THE

REPUBLIC OF PLATO

THE

REPUBLIC OF PLATO
EDITED

WITH CRITICAL NOTES, COMMENTARY AND APPENDICES

BY

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

SECOND EDITION WITH AN INTRODUCTION BY

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

VOLUME I
BOOKS IV

CAMBRIDGE UNIVERSITY PRESS

CAMBRIDGE LONDON NEW YORK MELBOURNE

CAMBRIDGE UNIVERSITY PRESS Cambridge, New York, Melbourne, Madrid, Cape Town, Singapore, Sao Paulo, Delhi Cambridge University Press The Edinburgh Building, Cambridge CB2 8RU, UK Published in the United States of America by Cambridge University Press, New York www. Cambridge. org Information on this title: www.cambridge.org/9780521118767 Cambridge University Press 1902, 1963 This publication is in copyright. Subject to statutory exception and to the provisions of relevant collective licensing agreements, no reproduction of any part may take place without the written permission of Cambridge University Press. First published 1902 Second edition 1963 Reprinted 1965, 1969, 1975 This digitally printed version 2009 A catalogue recordfor this publication is available from the British Library ISBN 978-0-521-05963-3 hardback ISBN 978-0-521-11876-7 paperback

TO THE MEMORY OF

ROBERT ALEXANDER NEIL

I GRATEFULLY AND AFFECTIONATELY DEDICATE THIS BOOK
IS CKeivOV TOP /SlOV, QTCLV ClvdlS yVOfJLCVOl Tols TOIOVTOIS

\6yois.

NI3ZIMI01VX NOJ-Ava l-LNOOdp NVdO &)N3WO\kOQ &>J. IVXI9MVNV VWJiayvdVU OVOO\ C*7NVdAO N3

PREFACE.

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

viii

PREFACE.

both implicit and explicit to the history, poetry, art, religion and philosophy of ancient Greece. By such a method of exegesis, provided it is securely based on a careful analysis of the language, we may hope to disentangle in some degree the different threads which are united in Plato's thought, and thus contribute something towards an objective and impersonal interpretation of the Republic, as in itself one of the greatest literary and philosophical monuments of any age, and not merely a treasure-house of arguments in support of any school of thought or dogma. I have done what in me lies to make an edition of the Republic in accordance with these principles. Although it has sometimes appeared necessary, for the better exposition of Plato's meaning, to compare or contrast the doctrine, of the Republic with the views of later writers on philosophy, any systematic attempt to trace the connexion between Platonism and modern political, religious, or philosophical theory is foreign to the scope of this edition. I am far from underestimating the interest and importance of such an enquiry: no intellectual exercise that I know of is more stimulating or suggestive: but it is unfortunately fraught with danger for anyone whose object is merely to interpret Plato's meaning faithfully and without bias. The history of Platonic criticism from Proclus to the present time has shewn that it is difficult for a commentator who is constantly looking for parallels in contemporary thought to maintain the degree of intellectual detachment which the study of Plato's idealism demands; and although it is true that the genius of Plato outsoars the limits of time and place, the best preparation for following its flight is to make ourselves coheirs with him in his intellectual heritage, and transport ourselves as far as possible into the atmosphere in which he lived. The influence of Plato on succeeding thinkers from Aristotle down to the present day is a subject of extraordinary range and fascination, but it belongs to the history, rather than to the interpretation, of Platonism. If ever that history is fully told, we shall begin to understand the greatness of the debt we owe to Plato, not only in philosophy, but also in religion. In the meantime we can only rejoice that Platonism is still a living
force in both : en f)\co<; eirl TOI? opeai /ecu ov7ro) SiSvicev.

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

PREFACE.

ix

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

PREFACE.

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

September 5, 1902.

PREFACE TO THE SECOND EDITION.

Y thanks are due to Mr D. A. Rees for kindly writing an introduction to this reprinted edition of my father's Republic; also to the Jowett Copyright Trust, and to a friend who desires to remain anonymous, for generous contributions to the cost; and to the Syndics of the Cambridge University Press for so readily undertaking the work.
N. K. ADAM. SOUTHAMPTON.

April 1962.

CONTENTS OF VOLUME I.
PAGE

INTRODUCTION b y D . A. Rees
N O T E ON THE T E X T BOOK I APPENDICES TO BOOK I BOOK II APPENDICES TO BOOK II BOOK III APPENDICES TO BOOK III BOOK IV APPENDICES TO BOOK IV BOOK V APPENDICES TO BOOK V

xv
lv i 62 65 126 130 201 205 . 2 6 9 274 345

INTRODUCTION.
i. ADAM'S WORK ON THE'REPUBLIC'

James Adam died on 30 August 1907 at the age of forty-seven. The major part of his scholarly activity had been devoted to Plato, and, apart from his editions of the Republic, he had edited, with introduction and commentary, the Apology (1887), Crito (1888), Euthyphro (1890), and (in conjunction with his wife, Mrs Adela Marion Adam) Protagoras (1893). His preliminary publications on the Republic, alluded to from time to time in the two-volume editio maior of 1902, were almost entirely superseded by the latter; they had comprised a monograph, The Nuptial Number of Plato: its Solution and Significance (1891), a number of articles in the Classical Review} and a text with apparatus (1897), the second edition of which (1909) Mrs Adam brought into conformity with her husband's later views. His further discussion of textual problems will be mentioned below. In addition, he touched on the Republic in his posthumously published Gifford Lectures on The Religious Teachers of Greece, delivered at Aberdeen in 1904-6 and published in 1908 with an introductory memoir by Mrs Adam, while the preface to Mrs Adam's own
Plato:
1

Moral

and Political

Ideals

(1913) s t a t e s : ' I n t h e earlier

These are as follows: 'On Some Passages in Plato's Republic' (sc. vn, 516D, 532B, 533c; VIII, 543B, 547B, 559E, 562B; x, 606c), C.R. iv (1890), 356-7; 'Mr Adam and Mr Monro on the Nuptial Number of Plato', ibid, vi (1892), 240-4 (Adam on pp. 240-2); 'Note on Plato, Republic x, 607c', ibid, x (1896), 105; 'Plato, Republic 11, 368A and Symposium 174B', ibid. pp. 237-9; 'On Some Difficulties in the Platonic Musical Modes', ibid. pp. 378-9;' Four Conjectures on the Republic' (sc. TTJS aTrXrjs hirjyrjoecjs at in, 396 E,yu/zvcurriK<7J>,$s at in, 407 B,SrjfitovpyovfMVT] In, 1 8 7 8c at in, 414 D-E, Xecopyovs 71 at iv, 421 B), ibid. pp. 384-6; 'Emendations of Plato, Republic ix, 580D and in, 390A'
(sc. hevrepav Be t8e rrjvSe, edv n 80^17 elvcu and irapa TTXCICU (nXeai) taox Tpa7rccu | airov Kal

Kpettov KTX.), ibid, xi (1897), 349-50; 'Plato, Republic vn, 529B, C' (reading veW, and referring to Aristoph. Nub. 171-3), ibid, xni (1899), 11-12; 'Plato, Republic vi, 5070 and 507B' (reading Iv avrols), ibid. pp. 99-100; 'On Plato, Republic x, 616E', ibid, xv (1901), 391-3, and ibid. p. 466, 'A Correction'; 'The Arithmetical Solution of Plato's Number', ibid, xvi (1902), 17-23. Adam also reviewed Wohlrab, Platons Staat in C.R. VIII (1894), 261-2; T. G. Tucker, The Proem to the Ideal Republic of Plato, ibid, xv (1901), 317-18; and Burnet's text of the Republic, ibid, xvi (1902), 215-19.

xvi

INTRODUCTION.

chapters I have made much use of MS. notes for lectures by my husband.' Two essays in The Vitality of Platonism and Other Essays (ed. A. M. Adam, 1911) touch upon Plato and, among other works, upon the Republic, ' The Vitality of Platonism' and ' The Doctrine of the Celestial Origin of the Soul from Pindar to Plato'; the latter Adam had delivered as a Praelection in his candidature for the Greek chair at Cambridge in 1906, and it had been published in that year in the volume of Cambridge Praelections. While, however, these essays still deserve to be read in their own right, besides giving a vivid insight into Adam's general view of Plato, I doubt if they provide contributions to the detailed interpretation of the Republic which are not to be found elsewhere. As is shown by the preface to the edition of 1902, and also by numerous allusions in the commentary, Adam at one time planned an introductory volume, to deal with the manuscripts, date of composition, dramatic date, characters and similar topics. Of this, however, Mrs Adam writes as follows: 'In the original scheme, Adam had intended to write an introductory volume of essays and a translation; but after he had finished the commentary, he became less and less inclined to attack this remaining part of the work. He became interested in other subjects, particularly in the connexion of the Stoics with Christianity, and he felt that he had said nearly all he had to say about the Republic in the notes and Appendixes' {The Religious Teachers of Greece, p. xlv). Their son, Professor N. K. Adam, of the University of Southampton, tells me that he knows nothing of any remains relating to these schemes, and inquiries I have made in Cambridge have been similarly fruitless.
2. TEXTUAL PROBLEMS

The text of Plato is one of the best preserved that have come down to us from antiquity.1 '2 Nevertheless, various nineteenthcentury scholars (who certainly suffered in some degree from an imperfect knowledge of the manuscripts, though this is far from
1 For certain points in this survey I am indebted to discussions with Mr T. M. Robinson, of Jesus College, Oxford, formerly of the University of Durham. He is in no way responsible for the errors. 2 For recent work on all aspects of Plato the reader may, here and now, be referred to the vast bibliography by H. F. Cherniss, in vols. iv and v of Lustrum (1959-60, published 1960-1).

INTRODUCTION.

xvii

being an adequate explanation of their speculative urge) indulged in conjectural restorations which were for the most part uncalled for and either certainly mistaken or highly implausible; large numbers are mentioned, only to be rejected, in Adam's commentary, and the student of the present day, when classical scholarship is no longer afflicted with the cacoethes emendandi, may well feel it a pity that he found it necessary to devote so much attention to this taskthough even an implausible or erroneous conjecture may not infrequently call attention to a real difficulty in the interpretation of the text. Adam's treatment of the text, already on the conservative side in his edition of 1897, became more markedly so in that of 1902. His general approach to conjectural emendation \yas one he shared with the edition of Jowett and Campbell, which had appeared in 1894.x He shared it also with Burnet, whose edition of the Republic in the series of Ox{ord Classical Texts appeared almost simultaneously with Adam's editio maior. The result is that the text Burnet prints differs on the whole very little from that of Adam, the manuscript tradition being what it is; but in their views on the interrelations of the manuscripts and their relative importance they are somewhat at variance. Burnet set out his views both in the preface to his text and in an article on the MS. Vind. F entitled 'A Neglected MS. of Plato', in which he was critical of Adam.2 Adam, however, maintained his own position forcibly in a review of Burnet.3 He thought that Burnet overestimated Vind. F, and that he was mistaken in dismissing E and q as unworthy of attention; there was reason, he held, 'for thinking that their readings were selected with some care, and that more than one MS. of Plato went to their formation'. Stuart Jones joined in the discussion, using citations from the Republic in Galen and Iamblichus (and also in Eusebius and Stobaeus) as showing that Burnet's view of F could not be upheld,4 but Burnet continued to defend his position.5
1 But Jowett's own essay in vol. n of that work is excessively sceptical of conjectural emendation in general. On the whole the major nineteenth-century editors of the Republic were less free with conjectures than other Platonic scholars. 2 C.R. xvi (1902), 98-101. 3 Ibid. pp. 215-19. 4 H. Stuart Jones, 'The "Ancient Vulgate" of Plato and Vind. F', C.R. xvi (1902), 388-91. 5 * Vindobonensis F and the Text of Plato', C.R. xvn (1903), 12-14; ' Platonica. I', C.R. XVIII (1904), 199-204. A. P 2

xviii

INTRODUCTION.

