τῇ ἀεὶ καθισταμένῃ
ἀρχῇ. 27 καὶ πολλοί γε: καί is here used in an emphatic
sense and even,' atque adeo or atque alone in Latin: see
note on Apol. p. 10, 7. Gorg. 155 €, ὡς ἐγώ τινας σχεδὸν καὶ
συχνοὺς αἰσθάνομαι.
1
PAGE 3, 1 αλλα σχολάζω γε = ἀλλ᾽ ἔγωγε σχολάζω.
5 τοὺς ἀκουσομένους . ἔχεις, you have listeners of the
very same disposition: so Lach. 200 Α, αὐτὸς ἄρτι ἐφάνης ἀν-
δρίας πέρι οὐδὲν εἰδώς, ἀλλ᾽ εἰ καὶ ἐγὼ ἕτερος τοιοῦτος φανήσομαι,
πρὸς τοῦτο βλέπεις. Literally ἕτερος τοιοῦτος is just such an-
other.' The phrase is Herodotean: see 1, 120, 191. 3, 79.
The plural shows that Echecrates was not the only auditor
of Phaedo. Geddes compares below 102 A, ἡμῖν ἀποῦσι, νῦν
δὲ ἀκούουσιν. 9 παρόντα με . . . ἔλεος εἰσῄει: here we
have the verb with an accusative just as in Eur. Med. 931
we find the analogous expression εἰσῆλθέ μ' οἶκτος or Iph. Αul.
11 μ' ἔλεος εἰσῆλθε. Directly afterwards we have the same
verb with a dative : 59 Α. 10 ανήρ : compare above 57 A
ὁ ἀνήρ. The Bodl. and many other mss. read ἀνήρ, while
the article ó is added by inferior mss.: ȧvýp is maintained
by Hermann, who refers to 98 B, beginning of ch. XLVII.,
but without much reason, as our note on that passage will
show, and on the other hand Stallb. justly points out that
98
NOTES.
•
•
in the oblique cases the article is never omitted, if ó ávýp
stands in the general sense of the pronoun αὐτός οι ἐκεῖνος.
Riddell (§ 38) quotes the similar indefinite use of aveрwπOS
in three passages of Aeschines. 11 τοῦ τρόπου κ. τ. λ.
'on account of his conduct and on account of his words.'
11 f. ws . . . Teλeúra is a sentence added by way of epexe-
gesis. γενναίως ‘bravely. 12 Tаρíoτaola 'to appear,"
compare Eur. Rhes. 780, καί μοι καθ᾽ ὕπνον δόξα τις παρίσταται
and here below 66 B, beginning of ch. XI. 13 μηδ᾽ εἰς
"Αιδου not even .,' because Socrates' disciples con-
sidered him to be especially favored by the gods (copious
μoipas TETÚXNKE Σwкpáтηs, Xen. Apol. 32), on account of
Apollo's oracle (see note on Apol. p. 7, 7) and perhaps
also of the mysterious dapónov which seemed to establish
a kind of communication between the gods and Socrates.
16 таρóνтɩ is, as it seems to me, justly referred to poí by
Heindorf so that the sense is εἰκὸς ἂν δόξειεν εἶναί μοι παρόντι
πένθει ἐλεεινὸν εἰσιέναι. Stallb. prefers understanding παρόντι
ñévbeɩ as a general sentence. Whichever way we take it,
the two datives taρóvτɩ tévbe are certainly awkward, and
it is difficult to understand why Plato did not rather prefer
οὐδὲν πάνυ με ἐλεεινὸν εἰσῄει, ὡς εἰκὸς ἂν δόξειεν εἶναι παρόντα
πένθει. 17 Ev piloσopía elva lit. 'in philosophia versari,'
i.e. to hold philosophical conversations: so Soph. Oed.
T. 562, ¿ µávtis ηv év tŷ téxŋ, 'was engaged on his art,'
and Plato himself Meno 91 Ε, τετταράκοντα ἔτη ἐν τῇ τέχνῃ
vта. Compare also ev Xóyous eivai, Xen. Cyrop. 4, 3, 23.
18 TOLOÛTol Tives 'somewhat of that character.'
19 ἀτεχ
vas may be translated 'somehow or other:' see note ou
Apol. p. 3, 10. 23 γελώντες and δακρύοντες are participles
added in explanation of our∞, to which we should not sup
ply διεκείμεθα, as the construction διάκειμαι γελῶν is not found
in Greek: Heindorf quotes Soph. Oed. T. 10, τin трóжŲ KA
θίστατε ; δείσαντες ἢ στέρξαντες, where it is again impossible
to assume a construction δείσας καθέστηκα. 24 'Απολλό
Swpos called ó μavikós on account of his enthusiastic attach-
ment to Socrates: see note on Apol. p. 20, 18.
NOTES.
99
PAGE 4, 3 Epμoyévηs: it is uncertain what Hermogenes
is ineant. Crito is said to have had four sons: Critobulus,
Hermogenes, Epigenes, and Ctesippus. In the circle of
Socrates we find, however, another Hermogenes and Epige-
nes: 'Epμoyévηs тоû 'Iππоvíкον, Xen. Mem. 4, 8, 4, the poor son
of a rich father, as the whole fortune had been inherited by
another son, see Plato Crat. 384 c, 319 c. Then Επιγένης
the son of Antiphon ó Kŋpwieús occurs Apol. 33 E: from
Xen. Mem. 3, 12, 1, we learn that he was young and his
health delicate.
where see note. 4 Αντισθένης became the founder of
the Cynic sect. v stands here emphatically in the sense
of πaρην, which Heindorf proposes as an emendation of the
ms. reading. Κτήσιππος ὁ Παιανιεύς is also mentioned
Euthyd. 273 A, and Lysis 203 a, 206 c. ff. 5 Μενέξενος
is the same whose name is given to one of Plato's dia-
logues. He was rich and above all an admirer of Ctesippus.
Πλάτων . . . ἠσθένει: it is a good observation by Forster
that Plato means here to show the extent of his great love
for Socrates, by giving us to understand that the trial and
the subsequent proceedings had so much shaken his health,
that he was unable to be present at the last act of the
drama. Xenophon is not mentioned here, as he was then
in Asia Minor, where he had gone a year before Socrates'
death. 8 Σιμμίας ὁ Θηβαῖος καὶ Κέβης, both νεανίσκοι at
the time (89 a), play important parts in the dialogue. In
Xen. Mem. 1, 2, 48, we have the same list as here: kai Ep-
μίας καὶ Κέβης καὶ Φαιδώνδης, only the latter is in our text
called Paidwvions according to the authority of the Bodl.
and other good mss., but as he was most probably a Theban
as well as the other two with whom his name is coupled, he
was no doubt really called Φαιδώνδας. 9 Evkλeldηs, the
founder of the Megaric branch of the Socratic philosophy,
in which the dialectic part became most prominent. In the
Theaetetus Euclides converses with Terpsion, of whom noth-
ing further is known. 11 Αρίστιππος the chief of the
Cyrenaic school. Κλεόμβροτος is most probably ὁ ᾿Αμβρα
Kiwτηs who did not come to see Socrates in his prison, but
Aloxins occurs also in the Apol. 33 E,
Bor M
100
NOTES.
on reading Socrates' Phaedo killed himself by throwing
himself into the sea. (See Cic. Tusc. 1, 34, 84, who relates
this on the authority of Callimachus.) No doubt Plato in-
tends here to record a censure on the conduct of both
Aristippus and Cleombrotus who, though near enough, yet
delayed coming to assist at their master's last moments.
There seems also to be a slight indication of this in the verb
¿λéyovтo, inasmuch as this shows that at the time there was
not much communication between the two and the rest of
the disciples. This was also the impression the ancients
themselves gained from this passage.
III. PAGE 4, 21 Tλŋσlov yàp ηv: compare Plato Legg.
10, 908 Α, δεσμωτηρίων δὲ ὄντων ἐν τῇ πόλει τριῶν, ἑνὸς μέν,
κοινοῦ τοῖς πλείστοις, περὶ ἀγοράν κ. τ. λ. It was in the ȧyopá
where the ἡλιασταί sat. 23 άvewyeтo, the rarer form in
Attic Greek, ȧvegyvuro being the approved form in the best
writers, and voiyeтo in the кown, though we find voye as
early as Xenophon (e. g. Hell. 1, 1, 2. 5, 13. 6, 21).
24 mp is the Platonic form, not rрwi, see note on Crito,
p. 39, 1.
ávoixleíŋ: both here and above the optative
denotes the repetition of the action. εἰσῇμεν is probably
the form used by Plato himself, although the Bodl. and
other good mss. read cloģeiµev: but see Protag. 316 А (πроσ-
μεν), ib. 362 (ἀπῇμεν).
PAGE 5, 3 nμépa is considered spurions by Hermann,
but Stallb. justly compares IIdt. 9, 22, Tŷ voтepain hμépn,
Thuc. 5, 73, 3, Tŷ те протерaía quépa, and Eur. Hipp. 275,
τριταίαν ἡμέραν, Hec. 32, τριταῖον φέγγος. 7 περιμένειν to
wait,' the same expression as above nepiepévoμev. So Arist.
Thesmoph. 70, πepiµev' ds é¿épxeral. See Riddell's elabo-
rate note on the difference between ἐπιμένειν ad περιμένειν,
§ 127.
7 f. μὴ πρότερον . . . ἕως ἂν: iustead of this we
expect rather Tрiv av, but Stallb. justly compares Lys. con-
tra Eratosth. § 71, οὐ πρότερον εἴασε τὴν ἐκκλησίαν γενέσθαι
ἕως ὁ καιρὸς ἐπιμελῶς ὑπ᾽ αὐτοῦ ἐτηρήθη, and other passages
in which the same construction appears. 11 ἐκέλευσεν is
NOTES.
101
the reading of the Bodl. first hand, to which Hermann pre-
fers ékéλever, the reading of the second hand and many other
mss.: but it is easy to perceive that this is the correction of
a grammarian who endeavored to make the construction
smoother by having two imperfects, ἧκε and ἐκέλευε. But
compare below 61 a, éteiồn
καθήκε
καὶ
ἐγένετο καὶ . . . διεκώλυε,
διελέγετο. εἰσιόντες sig
τὸ παιδίον
and ib. D, κaðĥKE
nificantly repeats the last word of the preceding sentence.
13 yɩyvwokels yάp is to a certain extent ironical: for you
know her.' The complaints of a foolish, though affection-
ate woman disturb the serene harmony of the whole scene.
See below 117 D, ἐν εὐφημίᾳ χρὴ τελευτᾷν.
avтoû 'his youngest child:' most probably Socrates' son
Menexenus. Lamprocles, the eldest, was veaviokos at the
time: Xen. Mem. 2, 2, 1. 15 ἀνευφήμησέ ‘moaned out
aloud:' the verb evpnμeiv is often used where rather the
opposite dvo¶nµeir would seem appropriate: compare Soph.
Trach. 783 f. ἅπας δ᾽ ἀνευφήμησεν οίμωγῇ λεώς, Τοῦ μὲν νοσοῦν-
τος, τοῦ δὲ διαπεπραγμένου. Eur. Οr. 1335, ἀνευφημεῖ δόμος.
16 űσtatov dń: dʼn is just as expressive as ergo in Horace's
well-known ergo Quintilium perpetuus sopor urget; in the same
way Ajax says in Soph. 857 f. τὸν διφρευτὴν Ἥλιον προσεννέπω,
Πανύστατον δὴ κοὔποτ᾽ αὖθις ὕστερον. 20 τῶν τοῦ Κρίτωνος
sc. ἀκολούθων. The ἀκόλουθοι are the Roman pelisequi. Be-
low, 116 B, Xanthippe returns to Socrates.
Lóuevos 'seating himself in an erect position.' 23 τρίβων
apa 'whilst rubbing:' below, 61 c, we have the opposite.
order åµa déywv, but generally dua stands behind the parti-
ciple, e. g. Hat. 1, 179, ὀρύσσοντες ἅμα τὴν τάφρον ἐπλίνθευον
τὴν γῆν, and Xen. Anab. 3, 5, 7, φεύγοντες ἅμα ἐτίτρωσκον.
See G. 1572; H-A. 976.
ἄτοπον curious, queer.'
24 1. ὡς θαυμασίως πέφυκε πρὸς . . . in what a marvellous
relation does it stand to
the dative of the infinitive
which follows adds the reason; translate T inasmuch as ':
see below, 74 d. A similar sentence occurs in Livy 5, 4,
labor voluptasque dissimillima natura societate quadam inter
se naturali sunt iuncta. 26 éléλe if used of inanimate
•
•
•
21 ανακαθι
objects imparts to the sentence the value of a general ob-
102
NOTES.
servation: compare Hdt. 1, 74, 3, ἄνευ ἀναγκαίης ἰσχυρῆς συμ-
βάσιες ἰσχυραὶ οὐκ ἐθέλουσι συμμένειν, and so also in the same
writer 7, 50. 157. 8, 60. In Thucydides the word never
has any other meaning: compare e. g. 2, 89, 8, hoonµévwv dè
ἀνδρῶν οὐκ ἐθέλουσιν αἱ γνῶμαι πρὸς τοὺς αὐτοὺς κινδύνους ὁμοῖαι
εἶναι.
PAGE 6, 2 ἐκ μιᾶς κορυφῆς κ. τ. λ.: compare Gellius N. A.
6, 1, namque itidem sunt bona et mala, felicitas et infortunitas,
dolor et voluptas: alterum enim ex altero, sicut Plato ait, verti-
cibus inter se contrariis deligatum est. 6 avroîs is the dative
of reference, in sense nearly equal to autŵv which is the
reading of inferior miss. and editions. See Riddell, § 28.
7 Hirschig writes Takoλovleiv. It is, however, easy to see
that there is no cogent reason for making this change.
8 ὥσπερ οὖν . . . ἔοικεν = κατ' ἐμὸν νόον Theocr. 7, 30. There
is an abundance of expression in paívera in the main clause;
but this should be attributed to the unrestrained and some-
what careless style of conversational language. It is true
the instance which Stallb. quotes from Lysis 221 E is not to
the purpose: but a similar redundance of expression may
be observed in Arist. Plut. 826, dĥλov őtɩ тŵv xpησt@V TIS
ὡς ἔοικας εἶ.
TL
IV. PAGE 6, 13 évτelvelv is the technical term of adapt-
ing words to metre or melody: Protag. 326 в, eis тà Kiðapí
σματα ἐντείνοντες, and Plutarch relates of Solon τοὺς νόμους
ἐπεχείρησεν ἐντείνας εἰς ἔπος ἐξενεγκεῖν. Diog. Laert. 2, 41,
gives the beginning of one of Socrates' μῦθοι: Αἴσωπός ποτ'
ἔλεξε Κορίνθιον ἄστυ νέμουσι, Μὴ κρίνειν ἀρετὴν λαοδίκῳ σοφίῃ
The same writer has also preserved the first line of the πpo-
οίμιον (or, as he calls it, παιάν) on Apollo: Δήλιο "Απολλον,
χαῖρε, καὶ "Αρτεμι, παῖδε κλεεινώ. It was still in existence at
the time of Themistius (+ c. 390 a. D.) who speaks of it Or.
p. 32, Dind. But from Diog. Laërt. himself we learn that
the ancients were not quite sure of the authenticity of the
poem which went under Socrates' name. 15 Evŋvos: see
note on Apol. p. 6, 28. 16 molnoas is the technical term
ἐποίησας
NOTES.
103
18 του
that l
of the occupation of the ποιητής (the maker' in old English):
compare especially such a passage as Euthyphr. 12 Α, λέγω τὸ
ἐναντίον ἢ ὁ ποιητὴς ἐπόνησεν, ὁ ποιήσας κ. τ. λ.
ἔχειν ἀποκρίνασθαι: ‘me habere quod respondeam,
may know how to answer. 21 οὐκ ἐκείνῳ βουλόμενος κ. τ. λ. :
here ἐκείνῳ refers to the same person as αὐτῷ before and
αὐτοῦ afterwards. Instances of this kind occur frequently
in Plato; see Riddell, § 49 F. 22 ἀντίτεχνος rival.
22 f. οὐ ῥᾴδιον εἴη: it is difficult to decide if this is a
sincere expression of Socrates' opinion, or his accustomed
irony. In the Apology Socrates certainly appears not to
think very highly of Euenus, and here also Cebes seems to
represent the man as jealous of competition and of an in-
quisitive nature. 24 ἀφοσιούμενος : Socrates was afraid
of doing something avórov in neglecting the injunction
of the dream. πολλάκις perhaps, a sense of the word
of the most frequent occurrence in Plato: see e. g. 61 a,
especially after ei apa, compare Lach. 179 B. Polit. 264 B.
Compare cum saepe Verg. Aen. 1, 148. In the following
πολλάκις
clause Toììákis stands of course in its common sense.
27 ὄψει appearance, shape. 28 μουσικὴν ποίει καὶ
ἐργάζου h. e. musicam fac alque tracta. ποίει ita accepit
primum Socrates pro simplici fac, deinde sensu exquisitiore
ad poesin et versuum compositionem retulit.' WYTT.
>
PAGE 7, 4 όπερ ἔπραττον “what I made the task of my
life: for this emphatic sense of πράττω see note on Crito
p. 45, 22.
παρακελεύεσθαι is to exhort to do a thing,
ἐπικελεύειν ‘to encourage when one is doing it' (ἐπί denoting
here after). So Xen. Cyrop. 6, 3, 27, τοῖς τὸ δέον ποιοῦσιν
ἐπικελεύειν. 5 φιλοσοφίας μὲν οὔσης μεγίστης μουσικῆς,
compare Strabo 10, p. 717 1, μουσικὴν ἐκάλεσεν ὁ Πλάτων καὶ
ἔτι πρότερον οἱ Πυθαγόρειοι τὴν φιλοσοφίαν, and especially the
beautiful passage Laches 188 C, ὅταν . ἀκούω ἀνδρὸς περὶ
ἀρετῆς διαλεγομένου ἢ περί τινος σοφίας, ὡς ἀληθῶς ὄντος ἀνδρὸς
καὶ ἀξίου τῶν λόγων ὧν λέγει, χαίρω ὑπερφυῶς, θεώμενος ἅμα τόν
τε λέγοντα καὶ τὰ λεγόμενα ὅτι πρέποντα ἀλλήλοις καὶ ἁρμόττοντά
ἐστι· καὶ κομιδῇ μοι δοκεῖ μουσικὸς ὁ τοιοῦτος εἶναι, ἁρμονίαν καλ
·
·
101
NOTES.
9 τὴν δημώδη
11 ἀφοσιώσα-
,
λίστην ἡρμοσμένος, οὐ λύραν οὐδὲ παιδιᾶς ὄργανα, ἀλλὰ τῷ ὄντι ζῇν
ἡρμοσμένος οὗ αὐτὸς αὑτοῦ τὸν βίον σύμφωνον τοῖς λόγοις πρὸς τὰ
ἔργα ἀτεχνῶς Δωριστί, ἀλλ' οὐκ Ιαστί κ. τ. λ.
ἣν ὁ δῆμος (οἱ πολλοὶ) καλεῖ μουσικήν.
σθαι = τὰ ὅσια ποιήσασθαι. 13 ἐποίησα ‘wrote a poem.
15 f. μύθους, ἀλλ᾽ οὐ λόγους: yet above, D, Cebes himself
speaks of Αἰσώπου λόγοι; but Socrates takes here the two
words in a stricter sense, according to which λóyos means
a true and μύθος a fictitious or invented relation of some-
thing. ποιεῖν stands of course again in the same sense as
just before.
In αὐτὸς οὐκ ἢ μυθολογικός we notice a tran-
sition to direct speech, else we should expect οὐκ εἴην. The
form instead of v occurs in other places in Plato and is
here expressly attested by Photius in his lexicon s. v. 'Hv.
17 ἐπιστάμην I knew, was acquainted with. Protagoras
(Prot. 339 в) quoting the beginning of a poem by Simon-
ides adds, τοῦτο ἐπίστασαι τὸ ᾆσμα (do you know the poem)
ἢ πᾶν σοι διεξέλθω ; 18 οἷς πρώτοις ἐνέτυχον is, strictly
speaking, superfluous after οὓς προχείρους εἶχον with which it
is nearly identical in sense. But it would be perverse to
suspect an interpolation, as the Platonic style is naturally
profuse and redundant.
V.-VII. CONVERSATION ON THE WILLINGNESS OF TRUE
PHILOSOPHERS TO ESCAPE FROM THE PRISON OF THE
BODY, THOUGH IT IS SINFUL TO DESTROY ONE'S OWN
LIFE.
V. PAGE 7, 20 ώς τάχιστα is given in our edition in
conformity with the best mss. Heindorf considers these
words as an interpolation, because in his opinion Socrates
is not speaking of voluntary death, but of the θανάτου μελέτη
peculiar to philosophers.
22 οἷον παρακελεύει • What
is it that you advise, etc. See below, 117 D, οἷον ποιεῖς.
23 πολλὰ on many occasions and so = πολλάκις : compare
Parm. 126 Β, Ζήνωνος ἑταίρῳ πολλὰ ἐντετύχηκε, and similarly
Lach. 197 D, ὁ Δάμων τῷ Προδίκῳ πολλὰ πλησιάζει. Crat.
300 1, ἕωθεν πολλὰ αὐτῷ συνῆν. Χen. Cyrop. 1, 5, 11, πολλά
NOTES.
105
24 οὐδ᾽ ὀπωστιούν: compare
μοι συνόντες ἐπίστασθε κ. τ. λ.
Apol. 17 в (p. 1, 9). 25 εKwv elvaι: see note on Apol. p.
31, 5.
Teloera: after this av is added in some mss. φι
λόσοφος, in reality a σοφιστής, as which he is mentioned in
the Apology, 20 c. 28 прάуμатоs 'study:' see note on
πράγματος
Apol. p. 6, 5. βιάσεται αὐτὸν sc. ἀποθανεῖν = ἀποκτενεῖ ἑαυ
τόν. 29 paσi: sc. piλóvopoi and especially the Pytha-
goreans. But by using the word pari, Socrates insinuates
that for him this is still an open question.
2 οὕτως
PAGE 8, 1 [άπò τηs kλívηs] see critical note.
is not necessarily required after the participle, but serves to
enforce its meaning: Heindorf quotes Rep. 9, 576 E, KaтA-
δύντες εἰς ἅπασαν (πόλιν) καὶ ἰδόντες, οὕτω δόξαν ἀποφαινώμεθα,
and Lys. in Agorat. § 39, ïva tà votuta doñaσáµevoi toùs av-
τῶν οὕτω τὸν βίον τελευτήσειαν. See also here below, 67 Ε.
4 Hirschig writes here αὐτὸν ἑαυτὸν βιάζεσθαι, and this seems
very probable: see below, l. 15. 5 τῷ ἀποθνήσκοντι α
dying man' the article with a participle often stands in
a general sense, if a certain act is attributed to an uncer-
tain person.
7 Φιλολάῳ συγγεγονότες having been pupils
of Philolaus:' for ovyyiyveobai and similar expressions see
note on Apol. p. 5, 5. Philolaus was a contemporary of
Socrates; the fragments commonly attributed to him are,
however, of somewhat doubtful authority. 8 σαφώς κα
ἀκηκόαμεν : compare Euthyphr. 7 Α, εἰ μέντοι ἀληθῶς, to which
we have to supply aπeкpív∞ from the preceding sentence.
Stallb. approves of oapés, the reading of the mss. of the
second class. Compare what the Scholiast says di' aimyµá-
των ἐδίδασκε, καθάπερ ἦν ἔθος τοῖς Πυθαγορείοις. 9 φθόνος
ovdels λéyeɩ 'ea vobis non invidebo ''I will not with-
hold it from you:' Compare Soph. 217 в. Legg. 2, 644 a.
10 Kal μárioтa especially.' 11 μέλλοντα ἐκεῖσε ἀποδημεῖν
forms the subject accusative for διασκοπεῖν καὶ μυθολογεῖν.
ékeîσe of course = eis "Aidov, but this is intentionally avoided.
μυθολογεῖν is like διαμυθολογεῖν, for which see note on Apol.
p. 35, 15: but it includes also, no doubt, a hint as to the
pulos which follows later on in the dialogue. 12 ἐκεῖ
C
106
NOTES.
stands for keiσe: compare Hdt. 9, 108, ékeî àñíketo. Hir-
schig reads ékeiσe and compares below, 107 D, and 117 c.
VI PAGE S, 17 νῦν δή is explained as πρὸ ὀλίγου χρόνου
by Timaeus. dǹ vôv has a different meaning, this very min-
ute.' 21 άkovσais has the emphatic sense of under-
standing: see above 1. 8. 22 μόνον τῶν ἄλλων ἁπάντων is
an expression not strictly logical, but easily understood.
We have two constructions mixed up here: μóνov åπáνтwv
and διαφερόντως τῶν ἄλλων. See also Riddell, § 172.
23 áπλoûν of a simple nature, without ambiguity,' since
other things may be good or bad, true or untrue, according
to circumstances: compare Symp. 318 », πâσa yàp πρâ§is wồ
ἔχει· ἐφ' ἑαυτῆς πραττομένη οὔτε καλὴ οὔτε αἰσχρά . . . οὐκ ἔστι τού-
των αὐτὸ καθ᾽ αὑτὸ καλὸν οὐδέν, ἀλλ᾽ ἐν τῇ πράξει, ὡς ἂν πραχθῇ,
τοιοῦτον ἀπέβη. οὐδέποτε τυγχάνει is also dependent on ei,
and perhaps we should therefore expect uŋdéñотe, but we
may here again notice a confusion between direct and indi-
rect speech, of which so many and various instances occur
in the best writers. Tuyɣáve is used without a participle
(ővтa or exovta or diakeíµeva): see Apol. 38 a ; Gorg. 502 B;
Protag. 313 E; Phaedr. 230 a. 24 Kal Talλa is taken =
KaTà Tâλλa by Stallb.; but whichever way we may explain
the difficult words which follow, it seems more natural to
take τἆλλα as a nominative = ὥσπερ τἆλλα τυγχάνει ὄντα. Soς-
rates says,This alone we maintain to be true under any
circumstances, and not like other things which may some-
times be good, sometimes bad.' ἔστιν ὅτε κ. τ. λ. This
is a very difficult passage which has been commented on
recently by more than one scholar: see critical note. In-
stead of wearying the reader with their different opinions,
we will rather record what we consider a satisfactory expla-
nation. In the first place then it is clear that eorw ois is
added in a loose manner after the dative r@ ȧveрón: this
was felt by the scribe of one of the mss. in which we find
τῶν ἀνθρώπων. Socrates has stated before that, in his opin-
ion, a man is not allowed to kill himself, and this he main-
tains to be true, be the circumstances of each individual
NOTES.
107
|
case ever so different. This, he goes on, may perhaps appear
strange to you, and you may think that to some men and
under certain circumstances, death may be preferable to
life. It is true that Geddes states that this sense is at
variance with the drift of the passage, as well as with the
spirit of Platonic sentiment:' but rouro clearly refers to the
beginning of the chapter= τὸ μὴ θεμιτὸν εἶναι αὐτὸν ἑαυτὸν
άпоKTIVνývaι; and again, the next clause does not admit the
possibility of the reverse. 26 palvetaι: Hirschig's con-
jecture paveîra is plausible and perhaps true, though not
necessarily so.
PAGE 9, 1 "ITTO Zevs: so Cebes says as a Boeotian (Bow-
tiáčwv tŷ Pwvŷ Xen. Anab. 3, 1, 26). The same expression
is quoted from Arist. Acharn. 911, but there the genuine
Boeotian iтw Acús appears now in the texts in accordance
with the best ms. ἴττω= ἴστω. 2 OUTW y' 'at first sight,'
i.e. before it is properly considered. 3 ἐν ἀπορρήτοις :
the most natural explanation of this seems to be of the
áñóрρητа or 'esoteric' precepts of the Pythagoreans. So
Socrates says of Protagoras, Theaet. 152 C, nµîv µèv ývíĝaro
τῷ πολλῷ συρφετῷ, τοῖς δὲ μαθηταῖς ἐν ἀπορρήτῳ τὴν ἀλή
θειαν ἔλεγε. Such ȧñóррηта are attributed to almost all
schools of philosophy, and of Plato himself aypapa are men-
tioned. 4 Ev Tivi povpa: Compare Cic. Cato M. c. 20,
ita fit ut illud breve vitae relicuum nec avide appetendum seni-
bus nec sine causa deserendum sit, vetatque Pythagoras iniussu
imperatoris, id est dei, de praesidio et statione vitae decedere.
But povpá is not statio or praesidium, but ‘prison.' 6 péyas
Tɩs rather profound:' rìs enforces the adjective; see a simi-
lar instance Crito p. 41, 2. 10 TOîs beois (dative of refer-
ence) 'with regard to the gods.' Riddell, § 28. As for the
sentiment, compare Legg. 906 a, ýµéîs d' av ktýµata deŵv kai
daiµóvwv. kтŋµáтwv 'of your slaves' see Porson's note on
κτημάτων
Eur. Med. 48 παλαιὸν οἴκων κτῆμα. 13 βούλει : according
to the rules of indirect speech we should expect Bouλow, but
again we observe here the intrusion of the forms of direct
speech. Heindorf quotes Gorg. 464 D, wσr' ei déoi
δια-
108
NOTES.
4
πότερος ἐπαΐει περὶ τῶν χρηστῶν
λιμῷ ἂν
γωνίζεσθαι
ἀποθανεῖν τὸν ἰατρόν. 16 πρὶν . . . ἐπιπέμψῃ: here Hein-
dorf and Bekker insert åv after πрiv. Heindorf says: apud
πρίν.
poetas Atticos πρìv subiunctivo saepius iungitur: apud prosae
scriptores corrigi huiusmodi omnia debent.' But it becomes
then necessary to correct a great many passages.
Not to
mention Herodotus (1, 19. 136; 6, 133; 7, 8) who might here
be supposed to side with poetical usage, we may quote Thuc.
8, 9 οἱ Κορίνθιοι . . . οὐ προεθυμήθησαν ξυμπλεῖν πρὶν τὰ Ισθμια
διεορτάσωσιν aud ibid. οὐ βουλόμενοί πω πολέμιον ἔχειν, πρίν
τι καὶ ἰσχυρὸν λάβωσι. In two instances in Plato, Tim. 57 B,
and Theaet. 169 B, the editors add av, but see also Legg. 9,
873 A.
In the orators we find instances of pív with a
subjunctive: Aeschin. adv. Ctesiph. § 60 (where, however,
Reisig and Franke read πρὶν ἄν against the mss.), and
Hyperid. p. 7 Bab. although Schneidewin there too corrects
πρὶν ἂν αὐτό. (See also Riddell, § 63.)
•
•
•
6
VIL PAGE 9, 19 ῥᾳδίως ‘easily, i. e. willingly. We
have the word directly afterwards in the same meaning,
63 A.
23 For ἀγανακτεῖν ἀπιόντας see G. 1580; Η Α. 983.
25 ἄριστοί εἰσι τῶν ὄντων ἐπιστάται: compare Legg. 10, 902 Β,
θεῶν γε μὴν κτήματά φαμεν εἶναι πάντα ὁπόσα θνητὰ ζῶα, ὥσπερ
καὶ τὸν οὐρανὸν ὅλον ἤδη τοίνυν σμικρὰ ἢ μεγάλα τις φάτω
ταῦτα εἶναι τοῖς θεοῖς· οὐδετέρως γὰρ τοῖς κεκτημένοις ἡμᾶς ἀμελεῖν
ἂν εἴη προσῆκον, ἐπιμελεστάτοις γε οὖσι καὶ ἀρίστοις.
26 αὐτός sc. ὁ φρονιμώτατος: the construction changes from
the plural in the preceding sentence to the singular, and in
general transitions of this kind are not rare in Plato com-
pare e. g. Protag. 319 D, 324 a, 334 c. 28 ταῦτα where we
should expect τοῦτο: so we have it below, 70 D. Other
instances are collected by Riddell, § 41 B.
PAGE 10, 1 ἀπὸ τοῦ δεσπότου from his master. The
peculiar foolishness is here the act of running away from
a man whom you detest for the sole reason of him being
your master.
9 πραγματεία : ‘τὴν πραγματειώδη ἀπορίαν
πραγματείαν ἐκάλεσεν ὁ Πλάτων. Olympiodorus. ἐπιβλέψας
NOTES.
109
no doubt with an ironical expression of the face. This
irony is also perceptible in τινάς. Αεί τοι: Geddes justly
observes that there is a certain playfulness in this expression,
marked also by the imitation of Homeric language, e. g. Il.
5, 83, αιεί τοι ῥίγιστα θεοὶ τετληότες εἶμεν, Below 77 A, Cebes
is described aς καρτερώτατος πρὸς τὸ ἀπιστεῖν τοῖς λόγοις.
12 f. µoɩ . . . aur is more emphatic than eµavrô. About
the phrase r λéyav see note on Crito p. 45, 3.
14 άνδρες
σοφοὶ ὡς ἀληθῶς : the more usual order of words would be
ἄνδρες ὡς ἀληθῶς σοφοί: compare below, p. 12, 17, οἱ ὡς ἀλη
θῶς φιλόσοφοι, 66 Β, ὁ γνησίως φιλόσοφος, but 67 D, ὁ φιλοσο-
φῶν ὀρθῶς. ἀμείνους αὐτῶν is given by the mss., not αὑτῶν,
which is the arbitrary change of many editors. Stallb.
justly compares 107 c, below, ris aỷτŵv kakias where again
some editions real αὑτῶν.
VIII. SOCRATES ADVANCES THE PROPOSITION THAT BY
DEATH WE ARE NOT REMOVED FROM THE PROTECTION
OF THE GODS, AND AFTER A FRUITLESS WARNING
OF THE EXECUTIONER, THAT THE EXCITEMENT Of a
DISPUTATION MIGHT RENDER DEATH MORE PAINFUL,
SOCRATES BEGINS THE DISCUSSION.
PAGE 10, 21 Tilaνwтeрov, because the judges pronounced
sentence against Socrates. 26 οὐκ ἀγανακτών: but Olym
piodorus reads µý åyavaktŵv. There is, however, no doubt
as to the choice between these two readings. Socrates says
'I should be wrong not to grieve,' but as in reality he does
not grieve, he must use our not µý. (See also G. 1612; H-A.
1025). 27 άνδρας τε: as if καὶ παρὰ θεοὺς should follow ;
but instead of this the construction is varied.
•
PAGE 11, 1 ÖTL
ev: the infinitive is owing to the
continued influence of ἐλπίζω. Hirschig brackets ἥξειν.
3 oux oμoíws viz. as I should grieve, if I were without that
hope. 4 eîvai ri 'that there is something in store for:
so below, 91 B, εἰ δὲ μηδέν ἐστι τελευτήσαντι.
dè
5 καὶ πάλαι
in the ancient beliefs and traditions of the Greeks: compare
110
NOTES.
Gorg. 523 AB, ἦν νόμος ὧδε περὶ ἀνθρώπων ἐπὶ Κρόνου καὶ ἀεὶ
καὶ νῦν ἔτι ἐστὶν ἐν τοῖς θεοῖς, τῶν ἀνθρώπων τὸν μὲν δικαίως
τὸν βίον διελθόντα καὶ ὁσίως, ἐπειδὰν τελευτήσῃ εἰς μακάρων
νήσους ἀπιόντα οἰκεῖν ἐν πάσῃ εὐδαιμονίᾳ ἐκτὸς κακῶν. τὸν δὲ
ἀδίκως καὶ ἀθέως, εἰς τὸ τῆς τίσεώς τε καὶ δίκης δεσμωτήριον,
ὃ δὴ τάρταρον καλοῦσιν, ἰέναι. 7 αὐτός may stand in its
usual sense ‘you yourself,' but the antithesis to the fol-
lowing μεταδοίης becomes more marked by taking αὐτὸς
in the meaning 'alone' (Apol. p. 10, 23). See H-A. 681.
11 πρῶτον i. e. before I enter upon my arguments. The
prolepsis in Κρίτωνα τόνδε is easily understood.
·
πάλαι κ.τ.λ.
13 Ti
>
δέ . άλλο γε sc. ἐστίν, atter which we ought to have ἢ ὅτι
Compare Arist. Eccles. 769, τί γὰρ ἄλλο γ'
ἢ φέρειν παρεσκευασμένοι Τὰ χρήματ᾽ εἰσίν. This elliptical
phrase seems to have belonged more particularly to con-
versational language, and wherever it occurs, betrays a
certain impatience on the part of the speaker. Crito is
annoyed at the repeated requests of the servant. 14 o
μέλλων δώσειν κ.τ.λ.: compare below, 117 A, beginning of
ch. Lxvr., no doubt a slave of the state, called ὁ δημόσιος by
Plut. Phoc. 37, where he relates that the poison not taking
effect upon Phocion, he asked for another draught: καὶ ὁ
δημόσιος οὐκ ἔφη τρίψειν ἕτερον, εἰ μὴ λάβοι δώδεκα δραχμάς.
ὅσου τὴν ὁλκὴν ὠνεῖται. χρόνου δὲ γενομένου καὶ διατριβῆς, ὁ
Φωκίων καλέσας τινὰ τῶν φίλων καὶ εἰπὼν ὅτι μηδὲ ἀποθανεῖν
᾿Αθήνησι δωρεάν ἐστιν, ἐκέλευσε τῷ ἀνθρώπῳ δοῦναι τὸ κερμά
τιον. 16 μᾶλλον ‘too much. 17 εἰ δὲ μὴ otherwise,
else:’we should expect εἰ δὲ (sc. προσφέροιεν), but after a
negative clause we sometimes have in Greek a condition ex-
pressed as negative which ought to be affirmative: compare
Xen. Anal. 7, 1, 8, μή ποιήσῃς ταῦτα· εἰ δὲ μή, αἰτίαν ἕξεις.
Soph. Τrach. 586 f. εἴ τι μὴ δοκῶ Πράσσειν μάταιον· εἰ δὲ μή,
πεπαύσομαι. 20 τὸ ἑαυτοῦ “his own affair: Hirschig un-
necessarily conjectures τοσοῦτον. 21 σχεδόν μέν τι ᾔδη,
I knew something of the kind,' viz. would be your answer:
τὶ belongs to σχεδόν though separated from it by μέν: com-
pare Laches 192 €, σχεδόν γάρ τι οἶδα. ᾔδη is expressly given
for this passage by Photius Lex. p. 50, though all the mss.
NOTES.
111
·
have žồew: but see note on Apol. p. 23, S. ἀλλά at the
beginning of the sentence expresses Crito's impatience.
22 πράγματα παρέχει 'he bothers me. 25 τῷ ὄντι 1. e.
seriously, with profit to himself, compare below, 66 B,
ὁ γνησίως φιλόσοφος, and p. 12, 17, ὁ ἀληθῶς φιλόσοφος.
Elkóτws may be translated with good reason,' or 'consist-
ently.' 26 ἐκεῖ = ἐν "Αιδου.
IX.-XI. DEATH BEING THE SEPARATION OF THE SOUL
FROM THE BODY, AND THE PHILOSOPHER'S LIFE A
PREPARATION FOR DEATH, BY WHICH HE IS FREED
FROM THE SERVITUDE OF THE BODY, IT FOLLOWS THAT
DEATH IS NOT TO BE MET WITH REPINING. BUT ON
THE PURITY ATTAINED IN THE PRESENT LIFE HAPPI-
NESS IN DEATH DEPENds.
IX. PAGE 12, 1 Kɩvduveúovσlv oσol K. T. X., is justly ex-
plained by Riddell, § 186, to be an attraction for kwdvvevEL
λεληθέναι τοὺς ἄλλους ὅτι ὅσοι κ. τ. λ. 3 ἐπιτηδεύουσιν κ. τ. λ. :
compare Cic. Tusc. 1, 30, tota philosophorum vita, ut ait idem,
commentatio mortis est; see also below, 67 d. ἀποθνήσκειν
denotes the act by which one passes into the state expressed
by τεθνάναι. 6 ἀγανακτεῖν ὁ . . . ; the construction ἀγανα
Kтeiv Tɩ occurs in several passages in Demosthenes and Lysias
(26, 1), and is quite in harmony with the analogous construc-
tion δυσχεραίνειν τι. 8 yeλaσelw, 'I wish to laugh.'
9 ἂν
is anticipated hyperbatically with opa: Riddell, § 296.
12 Tap' nμîv: the only natural explanation of this is that
Simmias means his own fellow-citizens; i. e. the The-
baus. The Boeotians had in general an unfavorable
name for their aversion to literature and intellectual pur-
suits. 13 θανατῶσι = θανάτου ἐπιθυμοῦσι (Schol.). λελή-
now, where we should expect déλŋſe, but the verb is made
to agree with the subject pióropo which is common to the
preceding and succeeding sentence. Stallb. quotes Xen.
Oee. 1, 19, ὅτι πονηρότατοί γέ εἰσιν, οὐδὲ σὲ λανθάνουσιν. Λα
Isocr. Panegyr. 12, οὗτοι οὖν οὐ λελήθασιν ὅτι τούτους ἐπαινοῦσιν
14 τούτο πάσχειν i. α. ἀποθνήσκειν. 20 άλλο τι
K. T. λ.
112
NOTES.
sc. ǹyoúµeða (to be supplied from the preceding sentence).
26 f. καὶ σοὶ ξυνδοκῇ ἅπερ καὶ ἐμοί: the two και are corre-
lative; see a similar instance Apol. p. 9, 16, and below,
76 E.
29 éσπovdaké va to have made it his especial
study.' 30 olov for example:' this word always stands
outside the construction of the sentence, see Riddell, § 16,
who quotes also below, 73 €, πâs déyeis ; οἷον τὰ τοιάδε. 78 1,
τῶν πολλῶν καλῶν οἷον ἀνθρώπων. 83 Β, κακὸν ἔπαθεν ἀπ᾿ αὐτῶν
οἷον ἢ νοσήσας ἢ κ. τ. λ.
PAGE 13, 4 ipariwv Siapepóvтwv, 'splendid clothes;' very
much in contrast to Socrates' own dress, which Xen. Mem.
1, 6, 2, calls iµáτiov pavλov. As to vπrodhuara, Socrates dis-
pensed with them altogether: Symp. 220 B. Xen. Mem.
1, 6, 2. Arist. Clouds, 103. 10 αφεστάναι αὐτοῦ ‘keep
aloof from it:’sc. τοῦ περὶ τὸ σῶμα.
Tò
16 μηδὲ μετέχει :
before this we should supply kai ős, but according to an
almost constant idiom the relative pronoun is not repeated
even with verbs which require different cases: see note on
Crito, p. 47, 5, and add Rep. 5, 465 E, 8, 559 A, Gorg. 492 B,
496 B, and here below, 82 d.
X. PAGE 13, 20 opovýσews: for the meaning of this
word compare Cic. Off. 1, 43, 153, prudentiam, quam Graeci
opóvnow dicunt, aliam quandam intellegimus quae est rerum
expetendarum fugien larumque scientia. 22 οἷον τὸ τοιόνδε
Aéyo is another expression to denote for example,' for which
Tapadeίyμatos ɣápw is the later formula: compare Charm.
168 D, λέγω δὲ τὸ τοιόνδε οἷον ἡ ἀκοή. Euthyphr. 13 B, οἷον
τοιόνδε κ. τ. λ. 23 ἔχει has almost the sense of παρέχει.
24 oi montal: according to Olympiodorus on this passage
Plato means more particularly Parmenides, Empedocles, and
Epicharmus: of the latter he quotes a line also known from
other sources νοῦς ὁρῇ καὶ νοῦς ἀκούει· τἆλλα κωφὰ καὶ τυφλά.
25 Opuλovσw is the spelling of the Bodl. and other good
mss., so also below 100 в the best mss. are in favor of
πоλvėρúληтa: see also 76 D.
not leading to σοφία. The
belong to the same root.
27 μὴ σαφείς and therefore
two words σαφής and σοφός
NOTES.
113
PAGE 14, 3 Mλoyígeodai, ratiocinari.
•
5 f. Οι μήτε
μήτε . . μήτε . undé (according to the Bodl.) see Rid-
dell, § 52. 9 TOû ÖVTOS 'the really or absolutely true.'
13 avrò is not necessary, but serves to enforce the idea
of existing before oùdév. Olympiodorus justly explains Tò
δίκαιον by ἡ ἰδέα τοῦ δικαίου. 13 f. φαμέν μέντοι νή Δία,
a most emphatic answer in the affirmative: compare below
68 B. 73 d. 19 évì λóyo 'in one word,' i. e. to sum up,
so also Gorg. 524 d. The order in this sentence seems at
first sight unusual; the sense is of course kaì ñeρì tŷs ovơías
tŵv äddwv évì dóyæ áttávtwv, ô tuyxável ékaotov öv. But in
the best writers (very frequently in Thucydides) a genitive
may be placed directly after a preposition before the noun
on which it is dependent; so Thuc. 3, 46 says deî rηv puλa-
κὴν μὴ ἀπὸ τῶν νόμων τῆς δεινότητος ποιεῖσθαι, ἀλλ᾽ ἀπὸ τῶν
ἔργων τῆς ἐπιμελείας. ovola is the 'true being,' essentia in
the Latin of later philosophers. The same idea is after-
wards denoted by τἀληθέστατον. Geddes justly observes
that ovoia was probably a term then newly introduced into
philosophy and therefore needing explanation. 22 αὐτὸ
KaσTOV each taken by itself' as to its own peculiar being.
26 πapaτidéμevos literally 'putting alongside of himself'
as an instrument of which he can avail himself at any
time. 27 ¿þéλkwv 'dragging behind' as an encumbrance.
30 Oŋpevel: the metaphorical use of the word is easily un-
derstood. Compare Polit. 264 A. Theaet. 198 a. So p. 15,
17, ǹ TOû őνTOS Onpa. In the same way Cic. de nat. deor. 1,
30 calls a 'physicus' speculator venatorque naturae.
PAGE 15, 1 us ëños eiπeîv 'generally speaking:' see note
on Apol. p. 1, 4. 6 ὑπερφυῶς ὡς: compare below 96 A,
θαυμαστῶς ὡς.
x.
XI. PAGE 15, 9 On or before a direct speech see note
on Apol. p. 20, 6, Crito p. 51, 9. 10 κινδυνεύει κ. τ.
'It seems then that one might say a small pathway leads us
ont of the difficulty by the help of logical reasoning in this
consideration, that
This seems to be the natural ex-
8
114
NOTES.
planation of this difficult passage. The word åτpañós is here
used in a figurative sense: we have lost our way, wandering
about in a labyrinth (i. e. trying to find truth by means of
our senses), when a small pathway leads us back into the
right road.
This metaphorical use is also indicated by
σTEρ and ris, to which Stallb. well compares Rep. 2, 427
δοκεῖ εἶναι ἡ πόλις) ὥσπερ ὑγιής τις.
μοι
The simile which we
have assumed to underlie the whole passage, is moreover
preserved in the verb ἐκφέρειν, see Soph. Αj. 7 εὖ δέ σ᾽ ἐκφέ-
ρει Κυνὸς Λακαίνης ὥς τις εὔρινος βάσις. The words μετὰ τοῦ
Móyou have been considered by some as an interpolation, but
there is no cogent reason for assuming this although they
seem at first sight to be almost identical in meaning with ev
τῇ σκέψει.
Tŷ σkéчeɩ. Stallb. assumes an allusion to some Pythagorean
precept φεύγειν τὰς λεωφόρους, and explains ατραπός as the
small pathway that leads us out of life, i. e. death. The
explanation which I have adopted agrees in the main with
that given by C. F. Hermann Gesammelte Abhandlungen '
etc. (Gött. 1849), p. 70 f. ἐν τῇ σκέψει can be explained
and should not be changed, yet the sense would be plainer if
we had eis Thy σkéw as it were a small path leads us with
τὴν σκέψιν
the help of logical reasoning to the consideration that . . .''
13 où μn TOTE Kтησwμela: see note on Apol. p. 20, 8 and G.
1360; H-A. 1032.
ikavas 'to a satisfactory degree,' because
we may obtain an uncertain knowledge of truth even by
means of our senses. 14 τοῦτο, sc. οὗ ἐπιθυμοῦμεν. 16 äv
τινες νόσοι προσπέσωσι, ‘if for example maladies happen
for this force of rìs see Riddell, § 50. G. a. 18 φλυαρίας,
nonsense: φλυαρίαν καλεῖ ὁ Πλάτων πᾶν τὸ περιττόν, οὐ μόνον
τὸ ἐν λόγοις, ἀλλὰ καὶ τὸ ἐν ἔργοις. Olympiodorus.
λeyóμevov, 'as the saying is,' shows that the expression it'
αὐτοῦ οὐδὲ φρονῆσαι ἡμῖν ἐγγίγνεται οὐδέποτε οὐδέν was prover-
bial. is aλnows and Tộ övrɩ are often, each by itself, added
to proverbial phrases or quotations of well-known sayings;
here they are joined in order to make the passage more
emphatic: compare Lach. 183 d, év tŷ ảλnßcią ws åλnOŵs èπI-
δεικνύμενον. 25 ἐκ τούτου is again parallel with διὰ πάντα
ravra, but it would be perverse to doubt the genuineness of
19 το
NOTES.
115
6
the text which rests on the authority of the mss. 26 ασχο
λίαν ἄγομεν φιλοσοφίας πέρι means we are too busy for
philosophy,' cannot occupy ourselves with philosophical
28 ἀπ' αὐτοῦ, sc. τοῦ σώματος.
speculations.
TíπTEL 'dicitur de iis quae interveniunt casu et fortuito
atque adeo tempore alieno.' FISCHER.
29 παρα-
PAGE 16, 5 φρονήσεως instead of φρόνησις owing to assi-
milation to the case of the relative (attraction): see note on
Apol. p. 37, 3. Riddell, § 192. 6 ὁ λόγος σημαίνει : com
8 For the accusative Svoiv
pare p. 15, 10, μετὰ τοῦ λόγου.
Oάrepov see Riddell, § 23. a. 11 ἐν ᾧ ἂν ζῶμεν “while we
live' Hirschig doubts if this be Greek and writes ews av
Coμev, compare below 84 a.
14 ἀναπίμπλασθαι is from the
antithesis kalapeve easily understood to have here the more
special sense to allow oneself to be infected;' see note on
Apol. p. 24, 16, Riddell, § 88. 17 μετὰ τοιούτων i. e. καθα-
pav. Riddell, § 54. 19 tows 'it is to be hoped:' so we
find this word sometimes in assertions of a very definite
character, where there is no trace of doubt. μὴ καθαρῷ
・・・ Deμɩtov : compare note on Apol. p. 21, 18.
XII. DEATH IS SHOWN TO BE BUT THE DELIVERANCE
DESIRED BY THE TRUE PHILOSOPHER, WHO CERTAINLY
OUGHT TO CONQUER THE FEAR OF DEATH BY HIS DESIRE
OF PERFECT KNOWLEDGE, SINCE EVEN ORDINARY MEN
HAVE OVERCOME THIS FEAR BY THE POWER OF LOVE.
E,
•
-
રા
XII. PAGE 16, 25 f. πls. κτήσασθαι, the infinitive
aorist, though we should expect either the future or the
aorist with av: but instances without av are by no means
scarce, see below r, ἐλπίς ἐστι . . . τυχεῖν. Sympos. 193 D,
ὃς εἰς τὸ ἔπειτα ἐλπίδας μεγίστας παρέχεται καταστήσας ἡμᾶς εἰς
τὴν ἀρχαίαν φύσιν καὶ ἰασάμενος μακαρίους καὶ εὐδαίμονας ποιῆσαι.
27 πаρeλðóνтɩ 'past,' as we obtain this boon after our death.
The reading of inferior mss., πapóvrɩ, is simpler, but has
no authority. 29 kal alλ avspl: Socrates himself has
already declared his conviction and anticipation of a better
116
NOTES.
life after death, and here Kai 'also' implies poí, which
would, moreover, have been awkward after vûv μо проσтε-
ταγμένη. 29 f. oi πаρeσKevάolaι 'sibi comparatam esse;
the perfect infinitive denotes that he has his pure mind in
readiness; &σπеp is added, because кeкaðapµévη is originally
used of a vessel when cleansed.
?
>
PAGE 17, 1 §vµßalve, 'appears: the construction here
differs from the one used below 74 A, ἆρ' οὖν ξυμβαίνει τὴν
ἀνάμνησιν εἶναι μὲν ἀφ' ὁμοίων κ. τ. λ.
Instances of either con-
struction are found in the best writers.
4 συναγείρεσθαι
6 μó-
“ τουτέστιν ἀπὸ τῆς σωματοειδοῦς ζωῆς ἐπιστρέφεσθαι:” ἀθροί-
ζεσθαι “ τουτέστιν ἀπὸ τῆς δοξαστικῆς” Olympiodorus.
νην καθ᾽ αὑτήν is said in the same way as in other places
avтην κaľ aúτýν, and there is not the slightest reason for con-
sidering μóny as a gloss on the parallel expression.
µóvŋv
ὥσπερ
ẻk Seoμŵv ẻk Toû σwμaros: see Cobet's criticism as given in
the critical notes. But there is no cogent reason for omit-
ting the second ek, though in Attic prose the preposition is
generally put only once in comparisons: but Heindorf justly
cites below 82 Ε, ὥσπερ δι' είργμοῦ διὰ τούτου σκοπεῖσθαι τὰ
Övтa, see also 110 E, 115 B. Phaedr. 255 D, άσпер ÉV катÓптр Q
wσñeр KATÓTTPW
ἐν τῷ ἐρῶντι ἑαυτὸν ὁρῶν λέληθε. Rep. 8, 553 Β, πταίσαντα
ὥσπερ πρὸς ἔρματι πρὸς τῇ πόλει. See Riddell, § 262 (p. 221).
15 oŰTw enforces the meaning of the participle: see above
61 c.
τούτου sc. τοῦ τεθνάναι. 16 οὐ γελοῖον is emphati-
cally repeated, though a critic who reduces Plato's words to
the number of words strictly necessary for the expression of
an idea, may again entertain his suspicions: see critical
note. 20 διαβέβληνται τῷ σώματι ' are at variance with the
body.' G. 1175; II-A. 772. 22 et is inserted on the author-
ity of the best mss., while inferior mss. are without it. Cobet
is in favor of the reading of the latter (see critical note).
Stallb. quotes a number of passages in which we have two
protases with e: Theaet. 147 a. Gorg. 453 c. Legg. 2, 662 cd.
Protag. 311 B. The third class with ei is added in somewhat
the same manner as may be noticed below 80 E and 81 a.
Aristoph. Decl. 218 f. ἡ δ' Αθηναίων πόλις, Εἰ τοῦτο χρηστῶς
>
NOTES.
117
6
εἶχεν, οὐκ ἂν ἐσώζετο, Εἰ μή τι καινὸν ἄλλο περιειργάζετο.
25 ἀπηλλάχθαι infinitive perfect of the same sense as a pres-
ent, e. g. ἐλευθέρους εἶναι. On present infinitives after verbs
of promising, hoping, suspecting, etc. see note to Crito p. 53,
27. 26 ἀνθρώπινα παιδικά objects of affection that were
merely human' (GEDDES) is said intentionally in antithesis
to as it were θεῖα παιδικά : Heindorf happily compares Gorg.
482 Α φιλοσοφίαν, τὰ ἐμὰ παιδικά. Geddes observes that Soc-
rates alludes to such legends as the love of Alcestis for Ad-
metus, Orpheus for Eurydice, and Achilles for Patroclus, ‘all
of whom were willing, from the power of affection, to descend
to Hades.' See also Sympos. 179 D.
PAGE 18, 7 οἴεσθαί γε χρή ‘one ought to think they
would not be unwilling to go: compare Crito 53 D.
XIII. IN CONTRASTING THE VIRTUE of OrdinaRY MEN
WITH THAT DESIRED BY TRUE PHILOSOPHERS, IT IS
FOUND THAT THE COMMON VIEWS OF COURAGE AND
TEMPERANCE ARE HOLLOW AND BASED ON COMPROMISE,
WHILE INTELLIGENT PERCEPTION IS A NECESSARY CON-
STITUENT OF TRUE VIRTUE IN ALL ITS FORMS. ONCE
MORE SOCRATES EXPRESSES HIS HOPE IN DEATH.
XIII. PAGE 18, 11 ὅπερ ἄρτι ἔλεγον refers to 67 Ε.
13 τοῦτο points to the succeedling sentence. ὃν ἄν = ἐάν
τινα, a construction of which Stallb. gives numerous in-
stances; most apposite is Hdt. 1, 146 ανδραγαθίη δ' αὕτη (the
following) ἀποδέδεκται . ὃς ἂν πολλοὺς ἀποδέξῃ παῖδας, ad
in the same way we should also explain Thuc. 2, 62, 4
αὔχημα μὲν γὰρ καὶ ἀπὸ ἀμαθίας εὐτυχοῦς καὶ δειλῷ τιν ἐγγίγνε-
ται, καταφρόνησις δὲ ὃς ἂν καὶ γνώμῃ πιστεύῃ τῶν ἐναντίων προέ-
χειν, though there the Scholiast observes λείπει ἐκείνῳ: ht
compare Thuc. 6, 14 τὸ καλῶς ἄρξαι τοῦτ᾽ εἶναι ὃς ἂν τὴν πατρίδα
ὠφελήσῃ. 7, 63, 1 νομιμώτατον εἶναι οἳ ἂν δικαιώσωσιν.
15 οὐκ ἄρ᾽ ἦν he was after all not: ἄρα expresses the
correction by experience of a preconceived impression ·
compare Hom. Οd. 16, 418 f. Αντίνο', ὕβριν ἔχων, κακομή
118
NOTES.
1
C
χανε, καὶ δέ σέ φασιν Ἐν δήμῳ Ἰθάκης μεθ' ὁμήλικας ἔμμεν
ἄριστον Βουλῇ καὶ μύθοισι· σὺ δ᾽ οὐκ ἄρα τοῖος ἔησθα.
16 φιλοχρήματος καὶ φιλότιμος • a lover of riches and a lover
of honor: the φιλόσοφος strives after the goods of the
soul; those who follow other ends, turn of course to the
goods of the body and of chance: see the distinction made
by Plato himself Legg. 3, 697 B, and also in our dialogue
below 82 c. που is probably, in most instances. 20 τοῖς
οὕτω διακειμένοις i. e. the real philosophers who treat the
body in the manner indicated by Socrates. ἡ ἀνδρεία is
in the Platonic sense the virtue of the courageous part of
the soul, σωφροσύνη that of the ἐπιθυμητικόν. 23 πτοέομαι
is a word almost exclusively used by poets and philosophers;
in the latter it denotes an inordinate desire not based upon
rational grounds. 25 ἐν φιλοσοφίᾳ ζῶσιν : compare above
εἶναι ἐν φιλοσοφία and Theaet. 174 Α διάγειν ἐν φιλοσοφίᾳ.
25 εἰ γὰρ ἐθελήσεις is the reading of the Bodl., but as many
other good mss. have ἐθέλεις, it is difficult to decide between
the two readings. τῶν ἄλλων = τῶν πολλῶν.
PAGE 19, 1 ὅταν ὑπομένωσιν is an emphatic addition si
quidem . . . :' Stallb. compares Euthyphr. 7 ν, οὐ δυνάμενοι
ἐπὶ ἱκανὴν κρίσιν αὐτῶν ἐλθεῖν ἐχθροὶ ἀλλήλοις γιγνόμεθα, ὅταν
γιγνώμεθα 2 The words καὶ δέει are most probably only
a gloss, as it is impossible to find out a difference between
being afraid' and 'fear:' but perhaps we might also con-
jecture δειλίᾳ for δέει, whereby we obtain afterwards a
complete parallelism in the repetition of this expression.
Plutarch, Romul. 37 p, alludes to the expression in 1. 4.: ¿
δέ, ἐκεῖνο τὸ τοῦ Πλάτωνος, ἀτεχνῶς ὑπὸ δέους ἀνδρεῖος γενόμενος.
5 οἱ κόσμιοι = οἱ σώφρονες : see above c, where the definition
οι σωφροσύνη is given. 6 With the asyndeton ἀκολασίᾳ
κ. τ. λ. compare the similar passage Apol. 92 Α, ἢ μὴν ἐγὼ
ἔπαθόν τι τοιοῦτον·
τοιοῦτον· οἱ μὲν μάλιστα εὐδοκιμοῦντες κ. τ. λ.
10 ἄλλων ἀπέχονται ὑπ ἄλλων : the two άλλων are correla-
tive : ' they abstain from some, being mastered by others.
15 yap stands, as it often does, in the opening clause, so
that a previous ellipsis must be assumed, e. g. 'do not ap-
NOTES.
119
"
• ·
ຖ
prove of this at once, for . . . . 16 μή . 'vide ne sit.'
The preposition pós is here used to denote interchange.
22 wvoúμeva has here a passive sense, which the verb gen-
erally admits only in the perfect óvnμai: Stallb. therefore
proposes to read éwvnµéva, but there is no doubt that in
agreement with πρаσкóμeva we want a present participle,
and there is no alternative but to believe that Plato has here
ventured to use the present with a passive meaning. Xeno-
phon (Equestr. 8, 2) uses éwveiro as a passive.
προσγιγνομένων καὶ ἀπογιγονμένων ‘no matter whether they
are present or not.' 27 σκιαγραφία ' is a favorite phrase
with Plato to express incompleteness or sketchiness.' GEDDES:
compare Rep. 10, 602 c, 2, 365 c. Cicero, Tusc. 3, 2, translates
σkiaɣpapia by adumbrata imago. Aristophanes, Frogs 1493,
uses the term okapipioμós for the same thing. 29 τὸ ἀληθὲς
'the true thing,' opposed to σkiaypapía, which denotes merely
a counterfeit.
24 και
PAGE 20, 1 τῶν τοιούτων i e. τῶν ἡδονῶν καὶ φόβων καὶ τῶν
ἄλλων. 3 καθαρμός differs from the foregoing κάθαρσις,
as the result from the process.' GEDDES. 4 OûTo those
famous men.' The mysteries are mentioned as they pro-
fessed to convey кaðaрµós and secure purity in another
world. 5 aivíTTEσlau 'to indicate in an obscure manner :
the word is used of the oracles of Apollo, Apol. p. 7, 13.
6 Ev Bopßópw : Plotinus who repeats this doctrine in almost
the same words as we have here (Enn. 1, 6. p. 55 A) sug-
gests the reason ὅτι τὸ μὴ καθαρόν βορβόρῳ διὰ κακίαν φίλον.
9 The Orphic line alluded to is πολλοὶ μὲν ναρθηκοφόροι,
παῦροι δέ τε βάκχοι. The latter is the name given to the
real and enthusiastic worshippers of Dionysus, the first
denotes those who seem to be worshippers as they bear the
wand used in the Bacchic revels, though no one knows what
they may really be at heart. The expression became pro-
verbial of the frequency of profession as contrasted with
the rarity of reality. 11 We get at the real force of the
perfect participle #ελоσо¶ηKóтes by considering it equal
το φιλόσοφοι ὄντες. ὧν belongs to γενέσθαι “to become
120
NOTES.
เ
one of whom.' 14 ηvvoáµŋv have achieved something for
myself.' The Bodl. ms. reads ηvvoaµer, but this seems due
to the error of a scribe who introduced the plural here in
conformity with its employment in the apodosis, though
thereby destroying the symmetry of the protasis. 20 τοῖς
SÈ K. T.λ. should be translated although this appears incredi-
ble to the multitude.' It is very probable that Hirschig is
right in his suspicion, in ascribing the expression to Cebes,
not Socrates. 21 εἴ . . . εἰμι assumes the condition as
almost certain while the optative in the apodosis upholds
the hypothetical character of the whole sentence.
1
XIV. SOCRATES IS ASKED BY CEBES TO UNFOLD THE
REASONS FOR HIS BELIEF IN A FUTURE EXISTENCE,
AND AGREES TO DO SO.
XIV. PAGE 20, 26 f. ȧmoriav has the meaning of
'doubt,' hence the construction with un: M. & T. 365.
The following sentence is rather awkwardly expressed in
so far as the words ovdaμoû er occur twice in close prox-
imity. But it would be rash to suspect that in the second
place these words are due to an interpolator: though it
should be added that we are no worse off without them.
Besides this, the asyndeton in evðús is very harsh, and per-
haps Zeune is right in adding kai before cvbús. The con-
struction of eveús with a participle is not rare; compare
below 75 1, γενόμενοι εὐθὺς ἑωρῶμεν, and ib. Ο ἠπιστάμεθα
. . . εὐθὺς γενόμενοι. The two particles ἀπαλλαττομένη aud
ἐκβαίνουσα belong both to εὐθύς the moment the soul sepa-
rates itself from the body and departs from it' olxηTaι
διαπτομένη ‘it goes fying away, ὥσπερ πνεῦμα ἢ καπνὸς
Sɩaσкedаσdeîσα 'vanishing like a breath or smoke.' Plato
alludes to the popular belief with regard to death: so we
find in the popular poet, Homer, I. 23, 100, Yvxη dè katÙ
χθονός ήύτε καπνὸς Ωιχετο τετριγυία.
>
PAGE 21, 5 ξυνηθροισμένη is the antithesis tο διασκεδα
σθεῖσα. 9 Taρaµvfía 'iudicii confirmatio qua sententia
NOTES.
121
difficilis et incredibilis ad probabilitatem explicatur,' WYTT.,
who observes that this use of the word is especially frequent
in Plutarch. In Plato Legg. 4, 720 ▲ яaрaµvoia and reibw
are combined. Tloris 'proof' in its original meaning,
from root πιθ- iu πείθω. 10 ἀποθανόντος τοῦ ἀνθρώπου ‘of
man when dead,' the article generalizes the substantive, and
the participle stands in apposition. So below at the begin-
ning of ch. xv. τελευτησάντων τῶν ἀνθρώπων. 11 φρόνησιν
'reasoning faculty:' see below 111 B. 13 διαμυθολογώ-
μev: see above 61 E. 15 av belongs of course to eiñeiv.
17 ádoλeσxŵ: among others, the comic poet Eupolis had
bestowed upon Socrates the title of a πτωχὸς ἀδολέσχης.