Some years afterwards a full study of the manuscripts of Plato was undertaken by H. Alline, who on the whole followed the views of Burnet.1 Burnet, Alline argued, had shown that in the Clitophon and Republic Vind. F represented a tradition independent of A and D (Venetus 185, Bekker's and Adam's II).2 D (II), in the Clitophon and Republic, is independent of A, and the Malatestianus or Cesenas (M) independent of both. 3 S (Venetus 184, Burnet's E) he rejected, like Burnet, as useless.4 Discussing the family of manuscripts which includes Parisinus A and Venetus T, he concluded that it went back to the ninth century, and was the product of a careful and scholarly recension originating in the circle of Photius.5 A. C. Clark6 studied A, D (II), T and F, concluding that D (II) was derived from B, but was not a direct copy.7 He hesitated to draw conclusions about the origin of F. 8 Other scholars have attempted-to argue from our manuscript evidence to the early history of the text. Among these is Immisch,9 who used the evidence of Proclus on Rep. x, 616 E, 10 while E. Deneke devoted a study to Vind. F, 11 which he thought, while not representing a single tradition, to have as its main source a manuscript of the first century B.C. which belonged to Pomponius Atticus. He argued that its text was not of exactly the same provenience in all the dialogues it contains. G. Pasquali, in his general study of the textual criticism of Greek authors, deals among others with Plato,12 and maintains the existence already in antiquity of a considerable number of variants, perhaps recorded by Aristophanes of Byzantium.13 G. Jachmann's study of the text of Plato,14 in some respects similar to that of Pasquali, argues
1 H. Alline, Histoire du texte de Platon (Paris, 1915; Bibliotheque de l'ecole des hautes etudes, 218). 2 3 4 5 Ibid. p. 243. Ibid. pp. 288-9. Ibid. pp. 313-14. Ibid. p. 217. 8 7 The Descent of Manuscripts (1918), pp. 383-417. Ibid. pp. 405 ff. 8 'Without further knowledge it is impossible to say whether F is substantially independent, or whether it is of vulgar origin, but corrected by means of marginalia derived from an excellent source', ibid. p. 415. F has since been examined more closely (see below). O. Immisch, Philologische Studien zu Plato. II. De recensionis Platonicae praesidiis atque rationibus (Leipzig, 1903). 10 As did later G. Pasquali, Storia delta tradizione e critica del testo (Florence, 1934), pp. 268-9. 11 E. Deneke, De Platonis Dialogorum Libri V indobonensis F Memoria (Gottingen, 1922). 12 13 Pasquali, op. cit. pp. 247-69. Ibid. pp. 258-9. 14 G. Jachmann, Der Platontext. Nachrichten v. d. Akad. d. Wiss. in Gottingen, Phil.hist. Klasse, 1941 [published 1942], pp. 225-389. See H. Langerbeck's critical notice in Gnomon, xxn (1950), 375-80. Jachmann deals most fully with the Phaedo and Laches.

INTRODUCTION.

xix

to an Alexandrian edition with critical marks; it is, however, on the bold side in its suggestion of interpolations. Burnet's view of F is partially, though not entirely, followed by Chambry in the Bude edition.1 Burnet had based his text on A, D (II) (supported by M) and F. ChambryJs basis consists of A, F and (as far as in, 389 D) T (Marcianus 4. 1, ignored by Adam and Burnet); but of these the third seems to add very little of importance. He discards D (II) and M. He mentions also four small papyri, all published in the Oxyrhynchus series: (1) in, 455 (third century A.D.), containing in, 406A-B; (2) in, 456 (secondthird centuries A.D.), containing iv, 422C-D; (3) xv, 1808 (end of second century A.D.), containing fragments of vin, 546B-547D; (4) 1, 24 (third century A.D.), containing x, 607E-608A. The fourth of these was already known to Adam. None provides anything of importance for the establishment of the text, except by way of general confirmation of the manuscript tradition. There is a further papyrus, also from Oxyrhynchus, unknown when Chambry was preparing his edition and published by A. Vogliano in Papiri delta Regia Universitd di Milano, 1 (1937), where it is no. 10 (p. 16). Dating from the third century A.D., it gives tiny fragments of vi, 485 C-D, 486 B-C ; textually it has little or no importance. No further papyri of the Republic are listed in R. A. Pack, The Greek and Latin Literary Texts from Greco-Roman Egypt (Ann Arbor, 1952), and none has come to my notice otherwise. Further help in the establishment of Plato's text is provided by the quotations in Stobaeus; for these a proper text was provided for the first time by the Wachsmuth-Hense edition (1884-1912), which was incomplete when Adam and Burnet were preparing their texts but is employed in its complete form by Chambry.2 Two recent scholars who have been primarily concerned with other works of Plato, E. R. Dodds with the Gorgias3 and R. S. Bluck with the Meno* have discussed T and F. Caution is
Compare also E. Bickel, 'Geschichte und Recensio des Platontextes', Rhein. Mus. N.F. XCII (1944), 97-159. 1 So also by Bickel, op. cit. p. 144. See also the edn of J. M. Pabon and M. 1\ Galiano (3 vols., Madrid, 1949). 2 On Stobaeus' evidence see E. R. Dodds's edition of the Gorgias (1959), p. 65, and R. S. Bluck's edition of the Meno (1961), p. 146. 3 See his edition of 1959, and also his earlier article, 'Notes on Some Manuscripts of Plato', / . Hell. Stud, LXXVII (1957), 24-30. 4 See the introduction to his edition (1961).

xx

INTRODUCTION.

necessary in drawing conclusions relative to the text of the Republic, since a manuscript may not be based on the same source or sources throughout, but Dodds writes that 'in the eighth tetralogy,1 where T overlaps with A, there are strong reasons for thinking T a copy of A',2 and that 'full collation of F tends strongly to confirm Deneke's view that it is a direct or almost direct transcript from an uncial MS/ 3 The date of F is uncertain; it may be of the thirteenth century or of the fourteenth. L. A. Post, The Vatican Plato and its Relations*, is primarily concerned with Vat. gr. i (O), which contains the Laws and some minor works of Plato, but not the Republic. The author gives, however, a full list and description of the surviving manuscripts of Plato.5
3. SCHOLIA

A thorough edition of the scholia to Plato was provided for the first time by W. C. Greene,6 with an introduction and notes. The scholia vetera on the Republic, which are found in A and W, and also, as far as in, 389 D, in T, occupy pp. 187-276; they are on the whole fairly evenly distributed in bulk over the ten books, though there are fewer on Books iv, x and especially ix than on the other seven, and Greene comments 'Scholia ad doctrinam Platonicam pertinentia in Reipublicae libris 1, 2, 4, 5, 7, 10 nulla fere inveniuntur' (p. xxvii). Though of some interest, the scholia are scarcely of great importance; Greene investigates their sources in Hesychius, Proclus, a Neoplatonic 'commentarius recens' and elsewhere. They trace, or attempt to trace, allusions, and provide notes on rare words, but their philosophical interest is only slight, even when (e.g.) they comment on the close of Book vi. One may, however, note the comment on v, 473 C-D, which mentions Marcus Aurelius as an example of a philosopher ruler.
And thus in the Republic. Gorgias, in trod. p. 37. Ibid. p. 45. 4 Middletown, Connecticut, 1934; Philological Monographs published by the American Philological Association, no. iv. 5 The most recent study of the manuscript tradition is in the composite volume, Geschichte der Textuberlieferung der antiken und mittelalterlichen Litcratur (Zurich, 1961), 1, 258-62. 6 Scholia Platonica, ed. W. C. Greene (Haverford, Pa., 1938); Philological Monographs published by the American Philological Association, no. vin. Cf. also W. C. Greene, 'The Platonic Scholia', Trans. Atner. Philol. Assoc. LXVIII (1937), 184-96.
2 3 1

INTRODUCTION.
4. PLATO'S LANGUAGE

xxi

Adam devotes considerable attention to Plato's use of particles, and to the other niceties of his language.1 Such minutiae had, in fact, been studied intensively by scholars of the later nineteenth century, such as Lewis Campbell, Lutoslawski and Constantin Ritter, but their principal aim had been to use such linguistic materials for determining the relative chronology of the dialogues, whereas Adam's interest was first and foremost in the shades of meaning themselves.2 The chief aid to the lexicographical study of Plato is still Ast's Lexicon Platonicum (1835-8) which has not been superseded,3 though we have the ninth edition of Liddell and Scott's Lexicon, edited by H. Stuart Jones and R. McKenzie (1940), and also from another angle the work of C. D. Buck and W. Petersen, A Reverse Index of Greek Nouns and Adjectives (Chicago, 1944). Plato's use of particles can be studied in the general work of J. D. Denniston, The Greek Particles (1934; 2nd ed. 1954), while the same scholar notes aspects of Plato's sentence-construction in his posthumously published Greek Prose Style (1952). On the other hand, the use of particles in Plato in particular was the subject of a study by E. des Places.4 To turn to another field, C. Mugler has collected and sifted material of which a not inconsiderable proportion is relevant to Plato in his
large Dictionnaire historique de la terminologie geometrique des

Grecs,5 while in the field of philosophical terminology the terms ethos and iSea have been studied by various scholars: Constantin Ritter devoted a lengthy essay to them,6 while their pre-Platonic connexions were studied over a wide range of authors by A. E. Taylor,7 with whose conclusions, however, C. M. Gillespie expressed a considerable measure of disagreement,8 rightly
1 There is an extensive bibliography (to 1926) for the study of Plato's style in Uberweg-Praechter, Grundriss der Geschichte der Philosophic, 1. Teil, Philosophic des Altertums (1926), pp. 7i*-73*. 2 A later addition to the stylometric literature is C. Ritter, Neue Vntersuchmigcn liber Platan (Munich, 1910), esp. pp. 183-227. See also his Platon, 1 (1910), 232-83. Cf. Adam on Lutoslawski in C.R. xn (1898), 218-23. 3 J. Ziircher added the proper names in his Lexicon Academicum (Paderborn, 1954). 4 Etudes sur quelques particules de liaison chez Platon (Paris, 1929). 5 Paris, 2 vols. 1958-9: Etudes et commentaires, XXVIII-XXIX. 6 Neue Vntersuchungen u'ber Platon (Munich, 1910), pp. 228-326. 7 'The Words dbos, tSea in Pre-Platonic Literature', in Varia Socralicu (Oxford, 1911), pp. 178-267. 8 'The Use of ethos and Ibea in Hippocrates', Class. Quart, vi (1912), 179-203. Gillespie thought Taylor had been misled as to Plato by a mistaken view of Pythagorean conceptions.