οὐ περὶ προσηκόντων = περὶ οὐ προσηκόντων according to the
customary order of words, compare Thuc. 3, 67, 2, où ñepì
Bpaxéov. Other instances are given by Riddell, § 298.
βραχέων.
XV.-XVII. ARGUMENT I.: THE CYCLE OF LIFE CAN-
NOT END IN DEATH IN THE SENSE OF NON-EXISTENCE,
AND DEATH MUST BE ONLY THE STARTING POINT OF
A NEW BEGINNING.
XV. PAGE 21, 19 auró 'the question in hand.' ere
ἄρα stands here as in Thuc. 6, 60, 2, αναπείθεται εἴτε
ἄρα καὶ τὰ ὄντα μηνῦσαι εἴτε καὶ οὔ. The addition of apa
in the first part indicates that there is greater presump-
tion of truth for it than for the second possibility.
21 maλaio's λóyos denotes most probably the doctrine of the
Orphic poets and Pythagorean philosophers. This doctrine
is, as here, called #adaiòs λóyos Meno, 81 B.
Herodotus, 2,
123, where he speaks of the same doctrine as peculiar to the
Egyptians, observes, τούτῳ τῷ λόγῳ εἰσὶν οἳ Ελλήνων ἐχρή
σαντο, οἱ μὲν πρότερον (viz. the Orphic school), οἱ δὲ ὕστερον
(the Pythagoreans), τῶν ἐγὼ εἰδὼς τὰ ὀνόματα οὐ
γράφο
ypάow. Empedocles also held the same doctrine. It is
scarcely necessary to point out the construction of the
words, ὡς εἰσὶν ἐκεῖ, ἐνθένδε ἀφικόμενοι. 24 πάλιν γίγνεσθαι
(@vras is epexegesis of Touro in the preceding words.
In the same manner below, 71 в, ouтws is explained by an
•
ω.
οὕτως
T
122
NOTES.
infinitive clause.
25 äλo Tin: see note on Apol. p. 12,
15. 27 TOû TaÛT' elva of this being so' or 'true.' Taûra
ταῦτα
stands where we should rather expect ToυTo: but see above
62 D, τάχ' ἂν οιηθείη ταῦτα φευκτέον εἶναι κ. τ.
τ.λ. Heindorf
and Hirschig adopt Forster's conjecture avràs, SC. Tàs YvXás.
•
•
PAGE 22, 3 Kaтà with the genitive has in the best Attic
writers sometimes the sense with regard to:' II-A. 800,
1, d. Riddell, § 121, translates consider this not as an
attribute of mankind only,' and adds 'karà, in a pregnant
use, stands for ὡς κατ᾽ ἀνθρώπων λεγόμενον. 6 apa is
properly used in direct questions only, but sometimes it
appears also in an indirect question, e. g. Lach. 185 D, deî
καὶ τὸν σύμβουλον σκοπεῖν ἆρα τεχνικός ἐστιν. So again di-
rectly in the next section, 1, 10. Here again the words
οὐκ ἄλλοθεν τὰ ἐναντία are the epexegesis of ούτωσί.
12 aurą would be possible, but not necessary. In the
infinitive clauses we have a remarkable instance of a tran-
sition from the plural to the singular; the simplest expla-
nation of it may be found by assuming autó virtually = êv
τούτων οι τούτων τι. 13 mera is here merely temporal,
as is shown by the preceding рóтɛрov: in the parallel sen-
tence which follows it is replaced by ὕστερον. This is a
different use from the one explained in note on Apol. p. 6, 8.
19 ikavôs exoμev Toûтo 'do we understand this thoroughly,'
is it sufficiently proved? See also note on Crito p. 45, 9.
23 Súo yevéσels 'two generations' i. e. two different stages
of development. What is meant, is further illustrated and
explained in the next chapter.
29 κἂν εἰ
κἂν εἰ = καὶ ἐάν
ἔπειτα
(for ἐάν is nothing else but εἰ ἄν).
E
PAGE 23, 3 ¿ Kaтéρwv, the plural refers to more than
one pair of contraries grouped together before (Geddes).
9 αὐτοῖν is dependent on μεταξύ which stands after its
case see above, 71 B. δυοῖν ὄντοιν is in apposition since
then they are two of them.' It follows from the fact of the
separate and contrary existence of life and death that we
can predicate transitions from the one to the other recipro-.
NOTES.
123
·
cally. 10 συζυγίαν sc. τὴν τοῦ καθεύδειν καὶ ἐγρηγορέναι
('to be awake'). The argument is the transition (yéveσɩs)
from sleep to wakefulness is 'to awake,' and from wakeful-
ness to sleep 'to fall asleep.' 16 ἱκανῶς σοι sc. εἴρηται:
compare Gorg. 448 A, éáv σoi
ἐάν σοί YE ἱκανῶς. 25 σαφής well-
ascertained.' 29 xwλŋ originally 'lame,' i. c. ‘defective.'
Hirschig is most probably right in reading avranodoûvaι in
conformity with the expression in the preceding line.
PAGE 24, 3 αὕτη, τὸ ἀναβιώσκεσθαι: again we have an
instance of epexegesis by the addition of an infinitive.
7 ἐδόκει, above, 70 CD. On the imperfect used in reference
to a preceding discussion, see note on Crito, p. 52, 7.
8 ὅθεν δὴ πάλιν γίγνεσθαι; the relative clause stands in the
infinitive, as it is conceived in dependence on ȧvayκaîov.
Stallb. justly observes that we may easily understand this
by exchanging the relative dev with the demonstrative kaì
ἐκεῖθεν. See below, 109 Β, εἰς ἃ ξυννερρυηκέναι.
13 αντα
ώσπερεί
a common
XVII. PAGE 24, 12 ádíκws without reason,' opposes
δικαίως λέγειν below, 73 c = ὀρθῶς λέγειν Το Ε.
Tоdidolη, absolutely corresponded: so below, 1. 20. Before
modɩdoiŋ,
(p. 23, 28) the same word is used transitively.
kúkλw tepulóvтa, 'as it were revolving in a circle:
opinion of nearly all ancient philosophers. 15 ἀνακάμπτειν
is the technical term of turning the chariot round the goal
which from this was also called καμπτήρ: καμπὴν ποιεῖσθαι
is used of returning on the same side of the race-course on
which the chariot had come up to the goal. 16 οἶσθ᾽ ὅτι
'you know' as well as I do myself: Stallb. quotes Soph.
235 E, Phaed. 73 », Gorg. 486 a, Rep. 3, 393 d, 6, 505 a, 10,
605 D. 17 Teλeuтôvтa finally:' see note on Apol. p. 9, 10.
22 av seems to be necessary in the first clause according to
the rules of Attic syntax, and the loss of a little word like
this in the mss. is in the present instance to be easily ac
counted for by considering how readily ПANTANAHPON
would pass into HANTAAHPON. But it is also possible to
write πάντα λῆρον · ἀποδείξει and assume a variation of
•
•
124
NOTES.
the construction in the words which follow.
πάντα is,
however, the subject of only the first sentence: 'all would
tend to prove that the tale about Endymion is nonsense.'
The subject of φαίνοιτο is then Ενδυμίων. 23 οὐδαμοῦ
þaív:σðaɩ means 'to appear valueless, unimportant:' a very
good instance is Demosth. de Cor. § 310, èv oîs ovdaµoû où
φανήσει γεγονώς, οὐ πρῶτος, οὐ δεύτερος, οὐ τρίτο:, οὐ τέταρτος,
οὐ πέμπτος, οὐχ ἕκτος, οὐχ ὁποστοσοῦν. Nobody would think
anything of Endymion's wonderful sleep, as all nature
would be in the same state, all being asleep in a lazy ex-
istence uninterrupted by the process of becoming, i. e. gen-
24 кabeúdeɩ is epexegesis of Tauτóv: compare 73 в,
71 A, 78 c. Hirschig brackets kabeúdew as a gloss. και εξ
is here different in construction from above, 71 B; this alone
shows that av in kav does not belong to the conditional
clause, but to the apodosis, although there we have another
av: repetitions of av being, however, by no means scarce, see
notes on Apol. p. 2, 11. 35, 16. 25 τὸ τοῦ ᾿Αναξαγόρου :
the beginning of his work was ὁμοῦ πάντα χρήματα ἦν, νοῦς δὲ
avtà diĤpe kaì diekóσµnoe (Diog. Laërt. 2, 6). For his life see
note on Apol. p. 14, 17. Socrates makes an almost ironical
allusion to Anaxagoras' philosophical tenets.
eration.
PAGE 25, 2 EK Tŵν άλλwv, i. e. any other source than oi
τεθνεώτες. 3 rís unxavn is a rhetorical question, and thus
equal to a negative clause nothing can prevent,' hence we
have un ou compare below, 88 AB, Parmen. 143 D, Protag.
311 CE. See note on Crito p. 40, 6. Thompson on Phaedr.
240 p. G.1617; II-A. 1034, b. 4 καταναλωθῆναι εἰς τὸ τεθνάναι
'to become absorbed in universal death.' oudè µía (sc. µnxavý)
is more emphatic than οὐδεμία. 7 παντὸς μᾶλλον : see note
on Crito p. 49, 10. Here we may translate as if it were µá-
λιστα. ταῦτα οὐκ ἐξαπατώμενοι ὁμολογοῦμεν should be trans-
lated as if it were ταῦτα ὁμολογοῦντες οὐκ ἐξαπατώμεθα : but
the construction chosen by Plato is more idiomatic Greek.
10 f. The concluding words of this sentence are considered
spurious by Stallb. It does not however at once follow that
these words are due to an interpolator; Socrates seems here
NOTES.
125
not so much to draw a conclusion from the preceding argu-
ments as to recapitulate his conviction, part of which he be-
lieves himself to have substantiated in his discussion with
Cebes. Nor is it necessary to assume here an interpolation
caused by the later parts of the dialogue: only compare
what we read above, 63 c, εὔελπίς εἰμι εἶναί τι τοῖς τετελευτη
κόσι καὶ πολὺ ἄμεινον τοῖς ἀγαθοῖς ἢ τοῖς κακοῖς. Without,
therefore, denying the possibility of these words being an
interpolation, it seems to us at the same time impossible to
show the absolute necessity of their being so.
•
•
n
XVIII.-XXIII. ARGUMENT II.: COGNITION, BEING A FORM
OF REMINISCENCE, IMPLIES THE EXISTENCE of the Cog-
NOSCENT PRINCIPLE PRIOR TO THE PRESENT LIFE.
XVIII. PAGE 25, 12 In the Phaedrus 249 c ff. the
Socratic doctrine which is treated here is further, illus-
trated. 15 καὶ κατὰ τοῦτον reverts to λόγον at the begin
ning of the sentence. The old reading roûro is, therefore,
both against the authority of the best mss. and against the
idiom. 22 Evì dóyw kaλλioτw: compare Cic. Tusc. 1, 24,
memoriam . . . quam quidem Plato recordationem esse volt supe-
rioris vitae : nam in illo libro qui inscribitur Menon (31 в ff.),
pusionem quendam Socrates interrogat quaedam geometrica de
dimensione quadrati: ad ea sic ille respondet ut puer, et tamen
ita faciles interrogationes sunt (ẻáv tis kaλws èpwrậ — here) ut
gradatim respondens eodem perveniat quasi geometrica didicis-
set.
Cicero refers afterwards to the present passage in the
Phaedo. 24 avтol = μóvot, they find the answers by them-
selves, unaided. 26 ToinσELV: the future infinitive after
olóv te eivai is scarce, if not unique: it may, however, be de-
fended by the similar construction Rep. 5, 459 c ovxvậ tậ
ψεύδει καὶ τῇ ἀπάτῃ κινδυνεύει ἡμῖν δεήσειν κ. τ. λ. Perhaps we
ought to accept Hirschig's conjecture Toñora: compare be
low, p. 30, 25. Tara continues the sentence as if it were
not dependent on the preceding ort, though in reality it
ought to be so. Cebes says that in general the fact of
uneducated people returning the right answers to well-put
questions is a proof of his assertion; then if you go specially
1.
126
NOTES.
into mathematical questions you will find this general fea-
ture even more strongly confirmed. 27 διαγράμματα
' mathematical figures.' 28 каτηуоρεî, it becomes evi-
dent:' for this use of the verb compare Hdt. 3, 115, o 'Hpt-
δανὸς αὐτὸ κατηγορέει τὸ οὔνομα ὡς ἔστιν Ἑλληνικόν.
(
PAGE 26, 2 άπισteîs yap Sŋ, for I may assume (from
your looks, etc.) that you do not believe.' 4 παθεῖν (the
conjecture of Serranus instead of μabeiv of mss.) is borne
out by the words ὅταν τις τοῦτο πάθῃ περὶ ἐκεῖνα below 1. 27 :
trauslate 'I require to feel upon my own person the effects of
what we are talking about, viz. the process of remembering
(being reminded).' 5 ἀναμνησθῆναι is of course epexege-
sis of autò TOûTO: compare above, 72 c, and compare directly
below, p. 27, 10, τόδε προσπάσχειν, ἐννοεῖν. 7 av belongs to
ἀκούοιμι, not to μέντοι. éπexeípnoas, viz. when the affair
took place to which Cebes alludes. 11 τοιούτῳ expresses
that it is such as the speaker has in his mind; his explana-
tion of it to others follows, at λéyw dé.' Riddell, § 53. 1.
12 λéyw dè tivа тρóπоv; 'solent apud Platonem qui disputan-
tes inducuntur haud raro suum ipsi sermonem eiusmodi inter-
rogationibus distinguere.' STALLB. 13 πρότερον is given
by the best mss., (the Bodl. among them), and Olympiodo-
rus, and though it is not absolutely necessary, as the notion
of precedence in regard to time is already expressed in the
aorist participles which follow, there is not the slightest
reason for assuming the word to be due to interpolation, as
Hermann does. Very nearly the same expressions as here
recur below, 76 a. 15 τοῦτο depends on ἀνεμνήσθη. 17 οἷον
Tà Toláde: see note on p. 13, 22. 21 ἔγνωσαν and ἔλαβον
are instances of what may be called the paradigmatic aorist,
which represents a general rule as the result of the repeated
observation of individual cases and instances. 22 f. TOÛTO
S'éotiv áváμvnous 'this is what one might call recollection,'
or this is a case of recollection.' The same words occur
Phaedr. 249 c. 23 Σιμμίαν τις ἰδὼν κ. τ. λ. Simmias and
Cebes were inseparable friends: see note on p. 59, 2.
PAGE 27, 5 avrov Zipplov 'the living Simmias.'
NOTES.
127
ΧΙΧ. PAGE 27, 7 κατὰ πάντα ταῦτα “ in accordance with
all this.' 8 ἀπ᾿ ἀνομοίων : seeing a thing or a person with
which I associate the idea of Simmias, I am apt to recollect
Simmias himself. ανόμοια are objects ὧν μὴ ἡ αὐτὴ ἐπιστήμη
(73 c). 11 ἐννοεῖν is epexegesis of τόδε: see note on p. 26,
4. ἐλλείπειν is intransitive to be inferior or defective τὶ
in some respect ' τινος ' compared with something: though
originally this genitive is partitive.
15 άλλο τι . . . οὐδέν :
in this construction rì is superfluous, but compare above
65 Ε, μήτε τινὰ ἄλλην αἴσθησιν μηδεμίαν. Gorg. 463 Α, πράγ-
ματός τινός ἐστι μόριον οὐδενός. Eur. Alc. 79, ἀλλ᾽ οὐδὲ φίλων
τις πέλας οὐδείς. Tapà has here the sense of 'but' or 'than :'
in reality this does not differ from the use of πapá after com-
paratives which we find in Thucydides (1, 23, 3, ἡλίου ἐκλεί-
ψεις αἱ πυκνότεραι παρὰ τὰ ἐκ τοῦ πρὶν χρόνου μνημονευόμενα
ξυνέβησαν, and 4, 6, 1, χειμών . . . μείζων παρὰ τὴν καθεστηκυίαν
ὥραν): i. e. παρά stands, properly speaking, in the sense
'compared to,' but may be translated by thau.' From
Plato the editors quote Politic. 295 r, μὴ ἐξέστω δὴ παρὰ
ταῦτα ἕτερα προστάττειν, and Rep. 1, 337 ν, δείξω ἑτέραν ἀπό-
κρισιν παρὰ πάσας ταύτας. Directly afterwards we have the
more common construction ἕτερον τούτων. 16 αὐτό τὸ ἴσον
abstract equality.' 19 λαβόντες sc. ἐπιστάμεθα : compare
p. 30, 29.
21 ἐκ τούτων is epanalepsis of ἐξ ὧν 24 τῷ
μὲν . . . τῷ δέ : though appearing equal to the one, the same
things do not necessarily seem so to another. Equality in
as far as it is perceived by the senses is not certain and un-
changeable, as men are apt to disagree about it; but abstract
equality (αὐτὸ τὸ ἴσον) always remains one and the same.
For the different reading of the passage which is given by
the less trustworthy mss., see the critical notes.
Tà loa 'abstract equality' in the plural, in order to represent
it as the affection of several minds, not of one only. Stallb.
justly compares Parmen. 129 Β αὐτὰ τὰ ὅμοια.
25 αὐτὰ
27 ταῦτα
τὰ ἴσα, i. e. such as are commonly called ἴσα; the pronoun
stands in its original 'deictic' sense here as well as 1. 29, ék
τούτων τῶν ἴσων. See note on p. 30, 2.
128
NOTES.
"
PAGE 28, 4 ws av literally 'so long as
αν
•
-'if:' compare
>
Xen. Cyrop. 5, 2, 11, ἕως ἂν ἀνὴρ δίκαιος ὦ . . . οὔποτ᾽ ἐπιλήσομαι
TOÚTOV, and the instances from Plato collected by Stallb. :
Cratyl. 393 DE, 432 E. Politic. 293 BD. Rep. 10, 610 B.
yàp is added by inss. of inferior value, but Stallb. shows by
numerous instances that Plato often adds an epexegetic sen-
tence without a connective particle. The reading orav ovv
which is found in some editions possesses the authority
(such as it is) of some miss. of the second class. 9 αὐτὸ
ὃ ἔστιν ἴσον = αὐτὸ τὸ ὄντως ἴσον abstract equality itself: for
a similar expression see below p. 29, 2. 10 ἐνδεῖ τι ἐκείνου :
compare p. 27, 12, ἐλλείπει τι ἐκείνου, aud Rep. 7, 529 1, τῶν
ἀληθινῶν πολὺ ἐνδεῖν. The dative τῷ είναι may be trans-
lated in so far as it is not like equality itself,' literally by
being not like equality itself. For a similar instance see
P. 5, 25.
TOLOÛTOV is made to agree with the preceding sin-
gular ẻvôei, though the regular construction would be the
plural: compare p. 29, 7, προθυμεῖται μὲν πάντα τοιαῦτα εἶναι.
12 Boúλeolar is here used of an inanimate object in the same
way as deλew above p. 5, 26, where see note. So we have be-
low also ὀρέγεσθαι used of things. 15 ἀναγκαῖόν που SC.
eiva compare 111 A below. τὸν τοῦτο ἐννοοῦντα is a reca-
pitulation of the words ὅταν τίς τι ἰδὼν ἐννοήσῃ. 17 For
the complete understanding of the words ἐνδεεστέρως δὲ ἔχειν
we ought to supply from the preceding οὗ δὲ ἐνδεεστέρως ἔχειν
pŋoív: but the relative is not repeated in constructions of
this kind, though the second sentence requires a different
case, see above 65 A, below 82 d. 21 ὀρέγεται κ. τ. λ. : it is
the aspiration or tendency of all things to reach their ab-
stract ideas and become equal to them, though they always
fall short of their endeavor. 26 ταὐτὸν πάντα ταῦτα λέγω
'I I say the same about all these things. The construction
is the same as in Κορινθίους κακὰ λέγω ‘I say evil things of
the Corinthians.' 27 πρός γε ο κ. τ. λ. with regard to
what.' 28 ἀλλὰ μὲν δὴ without a following δέ, which
shows that μέν = μήν.
:
NOTES.
129
PAGE 29, 1 τà èv raîs alo¤ýσeov'things which fall within
reach of the senses.' 2 τοῦ ὁ ἔστιν ἴσον = τοῦ ὄντως ἴσου οι
abstract equality:' 74 D; below 92 D, ǹ ovoía ëxovσa tηv éπwvv-
μίαν τοῦ ὁ ἔστι. Before a relative the article often appears
in its original power as a demonstrative pronoun: compare
Legg. 4, 714 Ε τῶν ἃ τότε ἐπεσκοποῦμεν = τῶν τότε παρ' ἡμῶν
ἐπισκοπουμένων. 4 τἆλλα αἰσθάνεσθαι perform the other acts
of the senses:
Riddell, § 2 b. 6 τὰ ἐκ τῶν αἰσθήσεων ἴσα
(
things considered equal in consequence of our sensual per-
ceptions.' ékeîσe viz. to that preconceived knowledge of
equality. 7 ἀνοίσειν is explained by Heindorf = ἀναφέρον
τες ἐνθυμεῖσθαι, better by Stallb. ἀναφέρειν ἐνθυμούμενοι, in
order to understand őrɩ. But I confess that Hirschig's con-
jecture appears not improbable to me, according to which
the whole sentence ὅτι . . . φαυλότερα is an interpolation
added here after the example of 74 E and 75 a.
9 f. yevó-
μevoɩ ev¤ùs 'directly at our birth:' see above p. 21, 2, and be-
low 1. 17.
11 πρὸ τούτων sc. πρὸ τοῦ ὁρᾶν καὶ ἀκούειν καὶ τῶν
ἄλλων αἰσθήσεων. It is necessary to observe this in order to
understand the inadmissibility of the reading Toúrov which
is found in some mss. and also added by a corrector in the
Bodl.
XX. PAGE 29, 16 exovтes is, strictly speaking, unneces-
sary because already implied in λaßóvres, but it is added in
order to make the idea of possession more emphatic. We
have of course to understand avrýv for ëxovtes also. 17 το
lσov K. T. λ. i. e. all relations of things with regard to size.
21 оTEρ λéyw 'as has been said before:' for another in-
stance of this phrase see p. 30, 10. It is, however, frequent
enough in Plato. For the omission of the article before
δικαίου aul ὁσίου Stallb. compares Gorg. 459 ν καὶ τὸ αἰσ-
χρὸν καὶ τὸ καλὸν καὶ ἀγαθὸν καὶ κακόν and other passages.
22 éπoopaylfeodal literally to imprint a seal, here which
we mark by the name of absolute;' compare Polit. 258 c
μίαν (ἰδέαν) επισφραγίζεσθαι. The words directly following
καὶ ἐν ταῖς ἐρωτήσεσιν ἐρωτῶντες κ. τ. λ. might be summarily
translated in our dialectic investigations: see Crito 50 c.
9
130
NOTES.
Similar expressions are often met with in Plato: see below
78 D; Theaet. 168 D; Lach. 187 c; Rep. 7, 534 d. 27 The
accusative and infinitive εἰδότας ἀεὶ γίγνεσθαι is of course con-
ceived in dependence on åvaykaîov which should be supplied
from the preceding sentence. ἀεὶ διὰ βίου is a tautological
expression which occurs in other passages also: Legg. 2,
661 A; Politic. 295 B. So also Demosth. Leptin. § 121 dià
παντὸς ἀεὶ τοῦ χρόνου. 29 f. The same definition of λnon
as here recurs Symp. 208 A, and Phileb. 33 E, λýoŋ . . . étɩ-
ἐπι
στήμης ἔξοδος.
PAGE 30, 2 Taûra is in its original 'deictic' force fre-
quently used of the objects falling under our senses: see
p. 27, 27, Phaedr. 250 A. 3 Hirschig ingeniously supposes
that yevéolai has dropt out after plv, comparing below p. 31,
17 and 24. 4 OlKelav ÉTTιornμηy original knowledge.'
8 εtepóv tɩ k. t. X. 'to conceive an idea of something differ-
ent which he had forgotten, starting from this (which he
had observed with his senses and) to which this approached
either by being unlike or like it.' 10 f. For ἤτοι . . . ἢ
It is the duty of
see note on Apol. 17, 1; H-A. 1045, 1, a.
ye to emphasize the first part of the disjunction: compare
e. g. the passage in the Apology to which reference has been
made or Protag. 331 Β ἤτοι ταυτόν γέ ἐστι δικαιότης ὁσιότητι ἢ
ὅτι ὁμοιότατον. 12 οὐδὲν ἀλλ᾽ ἢ ἀναμιμνήσκονται they merely
remember.' This phrase is originally elliptic, as we ought to
explain ovdèv åλλo toivσw, ǹ compare Xen. Cyrop. 1, 6, 39,
εἰ δὲ σύ γε μηδὲν ἡ μετενέγκας ἐπ᾿ ἀνθρώπους τὰς μηχανάς, aud
Plato himself Euthyd. 277 Ε καὶ νῦν τούτω οὐδὲν ἄλλο ἢ χου
ρεύετον. Bekker and Hermann print ἀλλ' ή, but so far as
I can see this would be out of place here: ảλX' is used
after a negative clause instead of a simple ảλλá, see note
on Apol. 27, 4.
XXI. PAGE 30, 15 TÓTEρov ovv aipeî' which of the two
do you now choose?' i. e. for which do you decide? Compare
Simmias answer οὐκ ἔχω. ελέσθαι. 18 Tóde with re-
gard to this'in this case. 20 The words πepl ŵy èπl-
•
NOTES.
131
σταται should of course be construed with δοῦναι λόγον.
24 For μn... ovdels see G. 1378; H-A. 887; M. & T. 365.
29 λαβοῦσαι sc. ἀναμιμνήσκονται.
PAGE 31, 3 aάµɑ yɩyvóμevoɩ ‘at the same time as they were
born.' 5 f. The last argument advanced by Simmnias is
refuted by Socrates by an indirect proof: 'suppose we ac-
quire this knowledge at the moment of our birth, when do
we then lose it? It has been assumed that we lose it at pre-
cisely the same period, and it is impossible that acquiring
and losing the same knowledge should both take place
simultaneously.' 8 év rep is the reading of the best mss.
ἐν ᾧπερ
(the Bodl. among the number), but Stallb. prefers omitting
the preposition in accordance with the inferior mss., quoting
also his note on Apol. 27 D. This is, however, no reason
against the reading warranted by the best authorities.
10 ἔλαθον ἐμαυτὸν οὐδὲν εἰπών I inadvertently spoke non-
sense. 'Simmias is transfixed on the horns of a dilemma."
Geddes.
6
XXII. PAGE 31, 13 тà èk tŵv alo¤ýσewv 'the impressions
resulting from sensual perceptions;' for the preposition, see
also 75 B above, τὰ ἐκ τῶν αἰσθήσεων ἴσα. 14 ὑπάρχουσαν
πрÓτερоν SC. ημiv which formerly was in our possession;`
this is placed ἐκ παραλλήλου with ἡμετέραν οὖσαν. 16 οὕτως
ὥσπερ καί . . . οὕτως καὶ: the correlative και in comparisons is
quite regular, see above 64 c. Here ouтws is somewhat
unusual in the first clause, but a similar superfluity of ex
pression occurs in Dem. Olynth. 1, § 15, ròV AỦTÒV TρÓTOV
BσTTEρ oi daveιCóμevoi, and other instances are found else-
where. 18 aλws as much as 'in vain: see note on Crito
21 el µηj raûra, ovdè táde is a good instance to
exemplify the difference between ouros and öde. 21 f. For
the order of words ἔφη, ὦ Σώκρατες, ο Σιμμίας see below 78 Ac.
23 els kaλóv sc. κaрóv happily, luckily:' compare Symp.
174 Ε εἰς καλὸν ἥκεις ὅπως συνδειπνήσῃς. The sense of the
whole passage is 'The argument has an admirable tendency
to prove that our soul exists, in like manner, before we are
p. 44, 29.
3
132
NOTES.
born, as also the substance of which you are speaking now.'
27 ws ołóv te páλiora i. e. 'with the greatest possible amount
of certainty.' 28 ἱκανῶς sc. αὐτῷ ἀποδέδεικται.
K
PAGE 32, 2 картεрúтатоS (opposite μaλakós) 'the most
obstinate.' 8 évéστηkev stands in our way: so Dem.
Callicl. § 10, àv évotŷ tɩ 'where there is an obstacle in the
way.' 10 SiaokeSavvúnta is Hirschig's reading. The
mss. give diaσkedávvuraι, only in the Bodl. this has been
corrected to diaσkedavvúŋтai. Riddell, § 59 p. 140, considers
diaσkedávvvтai as the indicative, but the instance quoted by
him from Meno 77 A does not justify the admission of this
mood here instead of the subjunctive. Again, those gram-
marians who consider diaoкedávvutaι as a subjunctive, seem
to forget that a subjunctive cannot be formed without a con-
necting vowel, and either Göttling is right in recommending
διασκεδαννύηται οr we ought at least to follow Matthiae who
is for writing diaoкedavvûtai. I have preferred the former,
as I feel convinced that an indicative could be easily substi-
tuted by scribes, e. g. 70 A I find διαφθείρεταί τε καὶ ἀπόλλυται
in a quotation of the passage in Stobaeus Ecl. Phys. p. 328
Gaisf., and there can be no doubt that there our mss. are
right in giving us the subjunctive. Again I observe that in
the passages quoted by Stallb. from Lucian and Themistius
the correct subjunctives appear in recent editions, though I
do not know on what authority. 12 ἁμόθεν ποθὲν “ the
mss. have äλλodev, aliunde. Bekker proposed åµóðev alicunde,
in which he is followed by Hermann. Stallbaum adheres to
the mss., although in Gorg. 492 D he reads áµóbev against
ἄλλοθεν of the ass. AA and M were often confounded.'
GEDDES. 13 ἀφίκηται sc. εἰς ἀνθρώπειον σῶμα. 19 τέλος
exev if our argument shall be complete.' μέλλω with a
present infinitive is very good Attic: G. 1254; HI-A. 846.
21 σvvdeîvaι 'combine. The infinitival sentence rò ylyve
σθαι κ. τ. λ. is epexegesis of ὃν (λόγον) κ. τ. λ. 26 ἐκ τοῦ
Teovávaι 'from a dead state:' he might also have said as
above, ἐκ τοῦ τεθνεῶτος. 28 ὅπερ λέγετε is the reading of a
reading Aéyera. Stallb. defends
Paris ms., all other mss.
NOTES.
133
this by referring to above 67 c ὅπερ πάλαι ἐν τῷ λόγῳ λέγεται :
but it seems to me that Bekker and Hermann are right in
preferring λéyete, which appears to be more natural.
EPISODE: SOCRATES INSISTS ON THE IMPORTANCE OF THE
SUBJECT, WHICH HE EXHORTS HIS FRIENDS TO STUDY
WITH HELP FROM ALL QUARTERS.
ó
XXIV. PAGE 33, 1 For the singular dоkeîs compare
Eur. Hipp. 667, πῶς νιν προσόψει καὶ σὺ καὶ δέσποινα σή;
Xen. Anab. 2, 1, 16, σύ τε Ἕλλην εἰ καὶ ἡμεῖς. See also
H-A. 607. 2 διαπραγματεύεσθαι λόγον is to treat a ques-
tion fully, compare below, 95 E, Tηy airíav diaπрayμатEÚ-
σασθαι. 3 τὸ τῶν παίδων is not connected with δεδιέναι,
but refers to the sentence ὁ ἄνεμος αὐτὴν . . . διασκεδάννυσιν·
that is, does not mean to fear, as children fear,' but 'to
fear, lest it be as children think it is, that the soul goes into
air.'' Riddell, § 14.
5 διασκεδάννυσιν is understood as
a subjunctive by most editors, and if a subjunctive were
really necessary here, we should (according to the note on
p. 32, 10), be obliged to write diaσkedavvúŋ, and Hirschig
does so but the words as aλnews prove that we are justi-
fied in maintaining diaσkedávvvow as the indicative after a
verb of fearing: see G. 1380; II-A. SS8. ἄλλως τε καὶ
K. T. λ. is of course a jocose expansion of the popular idea of
the soul being dissolved into the winds. 7 ώς δεδιότων
'as you would do with people who are afraid:' the subject
TIVŵv being omitted. 9 ἔνι τις καὶ ἐν ἡμῖν παῖς is an
obvious allusion to Socrates' expression тò tŵv naidwv: later
writers speak of the waîs év uîv as the irrational part of
man's being. 11 ὥσπερ τὰ μορμολύκεια, sc. φοβεῖται. Οι
the popμodúkcia and kindred spectres very much used by
nurses and foolish mothers to frighten naughty children,
see Valckenaer's commentary on Theocritus' Adoniazusae
in the words μορμὼ δάκνει ἵππος. 12 f. Socrates pursues
the image commenced by Cebes in mentioning the poppo-
μορμο
λúketa, against which incantations and exorcisms were often
used. But in general ergdav aud éno̟dŋ are frequently used
134
NOTES.
by Plato of the soothing and composing influence of wise
words: compare especially Charmid. 244, θεραπεύεσθαι τὴν
ψυχὴν ἐπῳδαῖς τισι, τὰς δὲ ἐπῳδὰς ταύτας τοὺς λόγους εἶναι τοὺς
καλούς. In Xenophon's Mem. 2, 6, 10, Socrates speaks in
the same way of the use of ἐπῳδαί τινες in making friends
13 ἐξεπάσητε: compare Soph. Oed. C. 1192, εἰσὶ χατέροις
νόσοι κακαὶ Καὶ θυμὸς ὀξύς, ἀλλὰ νουθετούμενοι Φίλων ἐπῳδαῖς
ἐξεπάδονται φύσιν. 14 ἔφη is repeated as in many other
passages: Heindorf quotes Xen. Oecon. 8, 15, ὁ δ᾽ εἶπεν,
ἐπισκοπῶ, ἔφη, ὦ ξένε κ. τ. λ. Stallb. adds Xen. Hell. 2, 3,
52.
15 ή
πολλὴ ἡ Ἑλλάς Greece is large: compare
Theocr. Id. 22, 155, πολλά του Σπάρτα, πολλὰ δ᾽ ἱππήλατος
Αλις. Thuc. 7, 13, 3, πολλή ή Σικελία. 22 Instead of
δυναμένους it might also be τοὺς δυναμένους, but the cases in
which the article is omitted with a participle of general
meaning are very numerous. ἔφη . . . ὁ Κέβης: for the
curious arrangement of the words Stallb refers to 77 c,
82 c, 83 £, Rep. 5, 450 в, Parmen. 135 B. The sense of the
words ταῦτα μὲν δὴ ὑπάρξει, is that shall certainly take
place,' i. e. 'be carried out.' 23 όθεν κ. τ. λ. literally
translated by Cic. Nat. deor. 3, 23, 60, seul eo iam unde huc
degressi sumus revertamur. 24 The phrase ἐμοὶ ἡδομένῳ
(βουλομένῳ) ἐστί may be presumed to be familiar to the
student. πῶς γὰρ οὐ μέλλει sc. ἡδομένῳ μοι ἔσεσθαι; ‘Πow
(could it happen that) it would not be so?'
XXV.-XXVIII.
ARGUMENT III: THE SOUL NOT BE-
ING COMPOUNDED IS ALSO INDIVISIBLE AND EXEMPT
FROM DESTRUCTION : IT IS
SUPERIOR TO THE BODY
WHICH IT GOVERNS AND CLOSELY RELATED ΤΟ THE
ETERNAL IDEAS.
XXV. PAGE 33, 27 ἑαυτούς stands in the sense of ἡμᾶς
αὐτούς οι ἀλλήλους: G.995, 996 ; Π-Λ 686. a, b. Compare
also below, 91 c. τῷ ποίῳ τινὶ = ποῖον ἄρα ἐστὶν ἐκεῖνο ᾧ
προσήκει. The same brevity of expression recurs in the
succeeding words. 30 οὔ was added by Heindorf, nor
can there be the slightest doubt as to the justice of this
NOTES.
135
emendation, since Tóтepov in the next sentence shows that a
double question must precede. TÓTEρOν i. e. a thing to
which it appertains to be dispersed, or one to which it
does not.
PAGE 34, 3 ξυντεθέντι τε καὶ ξυνθέτῳ ὄντι φύσει to that
which has been formed by composition and according to its
nature must be a compound.' 4 διαιρεθῆναι is epexegesis
of TOUTO: 64 C, 70 c etc. 6 elπtep tw äλλw, i. e. if anything
can be exempt from suffering dispersion, surely it must
be that which is simple and uncompounded in its nature.
8 тà ážúvleтa: the article should be explained 'those un-
compounded objects which we have in view.' 9 τὰ δὲ
ἄλλοτ᾽ ἄλλως, sc. ἔχοντα, a participle readily supplied from
the preceding exel. 10 TaûTa Sè: There is no doubt that
de in such a case represents dŋ, just as μév in so many in-
stances stands for μήν. "Ιωμεν κ. τ. λ. aggrediamur ergo ea
quae superiore sermone aggressi sumus.' 12 ἧς λόγον
δίδομεν τοῦ εἶναι of the existence of which we give the
proofs.' 13 For ἐρωτῶντες καὶ ἀποκρινόμενοι see above,
75 D.
15 Tò őv is, strictly speaking, superfluous after
dori, but see 75 в above. 17 μονοειδές is explained by
Cic. Cato, 21, 78, cum simplex animi natura esset neque haberet
in se quicquam admixtum dispar sui atque dissimile, etc. Below,
80 Β, μονοειδεῖ καὶ ἀδιαλύτῳ and as the opposite πολυειδεῖ καὶ
διαλυτῳ. 18 In the accumulation of negatives there is
only one peculiarity which requires illustration: viz. oudaun
ovdaμs, which might be translated nulla via, nulla ratione:
similar passages are Legg. 12, 951 c, où πрétov év evvóµw
πόλει γίγνεσθαι τοιοῦτον οὐδὲν οὐδαμῇ οὐδαμως. Phileb. 65 F,
οὐδαμῇ οὐδαμῶς. 20 Τι δὲ τῶν πολλῶν, ‘what about the
many things:' this genitive instead of Tepi with the genitive
occurs in numerous instances in the best writers, e. g. in
Plato Rep. 5, 470 Α, τί δὲ γῆς τε τμήσεως τῆς Ἑλληνικῆς καὶ
οἰκιῶν ἐμπρήσεως; 7, 515 Β, τί δὲ τῶν παραφερομένων; see also
Riddell, § 27. 22 The adjectives ǹ lowv ὁμωνύμων
are of course in apposition to the preceding substantives.
(Hirschig brackets the words ἢ ἴσων . . . ὁμωνύμων: but
•
136
NOTES.
part of his reasons fall by assuming kaλov, 1. 21, to be a
gloss.) τὰ ἐκείνοις ὁμώνυμα denotes the usual practice
of men in attributing the same qualities to objects falling
under the perception of our senses as are given to abso-
lute and abstract ideas: so Tò lσov and if used of an ab-
stract αὐτὸ τὸ ἴσον, etc. 23 πᾶν τοὐναντίον ' quite the
contrary.' 25 ώς έπος εἰπεῖν almost limits the two
negatives. 26 οὕτως αὖ sc. ἔστιν or ἔχει: the sentence
οὐδέποτε ὡσαύτως ἔχει is added as a further explanation.
XXVI. PAGE 35, 3 For the subjunctive with Boúdeodaι
compare below, 95 F, εἴτε τι βούλει προσθῇς ἢ ἀφέλῃς. Gorg.
451 C, βούλει οὖν δύο εἴδη θῶμεν πειθοῦς ; compare ibid. 479 c.
7 ἡμῶν αὐτῶν is partitive genitive dependent on τὸ μέν
τὸ δέ. In the answer oudev äλo we have of course to
supply ἐστί. 11 ὑπ᾽ ἀνθρώπων γε sc. ὁρατόν. 12 ἡμεῖς
Ye λéɣoμev K. T. X. but we certainly speak of things which
are visible or not with reference to the nature of man.'
Join ὁρατὰ τῇ τῶν ἀνθρώπων φύσει visible to the natural
perception of men.' 15 ἀειδές invisible = οὐχ ὁρατόν.
XXVII. PAGE 35, 18 máλai éλéyoµev, viz. above, 64–68.
The imperfect is used in reference to a preceding discussion,
see above, 72 a. 22 éλkeTaι is dragged away' against
its will. 23 κal avrý, just as the body always πλavâtai.
25 τοιούτων sc. τῶν διὰ τοῦ σώματος αἰσθήσεων. 27 For
del öv Hirschig ingeniously proposes audés: compare below,
p. 37, 15.
It is not, however, necessary to adopt this read-
ing, as the one given by the mss. furnishes a satisfactory
sense.
PAGE 36, 2 Tepì ékeîva SC. ovơa. But the sense would be
considerably improved, if we were justified in admitting
Ast's conjecture κаì σTEρ ekeiva like those abstractions,
the mind is never troubled.' 41. καλῶς καὶ ἀληθῆ. the
kaì
same connection of an adverb and adjective occurs in Ter.
Ad. 609, et recte el verum dicis where similar instances from
Plato are given in my note. 9 f. όλῳ καὶ παντὶ ‘alto-
NOTES.
137
gether:' other instances of this phrase are quoted by Wytt.
and Stallb. Rep. 7, 527 c, tậ ôλw kai tavτì dɩoíσet. ib. 5,
469 €, ὅλῳ καὶ παντί, ἔφη, διαφέρει το φείδεσθαι. ib. 6, 486 Α.
In order to express an idea very forcibly, synonyms are
often joined compare Plaut. Trin. 171, gregem univorsum
voluit totum abducere, and Ter. Ad. 833, solum unum hoc vitium
fert senectus hominibus. (Geddes appropriately quotes the
legal phrase all and whole.') 11 μâλλov after the com-
parative reinforces its meaning: compare Gorg. 487 B.
XXVIII.
PAGE 36, 17 TEQUкévαι natura ita compara-
tam esse.' 18 θνητὸν ἄρχεσθαί τε καὶ δουλεύειν. Heindorf
suspects the omission of olov, but it seems sufficient merely to
supply it in thought, not in print. 22 τάδε ξυμβαίνει tluis
follows' as a logical conclusion; ráde is explained by the
following infinitives, for which we should, however, again
repeat ξυμβαίνει, thus: ἡ ψυχὴ ὁμοιότατον εἶναι ξυμβαίνει, τ
construction noticed above in 67 c. 24 ἑαυτῷ should of
course be construed with κarà Tavτá ‘agreeing with itself.'
XXIX. THE SOUL MAY BE TAINTED BY THE INFLU-
ENCE OF THE BODY : BUT IN DEATH THE TRUE SE-
CURITY FOR THE SOUL IS FOUND IN ITS PURITY.
I have followed Hermann
PAGE 37, 5 καὶ διαπνεῖσθαι.
in bracketing the words, though more from the fact that
they are not in the Bodl. first hand than for the reason
which he gives. 6 For éπLELKŵs see note on Crito, p. 39,
12. I have followed Stallb. in placing a semicolon after
Xpóvov, as this seems to give a better sense than merely
placing a comma. The second sentence is added to the
preceding one without yáp or any other connecting particle:
see below, 87 a. 7 χαριέντως ἔχων τὸ σῶμα, i. e. being young
when the flesh is tender. 8 ἐν τοιαύτῃ ὥρᾳ = ἐν χαριέσσῃ
ὥρᾳ, compare Protag. 309 1, χαριεστάτη ἥβη with reference
to a line in Homer, Il. 24, 340 f. κούρῳ αἰσυμνητῆρι ἐοικώς,
Πρῶτον ὑπηνήτῃ, τοῦπερ χαριεστάτη ἥβη. I. Schmidt disjoins
καὶ ἐν τοιαύτῃ ὥρᾳ from τελευτήσῃ, and attaches it to the apo-
ام
pa
138
NOTES.
dosis καὶ πάνυ μάλα, so that the meaning is ‘even if one
dies with his frame fresh and beautiful, the body will re-
main in the same fresh condition for even a very consid
erable time.' 8 καὶ πάνυ μάλα sc. συχνὸν ἐπιμένει χρόνον.
συμπεσὸν τὸ σῶμα denotes the appearance of the body after
it has been disembowelled, as was the practice of the Egyp-
tians: compare Hdt. 2, 86. Hirschig brackets the words
ὥσπερ οἱ ἐν Αἰγύπτῳ ταριχευθέντες. οἱ ταριχευθέντες stands
of course for τὰ τῶν ταριχευθέντων σώματα. 10 ὀλίγου
'nearly:' Apol. p. 1, 3. ἀμήχανον ὅσον χρόνον ‘a very
great time' (compare the Latin mirum quantum tem-
pus'); the phrase is very common in Plato, e. g. Euthyd.
275 €, σοφίαν ἀμήχανον ὅσην, Charm. 155 D, ἀμήχανον οἷον.
11 σαπῇ sc. τὸ σῶμα. 13 apa 'as might have been ex-
pected: see note on Apol. p. 27, 14. This apa belongs to
the participle. 14 τοιοῦτον ἕτερον: just as the soul itself
is invisible, so also the place to which it goes. 15 "Αιδου
ὡς ἀληθῶς ' which bears the name Hades in good truth, in
so far as "Αιδης = ἀειδής or αιδής, Cratyl. 403 Α. For ὡς
ἀληθῶς (which is the adverb of τὸ ἀληθές) see note on Apol.
p. 37, 2. 17 αὕτη δὲ : δέ is repeated with the subject on
account of the distance of the original subject ἡ δὲ ψυχή.
See below, 88 B. 19 διαπεφύσηται κ. τ. λ. : we have here
an instance of the emphatic use of the perfect to denote the
immediate occurrence of an action.
19 f. οἱ πολλοὶ
•
23 εκοῦσα
c. 27 ῥᾳδίως
ἄνθρωποι: see above, 65 A, and later on, 92 D.
είναι ' as far as it can help it; see above, 61 €.
with equanimity belongs to τεθνάναι, only we should
not translate to die easily. Stallb. joins it with μελε
τώσα ‘aequo animo meditans. Hirschig brackets ῥᾳδίως.
28 οὕτω μὲν ἔχουσα takes up the construction interrupted
by the parenthesis τοῦτο δὲ κ. τ. λ. 31 ἀγρίων ερώτων i
general wild passions.'
with regard to or
PAGE 38, 2 κατά with the genitive
about.' See above, on p. 22, 3. 3 διάγουσα falls out
of the construction, as διαγούσῃ would be wanted in agree-
ment with ὑπάρχει αὐτῇ εὐδαίμονι
·
•
ἀπηλλαγμένῃ. Hir-
NOTES.
139
schig, and Heindorf before him, write diayovon in spite of
all ms. authority; but even if instances exactly parallel to
the one before us were wanting, we ought to be very slow
in changing the text, considering what irregularities of con-
struction Plato admits with participles, see e. g. Riddell,
Digest, § 271, and other §§ there and on the next pages.
But a passage precisely analogous to the present can be
quoted from Thuc. 7, 42, καὶ τοῖς μὲν Συρακοσίοις καὶ ξυμμά
χοις κατάπληξις ἐν τῷ αὐτίκα οὐκ ὀλίγη ἐγένετο, εἰ πέρας μηδὲν
ἔσται σφίσι τοῦ ἀπαλλαγῆναι τοῦ κινδύνου, ὁρῶντες (though it
ought to be ὁρῶσιν) οὔτε κ. τ. λ. The case of the participle
was not, as we see, determined by the expression which the
writer used, κατάπληξις ἐγένετο αὐτοῖς, but by its logical equiv-
alent κατεπλάγησαν: and so also here διάγουσα is occasioned
by the idea δύναται, which is the logical equivalent of ὑπάρχει
avrņ. Geddes justly quotes Phaedr. 241 D, quŋv avtòv épeiv
λέγων for λέγοντα, as if ἐδόκει μοι ἐκεῖνος had preceded.
XXX.-XXXI. A WARNING not to BRUTALIZE THE SOUL
BY THE INFLUENCE OF THE BODY IS DRAWN FROM THE
POPULAR SUPERSTITION ABOUT RESTLESS GHOSTS AND
FROM THE DOCTRINE OF METEMPSYCHOSIS.
"
τοῦτο δὲ :
Besides this,
PAGE 38, 10 For aλX' after a negative sentence see
note above on p. 30, 12, and compare Apol. 34 B, ríva äλλov
ἔχουσι λόγον βοηθοῦντες ἐμοὶ ἀλλ᾽ ἢ τὸν ὀρθόν τε καὶ δίκαιον;
οὗ belongs in sense also to ἴδοι, πιοι and φάγοι, though
there we expect ổ, and to xphoairo, though this requires :
but see note on Crito p. 47, 5. 12 f. TO SE
for the repetition of dé see above 78 c, 80 d.
we have moreover dń to sum up and conclude the whole
argument. νοητὸν δὲ καὶ φιλοσοφίᾳ αἱρετόν = λόγῳ καὶ
φρονήσει περιληπτόν, Tim. 29 A. 14 Hirschig brackets
ʊxη and appeals to p. 37, 28: as if this were a sufficient
16 διειλημμένην ὑπὸ τοῦ σώματος 'quite pene-
trated by the corporeal element.' Compare the noble
reproduction of this Platonic passage regarding the car-
nalizing of the Soul in the Comus of Milton (460-480).'
reason.
140
NOTES.
GEDDES. 23 περὶ τὰ μνήματα κ. τ. λ.: the popular super.
stition here alluded to is still so common among ourselves
that it seems almost superfluous to quote any authority for
its existence among the ancients: yet compare Eur. Hec.
54.91 where the word pávraoua is used in the same way
as here to denote a spectre. 25 τοιαῦται is explained by
the two participles ἀπολυθεῖσαι and μετέχουσαι.
28 ου τι
(often followed by aλλá) is a very strong negation: Stallb.
quotes Rep. 2, 373 E, 4, 438 E; Theaet. 156 E; Cratyl. 393 в;
Symp. 189 B. See below 82 c.
"
PAGE 39, 1 тpoons 'conduct:' compare Etym. M. and
Suidas τροφή λαμβάνεται καὶ ἐπὶ τῆς ἀγωγῆς καὶ παιδείας.
Compare below 84 B. 5 τοιαῦτα ἤθη = ζῶα τοιοῦτοις ἤθεσι
χρώμενα. On the doctrine of μετεμψύχωσις much material
has been collected by Wyttenbach on this passage; it is,
however, quite sufficient for our purpose to observe that
among the Presocratic philosophers the Pythagoreans main-
tained it, and they no doubt took their notions on this point
from the Egyptians: Hdt. 2, 123. 11 With the auswer
πάνυ μὲν οὖν εἰκὸς λέγεις compare Legg. 1, 643 Α, πάνυ μὲν οὖν
δρῶμεν ταῦτα. Protag. 312 B, πάνυ μὲν οὖν μοι δοκεῖ τοιαύτη
εἶναι ἡ μάθησις. These passages are quoted by Stallb.
lest any one might be tempted to read πάνυ μὲν οὖν· εἰκὸς
λέγεις. 14 paîμev: I agree with Stallb. that av clearly
belongs to the finite verb, and not to the infinitive. Hein-
dorf and Hermann take another view and keep pauév, the
reading of the Bodl. first hand. 16 ἑκάστη sc. ψυχή.
The feminine ékáσrŋ is in better agreement with the preced-
ing constructions, especially τὰς τοιαύτας (= τὰς τῶν τοιούτων
ψυχάς). 23 TOLOÛTOV is explained by the two adjectives
which follow. 26 avspes μéтpiou probably means 'good
honest men' so Dem. de Cor. § 10 speaks of oi pérpɩɩ i. e.
'the respectable citizens,' as the class from which he sprung.
Geddes.
NOTES.
141
XXXII. XXXIV. PERORATION AND PRACTICAL APPLICA-
TION OF THE PRECEDING DISCUSSION: THE TRUE AIMS
OF THE PHILOSOPHER, THE EFFECT OF PHILOSOPHY ON
THE SOUL, AND THE ABSURDITY IN FEARING THE DELIV-
ERANCE CALLED DEATH.
PAGE 40, 1 φιλομαθεῖ = φιλοσόφῳ : compare Rep. 2, 376 1,
τό γε φιλομαθὲς καὶ φιλόσοφον ταὐτόν, and ib. 9, 581 Β. The
passage, it should be observed, is, after all, expressed in a
very unsatisfactory manner. What Plato wants to say is es
δέ γε τῶν θεῶν γένος ἀφικνεῖσθαι τῷ μὲν μὴ φιλοσοφήσαντι καὶ
παντελῶς καθαρῷ ἀπιόντι οὐ θέμις ἐστί, τῷ δὲ φιλομαθεί θέμις
ἐστί. In fact, all would be right by changing αλλ' ή into a
simple αλλά. 8 ἔπειτα sums up the preceding participles :
see note on Apol. p. 6, 8. Hirschig effaces the Platonic
character of the passage by bracketing μοχθηρίας δεδιότες aud
ἔπειτα ἀπέχονται αὐτῶν. δεδιότες is clearly parallel to φοβού
μενοι 1. 5, and ἀπέχονται αὐτῶν is a varied expression for oi
παραδιδόασιν αὐταῖς αὑτούς. 11 σώματι πράττοντες ‘work
ing for their body, compare Thuc. 5, 76 οἱ τοῖς Λακεδαιμονίοις
πράσσοντες those who worked in the interest of the Lacedae-
monians' other passages can be found in the dictionaries.
The editions read σώματα πλάττοντες. The reading adopted
in the text had been hit upon by myself independently
when Dr. Kennedy drew my attention to the fact that Ast
proposes the same conjecture in his Lex. Plat.: an agree-
ment thus independently arrived at by two scholars may,
perhaps, be accounted a guarantee of the truth of the emen-
dation. After dλd we should of course supply of for the
construction. 12 χαίρειν εἰπόντες ' despising (all these).
XXXIII. PAGE 40, 21 είργμοῦ: compare Eustath. ad
Odyss. p. 14 (Bas.) τὸ εἴργω ἐπὶ μὲν τοῦ κωλύω ἐψίλουν οἱ Αττι-
κοί, καὶ δῆλον ἐκ τοῦ ἀπεῖρξαν· ἐπὶ δὲ τοῦ ἐγκλείω ἐδάσυνον, ὡς
δηλοῖ τὸ καθείρξαν, ὅθεν καὶ δασύνεται καὶ ἡ εἱρκτή. 23 του
εἱργμοῦ τὴν δεινότητα is an instance of the very common figure
of prolepsis = καὶ κατιδοῦσα ὅτι ἡ τοῦ εἱργμοῦ δεινότης δι᾽ ἐπιθυ-
μίας ἐστί (= γίγνεται), that this strong imprisonment arises
142
NOTES.
from desire.' 24 ὡς ἂν = ὥστε ἂν as in many other places.
The soul conceives the desire and thereby becomes impri-
soned, the imprisonment being due to its own action. Don-
aldson differs from this explanation, and translates 'in the
manner in which the person incarcerated would most of all
contribute to his own imprisonment,' 25 ξυλλήπτωρ τῷ
Sedéola: it is obvious that the dative is due to the preposi-
tion in the noun; Heindorf corrects Toû and Herm. goes so
far as to admit this into his text. Xenophon has the geni-
tive, Mem. 2, 2, 12 ἵνα . . . ἀγαθοῦ σοι γίγνηται συλλήπτωρ.
PAGE 41, 7 δι' άλλων is opposed to αὐτή καθ' αυτήν in the
preceding sentence, and in the same way τὸ ἐν ἄλλοις ὂν ἄλλο
corresponds to καθ' αυτό. 8 ἐν ἄλλοις ἄλλα denotes the things
which are subject to change. 10 avrη the soul by itself.'
12 oŰTws after the participle: see note on p. 8, 2. 15 τοσού
τον : for the sense we should supply μόνον. 18 οὐ λογίζεται
'does not take it into account.' 26 The same metaphor
occurs in Hor. Sat. 2, 2, 79, quin corpus onustum Hesternis
vitiis animum quoque praegravat una Atque affigit humo, divinae
particulam aurae. This figure of the λos has been imitated
by many writers. 30 ομότροπος τε καὶ ὁμότροφος : com-
pare the similar play upon the words anees and andes Lach.
188 B, and in general see Riddell, Digest, § 323.
་་
wote
PAGE 42, 1 οἵα κ. τ. λ. = τοιαύτη ὥστε μηδέποτε ἀφικέσθαι.
2 ἀνάπλεως ' αναπεπλησμένος, κέχρηται δὲ ἐπὶ τοῦ μεμολυσμένου
Timaeus, where see Ruhnken's note. The feminine avanλéα
αναπλέα
is against Jelf's rule, where it is stated that the feminine
termination in the compounds of λéws is merely Ionic;
but avanλéa in the present passage is indeed isolated.
10 Hirschig brackets paoly and Hermann edits paívovra
in its place, but Stallb. rightly observes that κóơμo kai
ảvdpéîoi eivai should be supplied for paoív. Riddell again,
§ 83, gives the following explanation: "Here the meaning
is not for the reason which the world attributes to them,'
but for the reason which the world say people ought to be
[temperate].' That is, parì is followed by Koσμíovs eivaι un-
φασὶ κοσμίους εἶναι
(
NOTES.
143
derstood, and this elva contains the Dictative force:" by
which Riddell means, it gives the verb 'to think' the mean-
ing to think fit.' But this explanation is inadmissible here;
for how can a verb be made dictative by an infinitive which
is not even added, but merely understood and requiring to
be supplied 11 οὐ γὰρ ἀλλ᾽ οὕτω ‘for, so far from the
contrary,' i. e. 'most assuredly:' Riddell, § 156. 15 ávývv-
Tos is a word of poetical coloring, though used by Plato in
several passages: Soph. 264 в, Gorg. 507 E, Rep. 7, 531 a,
Legg. 4, 714 A, 5, 735 Β (μάταιος πόνος καὶ ἀνήνυτος).
16 It
is very difficult to decide between the two readings μetaxel-
pigoμévns and ŋv. I have kept the genitive in my text, though
ριζομένης -ην.
I do not approve of Hermann's explanation of it. I have
further omitted the comma which Herm. places after πрάτ-
τειν, and join Πηνελόπης κ. τ. λ. directly with ἔργον ' to do the
work of Penelope who treats her weaving the reverse way,'
viz. to that related of the real Penelope. This kind of work
is called ávývutov, because like Penelope's work of old it never
comes to any result. Stallb, approves of μεταχειριζομένην
which certainly gives excellent sense and make her work
void, weaving a kind of Penelope's web the reverse way'
(Cary). τούτων sc. τῶν ἡδονῶν καὶ λυπῶν. 18 ἀδόξαστον
is that which does not rest on mere dóέa (‘seeming'), but
éñɩστýµŋ (‘grounded knowledge '). 22 τροφή means here
both 'conduct' and 'food:' compare above, vπ' éκeivov тpe-
τρε
φομένη. 22 f. oúdèv Seɩvòv µη: see note on Apol. 28 B.
Hirschig, in consistency with his critical rules, brackets
φοβηθῇ here, ὅπως μή in the next line, and καί 1. 25. As the
text stands, the sentence beginning with ows μn is depend-
ent on µn poßη0ñ: see above 77 в and Symp. 193 a, þóßos
οὖν ἔστιν, ἐὰν μὴ κόσμιοι ὦμεν πρὸς τοὺς θεούς, ὅπως μὴ καὶ αὖθις
διασχισθήσεται. 25 TOû σúμaтos is of course objective geni-
tive in the separation from the body.' 26 διαπτομένη is
the reading of the best mss., dianтaµévη of the mss. of less
value for these two forms see Porson on Eur. Med. 1.
>
144
NOTES.
XXXV. PAUSE IN THE DISCUSSION: SOCRATES INVITES
HIS HEARERS TO STATE THEIR DIFFICULTIES AS ΤΟ
HIS ARGUMENTS, ALLUSION TO THE EXAMPLE OF THE
DYING SWAN.
PAGE 42, 28 v πрo's тų elрnuevo λóyw he was busy with
the discourse held:' totus erat in sermone' (cf. Hor. Sat. 1,
9,2). For the construction compare H-A. 805, 2, a. Rid-
dell, § 128, 6. Thompson on Phaedr. 249 c. 29 ὡς ἰδεῖν
éþaíveтo as on seeing him it seemed,' a pleonastic expression
which occurs also Tim. 52 E, παντοδαπὴν ἰδεῖν φαίνεσθαι, and
is imitated by several later writers. Exactly parallel is the
turn of phrase in Xen. Cyrop. 5, 4, 11, kai µà тOùs deοùs σè
ἐπαναθεασόμενος ᾖα, ὁποῖός τίς ποτε φαίνῃ ἰδεῖν ὁ τοιαύτην ψυχὴν
exwv. Geddes aptly compares Eur. Herc. Fur. 1002, eikóv,
ὡς ὁρᾶν ἐφαίνετο, Παλλάς.
PAGE 43, 4 λéyeola is the genuine imperfect here used
with reference to a previous discussion: see also the critical
note. 6 oúdèv λéyw literally I say nothing,' i. e. consider
what I have said as not spoken. 7 καὶ αὐτοὶ is opposed
to καὶ αὖ καὶ ἐμὲ ξυμπαραλαβεῖν.
8 For the infinitive av AE-
Xonvaι see critical note. 15 Porson's observation on Eur.
Hec. 21, with regard to the tragic poets 'diversa tempora
toties permiscent ut hanc varietatem data opera quaesisse
videantur,' is equally true of prose-writers, especially of Plato
and Xenophon: instances have been collected by Heindorf in
his note on this passage, but they may easily be multiplied.
19 Siάkeiμaι cannot be a subjunctive, notwithstanding that
Heindorf and Buttmann consider it as such: see below, 93 a.
Nor is there any necessity for this, as φοβούμαι, δείδω, δέδοικα
and similar other verbs are found with µý and unmistakable
indicatives when the apprehension is represented as certain:
see the instances collected by the commentators on Thuc. 3,
53, 2, φοβούμεθα μὴ ἀμφοτέρων ἅμα ἡμαρτήκαμεν. See also
Riddell, § 62. Here we should therefore assume that the
apprehension as to Socrates being discomposed amounted
NOTES.
145
to certainty in the minds of his friends that he was so.'
(GEDDES.) 23 One might wish that Blomfield's elegant
conjecture πλεῖστα καὶ κάλλιστα had the authority of the mss.
in its favor: but it would be rash to change the text without
apparent necessity. πλεῖστα καὶ μάλιστα expresses the
strength and fulness of the song. 24 τὸν θεὸν κ. τ. λ. i. e.
Apollo, compare Cic. Tusc. 1, 30.
Davárou 'they say false things with regard to death.
Sev breathe the last breath in melody.' 29 The genuine
Attic form would be pɩy, which actually stands Gorg. 517 D.
26 καταψεύδονται τοῦ
"
27 €§ά-
Page 44, 1 On the omission of the article before x‹λɩdwv
see note on Apol. p. 10, 12. Riddell, Digest, § 237. 4 Geddes
compares Oppian. Cyneg. 2, 548, kúkvoi µavтiñóλοi, yóοv
ὕστατον ἀείδοντες. 6 For the construction διαφερόντως ἢ
compare below 95 c, ἐκεῖ εὖ πράξειν διαφερόντως ἢ ἐν ἄλλῳ βίῳ
βιούς. 8 iepós with the genitive: G. 1143; II-A. 754, c.
où xeîpov exw 'non sum deterior.' [See also Riddell, § 2, 6.]
9 παρὰ τοῦ δεσπότου receiving the gift of prophecy from Apollo.
Hermann's conjecture mentioned in his preface is very pleas-
ing, οὐ χείρον [i. e. χείρονα] ἐκείνων τὴν μαντικὴν ἔχειν παρὰ τοῦ
deσñóτoυ 'to have a prophetic power not inferior to theirs
from the master (of prophecy).' 18 Hirschig brackets
µń with Stephanus : but Geddes justly observes that µn
προαφίστασθαι is to be regarded as one notion (= προσκαρτε
ρειν) and as an expansion of the duty expressed in ἐλέγχειν.
20 f. ἢ μαθεῖν from others, ή εὑρεῖν by original thought.
Compare below, 99 D, παρ' ἄλλου μαθεῖν ad αὐτὸς εὑρεῖν.
21 εἰ ταῦτα ἀδύνατον sc. ποιεῖν οι πράττειν. Compare Par
men. 160 A, ταῦτα δὲ ἀδύνατον ἐφάνη. 23 ἐπὶ τούτου ὀχού-
μEVOV K. T. λ.: compare Cicero's imitation of this passage,
Tusc. 1, 30, itaque dubitans circumspectans haesitans, multu
adversa reverens, tamquam rate in mari immenso nostra vehitur
oratio. Geddes justly observes that we have here an allusion
to the proverbial expression ἐπ' ἐλπίδος ὀχεῖσθαι, for which
see Porson on Eur. Or. 68. 26 λoyos letos is an argument
revealed to man by divine grace: the expression is Orphic.
Heraclitus, too, used the same expression before Plato.
10
146
NOTES.
PAGE 45, 3 πρὸς ἐμαυτὸν alone by myself, πρός τόνδε
together with Cebes: see the beginning of the chapter,
where it is said that Κέβης καὶ Σιμμίας σμικρὸν πρὸς ἀλλήλω
διελεγέσθην.
XXXVI. THE OBJECTION OF SIMMIAS THAT THE SOUL,
BEING A HARMONY, MUST BE REGARDED AS PERISHING
WITH THE BODY.
PAGE 45, 16 ó aúτò's wσTeρ is a somewhat negligent, but
frequent construction in Plato and other Attic writers.
Compare Legg. 2, 671 c; Lysis 209 c; Xen. Anab. 1, 10, 10.
See also Riddell, § 175. 18 οὐδεμία γάρ μηχανή ἂν εἴη:
Bekker brackets av because he is under the impression that
this sentence forms part of the dependent speech, in which
case av would be wrong, compare Phileb. 58 A, kovov.
Γοργίου πολλάκις ὡς ἡ τοῦ πείθειν δύναμις πολὺ διαφέρει πασῶν
τεχνῶν· πάντα γὰρ ὑφ᾽ αὑτῇ δοῦλα . . ποιοῖτο. But as the
mss. support av, we are obliged to consider the sentence as a
parenthetic observation, exempt from the rules of dependent
speech. 26 úñolaµßávoμev 'we suppose,' denoting that
this view was then commonly received as a satisfactory ex-
planation of the nature of the soul.