xxii

INTRODUCTION.

finding them unduly speculative; a quarter of a century later Plato's own uses of these terms, as also of neuter adjectives employed substantially, and of the metaphors used to convey the relation of Forms to particulars, were, together with their pre-Platonic antecedents, the subject of an article by H. C. Baldry.1 In addition, Plato's use of the word Oetos has been the subject of an exhaustive inquiry by J. van Camp and P. Canart,2 who go through the dialogues in what they take to be their chronological order, studying the occurrences of Oelos in each. They list twenty-three occurrences in the Republic, classifying them (like those elsewhere) as 'religious' ('mythological') or as ' hyperbolic'; one of their principal aims is to show the word as expressive of Plato's attitude to the Forms.3
5. THE BACKGROUND TO THE 'REPUBLIC'

We must on the whole count it prudent of Adam that he scarcely committed himself at all on the controversial questions of Platonic chronology: on the one hand there remain matters which are still today in dispute, and on the other the whole range of issues was at the beginning of the century in a more fluid state than it is now. The result is that his exposition, though suffering thereby a certain limitation of scope, nowhere depends for its acceptance on the maintenance of some particular chronological scheme, which would in all probability have appeared, both then and now, open to considerable doubt. It may be noted that he adheres tentatively to the view advanced by Henry Jackson4 against Zeller that the Republic is earlier than the Philebus ;5 this, however, would now be universally regarded as certain. But the correctness or incorrectness of Adam's more controversial theses of interpretation, as on the objects of mathematical study and the subject-matter of astronomy, or the astronomy of the myth of Er (let alone the 'nuptial number' of Book VIII), will not, I think, be in any way affected by the maintenance of any chronological ordering among the dialogues that is at all plausible.
'Plato's "Technical Terms'", Class. Quart, xxxi (1937), 141-50. Le sens du mot deios chez Platon (Louvain, 1956). Op. cit. p. 164 (on Republic); pp. 409-23 (general conclusions). 'Plato's Later Theory of Ideas, VII. The Supposed Priority of the Philebus to the Republic1, J. Philol. xxv (1897), 65-82. 5 Note on Book ix, 583 B it.
1 2 3 4

INTRODUCTION. xxiii Similarly we need not concern ourselves here with Plato's relations to earlier thinkers, though (to say the least) a proper discussion of the politics of the Republic would require a survey of the sophistic movement; of its metaphysics a discussion of Parmenides (to say nothing of Euclides of Megara); of its mathematics, astronomy and harmonics an extended treatment of Pythagoreanism and not least of Philolaus; and of its dialectic some reference to Zeno. All these are, and are likely to remain, highly controversial topics. Adam, we may note, brought out his edition before the appearance of the first edition of Hermann Diels's Die Fragmente der Vorsokratiker (1903), which among other things collects together what little there is to be known of Thrasymachus.1 But for the rest one may, perhaps, simply allude briefly, from among a multitudinous literature, to G. Milhaud,
Les philosophes-geometres de la Grece: Platon et ses predecesseurs,

of which the first edition came out as long ago as 1900 and the second in 1934; to J. Burnet, Greek Philosophy: From Thales to Plato (1914), and to E. Frank, Plato und die sogenannten Pythagoreer (Halle, 1923), and on the astronomical side to Sir Thomas Heath, Aristarchus ofSamos: the Ancient Copernicus (1913). The relevant aspects of the history of Greek mathematics are also covered in the first volume of Sir Thomas Heath's great Greek Mathematics (2 vols. 1921). But the history of Greek mathematical and scientific ideas has been prosecuted intensively in recent years, through such work as that of Neugebauer, van der Waerden and Sambursky, and it is impossible here to go into details. We need to say a little, however, about the relation of Socrates to Plato, which has been a matter of unending dispute throughout the nineteenth and twentieth centuries. Adam himself wrote at some length on Socrates in The Religious Teachers of Greece,2 and he had touched on the issue earlier in the introductions to his editions of the Apology and Crito, while on pp. xxxiixxxiii of the introduction to his and Mrs Adam's Protagoras the form of hedonism attributed to Socrates in that dialogue is regarded as authentic. This deserves to be noted, although there is, I think, nothing in the edition of the Republic that turns upon
1 See now the 6th and 7th editions, edited by W. Kranz (1951-2 and 1954), and 2 K. Oppenheimer, s.v. * Thrasymachus', in Pauly, RE (1936). Pp. 320-55.

xxiv

INTRODUCTION.

the historical relations of the two thinkers. However, it is clear from The Religious Teachers of Greece that Adam attributed to Socrates the view expressed in Rep. I, 335 Aff.that the just man will harm no one } he held (rightly) that the Apology expressed no clear belief in immortality,2 but maintained that Socrates was shown by the Memorabilia (over and above anything in Plato) to have argued that the universe exhibited evidence of design.3 It was a few years after Adam's death that the learned world was startled by the simultaneous presentation by A. E. Taylor and John Burnet of the thesis that Plato had in his dialogues recorded the views of the historical Socrates with a far greater degree of fidelity than had hitherto been thought; this occurred in 1911, with the appearance of Burnet's edition of the Phaedo and of Taylor's Varia Socratica, followed up by various publications of both scholars, such as the former's Greek Philosophy: From Thales to Plato (1914) and his lecture on 'The Socratic Doctrine of the Soul',4 and the latter's Socrates (1932). Burnet, indeed, writes of Plato as follows: 'he seems to have been one of those men whose purely intellectual development was late and continued into old age. At first the artistic interest was paramount; the purely philosophical does not gain the upper hand till his artistic gift declined. It is only in certain parts of the Republic and the Phaedrus that I can detect anything so far that seems to be Platonic rather than Sokratic, and I attribute that exception to the fact that Plato was about to open the Academy. The higher education of the Guardians seems to be a programme of the studies that were to be pursued there. . . ' ;5 the Idea of the Good, on the other hand, he assigns to the influence not of Socrates but of Euclides of Megara.6 However, the view of these two scholars that a major portion of Plato's positive philosophy (in particular the Theory of Forms and the metaphysics of the soul) can be assigned to Socrates has met with very little acceptance; in fact, some recent writers have gone to extreme limits of scepticism as
I'p- 343-4. Pp. 344-6. On this, see R. Hackforth, The Composition of Plato's Apology (Cambridge, 1933), p. 171. Cf. Apol. 29A-B, 40c ff. 3 Esp. Xen. Mem. i, 4. For a more recent discussion, see W. Theiler, Zur Geschichtc der teleologischen N aturbetrachtung bis auf Aristotelcs (Zurich and Leipzig, 1925), part 1. 4 Proc. Brit. Acad. (1915-16); reprinted in J. Burnet, Essays and Addresses (London, 1929), pp. 126-62. Cf. his Platonism (1928), chs. 2-3. 5 6 From Thales to Plato, pp. 212-13. Ibid. pp. 230-3.
2 1

INTRODUCTION.

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to the possibility of our saying anything definite about Socrates as a thinker at all.1 But in any case it would generally (and, surely, rightly) be held that Adam was almost certainly nearer the truth than were Burnet and Taylor.
6. THE THEORY OF FORMS IN THE 'REPUBLIC'

Adam's commentary on the Republic shows that on the nature of the Platonic Forms or Ideas he found himself in sharp disagreement with some of the most influential expositions of his day, and in particular with those of Bernard Bosanquet (A Companion to Plato's Republic, 1895)2 and R. L. Nettleship (Lectures on the Republic of Plato, posthumous, 1897).3 Students and admirers as they were of the critical philosophythe transcendental idealism of Kant, and of the absolute idealism which had followed it in Germany, and whose most notable representative had been Hegel, they had been led to interpret Plato sympatheticallyall too sympatheticallyin the light of this. They were, they held, interpreting him as an exponent, albeit a partially imperfect one, of what was necessarily involved in all sound philosophizing. In particular, they tended to see Plato's Forms, after the fashion of Kantian categories, as modes, although indeed inherently necessary modes, of thinking, rather than as radically independent entities subsisting in their own right. The philosopher, it thus appeared, was not engaged in studying another world than that which we saw around us, the world of sensible appearances; his aim was rather to see that same world in a truer and more comprehensive light.4 Thus, from another angle, the apprehension of Forms was seen as being essentially the discovery of principles of unity running through, and immanent in, the whole of our experience, and was assimilated in one aspect to the formulation of scientific laws by a modern investigator of nature; and (though here we touch on a passage whose interpretation is almost inevitably controversial) this method of interpretation was applied, in a way with which Adam strongly disagreed, to the conception of astronomy in Republic vn. (One consequence, which we may note without pausing to dwell on it, was that
1 O. Gigon, Sokrales (Bern, 1947); V. de Magalhaes-Vilhena, Le problcme dc Socrale and Socrate et la legende platoniciennc (Paris, 1952). Cf. C. J. de Vogel, 'The Present State of the Socratic Problem', Phronesis, 1 (1955-6), 26-35. 2 3 Esp. pp. 16-17, 123-4, 206, 274-6, 384-5Ksp. pp. 133, 195, 252-3, 275-6. 4 Nettleship, op. cit. pp. 195, 275-6.

xx vi

I NT ROD UC TION.

Aristotle's criticism of the Platonic Ideal Theory, as involving a disastrous x^P^l^os of Forms from sensible things, and therewith an unnecessary and unacceptable reduplication of the sensible world,1 had to be rejected as due simply to a radical misunderstanding.)2 Again, the Hegelian tradition had tended to minimize, or to reinterpret as (in a Platonic sense) mythical the doctrine of the soul as an immortal substance destined to pass through a series of incarnations; and with this there went naturally a similar reinterpretation of the theory that our knowledge was in reality a matter of recollection from a discarnate prior existence.3 Nettleship and Bosanquet were not the only scholars of the period to be associated with this tendency. Among German philosophers of the nineteenth century, we have just seen that Hegel refused to take Plato's theory of immortality as literally intended, while Lotze, a generation or more later, had declared the Ideas to be essentially mental entities.4 But the most notable product of the German neo-Kantian school of Platonic interpretation was one which appeared in the year after Adam's Republic, namely the Platos Ideenlehre of Natorp (1903) ,5 which in this country was in its turn a major influence on J. A. Stewart's work, Plato's Doctrine of Ideas (1909).6 However, Adam himself rejected this line of interpretation in its entirety, as regards Plato's ideal theory,7 his astronomy, and his doctrine of the soul, and in the main he was undoubtedly right. So far as concerns his view of Plato's conception of the soul, Adam's position is, quite apart from anything to be found in his Republic, set out in a sufficiently striking form in his Cambridge Praelection of 1906, alluded to above. If we turn to the interpretation of the astronomy of Republic vn, 8 we encounter a more difficult and controversial matter, and one may perhaps suggest, however tentatively, that Plato had not made his position thoroughly
2 Arist. Met. A. 6, 9, M. 4-5. See below, for references to Stewart and Natorp. Bosanquet, op. cit. pp. 403-4; Hegel, History of Philosophy, trans. E. S. Haldane and F. H. Simson, 11, 32-43. 4 Quoted by Adam, 11, 169-70. It should be remembered, however, that the greatest of nineteenth-century students of Greek philosophy, Eduard Zeller, gave a 'realist' interpretation of the Forms. 5 Stress was laid on the treatment of VTTOBZOZLS in Phaedo 99 D ff., as well as in the Republic. 6 For criticisms, see A. Dies, Autour de Platon, 11 (1927), 352-62. 7 8 On v, 476A. Cf. 11, 168-70. 527C-D, 528D-530C. 3 1

INTRODUCTION.

xxvii

clear even to himself; but some at least of the evidence points in Adam's favour. On the other issues, however, it would generally be agreed today that he was entirely in the right. The general tendency has been in Adam's direction for half a century and more, and it is difficult to believe that his influence was without importance. To take this country, one may mention the names of Burnet and Taylor (of whom the former at least, to judge by his edition of Aristotle's Ethics (1900), seems at no stage to have been influenced by the idealistic school of interpretation), to say nothing of more recent scholars; and no doubt something is due also to the decline in the influence of German idealism, and to the rise of ' realist' tendencies in epistemology which followed, quite apart from the drawing of a sharper distinction between questions of philosophical history and questions of philosophical truth. The Cambridge tradition of interpretation, as represented by Henry Jackson and his pupils, of whom more will be said in a moment, had in any case remained unaffected. But in Germany also there was a movement in some ways parallel, sketched for English readers by D. J. Allan in the introduction to his translation of Stenzel's Plato's Method of Dialectic (1940). There the significant point, from the philosophical angle, was the decline of the Neo-Kantian epistemology, and, in part at least, the rise of the phenomenological school of Husserl. As evidence one could point to the magnum opus of Constantin Ritter, his Platon } or to his much briefer Kerngedanken der platonischen Philosophic (1931), written at the close of his life, in which he introduced an explicit discussion of Husserl and Meinong;2 or to Stenzel's treatment of the Platonic Ideas; or, not least, to the interpretation of Plato given by Jaeger in his Aristoteles (1923). This last work has a special significance; whatever the final verdict on the details of its interpretation may be (and we are nowhere in sight of any such finality), it brought together the interpretation of Plato and of Aristotle with a greater wealth of relevant detail, above all from Aristotle's dialogues, than any previous study; it saw Aristotle first as Plato's follower and then as his critic, a critic who went on to reformulate the Platonic Idealism in a manner f the Ideas. Yet again, that which jettisoned the x^P10^
1 8

Op. cit. 11 (1923), 318-20. English trans, by A. Alles, The Essence of Plato's Philosophy (1933), pp. 224-9.

xxviii

INTRODUCTION.

criticism was made to appear by no means as unplausibly wide of the mark as at the hands of Natorp and Stewart.1 A further point may be briefly noted about Adam's treatment of the Forms, particularly in view of the general tendencies of Platonic scholarship in the Cambridge of his day. A highly distinctive treatment of Plato had been initiated by Henry Jackson in his famous series of articles in the Journal of Philology on 'Plato's Later Theory of Ideas1.2 Jackson (and, following him, Archer-Hind in his edition of the Timaeus (1888)) had maintained, not simply that there was a radical new phase of development in Plato's ideal theory in the period subsequent to the Republic, but that this took the form of a 'thorough-going idealism'3 in a modern sense of that term, such as to involve a mentalistic theory of the universe.4 Evidence for this was drawn not simply from the Timaeus but also from such others among dialogues later than the Republic as the Parmenides and Philebus.5 Adam seems, however, to have remained in large part unconvinced; at any rate, that seems to be the conclusion to be drawn from his discussion of the Timaeus in The Religious Teachers of Greece, where he insists that that dialogue is fundamentally dualistic.6 But in any case the limits, on which I have laid stress above, within which he circumscribed himself in his exposition of the argument of the Republic, meant that he need not commit himself on such peripheral points of interpretation. # * * Since it would be manifestly impossible, within the compass of this short introductory essay, to cover anything approaching the whole range of the Republic as surveyed by Adam, I shall confine myself to a brief survey of a few controversial passages in the light of more recent literature. These are: (1) the argument
1 P. Natorp, Platos Idcenlchrc (1903), ch. 12; J. A. Stewart, Plato's Doctrine of Ideas (1909), pp. 107-18; Idem, Notes on the Nicomachean Ethics of Aristotle (1892), 1, 70-89 (on E.N. 1, 6). 2 The first appeared in the J. Philol. x (1882), 253-98. 3 Jackson in / . Philol. xin (1885), 20 (with the quotation there from Archer-Hind's edition of the Phaedo (1st ed. 1883), p. 131). Cf. ibid. p. 40. This article (/. Philol. xm (1885), 1-40) is the third in the series, and is on the Timaeus. 4 Other products of the same tradition were A. B. Cook, The Metaphysical Basis oj Plato's Ethics (1895), and R. K. Gaye, The Platonic Conception of Immortality and its Connexion with the Theory of Ideas (1904). 5 For the Philebus, see the first of Jackson's articles referred to above. For the Parmenides, see the second of the series (/. Philol. xi (1882), 287-331). 6 Op. cit. pp. 360-74, esp. p. 362.

INTRODUCTION.

xxix

with Thrasymachus in Book i; (2) the imagery of the sun, line and cave (vi, 506D-VII, 518B, with the passage following); (3) the astronomy of Book vn (527 C-D, 528D-530C); (4) the 'nuptial number* of VIII, 546A ff.; (5) the myth of Er, and the astronomy of Book x.1 The treatment even of these must necessarily be inadequate.
7. THRASYMACHUS IN BOOK I

Much has been written about the argument with Thrasymachus, and in particular one may mention the discussions of Barker2 and of Joseph.3 A more recent article which throws considerable light on the passage is that of Professor G. B. Kerferd, 'The Doctrine of Thrasymachus in Plato's " Republic " \ 4 which has, in addition to its own contribution, a copious apparatus of bibliographical references. Kerferd distinguishes four views which have been attributed to the Thrasymachus of the dialogue, viz. (1) ethical nihilism (that moral obligation has no real existence, but is an illusion in men's minds); (2) legalism (that moral obligation has no existence apart from legal enactment); (3) a theory of natural right (that moral obligation has real independent existence and arises from the nature of man); (4) psychological egoism (that men always do in fact pursue what they think to be their own interests and must from their nature do so).5 Of these (4) is clearly not strictly an alternative to the other three. Kerferd presents a careful argument6 for the view that Thrasy1 My choice of passages has been in large part governed by the space Adam devotes to them. In particular, the so-called nuptial number possessed for him (as it has for many scholars) an interest considerably exceeding its importance; indeed, the attention it has received from Aristotle's day to our own must be one of the major curiosities of the world of learning, and one can only hope that on the mathematical side at least a final solution has now been achieved. Greater interest for the study of Plato's philosophy attaches, for instance, to the treatment of the soul in Book iv, studied by F. M. Cornford ('Psychology and Social Structure in the Republic of Plato', Class. Quart, vi (1912), 246-65, and 'The Division of the Soul', Hibbert J. xxvm (1929-30), 206-19); R. Hackforth ('The Modification of Plan in Plato's Republic', Class. Quart, vn (1913), 26572); J. L. Stocks (' Plato and the Tripartite Soul', Mind, xxiv (1915), 207-21, reprinted in The Limits of Purpose (1932), pp. 166-88); and H. W. B. Joseph in Essays in Ancient and Modern Philosophy (1935). The article of R. D. Archer-Hind, 'On Some Difficulties in the Platonic Psychology' (/. Philol. x (1882), 120-31), to which Adam alludes, fails, as he seems to realize, to take adequate account of Plato's development. 2 Greek Political Theory: Plato and his Predecessors (1918; 3rd ed. 1947), pp. 155-9. 3 'Plato's Republic. The Argument with Thrasymachus' in Essays in Ancient and Modern Philosophy (1935), pp. 15-40. 4 Durham University J. XL (n.s. ix) (1947-8), 19-27. 5 Kerferd makes no mention of Adam, whose position seems to come closest to his (3). 6 hoc. cit. p. 22.

xxx

INTRODUCTION.

machus maintains a single consistent position, and that this is (3), resting his case principally on two passages, of which the first is the rejection of Cleitophon's suggestion at 340 A-B, and the second is 343C-344C. An analysis of this latter passage shows that a consistent interpretation is possible on the following basis: that justice consists in securing another's good, and is thus for the ruler the interest of the weaker, for the ruled the interest of the stronger; and that injustice consists in securing one's own good, and is thus for the ruler the interest of the stronger, for the ruled the interest of the weaker.1 Kerferd goes on to argue2 that ' it is only if Thrasymachus is setting up some moral ideal other than and opposed to that of justice that his argument becomes intelligible. This ideal is that of injustice, which consists in seeking one's own interest on all occasions.' Clearly, if justice consists in securing the interest of the stronger, and this is what all rulers pursue and skilful rulers attain, Thrasymachus cannot consistently praise injustice in them as he does. Kerferd's view is thus attractive in itself, but it may be questioned whether he is right in holding it in a form incompatible with position (1), which many scholars have attributed to Thrasymachus. Position (3) as here exemplified, though advancing an ideal for life, allows properly (despite Kerferd) for no conception of moral obligation, and thus in one sense its ideal may thus reasonably be denied to be a moral one. Again, despite the similarity between Thrasymachus' position and that of Callicles in the Gorgias, it must be remembered that the latter is formulated in terms of a ' natural right' or ' natural justice' which the conceptual scheme of the former necessarily excludes.3 The most recent discussion is that of A. W. H. Adkins in Merit and Responsibility: A Study in Greek Values (i960).4 He sets out the close connexion between the ideals of the Homeric heroes and those of Callicles and Thrasymachus ('Scratch an Agamemnon, and you will find a Thrasymachus'), and displays the confusion engendered in fifth-century Athens by their survival in a more civilized world. This he sees as the background to the moral elenchus of Socrates. 'Callicles and Thrasymachus',
1 3 4 2 Loc. cit. p. 25. Ibid. p. 27. PL Grg. 482 E-484C. See the edition of E. R. Dodds (1959), introduction, pp. 14-15. Pp. 232-58, 266-81.

INTRODUCTION.