•
PAGE 46, 10 Tapaμévelv to last: Hirschig boldly substi-
tutes émiµévew, referring to 80 c, where the same expression
occurs in a similar passage.
:
XXXVII. THE OBJECTION OF CEBES THAT THE SOUL
MAY SURVIVE THE DISSOLUTION OF THE BODY, YET IS
NOT THEREFORE NECESSARILY EXEMPT PERPETUALLY
FROM DISSOLUTION.
17 TÍ OỦк άжEкρívато literally 'quin respondit?' like this
Latin expression, equal to an emphatic command.
21 χρό-
νου ἐγγενομένου is quite a formula in Thucydides (1, 11:3;
4, 111; 8, 9), and Herodotus (1, 100; 2, 124, 175; 5, 92).
Compare also Sympos. 181 A, and Protag. 339 E, ïva . . . χρόνος
NOTES.
147
δέ
ἐγγένηται. 22 ételta Sè: Heind. and Stallb. omit dé, be-
cause after cîra and neura it is generally omitted; Hermann
εἶτα ἔπειτα
however justly observes that this is no reason for ignoring
the authority of the best mss., as there are also instances in
which sé is read after εἶτα and ἔπειτα. The infinitives ξυγχω-
ρεῖν and ὑπερδικεῖν are of course dependent on δοκεῖ μοι
XpĤvaι; besides there is a slight anacoluthia in the omission
of ἤ before ἐὰν μή. 22 f. ἐάν τι δοκῶσι προσᾴδειν i. e. if
they appear to say anything true: the word pooάdew is no
doubt chosen on account of the previous discussion on the
soul considered as a ápμovía. See below 92 c. 25 θράττει
ταράττει, κινεῖ' Timaeus. 29 Els TÓSE Tò eîdos i. e. the hu-
man body = ἀνθρώπινον εἶδος 76 c. οὐκ ἀνατίθεμαι I do not
retract,' a very frequent expression in Plato, e. g. Protag.
354 E; Gorg. 461 D. (Wyttenb.): see also Riddell, § 111.
π
PAGE 47, 1 Tax@és literally burdensome;' the word is
several times used of exaggerated praises. 3 τήδε sc.
ἱκανῶς ἀποδεδεῖχθαι. ŵs pèv has no subsequent dé to corre-
spond. But, as Stallb. justly says, the writer intended origi-
nally to continue his sentence in the following manner: őrɩ
δὲ ἀνώλεθρόν ἐστι καὶ ἀθάνατον, οὐκέτι συγχωρῶ. 6 ἂν φαίη :
for the position of av see note on Crito 52 D. Riddell, § 295.
10 тl λéyev 'to say something good, well-founded:' see note
on Crito p. 45, 3. 12 ὥσπερ ἄν has not the sense of ὥσπερ
av cỉ, though Heindorf is inclined to put this into the text;
but we should simply translate this seems to me to be
said with equal justice as a man might speak,' etc. 15 ίσως :
it is difficult to discover any satisfactory grounds for Fors-
ter's conjecture ows, though Heind., IIerm., and Hirschig
approve of it; what is of importance here, is the idea of
existing, and this is sufficiently expressed in ἔστι. ἴσως in
a positive assertion has very good authority: see above on
67 A. The occurrence of σôs and σŵy in the continuation of
the discussion is certainly no argument either for or against
Forster. 27 οὐδέν τι qualifies the adjectives φαυλότερον aul
ἀσθενέστερον. For the addition of μᾶλλον to a comparative,
see the editor's note on Plaut. Aul. 419. Here there is more-
148
NOTES.
over the excuse that ovdév tɩ µâλλov occurs very frequently
in the sense 'nevertheless.'
PAGE 48, 1 μéτpia 'appropriate things.' 3 φαίη sc. ὁ
αὐτὰ ταῦτα λέγων. 5 péo: the allusion is to the Heracli-
tean doctrine of a perpetual flux (πάντα ῥεῖ ποταμοῦ δίκην),
which Plato accepted as true regarding the texture of the
body.' GEDDes. 11 ἐπιδεικνύοι : Heindorf thinks that
ἄν ought to be inserted after φύσιν.
رو
τὴν φύσιν τῆς ἀσθενείας
is a redundant expression for dobéveiav. So Legg. 12, 968 v,
ἡ τῆς φυλακῆς φύσις = ἡ φυλακή. 14 Ilirschig conjectures
cora instead of or, and this is perhaps right: see our
critical note on p. 47, 3.
14 f. Transl. for if one were
to grant to an opponent (r λéуovтi) even more than you
at present propose:' these words are addressed to Simmias.
Heindorf makes πλέον dependent on λέγοντι.
19 αὐτὸ
the thing in question,' sc. the soul. Below, 109 A, we have
πάμμεγά τι εἶναι αὐτό with reference to a feminine, τὴν γῆν.
20 x should be translated a soul,' not 'the soul.'
26 f. εἰ δὲ τοῦτο οὕτως ἔχει sums up once more the various
contents of the protasis, but then instead of plainly putting
the conclusion drawn from the preceding premises before
us in a distinct form it results that the immortality of the
soul is not proved at all,' the speaker again gives an in-
volved sentence. I doubt whether Plato would have put a
sentence like this into the mouth of Socrates, as it gives
the reader the impression that Cebes is represented as an
awkward speaker, because he is not a clear thinker.
27 θαρρεῖν θάνατον = θαρρεῖν θάρρος θανάτου.
30 ἀνάγκην
είναι is conceived in dependence on προσήκει or rather εἰκός
ἐστιν which should be understood from προσήκει.
XXXVIII. PHAEDO INTERRUPTS IIIMSELF AND DESCRIBES
HOW THIESE TWO OBJECTIONS AFFECTED THE HEAR-
ECHECHIRATES EXPRESSES HIS INTEREST IN THE
DISCOURSE, AND PHAEDO PRAISES SOCRATES' CALM AND
CHEERFUL MANNER DURING THE WHOLE SCENE.
ERS.
PAGE 49, 7 τοῖς προειρημένοις λόγοις is dependent on
ámoríav in accordance with the construction of the verb
NOTES.
149
}
Instead of eis, the
as it is, els means
9 f. εἶμεν . .
>
•
ἀπιστῶ: compare G. 1175; Η- Α. 772, b.
next words might also be in the dative;
'with regard to:' G. 1207, d; H-A. 796, c.
ἄπιστα ᾖ: coniunctivus post optativum infertur, quia sig-
nificatur ipsos dubitare occepisse, num etiam rei ipsius
natura per se spectata talis esset, ut pro incredibili esset
habenda. Xen. Hell. 2, 1, 2, δεινὸν ἐφαίνετο εἶναι, μή τινα καὶ
εἰς τοὺς ἄλλους Ελληνας διαβολὴν σχοῖεν καὶ οἱ στρατιῶται
δύσνοι εἰς τὰ πράγματα ὦσιν. Thuc. 6, 96, ἑξακοσίους
ἐξέκριναν πρότερον — ὅπως τῶν τε Επιπολῶν εἴησαν φύλακες,
καὶ ἦν εἰς ἄλλο τι δέῃ, ταχὺ ξυνεστῶτες παραγίγνωνται
STALLB. See also Riddell, § 66, and especially $ 89.
13 ἐπέρχεται : this verb has а different construction
in Xen. Mem. 4, 3, 3, ἤδη ποτέ σοι ἐπῆλθεν ἐνθυμηθῆναι.
16 ἀντιλαμβάνεται takes hold of, i. e. holds possession of
me; so Parm. 130 Ε, εἰ ἔτι καὶ οὔ πώ σου ἀντείληπται φιλο-
σοφία, ὡς ἔτι ἀντιλήψεται. 18 ὥσπερ as it were, is added
to υπέμνησε ou account of the somewhat figurative use of
the word in this passage, υπομιμνήσκω being originally used
of a person.
21 πῇ ὁ Σωκράτης μετῆλθε literally over-
took.' Riddell, § 94, observes that this is the same meta-
phor as 89 c, ei . με διαφεύγει ὁ λόγος. 23 Heindorf
is positive that el belongs to ἀχθόμενος and not to ἔκδηλος,
and Stallb. endorses his opinion. It is difficult to see why
it must be so, as we get very good sense by translating ‘did
he show in anything that he was driven to straits,' etc.
24 βοηθεῖν τῷ λόγῳ is said, with a kind of personification
of the λόγος, like υπέμνησε above. καὶ ἱκανῶς ἐβοήθησεν
'did he support his arguments with satisfactory reasons?'
πότερον which begins the preceding question is made to do
duty for this also, as is often the case in Plato.
is made the subject of the relative clause, while logically it
ought to be ἐκεῖνον, as the subject of the infinitive clause.
See Riddell, § 194. 30 τοῦτο, ὡς ἡδέως = ὅτι οὕτως ἡδέως:
compare Crito, p. 39, 17, with note. 31 ἀγαμένως i. e.
like one who delighted in the display of the sagacity of his
disciples. τὸν λόγον ἀπεδέξατο is simply sermonem ex-
cepit,' listened to their reasoning.' ἔπειτα. ἔπειτα:
•
28 ἐκεῖνος
150
NOTES.
the more usual construction would be ereira.
. ἔτι δὲ
kai, but instances of the same construction as we have here
are not rare: both Heind. and Stallb. have collected a suffi-
cient number.
>
PAGE 50, 7 xаpaignλos: a kind of low stool. 12 Εοικεν :
as an outward mark of grief at the death of his beloved
master. 13 'Aλλà τí 'but what then' (ought I to do)?
This elliptical phrase is very frequent in Plato. 15 ó
λόγος τελευτήσῃ if our argument is dead, with the same
personification of the λóyos as has been noticed above.
Stallb. compares the expressions ὁ λόγος οἴχεται, ἐκφεύγει,
σώζεται. 17 'Apyeîo: the story is told by Hdt. 1, 82; the
Argives having lost Thyrea and being beaten by the Lace-
daemonians took an oath not to cut their hair before they
had repaired their defeat. 20 The proverb πроs dúo ovd*
Ἡρακλῆς
'Нpakλns is mentioned also by other writers. The sense is
that even a man of very great strength may be overpowered
by superiority of number. 21 τὸν Ἰόλεων: compare Pau-
san. 8, p. 269, 'Ióλaov µèv dǹ tà todλà 'Hpakλeî ovykáµveiv dé-
γουσιν. When Heracles was fighting with the IIydra, Herê
sent a crab to assail him in the flank, so that he was com-
pelled to call for his friend Iolaus to help him. ἕως ἔτι
pôs or when the sun sets, Socrates has to drink the poi-
son, below 116 B.
XXXIX.-XL. INTRODUCTION TO THE SUCCEEDING AR-
GUMENT: SOCRATES EXHORTS HIS FRIENDS TO INVES-
TIGATE TRUTH PATIENTLY AND INDEPENDENTLY OF
PERSONS OR CIRCUMSTANCES AND WITHOUT A DESIRE
TO PLEASE OR STARTLE AN AUDIENCE.
PAGE 50, 26 Bekker prints μooλóyou just as he has also
the analogous accentuation poλóyoı: but Göttling justly
says that φιλολόγος would mean ὃς φίλα λέγει, compare δι-
Καιολόγος ὁ δίκαια λέγων, and hence it follows that we
should accentuate μισόλογος. 27 μείζον τούτου κακὸν .
ἢ λόγους μισήσας: more correct would be τούτου . .
λóyous poĥoat, but see Riddell, § 163, A. a.
τοῦ
NOTES.
151
PAGE 51, 4 vya would be the more usual Attic form.
ἔπειτα stands where we should expect either ἔπειτα δέ οι
κάπetтa: but it is usual in Plato to omit the copula with
this word. See below, 90 B. 14 ὥσπερ ἔχει sc. τὰ ἀν
θρώπεια.
15 Stallb. observes that opóôpa qualifies Xpη-
στοὺς καὶ πονηρούς, and not ὀλίγους. But what he says, that
ỏλiyous should be made emphatic, seems to me, so far as
the order of words is concerned, to apply rather to the two
adjectives which should be taken in a pregnant sense, and
then we can dispense with the conjecture of Heindorf who
wanted to double σφόδρα. 27 f. σοῦ προάγοντος by ask-
ing me above πῶς λέγεις. 28 ἀλλ' ἐκείνῃ sc. ὅμοιοί εἰσιν
(oi λóyo). The finite verb for this sentence is wanting,
and we have here one of the anacolutha with which the
student of Plato ought to become familiar.
PAGE 52, 3 ȧvтiλoyiкous: compare below, 101 E, with
note. 4 olσe őr: see above, p. 24, 15.
7 For ἀτεχνῶς
joined with proverbial expressions see note on Apol. p. 3,
10. The Euripus was said to change its current seven
times within a single day (Liv. 28, 6; Cic. N. D. 3, 10) :
hence the proverb εὔριπος ἄνθρωπος to denote a person of
light and changeable mind. 8 ἄνω καὶ κάτω στρέφεται
literally is turned upside down,' i. e. all is brought into
the utmost confusion. 11 f. δυνατοῦ κατανοῆσαι
ëmara after a participial con-
δυνάμεθα κατανοήσαι.
12
ὃν
struction has been noticed before: see note on p. 22, 13.
15 Sià tò ảλyeîv: because he is annoyed. 22 ἀλλὰ πολὺ
μᾶλλον sc. ἐννοῶμεν.
PAGE 53, 4 el μnj en táρepyov 'except that may happen
by the way' (Cary) = ei µǹ èv ñaрéруw. See Riddell, §76.
5 αὐτῷ ἐμοί is more emphatic than either ἐμαυτῷ and αὐτῷ
μοι : compare Sympos. 220 Ε, συνδιέσωσε καὶ τὰ ὅπλα καὶ
αὐτὸν ἐμέ. Euthyd. 273 Β, ὁ δὲ παρ᾽ αὐτὸν ἐμέ. 6 θέασαι
WS TREOVEKTIKŴs is said ironically look how selfishly.'
8 Hirschig reads ora; see above 87 A and E. 9 ἀλλ'
6
ouv well, then at least:' dλλá is often found in an apodo-
152
NOTES.
sis after a sentence with ei, compare e. g. Protag. 353 A,
εἰ μή ἐστι τοῦτο τὸ πάθημα ἡδονῆς ἡττᾶσθαι, ἀλλὰ τί ποτ᾽ ἐστι;
10 oSupóμevos does not seem to me to give the sense re-
quired here. Cary translates 'I shall be less disagreeable
to those present by my lamentations.' But this can only
mean less disagreeable because I lament,' while Socrates
certainly means to say 'because I do not lament.' Compare
the analogous passage Sympos. 176 c, lows av èyà tepì toù
μεθύσκεσθαι, οἷόν ἐστι, τἀληθῆ λέγων ἧττον ἂν εἴην ἀηδής, mi-
nus molestus ero, si de ebrietate vera dixero. This reasoning
proves to my mind that a little word has dropped out be-
fore ὀδυρόμενος, perhaps μή or ἤ. It is very strange that no
editor should have considered this passage deserving of a
note. 11 §uvdiateλeî is future will remain.' 18 ἑαυτόν
stands for the first person éμavтóv, see above 78 в and 101
D below. 19 τὸ κέντρον ἐγκαταλιπών: an unmistakable
allusion to Eupolis lines about Pericles οὕτως ἐκήλει καὶ
μόνος τῶν ῥητόρων Τό κέντρον ἐγκατέλειπε τοῖς ἀκροωμένοις
(compare Cic. de Or. 3, 34).
XLI.-XLIII. ARGUMENT IV. THE SOUL IS SHOWN TO
BE A PRINCIPLE AND NOT A HARMONY: 1st, AS THIS
ASSUMPTION WOULD BE INCONSISTENT WITH THE Doc-
TRINE OF REMINISCENCE; 2d, BECAUSE THE SOUL does
NOT ADMIT OF DEGREES; 3d, BECAUSE THIS THEORY
WOULD, AFTER ALL, BE INSUFFICIENT TO EXPLAIN THE
FACTS OF THE CASE. THE SOUL IS IMMORTAL AND
DIVINE AND THE DOMINANT PRINCIPLE IN THE HUMAN
BEING.
PAGE 53, 21 ἀλλ᾽ ἱτέον let us begin = ἴωμεν δὴ κ.τ.λ.
above 78 c. For the asyndeton in the next sentence
Stallb. compares Apol. 38 D; Protag. 338 c; Rep. 3, 412 c.
24 όμως with a participle has the same sense as καίπερ with
a participle although' or 'for all that it is.' Compare
Phileb. 12 B; Xen. Cyr. 5, 1, 26. 25 ἐν ἁρμονίας εἴδει οὖσα
- ἁρμονία οὖσα, compare Menex. 249 Α, ἐν πατρὸς σχήματι
καταστᾶσα ἡ πόλις. 27 ἀλλὰ sc. φάναι, a verb easily sup-
=
NOTES.
153
plied from the preceding ξυγχωρεῖν.
ἄδηλον is construed
with μή, because it has almost the notion of παντὶ φοβητέον.
PAGE 54, 3 ovdèv taúεtaι 'ceases not one bit:' compare
100 Β, ἅπερ οὐδὲν πέπαυμαι λέγων, and Riddell, § 6.
18 ἥδε ή οἴησις, τὸ . . . εἶναι : below, 94 B, we have in pre-
cisely the same manner an infinitive sentence added as the
epexegesis of a substantive. 20 ξυγκείσθαι is the Attic
form instead of έvvredeîodaι which would, however, he used
in later Greek only. Compare Legg. 793 B, vóμwv τῶν ἐν
γράμμασι τεθέντων τε καὶ κειμένων καὶ τῶν ἔτι τεθησομένων.
21 áπodéxeσdaɩ is construed with a genitive below, 96 E; we
might here and directly afterwards, E, also take the con-
struction as a genitive absolute. 24 ταῦτα refers to the
previous assertion that harmony was composed prior to the
things which were required for its composition. ξυμβαίνει,
•
•
as we have already had occasion to observe, denotes logical
consequence. 27 ἐκ τῶν οὐδέπω ὄντων, viz. the body and
its component parts. 28 τοιοῦτον ᾧ = τοιοῦτον οἷον ἐκεῖνο
Heind. quotes Rep. 1, 349 D, Tоlûтos apa éσtìv ékátepos
αὐτῶν οἷσπερ ἔοικεν.
PAGE 55, 9 ävev åπodel§ews 'without a strict logical demon-
stration,' µerà elKÓTOS TIVOS with a certain amount of proba-
bility:' but what should be thought of those arguments, is
stated directly afterwards; Plato might then have continued
καὶ εὐπρεποῦς (compare Thuc. 3, 38, τὸ εὐπρεπὲς τοῦ λόγου ἐκπο-
výσas taрáуew Teiρáσeтai), but prefers the noun (ib. 3, 11, ǹ
εὐπρέπεια τοῦ λόγου). 13 áλagóo 'cheats.' 18 αὐτῆς
OTIV belongs to her.' 20 ikavŵs 'on satisfactory evi-
dence.' 28 On Tap' à after aλλo see G. 1213, 3, e; II-A.
802, 3, e. 29 nyeîolai 'to take the lead' and so to be
prior to these things.
ἔστιν
PAGE 56, 1 ἐναντία should be joined with κινηθῆναι ἢ
φθέγξασθαι. 6 évdéxeraι 'it is possible:' the original ex-
pression being τὸ πρᾶγμα ἐνδέχεται 'the thing allows. μαλ
Xov 'in a higher degree,' Tтov 'in a lesser degree.' 9 TOûTO
154
NOTES.
ωστε: compare below 103 F, where we have the same con-
struction. ὥστε might also be omitted.
καὶ κατὰ τὸ σμι-
κρότατον ‘even in the smallest extent. The question is : Can
one soul be more a soul than another, just as one harmony
can be harmony in a higher degree than another? In con-
stituting the reading of the passage, I have followed Van
Heusde's conjectures in bracketing μᾶλλον and adding ψυχὴν
before ψυχής, which seems to be necessary in accordance with
Plato's usage: see directly below, D. 16 It would be inter-
esting to know Stallb.'s reasons for rejecting θεμένων, as we
have an analogous instance directly afterwards 1. 23, in ύπο-
θέμενος. 25 ἔστι means or signifies.
PAGE 57, 18 ψυχαὶ πάντων ζώων: • the consequence of the
hypothesis of Simmias would be not only the obliteration of
the distinction between the virtuous and the vicious, but also
between man and the lower animals.' GEDDes. 21 πά
σχειν ἂν = ὅτι ἂν ἔπασχεν ὁ λόγος that our argument would
come to this untenable position.' 24 τῶν ἐν ἀνθρώπῳ πάντων
is a partitive genitive dependent on ἔσθ' ὅ,τι ἄλλο. 30 άλλα
μυρία : for the construction see note on Apol. p. 37, 19.
PAGE 58, 4 οἷς ἐπιτείνοιτο = τούτοις ἃ (determinative accu-
sative) ἐπιτείνοιντο.
ἄλλο ὁτιοῦν πάθος κ. τ. λ. = καὶ ἄλλῳ
φτινιοῦν πάθει ὃ ἐκεῖνα πάσχοιεν. 9 φησί τις eodem iure
quo papèv dictum est,' HERM. I should rather think that
φησί τις = φασίν ; but at any rate there is no reason for
changing φησί with Bekker into φήσει. 10 ὀλίγον : see
above, 80 c. 14 ταῖς ἐπιθυμίαις κ. τ. λ.: these datives are
not governed by νουθετοῦσα, which verb rather requires the
accusative, but by ἀπειλοῦσα: instances analogous to the
present case have been collected by the commentators :
Isocr. Areopag. § 48, ἐν τοῖς ἐπιτηδεύμασιν ἔμενον, ἐν οἷς
ἐτάχθησαν, θαυμάζοντες καὶ ὁμιλοῦντες τοὺς ἐν τούτοις πρωτεύ
οντας. Lysias in Andoc. § 33, εἰς τοιοῦτον δὲ ἀναισχυντίας
ἀφίκται ὥστε καὶ παρασκευάζεται τῇ πόλει καὶ πράττει καὶ ἤδη
δημηγορεῖ, καὶ ἐπιτιμᾷ καὶ ἀποδοκιμάζει τῶν ἀρχόντων τισί. HEIN-
DORF. Stallb. adds Plato Legg. 11, 934 κ; 12, 964 Β. But
ע:
NOTES.
155
add Protag. 327 Α, καὶ ἐδίδασκε καὶ ἐπέπληττε τὸν μὴ καλῶς
avλouvтa where we should expect the dative in agreement
with ἐπιπλήττειν. 17 οὐ (Odyss. 1, 17) λέγει τον Οδυσσέα
'he says of Ulysses: for the construction compare above
79 B.
20 ὡς with the genitive absolute instead of ἁρμονίαν
εἶναι : as it appears a favorite construction with Plato. Stallb.
collects the following instances: Cratyl. 439 c, diavoŋdévtes
ὡς ἰόντων ἁπάντων καὶ ῥεόντων. Legg. 1, 624 Β, μῶν .
λέγεις ὡς τοῦ Μίνω φοιτῶντος πρὸς τὴν τοῦ πατρὸς ἑκάστοτε
ξυνουσίαν ; Phil. 16 D, ταύτην τὴν φήμην παρέδοσαν ὡς ἐξ ἑνὸς
μὲν καὶ ἐκ πολλῶν ὄντων τῶν ἀεὶ λεγομένων εἶναι. 21 καὶ
οἵας ἄγεσθαι = καὶ τοιαύτης ὥστε ἄγεσθαι.
23 καὶ οὔσης
K. T. X. although it is.' 28 ή καθ᾽ ἁρμονίαν ' than in the
manner of harmony:' G. 1211, 2, d; H-A. 800, 2, c.
dell, § 165.
Rid-
XLVI.-XLIX. DIGRESSION PREPARING THE ANSWER TO
THE OBJECTION OF CEBES WIIICIL INVOLVES THE QUES-
TION OF CAUSATION IN THE CHANGES CALLED GENERA-
TION AND DESTRUCTION. REVIEW OF THE THEORIES OF
PREVIOUS PHILOSOPHERS, ESPECIALLY OF NAXAGORAS,
WHO WAS NOT CONSISTENT IN APPLYING THE PRINCIPLE
HE HAD DISCOVERED. IN OPPOSITION TO THE PHYSICAL
PRINCIPLES OF PREVIOUS PHILOSOPHERS, THE NECESSITY
OF INTELLECTUAL PRINCIPLES IS DEMONSTRATED. THE
PRINCIPLE THAT THE IDEA UNDERLIES ALL PHENOMENA
IS ENOUNCED AND ILLUSTRATED BY EXAMPLES.
PAGE 59, 1 τὰ ῾Αρμονίας τῆς Θηβαϊκῆς: Harmonia, the
daughter of Venus, was the wife of Cadmus, the founder of
Thebes. The comparison of Simmias with Harmonia and
of Cebes with Cadmus has puzzled some commentators, and
Olympiodorus finds even a very mystic sense in it; to me
it seems to be little more than a mild joke: Simmias and
Cebes are, as we have seen, inseparable friends, and stick
together just like man and wife. 5 θαυμαστώς . . . ὡς
παρὰ δόξαν : for the separation of ὡς from the adverb to
which it belongs compare below, 99 D, ὑπερφυῶς μὲν οὖν, ἔφη,

156
NOTES.
ὡς βούλομαι. 102 Α, θαυμαστῶς γάρ μοι δοκεῖ ὡς ἐναργῶς
εἰπεῖν ἐκεῖνος ταῦτα. 6 Translate 'I wondered at Simmias'
explanation when he stated his doubts.' The sentence
would be smoother by admitting %, T with Forster, Hein-
dorf, and Hirschig. 7 χρήσασθαι τῷ λόγῳ, to deal with
the argument,' i. e. to 'refute' it. Theaetet. 165 »,
Β, τί γὰρ
χρήσῃ ἀφύκτῳ ἐρωτήματι; 11 ἡμῶν belongs to τὸν λόγον.
βασκανία fascinum: it is an idea very common with the
ancients, and just as common with modern nations that
boasting is punished by the gods and causes misfortune.
It is needless to trouble the reader with the great number
of passages in which the βασκανία occurs; the motive is
always the same as is contained in Sophocles' well-known
words: Ζεὺς μεγάλης γλώσσης κόμπους Υπερεχθαίρει. In the
Rep. 5, 451 A, Socrates says προσκυνῶ δ' ᾿Αδράστειαν, ὦ Γλαύ
κων, χάριν οὗ μέλλω λέγειν. Compare Legg. 4, 717 D. For
μέγα λέγειν see note on Apol. p. 6, 24. 13 Ομηρικώς
'using the Homeric phrase eyyùs lévai' (Il. 4, 496; 5, 611;
6, 143), and of course suiting the action to the word.
15 ἀξιοῖς ἐπιδειχθῆναι = ἄξιον λέγεις ἐπιδειχθῆναι. Hirschig
reads ἀποδειχθῆναι, which is also given by the ms. Φ. 18 δια
φερόντως i. e. much better. ἐν ἄλλῳ βίῳ ‘in a different
pursuit, not in that of a philosopher.
'
20 τὸ δὲ ἀπο
φαίνειν κ. τ. λ. The sense of this clause is clear enough,
nor does the construction deviate so much from Plato's
general style as to justify the changes which have been
proposed by some of the editors. The only irregularity
consists in the interruption of the construction after the
verb κωλύειν according to which we should expect οὐδὲν
κωλύειν φῂς πάντα ταῦτα μηνύειν ὅτι πολυχρόνιόν τέ ἐστι ψυχή
ἀλλ᾽ οὐκ ἀθανασίαν. The second infinitive μηνύειν is de-
pendent on κωλύειν : compare an analogous instance in the
Apol. p. 16, 2, where we have two participles, the first sub-
ordinate to the second. The beginning of the sentence
should be rendered as regards the proof that.'
28 ζώη
·
. . . ἀπολλύοιτο, for the optative without y see note on 86 A,
above. Wyttenbach transposes the whole passage µn (so he
writes for καὶ ταλαιπωρουμένη . . . ἀπολλύοιτο after ἀθάνατόν
NOTES.
157
or it must be confessed without any cogent reason, but
yet the sense which he then obtains is so satisfactory that
one would wish the mss. were in favor of his reading.
>
ει
PAGE 60, 3 πρός γε τὸ ἕκαστον ἡμῶν φοβείσθαι so far
as our individual apprehensions are concerned.' GEDDES.
8 For the subjunctive after Boúλeɩ see G. 1358; II-A. 866,
3, b.
15 тá у' éµà áoŋ 'what happened to myself' in
attempting the same investigation. 17 ὧν λέγεις is the
ŵv
reading preferred by most editors, though the Bodl. and
one other good ms. have ☎v av λéyns. This reading Rid-
dell, § 65, translates: 'you can apply it to satisfying yourself
with respect to your objections, whatever they be,' and adds
the following comments, It is true that the objections had
preceded, but this only makes the instance parallel to 98 E;
and what v av intimates is that Socrates does not wish to
bind Cebes in the precise case he has stated. As just before
he had said εξεπίτηδες πολλάκις ἀναλαμβάνω, ἵνα μή τι διαφύγῃ
ἡμᾶς, εἴ τέ τι βούλει προσθῇς ἢ ἀφέλῃς, to which Cebes had
guardedly replied ἀλλ᾽ οὐδὲν ἔγωγε ἐν τῷ παρόντι οὔτ᾽ ἀφελεῖν
οὔτε προσθεῖναι δέομαι, he now, by giving a general turn to
the sentence, leaves a loophole open for future qualification.'
21 ioropla púoews 'the investigation of Nature,' denotes the
speculations of the Pre-Socratic philosophers; of these Soc-
rates had no very high opinion: compare his judgment as
recorded by Xenophon, Mem. 1, 1, 11, roùs PрOvτÍČOVтAS Tà
τοιαῦτα (sc. τὰ περὶ τῆς τῶν πάντων φύσεως) μωραίνοντας ἀπε-
δείκνυεν. ὑπερήφανος sc. ἡ ἱστορία οι σοφία 24 ἄνω κάτω
is a proverbial expression in which κaí is frequently omitted.
So still in modern Greek. In Gorg. 481′E, we have the same
expression ἄνω καὶ κάτω μεταβάλλεσθαι, where it means 'fre-
quently change one's opinion.' 25 σηπεδόνα of digestion,
a medical term well illustrated by Forster by a reference to
Athen. 7, 1, p. 276, where ʼn σŋtedάv is explained = ½ πéis.
The doctrine on the origin of living beings mentioned in the
text was especially Anaxagorean: Diogenes Laertius men-
tions it also of Archelaus (represented as the teacher of Soc-
rates). 27 aîµa K. T. λ.: the opinion of Empedocles: see
158
NOTES.
Cic. Tusc. 1, 9, with the notes of Davies and other commen-
tators. ǹó ảǹp: This opinion is assigned to Anaximenes,
Anaxagoras,. Anaximander, Archelaus, Diogenes of Apol-
lonia, and several others. FORSTER.
To Tûp: Herac-
litus' doctrine, later on adopted by the Stoics. 28 o Sè
éyképaλos, most probably the doctrine of Pythagoras.
PAGE 61, 1 λαβούσης τὸ ἠρεμεῖν having settled down to a
quiet state.' κατὰ ταῦτα = οὕτως ' accordingly. Heindorf
prefers κατὰ ταὐτά eodem modo. 2' It is difficult to trace
up to any special philosophic sect the sensational hypothesis
here described, which derives émotýμn from a very different
source from that which Plato allowed: Professor Thompson
(Arch. Butler's Lectures, Vol. 2, p. 103) considers it "a speci-
men of popular metaphysic." GEDDES. 9 The words
ἃ πρὸ τοῦ ᾤμην εἰδέναι are strictly speaking superfluous,
being a mere repetition of the preceding & καὶ πρότερον σαφῶς
Táμη: but this repetition is quite in keeping with Plato's
style. 16 Hirschig seems to be right in transposing
ὄγκον ὀλίγον. 18 μετρίως with sufficient reason, = ἱκανῶς.
21 Wyttenbach and Hirschig propose to change airy into
avroû, and I think they are right in requifing hat the object
of the comparison should be expressed. But aury is sup-
ported by all mss. and even by the old Sicilian translation
quoted by Wyttenb. which has homo magnus parvo maior esse
ipso capite, where ipso belongs to capite. But why not change
σμuкρ into σμiкpоû? The dative in the mss. is no doubt
owing to the impression that aраστàs required it: but
this can be used absolutely, or rather oµup should be sup-
plied for it. If σμukρoù be right, we should translate for I
thought I had a correct impression, whenever a big man
standing near appeared to be greater by a whole (avrî) head
than the small man.' In many mss. even оv has been
changed into ἵππω 23 προσθεῖναι is the reading of the
Bodl. first hand, and may be right; but it should be con-
fessed that poσeîvaɩ (see critical notes) agrees better with
the infinitive Teрéxev, which is used below in the same
sense. πроσbεivat may easily have got into the text from
T
ιππου
NOTES.
159
the expressions used at the end of the page.
σoaɩ with the genitive: see above, 91 E.