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he writes, ' are immoralists in a sense, but they are in no sense nihilists/ 1 ' 2
8. THE SUN, LINE AND CAVE

To turn to vi, 506D-VH, 518B, it may be helpful to give some references to the extensive literature which has appeared since 1902. The discussions which have been published have been of very unequal value, but the following may be mentioned: P. Natorp, Platos Ideenlehre (1903), pp. 183-96; R. G. Bury, in 'Textual Notes on Plato's Republic', C.R. xvn (1903), 295-6 (p. 296, on 515 B) ; F. M. Cornford,' Plato and Orpheus ', C.R. xvn (1903), 433-45 (esp. pp. 435-41, on the Cave); J. Cook Wilson, 'On the Platonist Doctrine of the davfxpXrjroi d/H0/x(n", C.R. XVIII (1904), 247-60, esp. pp. 257-60 (on the treatment of mathematics in the simile of the line); J. H. Wright, 'The Origin of Plato's Cave', Harv. Stud. Class. Phil, xvn (1906), 131-42 (associating Plato's account with a cave at Vari on Hymettos); J. A. Stewart, Plato's Doctrine of Ideas (1909), pp. 48-59; J. L. Stocks, 'The Divided Line of Plato, Rep. vi', Class. Quart, v (1911), 73-88 (reprinted in The Limits of Purpose (1932), pp. 189-218); J. Burnet, Greek Philosophy: from Thales to Plato (1914), pp. 22833 i J- Souilhe, La notion platonicienne d'intermediate dans la philosophie des dialogues (1919), pp. 102 ff.; Sir Thomas Heath, A History of Greek Mathematics (2 vols. 1921), 1, 289-92; A. S. Ferguson, ' Plato's Simile of Light (I. The Similes of the Sun and the Line. II. The Allegory of the Cave)', Class. Quart, xv (1921), 131-52; ibid, xvi (1922), 15-28; Idem, 'Plato's Simile of Light again', Class. Quart, xxvm (1934), 190-210; H. J. Paton, 'Plato's Theory of eiKaola', Proc. Aristotelian Soc. xxn (1921-2), 69-104 (reprinted in In Defence of Reason (1951), pp. 255-82); C.
2 P. 239. See also K. Vretska in Wiener Studien, LXXI (1958), 30-45. A word may perhaps be interposed on the simile of the ill-steered ship at vi, 488 A489 A, which was the subject of considerable discussion in the late nineteenth century. Adam's general treatment is certainly correct, but may be supplemented by reference to T. D. Seymour, 'On Plato's Ship of Fools' {C.R. xvi (1902), 385-8). This takes the same general standpoint, though hesitating about the reading at 488 E (010/xevot MSS., followed by Adam; Seymour tentatively suggests oiofxevos. The basic sense is not affected). The discussion was continued by Lewis Campbell, 'On Plato's Republic, p. 488' (ibid, xvn (1903), 79-80); R. G. Bury, 'Textual Notes on Plato's Republic1 (ibid. 295-6, esp. p. 296, suggesting d/za#ia rrjs KvfiepvqTiK-rjs); H. W. (iarrod, 'Two Passages of the Republic' (ibid, xx (1906), 209-12, esp. 209-10); and Paul Shorey, 'Note on Plato, Republic, 488D' (ibid. pp. 247-8). See also K. Vretska in Wiener Studien, LXXI (1958), 45-6. 3 1

xxxii

INTRODUCTION.

Ritter, Platon: sein Leben, seine Schriften, seine Lekre (1923), 11, 13-39; A. E. Taylor, Plato: the Man and his Work (1926), pp. 28594; J. Stenzel, Platon der Erzieher (1928), ch. 6; P. Frutiger, Les Mythes de Platon (1930), pp. 101-5; E. Hoffmann, 'Der padagogische Gedanke in Platons Hohlengleichnis', Arch. f. Gesch. d. Phil, XL (1931), 47-57; F. M. Comford, 'Mathematics and Dialectic in the Republic vi-vn', Mind, XLI (1932), 37-52, 17390; K. von Fritz,' Platon, Theaetet und die antike Mathematik ', Philologus, LXXXVII (N.F., Bd. XLI) (1932), 40-62, 136-78, esp. 149-end; L. Stefanini, Platone (1932, 3rd ed. 1949), 1, 234-7, 248-60; N. R. Murphy, 'The "Simile of Light" in Plato's Republic', Class. Quart, xxvi (1932), 93-102; Idem, 'Back to the Cave', Class. Quart, xxvm (1934), 211-13; Idem, The Interpretation of Plato's Republic (1951), ch. 8; P. Shorey, What Plato Said (1933), pp. 230-5; Idem, Introduction to vol. 11 of edition of the Republic (Loeb series, 1935); J. A. Notopoulos, 'The Meaning of ecKaala in the Divided Line of Plato's Republic', Harv. Stud. Class. Phil, XLIV (1933), 193-203; Idem, 'Movement in the Divided Line of Plato's Republic', ibid, XLVII (1936), 57-83; Idem, 'The Symbolism of the Sun and Light in the Republic of Plato', Class. Phil, xxxix (1944), 163-72, 223-40; G. M. A. Grube, Plato's Thought (1935), pp. 23-8; L. Robin, Platon (1935), pp. 109-13; Idem, Les rapports de I'etre et de la connaissance d'apres Platon (posthumous, ed. P.-M. Schuhl, 1957), pp. 9-27 (on the Cave); A. Dies, Introduction to vol. 1 of the Bude edition of E. Chambry, pp. lx-lxx (Dies also discusses at some length Plato's relation to the mathematics of his day); H. D. P. Lee, ' Geometrical Method and Aristotle's Account of First Principles', Class. Quart, xxix (1935), 113-24; W. F. R. Hardie, A Study in Plato (1936), ch. 6 (on the Line); A.-J. Festugiere, Contemplation et vie contemplative selon Platon (1936), pp. 167-85, 402-7; Th. Nissen, 'Zur Deutung des platonischen Hohlengleichnisses', Philologus, xci (1936), 270-7; J. Moreau, La construction de Videalisme platonicien (1939), ch. 7; R. Robinson, Plato's Earlier Dialectic (1st ed. Ithaca, New York, 1941; 2nd ed. Oxford, 1953), chs. 10 and 11; R. Hackforth, 'Plato's Divided Line and Dialectic', Class. Quart, xxxvi (1942), 1-9; G. Brown, G. C. Field and S. S. Orr, 'The Alleged Metaphysics in the Republic', Proc. Aristotelian Soc. Supp. xix (1945), 165-229; M. Croiset, La

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Republique de Platon (1946), ch. 7; P.-M. Schuhl, La fabulation platonicienne (1947), pp. 45 ff. (on the Cave); H. W. B. Joseph, Knowledge and the Good in Plato's Republic (posthumous, 1948); E. Hoffmann, Platon (Zurich, 1950), esp. pp. 52-87; H. Leisegang, art. 'Platon', in RE, xx, 2 (1950), esp. coll. 2460-7; W. D. Ross, Plato's Theory of Ideas (1951), ch. 4; R. S. Brumbaugh, 'Plato's Divided Line', Rev. Metaphysics, v (1952), 529-34; J. E. Raven, 'Sun, Divided Line and Cave', Class. Quart, XLVII (n.s. ill) (1953), 22-32; Dorothy Tarrant, 'The Cave and the Sun', Hibbert J. LII (1953-4), 360-7; R. S. Brumbaugh, Plato's Mathematical Imagination (Bloomington, Indiana, 1954), pp. 9 1 104 (on the Line); A. Wedberg, Plato's Philosophy of Mathematics (Stockholm, 1955), pp. 99-111; J. P. A. Gould, The Development of Plato's Ethics (1955), ch. 12; R. Loriaux, L'etre et la forme selon Platon (Museum Lessianum, Bruges, 1955), pp. 54-103, 206-10; V. Goldschmidt,' La ligne de la Republique et la classification des sciences \ Rev. Int. Phil, ix (1955), 237-55; O. Becker,' Uber eine schwer erklarbare Stelle im platonischen Hohlengleichnis', Rhein. Mus. N.F. xcix (1956), 201-5 (on 514B-515A); D. W. Hamlyn, 'Eikasia in Plato's Republic', Phil. Quart, vm (1958), 14-23. In the face of this mass of divergent material one would be bold to hope for a solution satisfying to everyone. What I propose to do is not to give a detailed exposition, but simply to set out certain lines of interpretation which seem to me reasonably sound, prefacing them with an indication of the points where I think Adam's interpretation open to query. The scholars whose work I have found most helpful are Stocks, Ferguson, Robinson and Ross. But two things must be borne in mind: that this passage cannot be adequately considered in dissociation from the account of mathematics and especially of dialectic in Book vn; and that for at least part of the time Plato was dealing with matters which he had not made, and indeed was not in a position to make, fully intelligible to himself. I said earlier that Adam's treatment of the Platonic Ideas has, as against that of such earlier interpreters as Nettleship, the immense merit of taking seriously their representation as transcendent entities. But in his treatment of the similes he has, I suspect, failed to liberate himself sufficiently from the influence
A.

i\

xxxiv

INTRODUCTION.

of expositions which had blurred the edge of that distinction, and so draws a less sharp line than one should between the sensible world and the intelligible. This is likely to be true of any interpretation which, starting from the fact that Plato speaks not of two divided lines but of one, infers that he means its sections to represent a progression through four stages.1 Consonantly with this there follow both the belief that Plato is giving ' an enumeration of the objects of knowledge and opinion ',2 and the attempt to provide what one might call a ' metaphysic of ecKoveg ',3 supported by references (of questionable value) to what is said about elxa(jTLKrj in the Sophist (233E-236C, 264c).4 The consequences of the theory of a gradual progression do not, however, end here, for it may be suspected that they provide one of the motives for Adam's adoption of the view (now, I think, almost universally abandoned) that the objects of Stdvoia are mathematical 'intermediates' to be located between sensible things and Ideas;5 while again he seems to minimize the sharp gap for Plato between the sensible and the intelligible when he discusses the applicability of mathematics to the sensible world,6 and, somewhat similarly, when he appears to suggest that the Idea of the Good provides an explanation and justification of the totality of things, i.e. the framework for a kind of theodicy with an impersonal Good in the place of a personal God.7 It accords, again, with this that he conceives of a correlation of stages between the line and the cave, since the latter depicts the process whereby the imaginary prisoner is liberated and escapes into the light of day. It will be apparent from this that, if I am correct, the key to a sound interpretation lies in (1) the maintenance throughout of a sharp division between the sensible and intelligible worlds; (2) a proper interpretation of eiVaata and TTIGTLS ; (3) an appreciation of the difference in function between what is said about the line and what is said about the cave.
2 Vol. 11, pp. 156 ft. P. 158. Note on 511 E, and also pp. 157-8. 4 P. 158. Cornford (C.R. xvn (1903), 436) is on surer ground in relating that passage to the Cave. 5 Notes on 510D, and esp. pp. 159-62. The view has received what is, so far as the Republic is concerned, very hesitant support in A. Wedberg, Plato's Philosophy of Mathematics (1955), pp. 99-111. 6 Pp. 162-3. 7 Laws, x, does not, I think, provide anything of direct value for the present passage. Adam recognizes on pp. 173-4 that the dialectician has no concern with sense-perception. 3 1

INTRODUCTION.

xxxv

Bearing the first of these points in mind, let us ask in what sense the simile of the sun provides a teleological picture of the world. The passage has in the first instance to be interpreted by itself, though it is true that outside the Republic there are two passages in Plato which help to point to a correct view, one earlier than the Republic and one later, viz. Phaedo 97 B ff. and Timaeus 28 A ff. The former is also relevant to the simile of the line in its use of the notion of hypothesis.1 But the conception of teleological explanation in the Phaedo does not go as far as the Republic, and neither there nor in the Timaeus do we find the Idea of the Good. The Idea of the Good, we are told, stands in relation to the other Ideas as the sun does in relation to the visible and living things around us; as the sun is the source of their life and visibility, so is the Idea of the Good the source both of the existence and of the intelligibility of the Ideas.2 They derive from it, and are to be understood by reference to it (a point relevant to the understanding of the line). There is no suggestion here that the Idea of the Good provides an explanationor, rather, either a direct or a complete explanationof the entire universe, intelligible and sensible alike. That it provides an indirect and partial explanation can be seen from the Republic (in particular the simile of the line); and, so far as is possible for dialogues which do not introduce the Idea of the Good, the Phaedo and Timaeus afford additional clarification. For whatever exists (in its own degree) and is intelligible (in its own degree) in the phenomenal world is such in virtue of its relation to the world of Ideas, and thus indirectly to the Idea of Good itself. This last does not, therefore, provide a complete explanation of everything, but an explanation of things so far as they partake of or imitate the Formsso far as they are connected with and derive from that higher level of reality, so far also as they are explicable and intelligible, and so far as they exhibit goodness and strive towards it. 3 The Phaedo, for its part, emphasizes the part played by the Forms in all genuine explanation, while the teleological cosmology of the Timaeus leaves a special place for the surd element of brute necessity.4
1 2 3

100A ff. One may note also the use made of the metaphor of reflexion at 99 D-IOOA. 508 Bff. 4 There is an analogue to this at 11, 379 B-C. 47 E ff.

xxxvi

INTRODUCTION.

So far the course of interpretation has been relatively uncontroversial, but the same cannot be said of the simile of the line. Here let it be noticed first that the primary division is that between the two lower sections and the two upper, and that, at whatever point this division is made, if Plato's instructions are followed the second and third of the four sub-sections will always be of equal length. With this in mind, let us turn first to the two lower sub-sections, those representing eiVaom and TTLOTIS, and ask what Plato intended them to show. This is an important point, since it is significant that those who have built their interpretation on the idea of a progression through four stages have tended to find the first of these an embarrassment, of which they have tried to dispose in various ways, as Adam with his extensive class of elKoves and the theory to cover them, or Paton with his crossreference to the theory of art in Book x, and its discussion of nlfjLrjais.1 It is instructive that long ago Jowett and Henry Sidgwick,2 while maintaining the theory of a progression through stages, made those stages three in number and not four, omitting the first as 'of no metaphysical importance' (Sidgwick, p. 102), while in criticism of Sidgwick Henry Jackson wrote: 'It would seem that the introduction of the first segment is unmeaning, and worse than unmeaning, on the assumption that "the universe is compared to a quadripartite line"; and it may therefore be worth while to inquire whether this assumption is necessary or justifiable/3 It could scarcely be maintained that Plato meant that there was an initial stage in our mental history when we were aware simply of shadows and reflexions, and that we progressed from that to the perception of physical objects. Nor does the theory become much more plausible if we substitute the conception of a logical progression for that of a temporal: seeing shadows and reflexions is not logically prior to, or simpler than, seeing physical objects. Nor is there any warrant in the text for treating eUoves as representing sense-data in general. Let us note further Plato's concentration on a single one of the senses, that of sight, and on the optical phenomena of shadows and reflexions.4 It was likewise of sight and of the visible
1 2 3 4

H. J. Paton, 'Plato's Theory of eucama'. See above. H. Sidgwick, 'On a Passage in Plato, Republic, B. VI', / . PhiloL 11 (1869), 96-103. H. Jackson, 'On Plato's Republic vi 509D sqq.', / . Philol. x (1882), 132-50,esp. 134. Nothing is said of echoes. Contrast vn, 515 B.

INTRODUCTION.

xxxvii

that he had written in the simile of the sun. The meaning of elKaaia and of TTLGTLS is given within, and delimited by, the context in which they occur, and by their reference to each other: the two terms are correlates. For the rendering of TTLGTIS I should be inclined to suggest 'perceptual assurance*, but that Professor H. H. Price has used the term in another context, and one whose associations it is important to avoid here.1 Perhaps one may either set aside this association with sense-datum controversies, or else seek to avoid it by speaking of 'perceptual certainty'. for its part, has the associations both of ZIKWV and of what one here sees is an eUwv, what one does in consequence is i/caeu>. Ferguson translates appropriately by the term 'indirect observation', 2 and notes that Greek astronomers used reflexions to facilitate their observation of the sun.3 In a simile one frequently uses something which is ordinary and familiar as a key to the understanding of something which is not ordinary and familiar. The relevant features of the present simile are that shadows and reflexions derive both their existence and their intelligibility (on both of which counts we are reminded of the simile of the sun) from the objects of which they are shadows and reflexions; on the one hand they derive from and depend on them, and on the other they point to them and are understood by reference thereto. In addition, aa<f>rjveca is correlated with aXrjOeta, which has the dual sense of 'reality' and 'truth', 4 and it came as naturally to Plato as to us to think of a shadow as less real than a physical object.5 There is, moreover, a further feature which is not mentioned by Plato, but which is both obvious and congenial to his mode of thinking, namely that a single object may give rise to a multiplicity of shadows or reflexions. We cannot be certain that it was present to his mind, but it is at least likely: however, the present argument does not in any case depend on that supposition. The simile thus clarifies the nature of those other relations which it exhibits as having the same mathematical proportions as elKaaia to TTLGTIS: i.e. the relation of the lower section as a
1 2 3 4

H. H. Price, Perception (1932), ch. vn. Phil. Quart. 1 (1950-1), 19. Ibid.; also Idem, Class. Quart, xxvin (1934), 200. Cf. Phd. 99D-100A and Rep. 508D-511A, 511 E. Cf. v, 478 c.
6

516A-B (and 532B-C).

Cf. VII, 515A-D.

xxxviii

INTRODUCTION.

whole to the upper section as a whole, and, within the upper section, the relation of the third sub-section to the fourthin other words, the relation of the sensible world to the intelligible, and, within the intelligible world, the relation of Sidvoia and its objects to vorjacs and its objects. If we ask what the objects of Stdvoia are, there is no passage which points unambiguously and necessarily to the theory, held by many scholars in the nineteenth century and accepted by Adam, of mathematical ' intermediates ', and it seems decisively ruled out by the language of 510D. This makes it certain that Suuxna studies Ideas: it differs from vorjais in employing visual aids (diagrams) and in taking as its starting-points without attempting the ascent to q (an awTroOerov).1 The brief indications given at the end of Book vi are amplified, so far as vorjats is concerned, by the account of dialectic in Book vn. 2 I turn now to two further features of the simile which call for comment, viz. the comparative lengths of the four sub-sections, and the fact that Plato envisages not two lines but one. To take the first, it follows from his instructions that the second subsection and the third will always be of equal length. But what conclusions, if any, are to4 be drawn from this? It is fatal to any theory which maintains that Plato was primarily concerned, and damaging to any theory which maintains that he was concerned at all, to establish a progression (whether logical or temporal) of four stages of intelligence; his primary concern is with the ratios AC:CB::AD:DC::CE:EB (see Adam's diagrams, vol. 11, 65 and 156). On the other hand, Plato makes no positive use of the equivalence of DC to CE; for him that is not a significant but an irrelevant consequence of the rules of construction, significant indeed only in the fact that he does nothing to avoid it. If his primary concern had been to show a progression through four stages, he could have done so by a different method of division, though at the cost of sacrificing the proportions he had set out to show. A consideration of Plato's view of the relative cra<f>rjvia of
1

Esp. 532A-534D. There is, however, an asymmetry in the structure of the simile, since that would lead one to think, if Plato had not stated the contrary, that the dpxrj was alone vorp-ov. Certainly it is vorp-ov, but those Forms which in themselves are objects
of hidvoia are also vo-qra per' apxfjs (vi, 511 D).

510B ff.

INTRODUCTION.

xxxix

each section will reinforce what has been said, and also, perhaps, provide a clue for the answer to our second question. The epistemology of the Republic makes it clear that each stage after the first will exhibit oa^-qv^ia in a higher degree than its predecessors, and it may well be for this reason that he provided one line in his simile and not two. It has already been seen that the comparative lengths of the four sub-sections fail to show this, so far as the second and third are concerned, and the point is confirmed by a consideration of vn, 533 D, where Plato writes of
Sidvoia a s a c o n d i t i o n ivapyecrrepov jjuev rj 86r]s, dfjuvSporepov 8c rj

i7narrjfjirjg. Since 8oa is represented in the simile by the lower section as a whole, embracing the two sub-sections of eiKaala and TTLang, it is clear that the length assigned to it will be greater than that assigned to Stavota, while the length of each relatively to the fourth sub-section is left undetermined. In other words, the proportions do not show the mutual relations of Sda, hidvoia and vorjvLs (the emcrr?^ of 533 D). In any case, Plato was not greatly interested in comparing TTLGTIS, taken in itself, with Siavoia. TTIOTIS is not to be equated with 8oa; its illustrative character is the key to its proper comprehension. In discussing mans, Plato directs his attention not upon 8da, nor upon sense-perception in general, but upon a single one of the senses, that of sight, which is sufficient for illustrating the relations he is expounding, including that of 8da to
eTTLarrifjirj i n g e n e r a l .

The Cave, unlike the Line, does exhibit a temporal movement, and this fact is in itself an indication of the dangers inherent in any attempt at a close correlation of the two. That indication is confirmed by the divergences of interpretation among those who have attempted such a correlation. So far as the Cave looks back, it looks back to the Sun as much as to the Line.1 Plato begins by saying that his concern is irepl TraiheLas /ecu aTrcuSeuai'a?, and diraihevaia is a term applied not so much to a baby whose mind is as yet an almost total blank as to a youth or man who has not been well brought up.2 The significance of this can be seen if one approaches the interpretation of the Cave from the conclu1 cf. 517A-B. - Ferguson, Class. Quart, xvi (1922), 15-16; xxvm (1934), 206-7. Cf. H. W. 13. Joseph, Knowledge and the Good in Plato's Republic (1948), p. 26, referring to Grg.

xl

INTRODUCTION.

sion towards which it is directed, i.e. by beginning with the philosopher's return to the cave and the reception he meets there. Plato's language leaves no doubt that by this return he means a return to practical life; consonantly with this, the inhabitants of the cave will be those men who are in fact to be found engaged in practical, and above all in public, affairs. If so, the state of mind involved in watching the shadows of the cave and attempting to calculate their sequence will be that of men immersed in the calculations of practical and, above all, political life, knowing and caring for nothing of the moral realities of the world of Forms: in 517 D the shams of which Plato is thinking are exemplified by the semblance of justice as it is found in the lawcourts,1 while the rewards of 516 c are found par excellence in the ' glittering prizes' of the politician's world.2 The best commentary on this passage as a whole is to be found in 1720177 c of the Theaetetus, a dialogue which was probably written not much later, where Plato sharply contrasts the ideals and life of the philosopher with those of the sharp-witted pleader in the lawcourts.3 It will follow that the aTrotiavreveaOaL of 516D and the yvo}fjiaTVLv of 516 E are not to be equated with the eiWria of the Line. There is in both an inference based on an imperfect form of apprehension, and Plato may well have intended his readers to note this, but, if the interpretation of ciVacna given above is correct, the differences are important: the inference of eUaaia is from shadows to physical objects, whereas that of the prisoners is first and foremost from present shadows to their successors,4 and unless their gaze is forcibly redirected backwards and upwards it will continue as it is without any consciousness of the imperfection which clings to it. The function of the images and of their bearers is to produce the succession of shadows. They are simply part of the mechanism of illusion. To quote Cornford: 'A modern Plato would compare his Cave to an underground cinema, where the audience watch the play of shadows thrown by the film passing before a light at their backs. The film itself is only an image of "real"
1

With Rep. 519 A compare Tht. 173 A and 175 D. See also 175 B-C. Note, however, dyaXfidrcDv at 517 D. It is important here that the objects are artificial. See below.
4

Cf.