(
28 ἀποδέχε
PAGE 62, 4 αὕτη sc. τὸ πλησιάζεσθαι. This is afterwards
explained by the epexegesis ή ξύνοδος κ. τ. λ. Compare the
following clause. 5 alrios admits of a double construction,
either the mere infinitive or the genitive of the infinitive.
15 þúpw: we might say 'brew' or 'cook:' for the Greek
Stallb. compares Aristoph. Birds, 462, πроoπepúрaтaι λóуos
eis μοι,
ὃν διαμάττειν οὐ κωλύει. 16 προσίεμαι I approve,
or admit.' 18 ὡς ἔφη sc. ὁ ἀναγιγνώσκων. The genitive
Αναξαγόρου depends on βιβλίου hearing a person once read-
ing from a book (written), as he said, by Anaxagoras.' For
Anaxagoras see Grote "History of Greece," 4, 231. The
work in question was entitled voiká. 22 τόν γε νοῦν
κοσμοῦντα πάντα κοσμεῖν ‘that the Mind while it is regulat-
ing should regulate all things.' This translation shows that
it is neither necessary nor advisable to consider kooµcîv as
spurious, though IIerm. does so. 24 f. αἰτίαν περὶ ἑκά-
σTOυ: the same construction occurs 96 D, 97 D, 98 D, and
elsewhere. Compare below ἐπιστήμη περί τινος.
¿kelvov: 'eleganter ékeivos pro reflexivo ponitur.' HERMANN.
For the use of ékeivos in Plato see also Riddell, § 49. For
ά' after negative clauses see note on above p. 30, 12.
29 αὐτοῦ
PAGE 63, 5 The expression kaтà voûv éµavre is no doubt
chosen in allusion to the Noûs of Anaxagoras. The sentence
is continued in a somewhat loose manner, the subject avтòv
being omitted with the infinitive φράσειν. 6 πότερον ἡ γῆ
πλατεῖα ἐστιν ἢ στρογγύλη : the first was the opinion of Anaxi-
menes, adopted, as it seems, by Anaxagoras, the second that
of Anaximander, who maintained that the shape of the earth
was like a kiwv, with regard to which Plato seems here to
have chosen the word στρογγύλος. 10 ἐπ-εκδιηγήσεσθαι
'to explain furthermore, in addition.' 11 ἐν μέσῳ : in
accordance with the tenets of the Ionic and Eleatic philoso-
phers. Cic. Tusc. 1, 17, 28.
on the authority of only two
12 ποθεσόμενος is here given
inferior mss.: the Bodl. and
160
NOTES.
the better class have ὑποθέμενος, one ms. has ἴσως ποθήσων .
as a conjectural reading in the margin, and two have the
conjecture væо◊ŋróμevos, which was the received reading be-
fore Heindorf and Bekker. It is, however, impossible to
establish that Toleσóμevos is the genuine reading, though it
may be admitted that it has much probability. The future
Toléσoµai is quoted from only one other passage, Lys. 8, 18,
but there Scheibe's edition reads Toonooμaι on the authority
of two mss. 13 f. οὕτω παρεσκευάσμην, ὡσαύτως πευσόμενος :
Heindorf aptly compares Xen. Cyrop. 8, 5, 5, wσaúтws dè
οὕτως ἔχει καὶ περὶ κατασκευῆς. 15 πρὸς ἄλληλα i. e. in
their mutual proportions of speech. 17 ποιεῖν sc. ἃ ποιεῖ,
but it is by no means necessary to add these words in the
text. See also Riddell, § 231. 24 πάνυ σπουδή is a phrase
very common in all Attic writers, but especially in Thucy-
dides and Plato.
25 ἀνεγίγνωσκον began to read.
28 ảnò should be interpreted starting from great hope,'
@xóμnv depóμevos 'I was sailing along' (compare the numer-
ous expressions in which pépera is used in a nautical sense
'to be carried along' by the wind): radŋ, 'when' (cum).
This I believe to be the most natural explanation of the
passage. 29 προϊὼν καὶ ἀναγιγνώσκων is a hendiadys = ἐν
τῷ ἀναγιγνώσκειν προϊών.
Page 64, 1 émeɩdŋ ópŵ: notice the present in the depen-
dent sentence. "The fact of which Socrates had become
aware was one which, with its consequence of disappointed
hopes, still remained in full force at the time at which he
was speaking." Riddell, $89.
άvƐpa not 'the man,'
but a man' Twà, ironically: compare Soph. Ai. 1142,
ἤδη ποτ' εἶδον ἄνδρ᾽ ἐγὼ γλώσσῃ θρασύν (with ironical
reference to Teucer) and ib. 1150, èyà dé y' ävdр' öпwñа
μwpías πλéwv (with reference to Menelaus). So Aristoph.
Achar. 1128, ἐνορῶ γέροντα δειλίας φευξούμενον. STALLB.
τῷ μὲν νῷ οὐδὲν χρώμενον κ. τ. λ. : this was no doubt Socra-
tes' own judgment, compare Xen. Mem. 4, 7, 6, kıvduveûσal
δ ἂν ἔφη καὶ παραφρονῆσαι τὸν ταῦτα μεριμνῶντα οὐδὲν ἧττον
ἡ ᾿Αναξαγόρας παρεφρόνησεν ἐπὶ τῷ τὰς τῶν θεῶν μηχανὰς
1
•
NOTES.
161
ἐξηγεῖσθαι. Plato Legg. 12, 967 Β, καί τινες ετόλμων τοῦτό γε
αὐτὸ παρακινδυνεύειν καὶ τότε λέγοντες ὡς νοῦς εἴη διακεκοσμηκὼς
πάνθ᾽ ὅσα κατ' οὐρανόν· οἱ δὲ αὐτοὶ πάλιν ἁμαρτάνοντες ψυχῆς
φύσεως ὅτι πρεσβύτερον εἴη σωμάτων, διανοηθέντες δὲ ὡς νεώ
τερον, ἅπανθ᾽, ὡς εἰπεῖν ἔπος, ἀνέτρεψαν πάλιν, ἑαυτοὺς δὲ πολὺ
μᾶλλον τὰ γὰρ δὴ πρὸ τῶν ὀμμάτων πάντα αὐτοῖς ἐφάνη, τὰ
κατ' οὐρανὸν φερόμενα, μεστὰ λίθων εἶναι καὶ γῆς καὶ πολλῶν
ἄλλων ἀψύχων σωμάτων διανεμόντων τὰς αἰτίας παντὸς κόσμου,
6 κάπειτα falls under the same rule as κατα
10 ολα
= τοιαῦτα ὥστε. 13 ξυμβολαί ligaments, called commis-
surae by Cic. N. D. 2, 55. 21 f. The comparatives βέλτιον
and δικαιότερον are easily understood by supplying ἤ μ'
ἀπολύειν and ἢ ἀποδιδράσκειν. The justification of his con-
duct with regard to his remaining in the prison and suffer-
ing death (δικαιότερον κ. τ. λ.) is the subject of the Crito to
which we have here an unmistakable allusion. 23 ἣν ἂν
κελεύσωσιν “ has no future force, for the penalty had been
awarded but it gives the meaning 'that it is right to stay
and abide the penalty, whatever it be, which they have
awarded.'" Riddell, § 65. This observation is directed
against Hirschig who pronounces these words to be an in-
terpolation. 23 νὴ τὸν κύνα : see note on Apol. 22 A.
25 περί Μέγαρα ἢ Βοιωτούς: so Crito 53 B, αὐτὸς δὲ πρῶτον
μὲν ἐὰν εἰς τῶν ἐγγύτατά τινα πόλεων ἔλθῃς, ἢ Θήβαζε ἢ Μέγα
ράδε κ. τ. λ. 27 πρό after comparatives: see note on
:
Apol. p. 18, 26.
PAGE 65, 3 I have kept the text of the best mss. καὶ
ταῦτα, as I believe it capable of explanation, και having
here an emphatic sense and moreover;' TAÛTα =
ταῦτα = τὰ ὑπ'
ἐμοῦ ποιούμενα, all thus, most probably accompanied by
some deietic gesture: Socrates means τὸ καθῆσθαι καὶ τὸ
παραμένοντα ὑπέχειν τὴν δίκην καὶ τὰ ἄλλα τοιαῦτα. Heindorf
writes καὶ ταῦτα νῷ πράττων, a reading which, though quite
correct, produces here a somewhat awkward impression;
Bekk. and Stallb. prefer καὶ ταύτῃ and that in this manner
I act with my mind,' a sense which might also be attained
by repeating the preposition διά before ταῦτα. 4 In the
11
162
NOTES.
All
Bodl. and three other mss. av is omitted, and this reading
is defended by Riddell, § 67, who says that av should be
understood from the preceding co-ordinate sentence.
other critics admit & into the text. 5 f. τὸ γὰρ μὴ διελέ-
σθαι . . . αἴτιον forms the subject to an imaginary predicate,
which is omitted because unfavorable and as it may easily
be supplied by the listener who has followed the course of
the argument: viz. εὔηθές ἐστιν. We have an analogous
instance Sympos. 177 c, τὸ οὖν τοιούτων πέρι πολλὴν σπουδὴν
ποιήσασθαι, Ερωτα δὲ μηδένα πω ἀνθρώπων τετολμηκέναι . . .
ἀξίως ὑμνῆσαι sc. θαυμάσιόν ἐστιν. In the same way we find
infinitive sentences commenced and left without a final
verb in Xen. Mem. 1, 4, 12, and 4, 3, 5. In illustration of
the sentence Forster quotes Tim. 46 D, δοξάζεται δὲ ὑπὸ τῶν
πλείστων οὐ ξυναίτια (subsidiary cause), αλλ' αἴτια (cause)
εἶναι τῶν πάντων ψύχοντα καὶ θερμαίνοντα, πηγνύντα τε
καὶ διαχέοντα, καὶ ὅσα τοιαῦτα ἀπεργαζόμενα. 8 ψηλαφών-
τες : the word properly signifies feeling or fumbling
among the strings in search of the right note. Com-
pare Aristoph. Pac. 691, ἐψηλαφῶμεν ἐν σκότῳ τὰ πράγματα,
Νυνὶ δ᾽ ἅπαντα πρὸς λύχνον βουλεύσομεν, GEDDES, who also
quotes Act. Apost. 17, 27, where this term is applied to
the groping of the heathen after God. o belongs both
to ψηλαφώντες and προσαγορεύειν and αὐτὸ is superfluous.
9 ὀνόματι is the reading of a number of inferior mss., the
Bodl. and other mss. having ὄμματι: but Stobaeus also
reads ὀνόματι in quoting the passage, and ὄμματι is scarcely
capable of explanation. The reading ὄμματι no doubt
arose from a mistaken comparison with τοῖς ὄμμασι below r
οι ὄμματα D. 10 f. δίνην . . . ὑπὸ τοῦ οὐρανοῦ ‘vortex
qui a caelo fit:' instances in which a noun is joined with
a preposition are not scarce: many are here collected by
Heindl and Stallb. Herm. connects ὑπὸ τοῦ οὐρανοῦ with
μένειν, in the sense of sustineri. The allusion is to Empedo-
cles. In derision of this doctrine Aristoph. Clouds, 379, intro-
duces Δίνος as the new king of the universe ἀντὶ Διός.
11 ὥσπερ καρδόπῳ : the irony is as perceptible here as in
Aristoph. Clouds, 670 ff. 15 τούτου i. e. τούτου τοῦ "Ατλαντος,
>
NOTES.
163
છે
the real Atlas. The divine cause which sustains all is here.
called Atlas; a simile easily understood. 17 f. δέον ξυν-
Seîv an intentional paronomasia, compare Cratyl. 418 E,
τὸ δέον φαίνεται δεσμὸς εἶναι. For οὐδέν see note on p. 54, 3.
22 ὁ δεύτερος πλοῦς ἐστι δήπου λεγόμενος ᾿Αν ἀποτύχῃ τις πρῶτ
τον, ἐν ν κώπαισι πλεῖν (or perhaps ὅτ᾽ ἀποτυχών τις ουρίου,
Kótais tλéei). (Menander, fragment of the Opaovλéwv p. 83,
Mein.) On the failure of the breeze, it was necessary to
resort to the laborious oar. The expression was proverbial
ἐπὶ τῶν ἀσφαλῶς τι ποιούντων, καθόσον οἱ διαμαρτόντες κατὰ τὸν
πρῶτον πλοῦν ἀσφαλῆ κατασκευάζονται τὸν δεύτερον (Schol.).
Plato uses it again Phileb. 19 c.
subjunctive: see note on p. 60, 8.
that there is a touch of irony in
expression for the pretentious display of demonstrative
power made by the Sophists. 24 ὑπερφυῶς ὡς: see note on
p. 15, 6.
26 ἐπειδὴ ἀπείρηκα: we have the perfect of
present meaning in the dependent sentence, because the pur-
suit then already renounced had never since been resumed.
See above, 98 в.
23 βούλει with the
Geddes says very justly
éideigis, which was the
PAGE 66, 7 oỦк oɩkev 'it is not alike,' see note on évdéxe-
Taι, above, 93 B.
où Távν: see note on Apol. p. 38, 8.
9 Ta pya are the productions or results of the working
of the principles underlying all creation, which, Socrates
thinks, may be considered as eiκóra, i. e. mere images; Aoyos
denotes the rational principles in our nature, the axioms
without which we cannot conceive any logical reasoning.
13 åtávtwŋ övtwv, the reading of the Bodl. and seven other
mss. is defended by Riddell, § 32, c. a. 17 det is sub-
divided into two parts (1) kal älλore 'both on other occa-
sions,' and (2) kal év rų tapedŋλubótɩ dóyw in our previous
discussion:' above, ch. 19 ff. For ovdév see note on p. 54, 3.
18 f. ἔρχομαι ἐπιχειρῶν: in order to understand that this
Éπixεɩрnow, compare the French expression 'je vais vous
dire.' Herodotus, 4, 99, has indeed pxopal onpavéwv, not
σημαίνων : but ἐπιχειρῶν ἐπιδείξασθαι has the sense of a future,
so that the whole expression = ἔρχομαι ἐπιδειξόμενος. 21 υπο-
=
164
NOTES.
θέμενος κ. τ. λ. Socrates starts from the dogma of self-
existent ideas as one which cannot be doubted: but these
causative Ideas or ideal Causes, though satisfactory to
Plato, were accepted by scarcely any one else. . . they
were impugned in every way, and emphatically rejected, by
Aristotle.' GROTE, Plato, 2, 180. Malebranche in a pas-
sage quoted by Grote calls a conception like the Platonic
Ideas, un fantôme de logique.' 25 ώς διδόντος σοι sc.
époû, 'assuming that I grant this,' ori èyà didwμ. This will
show why it is not δόντος. 26 οὐκ ἂν φθάνοις περαίνων, α
very polite, but at the same time slightly ironical expres-
sion: 'you might not be too soon in drawing your conclu-
sions' 'draw your conclusions without being long about
it.' The same expression occurs Sympos. 185 r. Euthyd.
272 D.
27 τὰ ἑξῆς ἐκείνοις literally what borders to those
things's is no doubt from exeoda, although in this
sense excoba generally governs the genitive; but compare
Gorg. 494 A, ἐάν τίς σε τὰ ἐχόμενα τούτοις ἐφεξῆς ἅπαντα
ἐρωτᾷ, and in later writers we have ἔχεσθαι so with a dative,
and in the same way also the construction of eέns varies
with a genitive and dative, For Plato, compare Cratyl.
299 D, 420 d, Legg. 7, 796 F. For av see Riddell, § 64.
ξυνδοκῇ ὥσπερ ἐμοί: the construction with ὥσπερ is some-
what negligent, see above, 86 A, and compare Riddell, § 175.
29 οὐδὲ δι᾽ ἕν, is more emphatic than δι' οὐδέν: compare
Xen. Cyrop. 2, 1, 8, ὅτι οὐδὲ δι' ἓν ἄλλο τρέφονται.
31 ξυγ
Xwpeîv with a dative occurs also Polit. 258 A, and Eur.
Hippol. 299. Compare Hor. Sat. 2, 3, 305, concedere veris.
PAGE 67, 2 Sióti (= dià rí) is explained by the subjoined
participial sentence. We might also write di TL.
The
common reading has or inserted after the first, which
necessitates resort to the supply of eorí along with the par-
ticiple, in this instance a clumsy resource. Xov = &TI EXEL.'
ἔχον = ὅτι ἔχει.
GEDDES. 5 átλŵs kal átéxvws 'in a simple and artless way.'
7 EйTE πapovoía elTe Koivwvía: Socrates (or Plato) is not
quite certain as to the mode in which the peroxǹ avtoû toû
kaλoû, of which he speaks above, takes place, and cannot
NOTES.
165
therefore decide which word would be the more appropriate
term. The mss. read eire again before onŋ, which appears
to be without sense, unless indeed we emend with Wytten-
bach εἴτε ὅπῃ δὴ καὶ ὅπως προσαγορευομένη — a change not
sufficiently easy to be accepted without further considera-
tion. I have, therefore, adopted Daehne's opinion and
omitted the third εἴτε, nor do I share Heindorf's doubts as
to the possibility of saying ἡ παρουσία οι ἡ κοινωνία προσ-
γίγνεται : on the contrary, ἡ παρουσία προσγίγνεται seems to
me just as admissible as τὸ πρᾶγμα πράττεται and other ex-
pressions of the same kind. Ueberweg, in order to ob-
tain the same sense, reads προσγενομένου and omits εἴτε;
but the first change appears to me to be quite unnecessary.
Stallb.'s εἴτε προσγιγνόμενον, of which he seems not a
little proud, is a worthless reading, not half as good as
προσγενόμενον, which was proposed by a friend of Heindorf.
8 οὐ γὰρ ἔτι κ. τ. λ. : this disquisition is contained in the
Parmenides. οὐκέτι i. e. not so much as the preceding
arguments. 11 τούτου ἐχόμενος clinging to this for sup-
port. 17 tỷ kedaλŵ 'by a head's measure.' 28 τέρας
literally 'monster,' in logic absurd' ('tamquam abortus
dicendi' WYTTENB.): compare Theaet. 163 D, répas yàp av
εἴη ὁ λέγεις. Parmenid. 129 Α, εἰ γὰρ αὐτὰ τὰ ὅμοιά τις
ἀπέφαινεν ἀνόμοια, τέρας ἄν, οἶμαι, ἦν.
6
PAGE 68, 8 Hirschig adds, with much probability, évòs
after διασχισθέντος: see above, 97 Α. 9 μέγα βοαν is
here easily understood of an apodeictic assertion: Wyttenb.
quotes Plut. Μor. t. 2, p. 1058 D, ὁ ἐκ τῆς Στοᾶς βοῶν μέγα
καὶ κεκραγώς “ ἐγὼ μόνος εἰμὶ βασιλεύς. 1169 ν μέγα βοῶν-
τες, ὡς ἔν ἐστιν ἀγαθόν. 16 τὰς τοιαύτας κομψείας τὰς
ἄλλας αἰτίας τὰς σοφὰς ταύτας. Wyttenb. shrewdly suspects
that we have here an allusion to a line of Euripides in his
(lost) tragedy Antiope, - άλλοις τὰ κομψὰ ταῦτ᾽ ἀφεὶς
σοφίσματα, Ἐξ ὧν κενεῖσιν ἐγκατοικήσεις δόμοις.
18 το λεγόμενον shows that we have here a proverb.
Schol. τὴν αὑτοῦ σκιὰν δέδοικεν, ἐπὶ τῶν σφόδρα δειλοτάτων·
μέμνηται ταύτης ᾿Αριστοφάνης Βαβυλωνίοις. ἑαυτοῦ του the
166
NOTES.
second person: see note on
abjove, p. 53, 18.
21 ἔχοιτο
curiously enough differs here in its meaning from the
preceding sentence; in the first place it is 'to cling to,
adhere to,' but here to attack.' There is, as it seems, a
certain acumen in this double use of the same word.
22 σo: 'in your estimation.' 26 ikavov: 'satisfactory
evidence.' 27 púpolo: 'get into a muddle.' Το κυκᾶν
below. oi ȧvτiλoɣikol: see Thompson on Phaedr. 261 в.
The whole passage is very characteristic of the dialectic
method of Socrates: compare similar passages Soph. 253 CD ;
Rep. 7, 534 CD.
•
PAGE 69, 1 f. ikavol . . δύνασθαι αὐτοὶ αὑτοῖς ἀρέσκειν
'they are quite up to the achievement to be satisfied with
themselves: the expression is highly ironical, especially in
the phrase ikavòs dúvaobai, which seems to have struck later
writers as something unusual (as indeed it is).
3 οίμαι
ἂν: ἄν belongs to ποιοῖs and not to οἶμαι. ἔφη: for the
singular see note on p. 33, 1.
L.-LVI. ARGUMENT V.: CONTRARY IDEAS ARE PRoved
TO EXCLUDE EACH OTHER. THE SOUL, BEING A MANI-
FESTATION OF THE IDEA OF LIFE, MUST BE FREE
FROM ITS CONTRARY, DEATH. THE IMMORTALITY AND
IMPERISHABILITY OF THE SOUL BEING THUS ESTAB-
LISHED CEBES' ARGUMENT IS REFUted.
PAGE 69, 13 elval rɩ 'have a separate existence.' 14 τού
των depends on μεταλαμβάνοντα. Compare the similar passage
Parmenid. 130 Ε, δοκεῖ σοι εἴδη εἶναι ἄττα, ὧν τάδε τὰ ἄλλα
μεταλαμβάνοντα τὰς ἐπωνυμίας αὐτῶν ἴσχειν, οἷον ὁμοιότητος
μὲν μεταλαμβάνοντα ὅμοια, μεγέθους δὲ μεγάλα, κάλλους δὲ
καὶ δικαιοσύνης δίκαιά τε καὶ καλὰ γίγνεσθαι. 21 ὡς τοῖς
pýμaσi léɣeтa 'taking the words in their literal sense:'
Socrates' meaning is explained in the next sentence.
26 πρὸς τὸ ἐκείνου μέγεθος ‘in proportion to his size.
30 ἐπωνυμίαν ἔχει . . . εἶναι: εἶναι is frequently added after
verbs of naming, though it is quite superfluous: compare
ëxel
NOTES.
167
:
e. g. Hdt. 2, 44, 2, εἶδον δὲ ἐν τῇ Τύρῳ καὶ ἄλλο ἱρὸν Ηρακλέος,
ἐπωνυμίην ἔχοντος Θασίου εἶναι. See note on Apol. p. 10, 2.
PAGE 70, 1 The way in which this sentence is expressed
is very awkward. The construction is roû µèv (i. e. Socrates)
τὴν σμικρότητα ὑπερέχων τῷ (in as far as) μεγέθει ὑπερέχειν
(he is superior in size), r dè (sc. to Phaedo), maрéxwv (al-
lowing) τὸ μέγεθος (that greatness) ὑπερέχον (as something
superior to) Tηs σμikρóτntos (his own smallness).
Com-
pare μeidiáσas in the next sentence. 3 ξυγγραφικῶς has
been differently explained; 'historicorum more' Fischer;
'scriptorum civilium sive publicorum ratione' Wyttenbach;
'quasi έvyypan sive chirographo cavendum sit' Heindorf.
There can be no doubt that the first translation is not what
is here required; Socrates clearly means that he has ex-
pressed himself in a clumsy and diffuse way, in order to
guard against misinterpretation, and this seems to be best
expressed by Heindorf's translation. The future épeîv seems
strange at first sight, as Socrates refers to a preceding sen-
tence, and Wyttenb. goes even so far as to propose eipŋkévaɩ :
but we may explain the future 'it appears (from the speci-
men which I have just given) that I am now going to speak
in a crammed lawyer-like fashion.' 4 τοῦδ' is explained
by the participle βουλόμενος. 6 éléλe of inanimate ob-
jects: see note on p. 5, 26. Socrates maintains that it is
repugnant to the idea of greatness to include smallness.
He lose sight of the fact that these two notions have only
a relative and no absolute sense. 7 τὸ ἐν ἡμῖν μέγεθος
concrete greatness. So afterwards τὸ σμικρὸν τὸ ἐν ἡμῖν.
12 f. ὥσπερ κ. τ. λ. This passage is well explained by Hein-
dorf 'Quemadmodum ego, cum parvitatem susceperim sus-
tinuerimque et adhuc, qui sum, idem hic sim, parvus sum,
illud autem non sustinuit, cum magnum sit, parvum esse:
eodem modo etiam parvum illud quod nobis inest, non vult
unquam magnum fieri, etc. Scilicet aliud est Socrates ó éxwv
τὰ ἐναντία, τὸ μέγεθος καὶ τὴν σμικρότητα καὶ ἐπονομαζόμενος τῇ
ἐκείνων ἐπωνυμίᾳ, aliud τὸ μέγεθος et ἡ σμικρότης, sive ἐν
Σωκράτει ἐνοῦσα sive ἐν τῇ φύσει. Socrates si comparetur
168
NOTES.
Simmiae, parvitatem in se recipit parvusque fit, nihil tamen
ipse mutatus, sed ἔτι ὢν ὅσπερ ἐστίν, οὗτος ὁ αὐτός etc.
Socrates.' 14 τετόλμηκε is used of inanimate objects in
the same way as ἐθέλειν, βούλεσθαι and ὀρέγεσθαι.
18 f. ήτοι
"
•
•
•
: see note on Apol. p. 17, 1.
19 ἀπέρχεται = ὑπεκχωρεί alove, E.
Compare below, 104 c.
25 αὕτη sc. ἡ ἐκ τῶν
ἐναντίων, as appears from the apposition to the sentence.
28 παραβαλὼν τὴν κεφαλὴν ‘admoto capite: summissius alter
ille locutus erat, dum Socratem parum sibi in argumenta-
tione constare arguit.' IIEInd.
αν
>
PAGE 71, 2 αὐτὸ τὸ ἐναντίον absolute Inequality, which
is subdivided into τὸ ἐν ἡμῖν and τὸ ἐν τῇ φύσει ἐναντίον,
compare 102 v. 8 ἄν ποτέ φαμεν ἐθελῆσαι: ἄν belongs of
course to the infinitive. γένεσιν ἀλλήλων sc. τὸ ἕτερον ἐκ
τοῦ ἑτέρου γίγνεσθαι. 11 Οὐδ᾽ αὖ ‘not again, as before
(63 A, 77 A, 86 a), outws τεταραγμένως. Stallbaum's con-
jecture oùdèv instead of oud' is perhaps true. 12 οὔτι
λέγω ὡς οὐ κ. τ. λ. I do not deny that many things upset
me' i. e. that I am liable to be upset. 13 ἁπλῶς 'simply,'
without going into further arguments about the question.
15 μοι ethical dative) shows the interest taken by the
speaker in the fulfilment of his request. 20 f. ἐν τοῖς ἔμ-
προσθεν: see 102 DE.
21 f. χιόνα καὶ θερμόν: καί has
here and below (πῦρ καὶ ψυχρόν) a very emphatic sense,
almost = καίτοι οι καίπερ. 28 f. τοῦ αὐτοῦ ὀνόματος: hoc
dicit scriptor, non modo genus ipsum semper, sed etiam
aliud quid eodem impertiri nomine (sc. quo genus illud);
non modo τὸ περιττόν nomen habere τοῦ περιττοῦ, sed idem
etiam ternionem habere.' HEIND.
PAGE 72, 6 μετὰ τοῦ ἑαυτοῦ ὀνόματος in company with
its own name,' i. e. 'besides its own name.' καὶ τοῦτο
= καὶ τῷ τοῦ περιττοῦ ὀνόματι. 11 f. ὄντος οὐχ ούπερ τῆς
τριάδος: an attraction like Thuc. 7, 21, πρὸς ἄνδρας τολμη-
ροτάτους ὄντας οἵους καὶ ᾿Αθηναίους. The, mss. read ὅπερ
justly altered by Heindorf. If ὅπερ were correct, we
should expect ἡ τριάς. 13 ὁ ἥμισυς τοῦ ἀριθμοῦ one
NOTES.
169
half of all numbers: viz. all odd numbers. For the con-
struction compare Thuc. 1, 2, tŷs yŷs ʼn ȧpíorŋ, on which
Classen observes the peculiarity and, properly speaking,
irrationality of this turn of expression (which occurs also
Thuc. 1, 5; 1, 30; 6, 7; 8, 3, and very frequently in Plato)
may be explained in this way: the noun in the genitive
should be understood in a collective sense, i. e. as if it were
in the plural, but should be supplied to the adjective in a
partial sense. The two expressions the best land' (partial)
and the best of the land' (generic) are mixed up in Greek
in a manner not admissible to our sense of language.'
20 f. κal őσa K. T. λ. Suchi évavría are e. g. warm and cold,
even and odd; but neither fire nor three is an évavríov, yet
fire does not admit the idea of cold, nor three the idea of
evenness, because the first includes the idea of warmth
and the second that of oddness. 22 f. čoɩka varies its con-
struction, first with a dative and then with the nominative
of the participle: but the sense is the same in either.
ὅσα κ.
LIII. PAGE 73, 3 évavríov Seî Tivos: as e. g. 'three' oxe
τὴν τῆς τριάδος ἰδέαν, and also includes ἐναντίον τι, inasmuch as
oddness is the opposite to evenness. H. Schmidt's ingenious
emendation avro deî tivos, is also supported by Ficinus' trans-
lation contrario illi est opus.' 7 f. τοῦτο ἀπεργάζηται, τὸ
περιττὸν εἶναι.
9 ή περιττή (sc. μορφή) is ἡ τοῦ περιττοῦ
μορφή οι ιδέα. elpyάgero means did the idea of oddness
effect that the opposite idea (that of evenness) can never
come to the three.' 13 ἔλεγον ὁρίσασθαι I proposed should
be defined.' Riddell, § 83. A similar infinitive is in 95 b,
ἀξιοῖς ἐπιδειχθῆναι. The apodosis of this sentence is wanting
in strict grammatical sequence, though as for the sense alone
we get it below 105 in the words aλλ' öpa dǹ K. 7.
τ. λ.
'what things they are which.' 14 avro denotes the same
thing as Twì, and it is not therefore strictly necessary to add
Tò évavríov, but it should not be forgotten that Socrates still
speaks ξυγγραφικῶς. 16 αὐτῷ is governed by ἐναντίον, τὸ
ἐναντίον αὐτῷ τῷ ἀρτίῳ) = τὸ περιττόν. ἐπιφέρει ' brings in
addition,' supply тоîs прáуμаσw. If things are three, they
ποία
170
NOTES.
are thereby also odd, and so opposite to even. ἡ δυὰς τῷ
περιττῷ sc. ἀεὶ τὸ ἐναντίον ἐπιφέρει. 18 f. μὴ μόνον κ. τ. λ. not
only that a contrary does not admit a contrary, but also that
that which brings with it a contrary to that which it ap-
proaches, will never admit the contrary of that which it
brings with it. 22 οὐ χεῖρον is a litotes for ἄμεινον. 24 το
διπλάσιον is epexegesis of δέκα. τοῦτο, 50. τὸ διπλάσιον, is
opposed to single, årλộ, but not in the same sense as has
been attributed by Plato to the expression evavríov through-
out this chapter, viz. that of direct opposition. It is, there-
fore, very probable that ouk has dropt out after å^^ọ, in
which case και would have the sense of καίτοι οι καίπερ, see
above p. 71, 22. Socrates says that, although the double is
without a direct contrary, yet it does not admit the idea of
oddness.
LIV. PAGE 74, 4 f. кal μn μo K. T. λ. It is justly explained
by the Scholiast καὶ μή μοι ἣν ἂν ἐρωτῶ ἀπόκρισιν ἀποκρίνου ἀλλ'
ἄλλην, μιμούμενος ἐμέ. Socrates means that he is not to an-
swer in the same terms in which the question is put, but in
different ones.
6 Tар' v see Riddell, § 174. ἔλεγον,
A
see above 100 d. 8 & av éáv Tiv: see note on Apol. 22 в.
τί ἐγγένηται = τί ἐστιν αὐτό, ὃ ἐάν τινι ἐγγένηται, (οι οὗ ἐγγενο-
μένου τινὶ) θερμὸν ἔσται (ἐκεῖνο) 20 f. ἀεὶ ἥκει κ. τ. λ. Soc-
rates arrives at the conclusion that the principle of life is
inherent in the notion of the soul, and that therefore the
soul must be immortal. This argument is also propounded
in the Phaedrus, p. 245. The doctrine (of the immortality
of the soul) reposes, in Plato's view, upon the assumption of
eternal, self-existent, unchangeable Ideas or Forms: upon
the congeniality of nature, and inherent correlation, between
these Ideas and the Soul: upon the fact, that the Soul knows
these Ideas, which knowledge must have been acquired in a
prior state of existence and upon the essential participation
of the soul in the Idea of life, so that it cannot be conceived
as without life, or as dead. The immortality of the soul
is conceived as necessary and entire, including not merely
post-existence, but also pre-existence.' GROTE, Plato, 2, 190.
NOTES.
171
29 Αμουσον instead of τὸ μὲν ἄμουσον, but τὸ μέν is in several
instances omitted: compare Protag. 330 A, dikalov åpa, rò dè
ἀνύσιον.
του.