7Tpl rdv

rov

SLKOLIOV GKIUJV.

Cf.

520

c-D.

INTRODUCTION.

xli

things and events in the world outside the cinema. For the film Plato has to substitute the clumsier apparatus of a procession of artificial objects carried on their heads by persons who are merely part of the machinery, providing for the movement of the objects and the sounds whose echo the prisoners hear. The parapet prevents these persons' shadows from being cast on the wall of the Cave.'1 The objects are artificial because Plato has in mind a show of puppet-shadowsa galanty-show, to use Ferguson's term.2 Symbolically, their artificiality underlines the unreality of the life and concerns of the prisoners. Those who think the Cave to be primarily epistemological, and to express (in particular) an interest in the theory of perception,3 have doubtless been influenced considerably by the language of 517 A-B. There, however, the sun and the 8t' oi/jews ^aivofxivrj eS/oa mentioned are those in the simile of the sun; in other words, Plato is alluding to their function in illustrating the relation of the realm of 8da to that of iirKjrrjfir}. But, over and above this function of the references to senseperception, there has been present throughout a further interest in it of a negative kind, though not an interest in the relation of 'sense-data' to physical objects. Sense-perception does not provide knowledge, as the philosopher is well aware, and the belief that it does is a disastrous error. It is disastrous because the attainment of knowledge is both to be valued in itself and will bring a moral conversion in its train through the vision of the Good; Plato could not imagine that one might become a genuine philosopher and remain a bad man, and it would almost be true to say that, despite the treatment of virtue and vice in Book iv, he had modified rather than abandoned the Socratic equation of virtue with knowledge and of vice with ignorance.4 The philosopher will thus not simply have seen, but have attained, the moral virtues in the highest and truest sense: this, perhaps, gives part of their point to the phrases about a fxaKpoTepa 686s (iTepioSos) which link iv, 435 D with vi, 504 A-B.But, if enlightenment by the vision of the Forms brings moral virtue, vice is associated with
Cornford, The Republic of Plato (1941), p. 223 11. Class. Quart, xvi (1922), 16. For a good example of such a treatment, see L. Robin, Les rapports tie Velre el dc la connaissance d'apres Platon (posthumous, 1957). 4 Perhaps one might allude to x,.6i9c
2 3 1

xlii

INTRODUCTION.

the realm of the senses. Plato tended to assimilate the sensory and the sensual; each springs from the body, and it is on such vices as gluttony that he concentrates his attention at 519 A-B. 1 The philosopher, so far as possible, has freed himself from the body, though the process will only be fully completed at death.2 This sort of asceticism is found in its most radical form in the Phaedo, where Plato has as yet no tripartition of the soul, thinks of pleasure as purely bodily, and finds no place for virtue in the non-philosopher.3 He has certainly moved some distance in the Republic, but perhaps not as far as might appear if one took Book iv as telling the complete story. The conclusion is that Plato was primarily concerned in the Cave with the sphere of the moral, but that it was natural that he should turn to senseperception to illustrate what he had to say;4 not simply did it provide an analogue, but, further, though while we were in this world we were inevitably sensory beings, a neglect of anything beyond the senses would be incompatible with the highest excellence and would, unless we were under the control of those who possessed CVICTT^/^,5 be incompatible with virtue altogether. Plato's attitude to sense-perception in his astronomy is a matter we shall have to investigate shortly. A further question which demands an answer is: 'Is there a cave in Plato's ideal state?' On the one hand, it is stated that the philosophers in that state will be called upon to return to the cave;6 on the other, the picture of the prisoners suggests the world of actual or historical politics, and it is impossible to suppose that in the ideal state the descending philosopher would receive the treatment described at 516E-517A, which is, as Adam remarks, clearly reminiscent of the death of Socrates.7 It seems necessary to conclude that the exigencies of Plato's description have involved a certain telescoping process, and the cave as depicted does double duty: since comparatively few of the citizens of Callipolis will be philosophers (though they will be as many as are capable of philosophy), there must of necessity be a cave in that state, a cave from which only a minority will
2 Cf. ix, 586A-B. With 519A-B cf. x, 611 B n". Cf. 68 B ft". 4 Cf. his attitude to thefaXodedfjLovesand ^tAiJ/cooi of 475-6, grouped as <iAd8ooi. 5 6 Cf., for example, in, 401 B ff. 519 B IT. 7 Plato's advice to philosophers in actual states is to be found at vi, 4960-1-:, and his radical prescription for a new start at vn, 540E-541B. 3 1

INTRODUCTION.

xliii

ever ascend to the light, but the violent, rebellious and antiphilosophical temper of 516E-517A will be absent. The connexion of the Cave with the Sun and Line finds symbolic expression in the imagery of light and of the sun which runs all through and which provides the climax to the Cave.1 The basis for that connexion lies in the indissolubility for Plato, already mentioned, of the link between intellectual enlightenment and morality, especially morality in its highest form, and in the consequent need for an intellectual conversion.2'3
9. THE ASTRONOMY OF BOOK VII

Adam examines the astronomy of vn, 528 D ff. not only in his commentary but also in the appendix 'On the Propaedeutic Studies of the Republic' (11, 163-8). He writes on pp. 166-7: 'The objects which they [sc. astronomy and harmonics] investigate are not sensible phenomena, but intelligible realities occupying an intermediate position between sensibles and Ideas, and resembling Ideas much more than they resemble sensibles. Plato's whole conception of these sciences is idealistic.../ Reason has been shown above for rejecting the ascription to the Republic of a theory of mathematical 'intermediates'; 4 but Plato's treatment of the nature and status of astronomy (I shall say little of harmonics)5 is difficult, and it is easy to see why Adam found that interpretation attractive here. From among the more recent literature the following may be mentioned in particular: Sir Thomas Heath, Aristarchus of Samos: the Ancient Copernicus (1913), pp. 134-41; Idem, Greek Mathematics (1921), 1, 284-6; J. Burnet, Greek Philosophy: from Thales to Plato (1914), pp. 222, 225-7; E. Frank, Plato und die sogenannten Pythagoreer (Halle (Saale), 1923), esp. pp. 161 ff.; F. M. Cornford, The
516A-B recurs to the imagery of shadows and reflexions. The possibility of this conversion enables individual men to break into the otherwise closed circle which, but for that, might appear to make moral and intellectual excellence mutually dependent, thus rendering both impossible without the prior existence of the ideal state, and the ideal state impossible of realization ab initio. Cf. vi, 496 A ft. 3 The above is not a full account of the three similes. Attention has been confined to certain aspects only. 4 Esp. 11, 166-7. 5 But see E. Frank, Plato und die sogenannten Pythagoreer, pp. 150 tf. The connexion between astronomy and music is of great importance in the history of Greek cosmology (cf. the music of the spheres: see Adam on x, 617B), and derives, as Plato remarks, (530D), from the Pythagorean tradition, but I venture to hope that what I say will not be falsified by this brevity.
2 1

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INTRODUCTION.

Republic of Plato (1941), p. 241; A. S. Ferguson, 'The Platonic Choice of Lives', Phil. Quart. 1 (1950-1), 5-34 (esp. pp. 18-23); B. L. van der Waerden, Science Awakening (English translation, with additions by the author, Groningen, 1954), pp. 193-4; and a few scattered observations in A. Wedberg, Plato's Philosophy of Mathematics (Stockholm, 1955). The crucial and controverted question is difficult to formulate in exact terms, but it may be stated provisionally (and provisionally only) as the question whether the study Plato envisaged was one which we should think it more proper to call kinematics or astronomy; or, otherwise, whether the actual heavenly bodies or purely 'ideal' bodies formed its subject-matter. To ask whether his subject-matter was physical is to raise questions of the definition of 'physical', questions which become insistent if one remembers Plato's depreciation of the senses and so of the empirical, if verifiability by means of the senses is (as it would ordinarily be taken to be) an indispensable criterion of the empirical. Students of seventeenth-century thought will be reminded of a somewhat, though not entirely, similar difficulty in Descartes' conception of an a priori physics, and a cautious comparison of the two would prove illuminating. (A striking difference lies in the completeness of Descartes' confidence in the applicability of mathematics to the world of material objects but see below.) Perhaps it may be of some help to reformulate our original question as the question whether the Platonic astronomer's subject-matter is universal or particular; but students of Plato know well that to ask this is to raise a hornet's nest of problems about the Theory of Ideas, problems raised from the time of Aristotle onwards. With the important qualification that he postulates a set of distinct mathematical entities (/xa^/xart/<a), Adam's interpretation is clearly of the 'ideal' type. In putting it forward he cut loose (as in his treatment of the Forms) from the tradition of Bosanquet and Nettleship. He has been followed by the majority of scholars since, the postulation of ' mathematical' apart, though Burnet and Ferguson have registered their dissent. Plato treats astronomy as the fourth in a series whose first three members are arithmetic, plane geometry and solid geometry. It is a natural extension of this series to add kinematics

INTRODUCTION.

xlv

as the study of solids in motion (</>opdv ovoav fiddovs, 528 D-E), and it is stated that the method employed in the Platonic astronomy is to be the same as that of geometry.1 Moreover, both arithmetic and geometry are praised as lifting the mind from the sensible world to purely intelligible entities,2 which it has already been seen that Plato identified as Forms.3 Astronomy in its turn is succeeded by harmonics, which Plato treats as a branch of pure mathematics, condemning both a purely empirical approach and such empirically based musical theory as the Pythagorean.4 The whole sequence leads on to the systematic study of Forms as undertaken by dialectic.5 Again, the language
used at 529 DKaXXtOTa fMV r\ye Ia8ai KCU aKpLpearara r&v TOLOVTWV *XLV> T^)V ^ aXrjOwwv TTOXV ev8eti>, b y c o n t r a s t w i t h TO 6V rd^os

and fj ovaa ppa&vrrjsis, though Forms are probably not in question here,6 closely reminiscent of that employed at Phaedo 74 A75 B to indicate the relation of particulars to Forms,7 and the
wording of 530 B (yiyveodai re ravra del woavrws KCLI ovhafifj ovhev