:
αν
PAGE 75, 1 f. οὐκοῦν ἡ ψυχὴ κ. τ. λ. Olympiodorus ex-
plains the following reasoning in this manner, ý ámódei§is
πρόεισιν ἐκ τῶν ὑποθέσεων τοιῷδε συλλογισμῷ ἡ ψυχὴ ᾧ ἂν
παρῇ ζωὴν τούτῳ ἐπιφέρει. πᾶν δὲ ὁ ἐπιφέρει τι, ἄδεκτόν ἐστι τοῦ
ἐναντίου αὐτῷ. ἡ ψυχὴ ἄρα ἄδεκτός ἐστι τοῦ ἐναντίου ᾧ ἐπιφέρει.
τὸ ἐναντίον ἐστὶν οὗ ἐπιφέρει, θάνατος. ἡ ψυχὴ ἄρα ἄδεκτος θανά-
6 άλλο τι ..
see above p. 21, 25. Apol. 24 v,
Crito 52 D, and also below 106 E. 13 Tío is Bekk.'s
emendation, by which this sentence is rendered conformable
to the preceding one, where we have óróтe TIS... ἐπαγάγοι,
the optative denoting the repetition of the action. 24 αὐτοῦ
and ἐκείνου both denote the same thing, sc. τὸ περιττόν.
Stallb. quotes 60 D and 111 вB, where we have analogous
instances: see also Euthyphr. 14 D. Xen. Cyrop. 4, 2, 12;
5, 20.
25 Siapáxeσlai 'bring forward as a counter-argu-
ment.'
PAGE 76, 6f.
6
γε ένεκα
ToÚTOV Ye eveka 'so far as that is concerned.'
7 f. oxodŵ k. 7. X. Socrates is obliged to deduce from the very
notion of immortality the proof of conjoint imperishability,
as otherwise one might feel tempted to classify abávarov with
ἀνάρτιον ἄθερμον ἄψυκτον and similar negative notions, of
which imperishability has not been proved. Riddell, § 135,
explains: "The meaning is not of all things that exist
scarce anything could be, in such a case, exempt from
corruption,' but there could hardly exist anything not ad-
mitting corruption.' The existence of the whole class in-
corruptible' becomes questionable.” 10 αὐτὸ τὸ τῆς ζωῆς
eîdos 'the absolute idea of life.' 18 ὑπεκχωρήσαν having
retreated' i. e. 'having gone out of the way of death.'
19 TaνтÒ's μârlov literally more than everything,' i. e.
above' for another instance compare Phaedr. 228 p.
23 παρὰ ταῦτα ἄλλο τι: G. 1213, 3, e ; I-Α. 802, 3, e. See
also above 74 A. Without do we find the same expression
172
NOTES.
Crito 54 D.
ע
25 εἰς ὅντινά τις κ. τ. λ. The best mss. omit
ἄν in the optative sentence, while some inferior mss. read
εἰς ὅντιν᾽ ἄν τις οι εἰς ὅντινά τις ἄν. 26 ἢ τὸν νῦν παρόντα
'than the one which now offers itself.' As discussion on
this point cannot be deferred to any later opportunity than
the last day of our life.
PAGE 77, 1 ἀτιμάζων = ἐν οὐδεμιᾷ τιμῇ ἔχων, i. e. not think-
ing the weak understanding of man equal to the task of defin-
itively settling these questions. Wyttenb. compares Legg.
9, 854 A, where we have ξύμπασαν τὴν τῆς ἀνθρωπίνης φύσεως
ἀσθένειαν εὐλαβούμενος in the same sense.
3 οὐ μόνον γ
•
ǹ
is to a certain extent an elliptical sentence which receives
its sense from the sentence immediately preceding it, e. g.
Legg. 6, 752 Α, ΚΛ. ἄριστ᾽ εἴρηκας ὦ ξένε. ΑΘ. οὐ μόνον γε (sc.
εἴρηκα), ἀλλὰ καὶ δράσω. So Xen. Cyr. 1, 6, 17, ἢ καὶ σχολή,
ἔφη, ἔσται
σωμασκεῖν τοῖς στρατιώταις; Οὐ μά Δί', ἔφη ὁ
πατήρ, οὐ μόνον γε (sc. σχολὴ ἔσται), ἀλλὰ καὶ ἀνάγκη. So here
οὐ μόνον γε sc. ἀναγκάζῃ ἀπιστίαν ἔχειν περὶ τούτων. But in the
present case we notice a difference from the instances already
given and others which may be added: Euthyphr. 6 c. Xen.
Cyr. 8, 3, 7 ; οὐ μόνον γε not being followed by ἀλλὰ καί. Hir-
schig's idea to consider the words ταῦτά τε εὖ λέγεις spurious
might, therefore, appear probable; we should then have to
conceive that these words were originally added as an explana-
tion to the elliptical sentence οὐ μόνον γε (sc. ταῦτά τε εὖ λέγεις),
and that they were removed from their original to their
present place by a subsequent copyist. But Riddell, § 157,
gives a very satisfactory explanation: "The full construction
is οὐ μόνον γε ταῦτα εὖ λέγεις, ἀλλὰ ταῦτά τε εὖ λέγεις καί, κ. τ. λ.
'not only is what you say true, but a further observation in
the same direction is true, namely τὰς ὑποθέσεις κ. τ. λ.”
5 ἐπισκεπτέαι is an anacoluthia instead of ἐπισκεπτέον. (See
Riddell, § 276.) The opposite anacoluthia occurs Phileb.
57 Α, πότερον ὡς μία ἑκατέρα λεκτέον ἢ δύο τιθῶμεν. In the
present instance the deviation seems to be due to the inter-
vening nominative πισταί.
ευ
NOTES.
173
LVII. THE Belief in THE IMMORTALITY OF THE SOUL IS
SHOWN TO BE SUGGESTIVE OF MORAL REFLEXIONS AND
A DETERMINATION TO LIVE HOLILY.
>
PAGE 77, 13 f. ἐν ᾧ καλοῦμεν τὸ ζῆν ' in which we speak of
life,' i. e. to which we confine the expression life. In this way
it passes into the more general meaning ἐν ᾧ ἐστὶ τὸ ζῆν
καλούμενον. Compare Xen. Hell. 5, 1, 10, ἀνέβαινον τοῦ
Ἡρακλείου ἐπέκεινα ὡς ἑκκαίδεκα σταδίους, ἔνθα ἡ Τριπυργία
καλεῖται. Oecon. 4, 6, πλὴν τοὺς ἐν ταῖς ἀκροπόλεσιν, ἔνθα δὴ ὁ
σύλλογος καλεῖται. In the poets the expression is more for
cible: e. g. Pind. Nem. 9, 97, ἔνθ᾽ Αρέας πόρον ἄνθρωποι και
λέοισι where men do celebrate. So Soph. Trach. 638, ἔνθ'
Ελλάνων ἀγοραὶ Πυλάτιδες κλέονται, in imitation of Hom. I.
11, 757, καὶ ᾿Αλεισίου ἔνθα κολώνη Κέκληται. 15 νῦν δὴ
'now especially' after the minute discussion of the whole
question. ἀμελήσει, the future indicative in spite of the
preceding optative sentence. Inferior mss. read ἀμελήσειε,
but compare Alcib. I. 113 Ε, καὶ οὐκέτ᾽ ἂν σὺ αὐτὰ ἀμπίσχοιο, εἰ
μή τίς σοι τεκμήριον καθαρὸν καὶ ἄχραντον οἴσει. Lys. Eratosth.
p. 435, ἀλλὰ γάρ, εἰ τὰ χρήματα τὰ φανερὰ δημεύσετε, καλῶς ἂν
ἔχοι. 16 ἀπαλλαγή a departure from ' = ἀποφυγή 1. 20 ;
§0 ἀπαλλαγὴ κακῶν Rep. 10, 610 D. λυπῶν ib. 5, 584 c.
ἕρμαιον: “τὸ ἀπροσδόκητον κέρδος· ἀπὸ τῶν ἐν ταῖς ὁδοῖς τιθε-
μένων ἀπαρχῶν, ἃς οἱ ὁδοιπόροι κατεσθίουσι ταύτας δὲ τῷ Ἑρμῇ
ἀφιεροῦσιν ὡς ὄντι καὶ τούτῳ ἑνὶ τῶν ἐνοδίων θεῶν. ScnoL.
Geddes adds that ἅρμαιον audi εὐτύχημα are conjoined
Sympos. 217 Aa. 23 τροφή is explained by Wytt. veluti
nutrimentum et pabulum cognitionis quo anima alitur.'
Compare ψυχὴ ὑπ' ἐκείνου τρεφομένη, above 84 Β.
25 λέγε
ται δὲ οὕτως : here begins the μύθος on which Olympiodorus
observes τὸ τρίτον μέρος τοῦ διαλόγου ἐστὶ μὲν περὶ τῶν ψυχικῶν
λήξεων· οὐ πᾶν δὲ μυθός ἐστιν ἀλλ᾽ ὅσον συμπεραίνεται
ταῦτα ἢ τοιαῦτα χρὴ τὰ ἐν "Αιδου ἡγεῖσθαι.” τοῦτο γὰρ ἦν καὶ τὸ
εἶδος τῶν Πλατωνικῶν μύθων ἅτε καλῶς τὴν ἀλήθειαν μιμουμένων
κ. τ. λ. τριῶν μερῶν τοῦ διαλόγου τὸ τρίτον ἐστὶν ἡ νεκυΐα. This
name was no doubt given to this part of the dialogue in
imitation of the eleventh rhapsody of the Odyssey. Plato
66
ὡς
174
NOTES.
has besides the present veкvia two others, Gorgias 523 foll.
and Rep. 10, 614 f. 26 ὁ ἑκάστου δαίμων: according to the
common belief of the Greeks every human being had his
Saiμwv, whose functions were very much the same as we
attach to a person's 'good' or 'evil' genius. Compare Me-
nander's lines ἅπαντι δαίμων ἀνδρὶ συμπαραστατεῖ Εὐθὺς γενο-
µévą μvoτaywyòs Toù Bíov. Heind. quotes Theocr. Id. 4, 40,
ααι, τῶ σκληρῶ μάλα δαίμονος, ὅς με λελογχε. Plato frequently
alludes to this belief: e. g. Cratyl. 397 D foll.; Symp. 202 E;
Rep. 10, 617 E. 27 εἰς δή τινα τόπον ‘into some kind
of place:' dný added to the indefinite pronoun increases
its force. Examples of dń Tis occur 90 c, 108 c, 115 d.
28 Siadikaσaμévous after they have undergone their judg-
ment: compare below 113 D. 29 f. τοὺς ἐνθένθε: see
above 76 D.
PAGE 78, 3 Aloxúλov Týλepos: allusions to this saying
which occurred in Aeschylus' lost tragedy Telephus are also
found in Dionys. Hal., and Clem. Al. The fragments of
this tragedy are collected by Nauck trag. Gr. fr. p. 60, but
the original form of this line is lost. Perhaps it was άπλî
yàp oîμos avdpas els "Aidov pépet. Cic. Tusc. 1, 43 attributes a
similar saying to Anaxagoras.
8 The words ἀπὸ τῶν
ὁσίων τε καὶ νομίμων have been variously explained by the
commentators both ancient and modern. Olympiodorus
renders them by ἀπὸ τῶν ἐν τριόδοις τιμῶν τῆς Εκάτης, but
Heindorf is of the opinion that they should be understood
of the mysteries in which the descent into Hades was, as
he thinks, acted and represented. But Olympiodorus is no
doubt right, as őσia kaì vóµµa is a common expression of
the rites of burial, and nowhere used to denote mysteries.
It was customary to perform in monthly intervals funeral
rites in honor of Hecate and the infernal gods, for which
ceremonies cross-roads were favorite localities. 10 kal
oùê άyvoeî ‘does not misjudge' or 'is not unprepared for,'
because a soul of that kind has familiarized itself by medi-
tation with the events which take place after death. 12 év
т ëμπρоσlev: above 81 CD. 16 όθιπερ is poetical and
NOTES.
175
as it seems chosen by Plato on account of the somewhat
poetical and fabulous character of the whole passage;
Cobet, however, had he been able to counsel Plato, would
have advised him to write oirrep, which is common Attic.
18 άdeλþós as adjective with the genitive is again poetical:
Soph. Antig. 192, kaì vûv ådeλ‡à tâvde knpúĝas exw. Plato
has it besides the present in two other passages: Phileb.
21 A and Phaedr. 276 D. 20 ξυνέμπορος = ὁ ξύν τινι πορευ-
όμενος : Timaeus explains συνοδοιπόρος.
22 χρόνοι =
χρόνου περίοδοι above 107 E; γένωνται should be translated
have taken place,' = égéλ0wor. 28 f. ὑπὸ τῶν περὶ γῆς
elwłórwv déyeɩv should most probably be understood of the
Sophists, who among other things investigated also this
point. The expression ciwłóτwv seems to mean that they
make it their profession to investigate this. Compare be-
low 109 c. 29 ÚTÓ TIVOs: from rì, not ris, compare
directly afterwards å σè neile, and as to the preposition
see Gorg. 526 D, ὑπὸ τούτων τῶν λόγων πέπεισμαι.
LVIII.-LXIII. THE MYTHUS CONTAINING A PHYSICAL
THEORY OF THE WORLD, SUPERNAL AND INFERNAL,
AS A VAST ARENA OF VARIED EXISTENCE. THE IN-
FERNAL WORLD IN THE INTERIOR OF THE EARTII.
THE FOUR RIVERS. THE DIFFERENT GRADES OF
PUNISHMENT. THE ETHEREAL DWELLING
DWELLING OF THE
PLOUS. THE FATE AND THE HOPE OF THE TRUE
PHILOSOPHER.
PAGE 79, 1 πολλὰ δῆ πολλὰ ἤδη : compare also above
68 A. 2 f. ŋ Tλaúkov Téxνη. The origin of the proverb
was unknown to the ancients themselves, but the most
probable explanation seems to be the one which identifies
гaukos with the cunning smith of Chios mentioned by IIe-
rodotus 1, 25, who says of him μοῦνος πάντων ἀνθρώπων
σιδήρου κόλλησιν ἐξευρε. 4 χαλεπώτερον sc. ἀποδεῖξαι,
which is readily supplied from denynoaodai in the preceding
sentence. ἢ κατὰ τὴν Γλαύκου τέχνην: see note on Apol.
5 f. ἅμα .
p. 1, 13.
· ·
apa are often used as correlatives;
176
NOTES.
αν
•
Riddell,
see note on Apol. p. 23, 24, where I might have quoted
Soph. Antig. 436 (according to Dindorf's happy emendation)
ἅμ᾽ ἡδέως ἔμοιγε κἀλγεινῶς ἅμα. Stallb. compares simul ...
simul in Livy 3, 50, 12; 31, 46. 6 f. εἰ καὶ ἠπιστάμην,
δοκεῖ ἐξαρκεῖν: the infinitive = ὅτι οὐκ ἂν ἐξήρκει.
§ 56.
11 f. ὡς μηδὲν αὐτῇ δεῖν : for ὡς with the infini-
tive (in reality a case of anacoluthia) see G. 1534; H-A.
956. 14 The construction is at first sight obscure.
Construction : ἀλλὰ τὴν ὁμοιότητα τοῦ οὐρανοῦ αὐτοῦ ἑαυτῷ
[this dative dependent on the noun, see G. 1175; H-A. 773;
and compare Theaet. 176 B, φυγὴ ὁμοίωσις θεῷ] καὶ τῆς γῆς
αὐτῆς τὴν ἰσορροπίαν ἱκανὴν εἶναι ἴσχειν ( to balance) αὐτήν
(sc. τὴν γῆν). 20 πάμμεγά τι: on the force of ri see note
on p. 9, 6.
αὐτό is this thing, the earth: compare above
88 A.
21 f. τοὺς μέχρι Ηρακλείων στηλῶν ἀπὸ Φάσιδος de-
scribes the whole extent of the globe so far as then known
to the Greeks. 23 Stalll. justly observes that οἰκοῦντας
should be referred to ἡμᾶς and not to βατράχους. ἡ θάλαττα
means of course the Mediterranean: see below 111 A. 28 av-
τὴν τὴν γῆν = τὴν ὡς ἀληθῶς γῆν below 110 A. 30 περὶ τὰ
τοιαῦτα : for the preposition compare Gorg. 490 C, περὶ σιτία
λέγεις. G. 1214, 3; Η-Α. 803, 3.
11 παρὰ σφίσι
PAGE 80, 1 υποστάθμη ‘sediment.
stands κατὰ σύνεσιν instead of παρ οἱ οι παρ ἑαυτῷ, because
εἴ τις denotes one chosen by random from a large number.
Compare Rep. 1, 344 Β ; 5, 468 D. 16 The mass. read τὸ δὲ
εἶναι ταυτόν which has been changed to τὸ δὲ εἶναι τοιοῦτον by
Heindorf, and τὸ δὲ δεινότατον by Hermann in accordance
with Baiter's conjecture, nor can it be denied that the
reading of the muss. is extremely awkward. I have adopted
Heindorf's conjecture, which seems to yield a satisfactory
sense without necessitating a violent change of the ms.
reading. Hirschig proposes τὸ δὲ εἶναι ταἴτιον. 19 ȧva-
πτοῖτο is the accentuation justly preferred by Herm. and
Stallb. ἀνεπτόμην being a syncopated form = ἀνεπετόμην,
the accent cannot travel beyond the root of the verb.
24 f. ήδε ἡ γῆ = ἢν ἡμεῖς γῆν καλοῦμεν.
NOTES.
177
6
PAGE 81, 1 ὅπου ἂν καὶ γῆ η 'where indeed earth may
be found in it,' i. e. where the sea has an ascertainable
depth and bottom.
πρός expresses relation with regard
to:' G. 1216, 3, c; H-A. 805, 3, c. The expression πρός τι
κρίνειν occurs also Polit. 286 c, Prot. 327 D. 3 ἐκεῖνα,
the objects high above us, where Socrates represents the real
world to be. This is the sense of the expression directly
subjoined, ἡ γῆ ὑπὸ τῷ οὐρανῷ. 10 ἡ γῆ αὐτὴ (the read-
ing given by Eusebius, who quotes this passage) = αὐτὴ ἡ γῆ,
for which see above, 109 Β. Stallb. keeps the ms. reading
αὕτη, but as this would be ambiguous, it seems to have been
avoided by Plato. 11 δωδεκάσκυτοι σφαῖραι : balls made
of twelve different stripes of leather. Balls of this kind
were often given to boys, one of whose favorite amuse-
ments consisted in the σφαιριστική (Guhl and Koner, Leben
der Griechen und Römer,' 1, 254, first ed.). See the beau-
tiful passage in Apollon. Rhod. Argon. 3, 135, foll. where
Adrastea gives young Jove σφαῖραν εὐτρόχαλον . χρύσεα
μέν οἱ κύκλα τετεύχαται, ἀμφὶ δ᾽ ἑκάστῳ Διπλύαι ἁψίδες περιηγέες
εἱλίσσονται. Κρυπταὶ δὲ ῥαφαί εἰσιν· ἕλιξ δ᾽ ἐπιδέδρομε πάσαις
Κυανέη. In the number twelve we have an allusion to
the idea that the earth had the shape of a dodecahedron :
compare Plut. de plac. philos. 2, 6, Πυθαγόρας . . . φησὶ γεγο-
νέναι . . . ἐκ τοῦ δωδεκαέδρου τὴν τοῦ παντὸς σφαίραν. Πλάτων
δὲ καὶ ἐν τούτοις Πυθαγορίζει. 15 ἢ τούτων: we might ex-
pect raûra, but the preposition no doubt extends its influ-
ence even to the second part of the comparison. Compare
Meno 83 C, ἀπὸ μείζονος ἢ τοσαύτης γραμμῆς. Riddell, § 168,
takes a different view of this. τὴν μὲν
part of it so the other part.'
·
•
τὴν δέ “one
20 ἔκπλεως is a word found
only here in Plato, who
ἔκπλεα is the reading of
23 ξυνε-
in Euripides and Xenophon, but
uses ἔμπλεως in all other passages.
the Bodl. and the best mss., ἔμπλεα of later mss.
χὲς ποικίλον = ξυνεχὲς καὶ ποικίλον, or rather we should say
that ποικίλον εἶδος is taken as one idea and thus qualified by
ξυνεχές. 28 τὰ ἀγαπώμενα (λιθίδια) stones highly prized: '
Stallb. quotes τῶν ἀγαπητῶν λιθιδίων from Themistius (Or. I.
p. 19, Dind.), a manifest imitation of the Platonic expres-
12
178
NOTES.
sion.
30 οὐδὲν ὅ,τι οὐ is like one word = πᾶν, compare
the Latin expression nihil non. So Thuc. 3, 39, τίνα οἴεσθε
ὅντινα οὐκ ἀποστήσεσθαι; Xen. Cyrop. 1, 4, 25, οὐδένα ἔφασαν
ὅντιν᾽ οὐ δακρύοντ᾽ ἀποστρέφεσθαι. It seems now scarcely
necessary to state expressly why in sentences of this kind
we have οὐ, not μή.
PAGE 82, 3 If we consider the words ὑπὸ σηπεδόνος καὶ
aλuns as genuine, we must translate 'putrefaction and
brackishness arising from the things gathered here:' but
the whole passage becomes much smoother by considering
(with Cobet and Hirschig) the words in question as a gloss,
added by a reader in reference to the similar expressions
above, A. 5 τοῖς ἄλλοις ζώοις καὶ προσέτι τοῖς ζώοις.
This use of aλos is very idiomatic: for instances see Gorg.
473 c, Phaedr. 232 E, Rep. 415 a, 521 b. 13 nueîs sc.
oikovμev. If the verb were not understood, we should have
οἰκοῦμεν.
ἡμᾶς. 17 f. αὐτοῖς and ἐκείνους both denote the same per-
sons, with a change of the pronouns not infrequent in Plato:
compare e. g. Protag. 310 », av avrų dides ảpyúpɩov kaì ñeíðŋs
ἐκεῖνον, where both αὐτῷ and ἐκεῖνον denote Protagoras.
20 φρονήσει should not be changed to ὀσφρήσει with Herm.
and others: compare Rep. 2, 367 C, οἷον ὁρᾶν, ἀκούειν, φρονεῖν.
φρόνησις means here intelligence, σύνεσις, as Hesychius
explains it.
22 πроs κalаpórητа in regard to purity.'
alon te kal iepά, is aptly illustrated by the expression in
Livy, 35, 51, fanum lucusque. Many mss. (but not the
Bodl.) have here edŋ and even Timaeus (the author of the
Glossary) seems to have read so; but Herm. justly asks
'quorsum simulacra deorum, ubi dei praesentes sunt?'
24 f. alodŋoeis tŵv deŵv 'sensible presence of the gods.' It
is to be regretted that the word 'sensible' has become anti-
quated in the notion required here: but for once we may
be allowed to use it so again. 25 žuvovolas 'intercourse :
τοιαύτας, i. e. διὰ φημῶν καὶ μαντείας καὶ αἰσθήσεων. αὐτοῖς
πрòs aỶTOús is a somewhat negligent expression instead of
ἀλλήλοις; αὐτοῖς means men, αὐτούς the gods. 26 τόν
γε ἥλιον καὶ σελήνην κ. τ. λ. without repeating the article.
NOTES.
179
Stallb. quotes Polit. 271 c, τῶν ἄστρων τε καὶ ἡλίου μεταβολήν,
Legg. 10, 899 13, ἄστρων περι καὶ σελήνης. Rep. 7, 516 Α, τὸ
τῶν ἄστρων τε καὶ σελήνης φῶς.
•
•
LX. PAGE 83, 7 Owing to an anacoluthia, the construc-
tion changes from the participle to the infinitive; it ought
to be βαθυτέρους ὄντας καὶ τὸ χάσμα ἔχοντας κ. τ. λ. See Rid-
dell, § 285. αὐτοὺς is redundant, but quite in keeping with
familiar speech: compare Xen. Cyrop. 1, 3, 15, πειράσομαι
τῷ πάππῳ ἀγαθῶν ἱππέων κράτιστος ὢν ἱππεὺς συμμαχεῖν αὐτῷ.
13 ἀενάων : the poetical word is here quite in its place. But
in fact, the whole expression ἀενάων ποταμῶν ἀμήχανα μεγέθη,
is quaint and poetical. 14 μεγέθη means objects of great
size:' Protag. 356 c. 17 ρύαξ ' the current of lava:’so
Thuc. 3, 116, ερρύη δὲ . ὁ ῥύαξ τοῦ πυρὸς ἐκ τῆς Αἴτνης, and
from Diodor. Sic. 24, 59, έφθαρμένων τῶν παρὰ τὴν θάλατταν
τόπων ὑπὸ τοῦ καλουμένου ῥύακος, it would appear that the
word was technically understood of lava. 19 ἑκάστους
τοὺς τόπους, ‘the places, taken singly, or one after the
other.' In the next words I feel inclined to adopt Stallb.'s
conjecture is for ov, which is given by the mss. 21 ἄνω
καὶ κάτω : compare above, p. 60, 24. αιώραν is the subject
of the sentence, ταῦτα πάντα the object to τὸ κινεῖν. Οlym-
piodorus rightly explains τῆς τῶν ὑπογείων ρευμάτων ἀντιθέσεως
αἰτίων εἶναί φησι τὴν αἰώραν, ἥ ἐστιν ἀντιταλάντωσις.
25 "Open
pos: Il. 8, 14.
ἧς ῥέουσιν.
30 f. δι' οἵας κ. τ. λ. = οἵα ἂν καὶ ἡ γῆ ᾖ δι
PAGE 84, 4 περὶ αὐτό sc. τὸ ὑγρόν. The mss. have αὐτόν,
corrected by Heindorf. 8 ῥέον τὸ πνεῦμα, the respiration
when flowing' = the current of respiration. 10 f. ὁρμῆσαν
ὑποχωρήσῃ is the reading of the mss. of the second class,
while the Bodl. first hand and other good mss. omit ὁρμῆσαν,
which is not indeed necessary for the sense. Ficinus does
not express ὁρμῆσαν in his translation. 12 1. τοῖς κατ' ἐκεῖνα
τὰ ῥεύματα κ. τ. λ. Translate : when, therefore, the water
(rushing with violence, ὁρμῆσαν) descends into that place
which is called the region underneath, it runs through the
180
NOTES.
earth into the river-beds there and fills them up in the man-
ner of those pumping up water. Το ὥσπερ οἱ ἐπαντλοῦντες we
should supply πλŋрoûσш. This seems to be the most plausi-
ble explanation of a very difficult passage, which is even con-
sidered corrupt by many editors. Zeune and Wyttenbach
wrote τότε for τοῖs, and Ast omits τoῖs and διά, taking κατ
ἐκεῖνα τὰ ῥεύματα τῆς γῆς as “the rivers of that part of the
earth,' 17 οδοποιεῖται • make their way,'sc. τὰ ἐνθάδε πλη-
ρωθέντα. 22 ǹ éπnvrλeîto is justly explained by Stallb.
öσov ényvtλeito 'multo inferius quam pro regionum altitu-
dine, unde effundebantur.' Heind. conjectures ἐξηντλεῖτο.
23 ὑποκάτω τῆς ἐκροῆς below the level of the place from
whence they are again discharged,' owing to the continued
state of balancing (alópa) in which the earth is conceived to be.
καταντικρὺ ᾗ εἰσρεῖ ἐξέπεσεν ' is discharged opposite to the place
of its entrance.' 24 κατὰ τὸ αὐτὸ μέρος ' on the same side
as where they enter.' Aristotle's criticism on this passage,
Meteor. 2, 2, p. 356, Bekk., is not fair; it might even seem
that Aristotle did not quite understand the description on
which he pronounced judgment. 27 εἰς τὸ δυνατὸν ' so far
as possible.' kaðévтa is used in the sense of an intransitive
verb, as is often the case with the compounds of iévaɩ. So
Protag. 336 A, toútov déov ovykaðéîvai; compare ibid. 338 A ;
Theaet. 168 A; Rep. 8, 563 a. Former editors, not under-
standing this idiom, changed the ms. reading to κaµpoévтa.
29 ἀμφοτέροις τοῖς ῥεύμασι, i. e. the rivers on the upper and
those on the lower part of the earth.
The rivers may
ʼn
descend as far as the centre of the chasin, but were they to
attempt further progress, the descent would be changed to
an ascent: hence progress beyond the centre becomes an
impossibility.
LXI. PAGE 85. Proclus on Rep. p. 396, justly observes
that in the following description of the four rivers Plato
apparently works out some Homeric ideas, though it should
be added that only the foundation is Homeric, while the
superstruction is entirely Plato's own work. In Homer,
QKEAVÓS is conceived as a river flowing round the earth:
NOTES.
181
compare Od. 10, 506 f. (11, 159). 4 ῥέον περὶ κύκλῳ is the
reading of the mss. and modern editious, according to
Stallb.
which Tepì should be considered as an adverb.
aptly compares Legg. 12, 964 Ε, περὶ ὅλην κύκλῳ τὴν πόλιν
ὁρᾶν. 5 f. καταντικρύ . . . Αχέρων: after Oceanus, Homer
mentions Acheron, without however assigning a definite
position to it. In Homer Pyriphlegethon and Cocytus flow
into Acheron : ἔνθα μὲν εἰς ᾿Αχέροντα Πυριφλεγέθων τε ρέουσιν
Κωκυτός θ', ὃς δὴ Στυγὸς ὕδατός ἐστιν ἀπορρώξ. Od. 10, 513 f.
8 f. οὗ ἀφικνοῦνται : compare above, 108 Β, ὅθιπερ (ἀφικνοῦνται).
11 εἰς τὰς τῶν ζώων γενέσεις : the idea of metempsychosis, ou
which see above, 70 CD. 15 ὕδατος καὶ πηλοῦ should be
taken as dependent on the verb (not on λίμνην, as Matthiae
takes it), after the analogy of verbs of being full and filling.
16 f. περιελιττόμενος τῇ γῇ receives a curious explanation
from Stallb. 'significatur Pyriphlegethontem subter terram
in orbem saepius circumvolvi superficiei ipsius propiorem,
unde etiam subinde in terram superam eiaculatur ignea
fragmina . . . fluvius vel sic ambire terram intus in ipsa exis-
timandus est.' I confess that I find this explanation too
clever for my taste, and I have therefore followed Heindorf,
Ast, and Hermann, in bracketing the words rŷ yn, words
moreover omitted by Eusebius and Theodoretus, who quote
the passage.
19 f. κατωτέρω τοῦ Ταρτάρου “ into the lower
regions of Tartarus." 21 οὗ belongs to ἀποσπάσματα. The
following sentence should be construed: ὅπου τῆς γῆς ἂν
τύχωσιν (ἀναφυσῶντες). 25 κυανός seems here to deuote
a gem of bluish color, interpreted by some as a species of
jasper, by others as a sapphire, or again as lapis lazuli. A
more correct construction would be τοῦτον δὲ ἐπονομάζουσι
Στύγιον, καὶ τὴν λίμνην κ. τ. λ. ; but in Greek the transition
from a relative to a main sentence is often very loose; e. g.
Xen. Anab. 1, 1, 2, Κῦρον μεταπέμπεται ἀπὸ τῆς ἀρχῆς, ἧς αὐτὸν
σατράπην ἐποίησε καὶ στρατηγὸν δὲ αὐτὸν ἀπέδειξε πάντων, where
the correct construction would be ἅμα καὶ ἀποδείξας αὐτὸν
στρατηγόν.
PAGE 86, 5 λέγουσι is the reading of all mss. except the
ms. Ξ at Venice, which has φάσκουσι. 8 διεδικάσαντο, -
182
NOTES.
dergo judgment:' see for the verb above, 107 E. 10 μéσws
Beẞɩwkévaι, i. e. to have lived so as to be conspicuous neither
βεβιωκέναι,
for virtues nor for vices: compare Tac. Hist. 1, 49, ipsi me-
dium erat ingenium, magis extra vitia quam cum virtutibus.
11 avaẞaívelv with the accusative occurs also Rep. 2, 365 в.
13 The participle διδόντες δίκας is subordinate to καθαιρό-
μevoɩ: they are purified by suffering punishment for their
misdeeds. 19 τούτους δὲ = τούτους δή. So again, 114 Α.
20 ὅθεν οὔποτε ἐκβαίνουσιν : eternal punishment is also men
tioned in the Gorgias (525) and Rep. 10, 615.
Tov KwкUTÓV 'down the Cocytus:' compare Xen. Cyrop.
7, 5, 16, τὸ ὕδωρ κατὰ τὰς τάφρους ἐχώρει.
a.
28 κατὰ
PAGE 87, 3 f. φέρονται . . . εἰς τοὺς ποταμούς : the preposition
eis denotes here progress along or in a certain route, ‘down
the rivers.' Riddell, § 113. 7 f. πρὸς τὸ ὁσίως sc. βιῶναι,
'who appear to have lived with distinction as concerns the
living holily, — sanctity of life. Other instances in which
adverbs are seemingly used as substantives, but where we
always find that an infinitive should be supplied, occur
Euthyd. 281 A, Sympos. 181 B. 8 f. tôv év tỷ yn is unneces-
sary after Tâvde, but added for the sake of emphasis and per-
spicuity. See above, 104 E, 117 E. 11 ἐπὶ τῆς γῆς ' and on
you earth,' the article having a demonstrative force. It is,
however, omitted in all our mss., but found in Theodoretus,
Eusebius, and Stobaeus. 12 οἱ φιλοσοφίᾳ ἱκανῶς καθηράμενοι
is explained above, 67 c. ἄνευ σωμάτων so as to revert
to their state before life, see above 76 C, xwpis owµátwv.
16 πᾶν οι πάντα ποιεῖν is a common expression for trying
everything,' making all efforts. 23 The construction is
τοῦτο καὶ δοκεῖ μοι πρέπειν οἰομένῳ οὕτως ἔχειν καὶ ἄξιον κινδυνεῦ-
σαι οἰομένῳ οὕτως ἔχειν it seems to me to be both becoming
in a man who believes it to be so and worth his while to run
the risk,' i. e. if the affair is not quite so as I represent it to
be, yet my theory seems so probable that one may well ven-
ture to accept it. 25 Tάdel to use enchantments,' here
'to coax themselves over into the belief.' 27 περί with a
dative is common after verbs of fearing and the contrary :
+
?
NOTES.
183
G. 1214, 2; H-A. 803, 2, b. On this Riddell, § 127, says
beautifully, The feeling is represented as locally watching
over its object.' 30 θάτερον is a euphemistic expression
πλéοv άπeруáŸeσeau is 'to increase, to make
more:' compare such passages as Euthyd. 297 D, пλéov av
Dáτepov toinσelev 'he would do more evil than good;' ibid.
280 E.
for τὸ κακόν.
PAGE 88, 4 οὕτω is explained by ὡς πορευσόμενος ready
to start.' 8 φαίη ἂν ἀνὴρ τραγικός as a tragedian would
express it' there is no express reference to a passage in a
tragic writer, but the phrase είμαρμένη με νῦν ἤδη καλεῖ savors
of the tragic style. 10 Béλriov elva 'to be preferable,' i, e.
merely advisable,' the meaning of the comparative being
completely lost. 12 νεκρὸν λούειν is epexegesis of πράγματα
παρέχειν : compare Meno, 76 A, ἀνδρὶ πρεσβύτῃ πράγματα
προστάττεις, ἀποκρίνεσθαι.
LXIV. SOCRATES' CONVERSATION WITH CRITO CON
CERNING HIS BURIAL.
PAGE 88, 13 Elev: see note on Apol. p. 3, 25. 14 ἐπι
σréλda is frequently used of the last requests of dying per-
sons below 116 B. 17 Kaιvóтeрov: the graceful use of
the vague comparative expresses a modified degree.' Rid-
dell, § 178. 18 Toîs éμoîs is neuter. 23 f. πλέον ποιεῖν
‘to gain,' a common expression. 24 προθυμηθησόμεθα is
the reading of the best mss. (Bodl. included), while πроðʊ-
μnoóμeða is given by the mss. of the lower order. The same
variety occurs in the mss. above 91 a. 25 ff. The whole
passage from θάπτωμεν τω οἰχήσομαι ἀπιών (D) is translated by
Cic. Tusc. 1, 43. 28 ἔφη after the preceding εἶπεν is a
common tautology, see e. g. below, 118 a, elñev, & Kpitwv,
pn. In the same way we often find inquit in Latin, even
when dixit, respondit and similar verbs precede. See above
78 A.
to
Page 89, 1 d has much ironical force: and he actually
asks me,' 4 1. εἰς μακάρων δή τινας εὐδαιμονίας: compare
184
NOTES.
above 107 D, εἰς δή τινα τόπον. The expression is made
emphatic by dń and Twàs that I shall really depart to the
unspeakable felicity of the blessed." 5 ἄλλως λέγειν ' to
say in vain: see note on Crito p. 44, 29.
14 προτίθεται κ. τ. λ.
9 παραμενεῖν :
Heindorf justly
sc. ἐμὲ ἠγγυήσατο.
draws from this passage the conclusion that Crito had un-
dertaken the charge of the funeral rites. The dead body
was washed and anointed (repiσtéλλew, Eur. Alc. 664 f.) and
then laid out (πроríðεσðα) in the house (évdov, Demosth. in
Macart. p. 1071 R.): the next act was the ékpépew, which
ended either in burning (katóμevov above) or burying (karo-
ρύττειν). 16 els avrò TOUTO 'So far as concerns itself."
In the next sentence we should rather expect ảλλà kai dióti
. . . ἐμποιεῖ οι ἅτε ἐμποιοῦν. But the loose construction is
quite in Plato's style.
or
LXV. OTHER INCIDENTS OF THE EVENING.
THE TESTI-
MONY OF THE OFFICER OF THE ELEVEN AS TO SOCRATES'
CONDUCT IN Prison.
a room.
PAGE 39, 20 f. ἀνίστατο εἰς οἴκημα • got up and went into
Heindorf compares Protag. 311 л, éέavaoтôµev eis
τὴν αὐλήν. Eur. Heracl. 59, ἀνίστασθαί σε χρὴ εἰς "Αργος, and
Stallb. adds Aristoph. Plut. 683, èπì τηv xúтρav την Tηs åðápηs
avioraμai. The elliptical nature of the expression requires
ἀνίσταμαι.
no further explanation.
of his house' or 'family.'
on Apol. p. 27, 24.
29 olkeîaι yvvaîkes 'the women
For the sons of Socrates see note
PAGE 90, 6 κатaуνwσoμaι σoû 'I shall not complain of
you.' 10 ÉV TOÚTO TO Xpóvo, i. e. during the time of your
imprisonment. 14 ἀγγέλλων = ἀγγελίαν φέρων Crito 43 C.
The present is given by all mss. and it is not necessary to
change it into the future: see Elmsley on Eur. Med. 1024.
19 ἄνθρωπος servant. 28 v is feminine.
PAGE 91, 1 ¿yx@pet is impersonal; see Phavorinus éyxopei
λαμβάνεται ἀντὶ τοῦ οἷόν τε καὶ δυνατόν ἐστιν, οἷον ἐγχωρεί γενέ-
σθαι τόδε. But here it means it is still time.' 4 οίμαι
NOTES.
185
κερδανειν is the corrected reading of the Bodl., κερδαίνειν that
of the first hand and many mss. On varieties of this kind
see note on Crito p. 53, 27. 5 παρ' ἐμαυτῷ in my own
เ
estimation.' 6 οὐδενὸς ἔτι ἐνόντος when nothing is left,
viz. of life. Socrates says that it is ridiculous to begin econ-
omizing his life when nothing (or scarcely anything) is left.
The editors show that this is an allusion to a proverbial
saying taken from Hesiod Opp. 367, δειλὴ ἐνὶ πυθμένι φειδώ,
(when you have come to the bottom).
LXVI. THE EXECUTION. SOCRATES' DYING WORds.
EPILOGUE.
PAGE 91, 12 Eîev 'all right.' σὺ γὰρ κ. τ. λ. is a causal
sentence, for which we have to supply something like ¿pwrŵ
σε 14 ἄν σου... ἐν τοῖς σκέλεσι : here the genitive of
the personal pronoun is not only placed before the ubstan-
tive, but even separated from it by another substantive, thus
obtaining the force of a dative of advantage or here of
disadvantage. The dative is used below E in relating the
same thing. 15 αὐτὸ ποιήσει ' will take effect.
ποιεῖν
a medical word ('to operate') is found in Dioscorides; but
hear Riddell, § 99, who says beautifully there is delicacy in
the vagueness with which both the deadly agent aud its
effect are designated.' 19 тaupηdov, according to his
usual manner, compare Sympos. 221 в, Вpevovúμevos kai
τὠφθαλμώ παραβάλλων. 21 πρὸς τὸ ἀποσπεῖσαί τινι iu
regard of its fitness for a libation :' Riddell, § 128. 26 έπι-
σxóμevos 'having put the cup to his lips.' The active is used
in a similar sense in Aristoph. Clouds 1382, ei µév ye Bouv
εἴποις, ἐγὼ γνοὺς ἂν πιεῖν ἐπέσχον. 28 f. κατέχειν τὸ μὴ
Saкpúeɩv: for µn see G. 1615; H-A. 1029.
οτι
เ
PAGE 92, 4 otov OTI TOLOÚrov: see note on Crito p. 39, 17.
9 οὐδένα ὅντινα οὔ: G. 1035 ; Η-Α. 1003, α. 10 κατέκλασε
is Stephanus' excellent conjecture, afterwards found in the
best mss. (the Bodl. among the number): the old reading
was κατέκλαυσε. 11 ola Toleîs (TOLîTE) is a phrase express-
ing surprise and anger: see Euthyphr. 15 E; Charm. 166 c;
HorM
186
NOTES.
Alcib. 1. 113 E. 13 f. ἐν εὐφημίᾳ χρὴ τελευτῶν : ἠξίουν οἱ
Πυθαγόρειοι ὡς ἀγαθοῦ καὶ ἱεροῦ τοῦ πράγματος ὄντος. Olym-
piodorus. 19 διαλιπών χρόνον: the verb has the same
sense used absolutely. But see also note on p. 93, 3. 23 I
have followed Hirschig in adopting anyvvoro, in preference.
to the ms. reading πýуʊʊто (a form contrary to all gram-
matical analogy), and to the accentuation яŋуνûто recom-
mended by Don. See above, note on p. 32, 10. 24 αὐτὸς
sc. ó äveрwπоs. The repetition of the subject is awk-
ἄνθρωπος.
ward, and Forster's conjecture avets would be a preferable
reading, if it had the authority of mss. 27 ἐνεκεκάλυπτο,
according to the custoin of dying persons. The example of
Caesar receiving the death-blows of the conspirators with
his face covered, is well known. 28 f. óþelλopev áλektpvóva :
by this Socrates meant to express that he had happily been
cured of a great malady (in this instance, of life), and owed
Aesculapius a thank-offering for his recovery.
เ
PAGE 93, 4 os тà öµµата éσrnoev i. e. his eyes had become
fixed. 7 Tâν TÓTE a common expression for 'of his con-
temporaries: compare Hdt. 1, 23, Αρίονα . . . κιθαρῳδὸν τῶν
τότε ἐόντων οὐδενὸς δεύτερον. Sympos. 173 Β, ἐραστὴς ὢν ἐν τοῖς
μάλιστα τῶν τότε. Xen. Anab. 2, 2, 20, κήρυκα ἄριστον τῶν τότε.
The phrase Tŵv tóte, which may probably have slipped un-
consciously from Plato, implies that Socrates belonged to
the past generation. The beginning of the dialogue un-
doubtedly shows that Plato intended to place it shortly after
the death of Socrates; but the word Tóre at the end is incon-
sistent with this supposition, and comes out unconsciously
as a mark of the real time.' GROTE, Plato, 2, 152. The
difficulty of explaining rov Tóre quite satisfactorily drives
Hirschig to the salto mortale of pronouncing the whole con-
clusion from ảvdpòs to dikaιoтárov the mere addition of a
'Graeculus.' There is a tenderness and pathos in this pas-
sage which will no doubt be felt and understood by all
readers. 7 f. ŵv éteɩpáðnμev so far as we knew them :
compare Xen. Anab. 1, 9, 1; 2, 6, 1. 8 καὶ ἄλλως ' in other
respects.'
INDEX.
INDEX.
[The numbers denote the pages and lines of the present edition.]
ἀγανακτεῖν τι, 12, 6.
ἀγαπώμενα λιθίδια, 81, 28.
ἀδελφός, adjective with the geni-
tive, 78, 18.
ἀδίκως, without reason, 24, 12.
ἀδόξαστος, 42, 18.
ἀεὶ διὰ βίου, 29, 27.
ἀειδές, 35, 15.
ἀεί τοι, 10, 9.
ἀέναος, 83, 13
"Αιδης, etymology of, 37, 15.
αινίττεσθαι, 20, 5.
αἴτιος, constructions with, 62, 5.
ἀκούειν, to understand, 8, 21.
αλαζών, 55, 13.
optative, 48, 11; 59, 28; omitted
alter πρίν, 9, 16; repeatedl, 24,
23; anticipated hyperbatically,
12, 9; with a future, 7, 25;
with an imperfect or aorist, 1,
9; with the infinitive, 43, 8;
added against the miss., 24, 22;
76, 25.
ἀναβαίνειν τι, 86, 11.
ἀνακάμπτειν, 24, 15.
ανάμηνσις, 26, 23,
ἀναπίμπλασθαι, to become in-
fected,' 16, 14.
ἀνάπλεως, 42, 2.
ἀνατίθεσθαι, 46, 29.
ἀλεκτρυών, as a sacrifice to dog- ἀνδρεία, 18, 19.
culapius, 92, 28.
άλλα μυρία, 57, 30.
ἀλλά, in apodosis, 53, 9.
ἀλλ᾽ ἤ ad άλλ' ή, 30, 12.
ἀλλ' 4, 38, 10 ; 62, 29.
ἀλλ᾽ οὖν, 53, 9.
ἀλλὰ τί, 50, 13.
άλλο τι 4, 21, 25 ; 75, 6.
άλλος, idiomatic use of, 82, 5.
äλλws, ‘in vain,' 31, 18; 89, 5.
άpa, with participles, 5, 23; 31, 3.
ἅμα . . . ἅμα, 79, 5.
ἀμήχανον ὅσον, 37, 10.
ἁμόθεν ποθέν, 32, 12.
ἀνευφημεῖν, τo moan out aloud,
5, 15.
ἀνήνυτος, 42, 15.
ἀνήρ = τὶς, 3, 10 ; 64, 1.
(
1
ἄνθρωπος, servant, 90, 19.
ἀνίστασθαι εἴς τι, 89, 20.
ἀνοίγνυμι : ἀνεῴγετο, 4, 23.
ἀνταποδιδόναι, 24, 13.
ἀντιλογικός, 52, 3 ; 68, 27.
ἄνω κάτω, 60, 24.
| ävw kal kátw, 83, 21.
ἄνω καὶ κάτω στρέφεται, 52, 8.
ἀπιστία μή, 20, 26.
ἁπλοῦς, 8, 23.
ἄν, position, 47, 6: omitted with ἁπλῶς, 67, 5, 71, 13.
190
INDEX.
28.
ἀποδέχεσθαί τινος, 54, 21; 61, | δή τις, 77, 27, 89, 4.
διαβάλλεσθαι, 17, 20,
ἀπολαμβάνειν (nautical term), 2, διαγράμματα, 25, 27.
15.
ἀπόρρητα, of philosophers, 9, 3.
apa, in indirect questions, 22, 6.
διαδικάζεσθαι, 77, 28 ; 86, 8.
διάκειμαι, not possible in the sul.
junctive, 43, 19.
ἄρα, corrects a preconceived | διαλείπειν χρόνον, 92, 19.
opinion, 18, 15 ; shows pre-
sumption of truth, 21, 19; used
with participle, 37, 13.
Αρμονία ή Θηβαϊκή, 59, 1.
οἱ ἄρχοντες = οἱ ἕνδεκα, 2, 25.
ἀσχολίαν άγειν περί τινος, 15,
26.
ἀτέχνως and ἀτεχνῶς, 67, 5.
ἀτεχνῶς, 3, 19; 52, 7.
ἀτιμάζειν, 77, 1.
ἀτραπός, metaphorical use of,
15, 10.
διαμάχεσθαι, 75, 25.
διαμυθολογεῖν, 21, 13.
διαπραγματεύεσθαι, 33, 2.
διαπτάμενος aul -όμενος, 42, 26.
διασκεδάννυσιν, not possible as
a subjunctive, 33, 5. So also
διασκεδάννυται, 32, 10.
διαφερόντως 4, 44, 6.
čav-
ἑαυτόν = ἐμαυτόν, 53, 18; ἑαυ
τούς = ἡμᾶς αὐτούς, 33, 27.
ἑαυτοῦ = σεαυτοῦ, 68, 18.
αὐτό, in reference to a feminine, ἐθέλειν, of inanimate objects, 5,
48, 19; 79, 20.
C
aúrós, abstract,' 27, 16; άvтà тà
ίσα, 27, 25 (compare 28, 9, 29,
2); αὐτός = μόνος, 11,7, 25, 24;
83, 7; redundant, 83, 7.
αὐτοῦ ἐκείνου = ἑαυτοῦ, 62, 29.
ἀυτῷ ἐμοί, 53, 5.
βασκανία, 59, 11.
βέλτιον εἶναι, 88, 10.
βούλεσθαι, οf an inanimate oh-
ject, 28, 12.
βούλεσθαι, with the subjunctive,
35, 3; 60, 8; 65, 23.
γάρ, in an opening clause, 19, 15.
yé, emphasizes, 30, 11.
26; 70, 6.
| ei, repeated, 17, 22.
εἰ δὲ μή, ' otherwise, 11, 17.
είεν, 88, 13; 91, 12.
είναι
παρεῖναι, 4, 4.
είναι, after expressions of nam-
ing, 69, 30.
είναι πρός τινι, 42, 28.
εἱργμός, 40, 21.
εἰσιέναι, with the accusative, 3,
10; with the dative, 3, 16;
εἰσῇμεν, 4, 24.
εἰς καλόν, 31, 23.
εἴτε ἄρα, 21, 19.
ἐκεῖνος, replaces other pronouns,
6, 21; 62, 29; 75, 24.
έκπλεως, 81, 20.
ἑκών είναι, 7, 25 ; 37, 23.
ἐλλείπειν τί τινος, 27, 11.
δαίμων ἑκάστου, 77, 26.
δέ, repeated, 37, 17, 38,
apodosis, 34, 10; δέ
12; in
ἐνδεῖ τί τινος, 28, 10.
δή, 86,
19.
ἐνδέχεσθαι, ' to be possible, 56, 6.
ἑνὶ λόγῳ, 14, 19.
δή,
* ergo, 5, 17 ; δή = ἤδη, 79, 1. | ἐνίστασθαι, 32, 8
INDEX.
191
|
•
εντείνειν, of adapting words to θάλαττα, the Mediterranean,
music or melody, 6, 13.
79, 23.
ἐν φιλοσοφίᾳ εἶναι, 3, 17 ; ζῆν, 18, θαρρεῖν θάνατον, 48, 27.
25.
,
ἐν ᾧ, while, 16, 11.
ἑξῆς, with the dative, 66, 27.
ἔοικα, construction with, 72, 22.
ἐπάδειν, metaphorical use of, 33,
12; 87, 25.
επαχθής, 47, 1.
ἐπειδή, with a present, 63, 29.
ἔπειτα, doubled, 49, 31; with par-
ticiples, 40, 8; 52, 12; for ἔπειτα
δέ, 51, 4.
ἔπειτα δέ, 46, 22.
θάτερον = τὸ κακόν, 87, 30.
θηρεύειν, metaphorical use of, 14,
30.
θράττειν, 46, 25.
θρυλεῖν, 13, 25.
ἱερός, with the genitive, 44, 8.
ἱκανὸς δύνασθαι, 68, 30.
ἱκανῶς ἀποδέδεικται, 31, 28; 55,
20; ἱκανῶς εἴρηται, 23, 16;
ἱκανῶς ἔχειν, 22, 19.
Ιόλεως, 50, 21.
ἐπέρχεσθαι, constructions with, ἱστορία φύσεως, 60, 21.
>
49, 13.
ἐπέχεσθαι, 91, 26.
ἐπιεικώς, 37, 6.
ἐπικελεύειν, 7, 4.
ἴσως, in definite assertions, 16,
19; 47, 15.
ἴττω, 9, 1.
ἐπίστασθαι, ‘to be acquainted καθαρεύειν, ‘to be pure, 2, 12;
with,' 7, 17.
ἐπιστέλλειν, 88, 14.
ἐπισφραγίζεσθαι, 29, 22.
ἐπιχωριάζειν εἴς τι, 1, 8.
Έρμαιον, 77, 16.
ἔρχομαι ἐπιχειρῶν, 66, 18.
ἔστιν ὥστε, 71, 27.
ἕτερος τοιοῦτος, 3, 6.
εὐθύς, with participles, 21, 2; 29,
10.
ἔφη, repeated, 33, 14 ; 88, 28.
|
16, 14.
καθεῖναι, used intransitively, 84,
27.
καί, correlative, 12, 26, 31, 16;
'and moreover,' 2, 27; 65, 3.
käv ei, 22, 29; 24, 24.
κάπειτα, 64, 6.
κατά, with the genitive, in re-
gard to,' 22, 3; 38, 2; with the
accusative, ‘in the manner of,'
58, 24; down,' 86, 28.
C
ἕως ἂν = πρὶν ἄν, 5, 8
πρὶν ἄν, 5, 8; if, καταψεύδεσθαι, 43, 20.
28, 4.
ζέειν, with the genitive, 85, 15
ᾔδη = ᾔδειν, 11, 21.
ἡδομένῳ ἐστί, 33, 24.
<
κατηγορεῖν, to become evident,
25, 28.
κόσμιος
σώφρων, 19, 5.
κτημα, 'slave, 9, 9.
κυανός, 85, 25.
ῆλος, metaphorical use of, 41, 20. | κύκνοι, the birds of Apollo, 44, 3.
ἡμέρα, added to ὑστεραία
προτεραία, 5, 3.
ὁ ἥμισυς τοῦ ἀριθμοῦ, 72, 13.
ήτοι . . . 4, 30, 10, 70, 18.
λέγειν, with the accusative, 58,
17; ὅπερ λέγειν, 29, 21, 30, 10 ;
32, 29; οὐδὲν λέγειν, 43, 6;
192
INDEX.
τι λέγειν, 10, 13; 47, 10; τό | ξυγγραφικῶς, '70, 3.
λεγόμενον, 15, 19 ; 68, 18.
λήθη, 29, 29.
λόγος θείος, 44, 26; λόγος πα-
λαιός, 21, 21 ; ὁ λόγος τελευ
τήσῃ, 50, 15.
ξυγκείσθαι, 54, 20.
ξυγχωρείν, with the dative, 66, 31.
ξυλλήπτωρ, with the dative, 40,
25.
ξυμβαίνειν, constructions with,
17, 1; 36, 22; 54, 24.
μᾶλλον, with comparatives, 36, ξυμβολαί, ‘ligaments, 64, 13.
11; 47, 28.
μέγα βοάν, 68, 9.
>
μεγέθη, ' objects of great size, 83,
14.
μέλλειν, with the present infini-
tive, 8, 11, 32, 19; with the
future infinitive, 11, 14.
μέν, without a subsequent δέ, 1,
15 ; 47, 3 ; μέν = μήν, 28, 28.
μέντοι, in emphatic affirmation,
14, 14.
μέσως βιοῦν, 86, 10.
μεταξύ, after its case, 23, 9.
μετέρχεσθαι, metaphorical sense
of, 49, 22.
μέτριος, 39, 26, 48, 1.
μετρίως ἱκανῶς, 61, 18.
μή after ἄδηλον, 53, 27.
Rồi củ, 25, 3; 46, 29.
μὴ οὐδείς, 30, 24.
ξυνέμπορος, 78, 20.
ὅδε and οὗτος, difference illus
trated, 31, 21.
ὅθιπερ, 78, 16.
olov, 'for example,' 12, 30; olov
οἷον,
τὸ τοιόνδε λέγω, 13, 22 (com-
οἷόν τε εἶναι, with the future in-
pare 26, 17).
finitive, 25, 26.
οἶσθ᾽ ὅτι, 24, 16, 52, 4.
ὀλίγου, nearly,' 37, 10, 58, 10.
ὅλῳ καὶ παντί, 36, 9.
ὅμως, with a participle, 53, 24.
ὅς ἄν = ἐάν τις, 18, 14, 74, 8.
όταν, 19, 1.
ὅτι with the infinitive, 11, 1
before a direct speech, 15, 9.
οὐ γὰρ ἀλλ᾽ οὕτω, 42, 11.
μήτε . . . μήτε . . . μήτε . . . μηδέ, οὐδαμῇ οὐδαμῶς, 34, 18.
14, 5 f.
μισόλογος, 50, 26.
μόνην καθ᾽ αὑτήν, 17, 6.
μονοειδές, 34, 17.
μορμολυκείον, 33, 11.
μουσική = φιλοσοφία, 7, 5 ; com
pare μουσικὴν ποιεῖν, 6, 28.
μυθολογείν, 8, 11,
μύθος and λόγος, 7, 15 f.
μῶν μή, 43, 3.
ναρθηκοφόροι, 20, 9.
νὴ τὸν κύνα, 64, 23.
νοῦς: κατὰ νοῦν, 63, 5.
νῦν δή, 8, 17; 77, 15.
-
οὐδαμοῦ φαίνεσθαι, 24, 23.
ovdév, ‘not one bit,' 54, 3; 65, 18.
οὐδὲν ἀλλ᾽ ἢ . . . ἄν, 30, 12 f.
οὐδὲν δεινὸν μή, 42, 22.
οὐδὲν ὅτι οὐ, 81, 30 ; 92, 9.
οὐ μή, with the subjunctive, 15,
13.
οὐ μόνον γε, 7, 3.
οὐ πάνυ, 66, 7.
οὔ τί, 38, 28.
οὗτος, deictic use of, 27, 27, 30, 2.
οὕτω, after a participle, 8, 2, 17,
15; 41, 12.
οὕτω γε, 9,
9, 2.
INDEX.
1.93
παιδικά, metaphorical use of, προθυμηθήσομαι, 88, 24.
17, 26.
πaîs év ýµîv, 33, 9.
παντὸς μᾶλλον, 25, 7, 76, 19.
πάνυ μὲν οὖν, 39, 11.
πάνυ σπουδῇ, 63, 24.
>
παρά, 74, 6, 76, 22 ; ' but, than,
27, 15; after äλλos, 55, 28.
παραβάλλειν τὴν κεφαλήν, 70, 28.
παρακελεύεσθαι, 7, 2.
παραμένειν, 46, 10.
Tapaµvdía, ‘strengthening argu-
ment,' 21, 9.
παραπίπτειν, 15, 29.
παρατίθεσθαι, 14, 26.
Tаρíoтaolai' to appear,' 3, 12.
Teρí, omitted with the genitive,
34, 20; with the dative, 87, 27;
with the accusative, 79, 30;
περὶ κύκλῳ, 85, 4; αἰτία περί,
62, 24.
περιμένειν, 5, 7.
πρós, denotes relation, 5, 25; 28,
27; 81, 1; 82, 22; 91, 21; inter
change, 19, 16; concerning,"
60, 3; in proportion to,' 69,
26.
προσάδειν, 46, 23.
6
προσίεσθαι, στο approve, 62, 16.
πρώ, 4, 24.
padíos, willingly,' 9, 19 (com-
pare 37, 27).
púağ, 'current of lava,' 83, 17.
σηtedάv, 'digestion,' 60, 25.
σκιαγραφία, 19, 27.
ovyyíɣveolaɩ, 'to become a pu-
pil,' 8, 7.
σφαῖραι δωδεκάσκυτοι, 81, 11.
σχεδόν τι, 11, 21.
σωφροσύνη, 18, 21.
πήγνυτο, not admissible as an ταῦτα for τοῦτο, 9, 28 ; 21, 27.
TeλEUTŵv, 'finally,' 24, 17.
optative, 92, 23.
πλέον ἀπεργάζεσθαι, 87, 30.
Tépas, 'absurd,' 67, 28.
πλέον ποιεῖν, 28, 23.
Τήλεφος Αἰσχύλου, 78, 3.
τί ἐστιν ἅττα, 1, 5.
ποθεσόμενος, 63, 12.
TOLEîv, of poetical composition, 6, rìs, superfluous, 27, 15; enfor
17; 7, 13.
TOɩεîν, as a medical expression,
91, 15.
πολλά = πολλάκις, 7, 23.
Toλλάkis, perhaps,' 6, 24.
cing, 9, 6; 79, 20; for in-
stance,' 14, 16; тì λéyeɩv, 10,
λέγειν,
13; 47, 10; τί οὐκ ἀπεκρίνατο,
46, 17.
Tò év ηµîv, 'concrete,' 70, 7.
οἱ πολλοὶ ἄνθρωποι, 13, 15, 37, τολμᾶν, of inanimate objects, 70.
19.
Toλús, 'large,' 33, 15.
Tου, probably,' 18, 16.
πрâyμа, 'study,' 7, 28.
πραγματεία, 10, 9.
14.
τὸ ὁ ἔστι, 29, 2.
Tò öv, 11, 25; 14, 9; 15, 20, 34,
15.
τὸ τῶν παίδων, 33, 3.
C
πράτTEν, emphatic, 7, 4; with the rpoon, conduct,' 39, 1; 42, 22.
dative, 40, 11.
πρív, 'before' (adverb), 30, 3.
πρó, after comparatives, 64 27
τυγχάνειν, without a participle
8, 23.
τῶν τότε, 93, 7.
13
194
INDEX.
ὑγια, 51, 4.
úπó, after a noun, 65, 10.
ὑποστάθμη, 80, 1.
φιλομαθής = φιλόσοφος, 40, 1.
φλυαρία, 15, 18.
φρόνησις,
opóvnois, 'prudentia,' 13, 20;
reasoning faculty,' 21, 11.
púpav, metaphorical use of, 62,
15.
φύρεσθαι, 68, 27.
φύσις τῆς ἀσθενείας, 48, 11.
χαίρειν εἰπεῖν, 40, 12.
χαμαίζηλος, 50, 7.
χαριέντως ἔχειν, 37, 7.
χρῆσθαι τῷ λόγῳ, 59, 7.
χρόνου ἐγγενομένου, 46, 21.
Xwλós, 'defective,' 23, 29.
ψηλαφᾶν, 65, 8.
wveîσdaι, in a passive sense, 19,
22.
ws, with the genitive absolute, 58,
20; with the accusative abso-
lute, 80, 15; with the infini
tive, 79, 11.
>
ὡς ἀληθῶς, 10, 14, 15, 19; 37, 15.
(Compare θαυμαστῶς ὡς, 59,
5, ὑπερφυῶς ὡς, 15, 5 ; 65, 24.)
ὡς ἄν = ὥστε ἄν, 40, 24.
ὡς ἔπος εἰπεῖν, 15, 1; 34, 25.
ὡς ἡδέως = ὅτι οὕτως ἡδέως, 49,
30.
ὡς ἰδεῖν ἐφαίνετο, 42, 29.
ὥσπερ ἄν, 47, 12.
ὥσπερ, following ξυνδοκεῖν, 66,
27; following ó aúrós, 45, 16.
ώστε, following οὗτος, 56, 9.
Adverb and adjective combined, | Cases: two verbs of different
36, 4.
Anacoluthon, 38, 3; 46, 23; 47,
3; 51, 28; 59, 22; 65, 5; 77, 5;
83, 6.
Antithesis, 16, 14; 21, 5.
Aorist, infinitive, 16, 26; 73, 13;
paradigmatic, 26, 21; 84, 24.
Article omitted, 33, 22; not re-
peated, 1, 7; 44, 1; 82, 26;
generalizes, 21, 10; like de-
monstrative, 29, 2; with
with par-
ticiple, 8, 5.
Asyndeton, 19, 6; 53, 21.
Attraction, 12, 1; 16, 5 ; 72, 12.
Burial, rites of, 89, 14.
government, 58, 14.
Comparative, gracefully used, 88,
17.
Dative, ethical, 71, 15; of infini-
tive gives a reason, 5, 25; 28,
10; dependent on a nour, 49,
7; 79, 14; of reference, 6, 6;
9, 10.
Epanelepsis, 27, 21.
Epexegesis, 1, 13; 3, 11, 23; 21,
24; 22,6; 24, 3, 24; 26, 5; 27,
11; 32, 23; 34, 4; 54, 18; 62
5; 70, 4; 73, 24; 88, 5, 12.
INDEX.
Genitive, of cause, 3, 11; of time, | Paronomasia, 65, 17.
1,9; objective, 42, 25; parti-
tive, 35, 7; 57, 24; absolute,
subject omitted, 33, 7; of in-
finitive denotes purpose, 6, 18.
Hendiadys, 63, 29.
Imperfect, refers to a previous
discussion, 24, 7; 35, 18; 43, 4.
Infinitive, in a relative clause,
24, 8; perfect in the sense of
the present, 17, 25; present
after verbs of promising, 17,
25.
Litotes, 73, 22.
Metempsychosis, 39, 5; 85, 11.
Optative and subjunctive, 49, 9 f.
195
Participle, supplementary, 9, 24.
Perfect, used of the immediate
occurrence of an action, 37, 19.
Plural, where we expect to find
the singular, 9, 28; 12, 13.
Prepositions, doubled, 17, 6.
Prolepsis, 11, 11; 40, 23.
Pronoun, relative, not repeated
with verbs requiring different
cases, 13, 16; 28, 16.
Proverbs, 50, 20; 52, 7; 65, 22;
68, 18; 78, 3; 79, 2; 91, 6;
92, 14.
Singular, where the plural is ex-
pected, 28, 10; 33, 1; 69, 3.
Synesis, construction, 80, 11.
Order: preposition and negative, Tenses, mixed, 5, 11; 43, 15.
21, 17; preposition and noun,
14, 18; position of čpŋ, 31, 21;
33, 22.
Verbs, dictative force of, 42, 10.
THE UNIVERSITY OF MICHIGAN
GRADUATE LIBRARY
JAN 27 19
-197
MAR 10 1971
DATE DUE


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