7TapaXXdrTLv) serves to underline this resemblance.8 Further, Plato's mode of expression at 530 B 9 seems incompatible with any suggestion that his true astronomer studies physical objects, but implies that he studies their real movements as distinct from their apparent, which are all that sight can apprehend: what the true astronomer studies is both intelligible as contrasted with visible,10 and definitely incorporeal.11 There is here a contrast with the a priori rational physics of Descartes, and a contrast also with Aristotle's cosmology, since there is no suggestion here of the latter's sharp cleavage between the celestial world, changeless
wairep yeojfieTplav ovrco KO\ darpovofxiav ^ieVt/xev, 530 B. Cf. the language used of arithmetic in 524D-525AOXKOV eVt rijv ovocav, and rwv dycaywv dv dr) KCU IITCLOTPTTTIKU>V eVl TTJV rod ovros 6cavand also what is said of geometry at 527 B. 3 Cf. perhaps ayrcuv TWV dpiOfxcov, 525 D. 4 531 c. Cf. Heath, Greek Mathematics, 1, 286. 5 533 A-B. 8 On this passage see below. Adam, in accordance with his general view of the mathematical sciences of the Republic, denies that Forms are involved, though he translates 'essential speed and essential slowness' (11, 128, 186-7). 7 evSciv, vbOTpa, iv8<TTpcos *xLV> ^XXeiTrciv, e t c . Cf. also the language used at ReP 523E on the deficiencies of sense-perception: KOX ax dXXai aloOyocis &p' OVK cYScefc rd Totaura BrjXovoiv; napdheiyyia is here (529 D) used in the sense of' instance',' example'; cf. Phdr. 262 C-D, Pit. 277 D. 8 Cf., for example, del /card ravrd waavrtos exovoav, 479A. 9 Go>fid re exovra KCU 6pa)fMva. 10 Xoyo) (xkv KOX hiavola XrjTrrd, oifiei 8' ov, 5 2 9 D ; cf. voijaa dXX* OVK OfXfxaai, 529B. 11 Cf. rd 8' eV ru> ovpavto edaofxcv, 530B.
2 1

xlvi

INTRODUCTION.

apart from circular locomotion, and the sublunary world of becoming. What can be safely concluded from the above is that, according to the Republic, the visible and corporeal heavens are to serve for the astronomer as a stimulus for the study of an intelligible and non-corporeal heaven in which mathematical relations are perfectly and not imperfectly realized. Is his study, then, to be one of pure kinematics? The arguments in favour of that view have been seen already, but it is necessary to see what validity there is in such objections or problems as have been raised by Burnet and Ferguson. I shall examine five such: (i) the meaning of TO 6 T&XOS KOL rj ovoa fSpaSvrrjs at 529 D; (2) the V meaning of ra ivovra at 529 D; (3) the nature of the TrpofSXruiara envisaged at 530B; (4) the nature of the rejection of a purely observational astronomy at 527 D; (5) the inferences to be drawn from what is said at 530A about the 'ratio of day and night'. (1) This phrase is difficult on Adam's interpretation (' essential speed and essential slowness': see above), whether one envisages Forms or /xa^/xartAca. Burnet1 translates ' real velocity' (by contrast with apparent), Cornford 'real relative velocities',2 and this is surely correct; but, as Cornford realized, the following words show that these are thought of as existing in a purely ideal realm. (2) Adam's translations of ra eVdvra ('the mathematical realities which are in them' 3 and' that which is essentially in them') 4 were rejected by Burnet, who went so far as to say that 'Adam's interpretation of this passage is sufficiently refuted by the fantastic account he has to give of ra ivovra'.5 He was surely right to take the term to mean the contents of the velocity, i.e. of the orbit taken as moving, and it is significant that on this point of translation Heath, in the main a follower of Adam, changed his view under Burnet's influence between his Aristarchus of Santos6 (1913) and his History of Greek Mathematics7 (1921), though continuing to reject Burnet's type of interpreta"Greek Philosophy: from 1hales to Plato, p. 226. Any definite speed is thought of as a mixture of the two opposites, rapidity and slowness, just as any temperature was thought of as a mixture of heat and cold. 3 Sc. in the 'true stars', 11, 128. 4 Sc, apparently, in essential speed and essential slowness, ibid. Cf. also pp. 186-7. 5 Greek Philosophy: from Thales to Plato, p. 227 n. 1. 6 7 P. 136. Vol. 1, p. 285.
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INTRODUCTION.
1

xlvii

tion. But the correction, though perhaps serious for Adam's theory of a distinct class of mathematical entities, does not enable one to decide between kinematics and astronomy. (3) Burnet interprets Trpo^X-qfiaaiv.. .^po>/xevot at 530 B to mean that the astronomer is to treat stellar phenomena as problems, but this is a less natural interpretation of the Greek, and the parallel in the treatment of harmonics at 531 c is also against him.2 (4) At 527 D Plato characterizes the astronomy he is rejecting as of the purely observational kind employed by farmers, sailors and military commanders. To this there would appear to be two possible alternatives, namely pure kinematics and a theoretical astronomy, such as one might associate with the Pythagorean tradition; in particular, a mathematical astronomy of the kind developed in the Academy and elsewhere in the decades which followed the Republic, and associated with such names as those of Heraclides Ponticus, Eudoxus, Callippus, and Aristotle. The general tenor of the passage, however, is against the latter alternative, and so in particular is the parallel of astronomy with harmonics emphasized at 531 B, where Plato rejects both the empirical study of sounds and an empirically based musical theory such as the Pythagorean, and resolves harmonic theory into pure mathematics. As for the Academic astronomers, their work can hardly have influenced the Republic, and it is natural enough that Plato should not at this date have envisaged with complete clarity the course which the studies of the Academy were destined to take. (5) Ferguson did good service in emphasizing the astronomical interest displayed in the phrase ' the ratio of day and night', 3 which was used in Greek science to denote the latitude of a place, expressed in terms of the ratio of day to night at the solstices.4 But one cannot build much on this, for the same passage denies the exactitude of an empirically based astronomy; and if one asks what perfect correlate to this imprecise ratio the Republic envisages, a sufficiently elaborated kinematics could provide such. This does, however, bring into prominence the basic difficulty of our passage, which Adam only partially overcame by his
1 Cornford translates ' the movements that carry round the bodies involved in them'; but see his footnote ad loc. 2 Cf. Heath, Aristarchus of Santos, pp. 138-9. 3 4 TTJV VVKTOS irpos rjixepav ^v^ficrplav, 530A. Phil. Quart. 1 (1950-1), 21.

xlviii

INTRODUCTION.

theory of' mathematical'namely that it is impossible to bring this ideal astronomy comfortably within the framework of the Theory of Forms. Perhaps, however, some degree of illumination can be brought if one bears in mind one of the central problems of that Theory. For, in the interpretation of the astronomy, our central problem has been: ' Given that the heavenly bodies and their movements are imperfect and inexact, falling short of the perfection of their intelligible exemplar, is that exemplar particular or universal?' It is easy to see that this is a puzzling question, none the less puzzling if one mentions kinematics. But it is a familiar point that Plato endeavours to combine in his Forms the features of the universal and of the perfect particularof the standard or ideal specimen, serving as a goal for imitation. The logical problems of self-predication involved are brought sharply into view in the Parmenides.1 In the Republic the same duality can be seen both in 478E ff. and in what is said of the Idea of the Good in the simile of the sun.2 Here also the relation of the imperfect to the perfect is not fully clear. Historically it is noteworthy that the Republic stands between the otherworldly Phaedo and the Timaens and Laws with their firm interest in physical astronomy.3'4
IO. THE NUMBER OF VIII, 546A FF.

Adam devoted much attention to the interpretation of VIII, 546A ff. In 1891 he published a monograph entitled 'The Nuptial Number of Plato: its Solution and Significance', but he came to disagree with that in part5 and treated the subject afresh in his editio maior. The following more recent discussions may be mentioned: J. Dupuis, 'Le nombre geometrique de Platon (Post scriptum)', Rev. Et. Gr. xv (1902), 288-301; P. Tannery, ' Y a-t-il un nombre geometrique de Platon?', Rev. Et. Gr. xvi (1903), 173-9;6 Sir Thomas Heath, Aristarchns of Samos (1913), pp. i7i~3;Tdem, Greek Mathematics (2 vols. 1921), 1, 3058; G. Kafka, 'Zu J. Adam's Erklarung der platonischen Zahl',
1 Cf. esp. G. Vlastos, 'The Third Man Argument in the Parmenides1, Phil. Rev. LXIII (i954) 319-49, and the ensuing discussion. 2 At 509 A yvtouLs and aArjfleia are relegated to the status of being ayadoeihrj. 3 The astronomy of the myth of Er has no parallel in any of the earlier myths. 4 I have been much indebted to discussions with the late Professor Ferguson and with Professor D. J. Allan of Glasgow University. But neither must be held responsible for 5 my errors. Ed. maior, n, 265. 6 Neither Dupuis nor Tannery shows acquaintance with Adam's edition.

INTRODUCTION.

xlix

Philologus, LXXIII (1914), 109-21; A. Dies, 'Le nombre nuptial de Platon (Rep. 546B/C) ', Comptes rendus de VAcad. des Inscr. et Belles-Lettres (1933), pp. 228-35; Idem, 'Le nombre de Platon: Essai d'exegese et d'histoire' (1936), Memoires presentes a VAcad. des Inscr. et Belles-Lettres, xiv (1940); Idem, note ad loc. in the Bude edition of Chambry, vol. 111; A. E. Taylor, 'The Decline and Fall of the State in Republic, VIII', Mind, XLVIII (1939), 2338 (esp. pp. 23-6); Ivor Thomas, Greek Mathematical Works, vol. 1: Thales to Euclid (1939) (Loeb series), pp. 398-401; Jula Kerschensteiner, Platon und der Orient (Stuttgart, 1945), pp. 17983 (wisely cautious on Oriental connexions); R. S. Brumbaugh, Plato's Mathematical Imagination (Bloomington, Indiana, 1954), pp. 107-50; M. Denkinger, 'L'enigme du nombre de Platon et la loi des dispositifs de M. Dies', Rev. Et. Gr. LXVIII (1955), 38-76.1 I have not seen A. G. Laird, Plato's Geometrical Number and the Comment of Proclus (Madison, Wisconsin, 1918), but brief accounts of it are to be found in a review by R. G. Bury in C.R. 2 XXXIII (1919), 45-6, and in Heath, Greek Mathematics, 1, 305-6. Perhaps one should mention also the erroneous by-path followed by H. V. Hilprecht in The Babylonian Expedition of the University of Pennsylvania. Series A. Cuneiform Texts, vol. xx, part 1: ' Mathematical, Metrological, and Chronological Tablets from the Temple Library of Nippur' (Philadelphia, 1906); this is adversely criticized by O. Neugebauer in The Exact Sciences ofAntiquity (2nd ed. Providence, Rhode Island, 1957), p. 27 (see below). By far the most important treatment is that of Dies, who follows Adam in part. 3 Hultsch and Adam both held two numbers to be involved, 12,960,000 and 216, but Dis shows that the passage can be interpreted without introducing 216 (Adam's arguments for which are in fact weak), and that the words down to a7r(f)rjvav set out one of the ways in which 12,960,000 can be reached. If he is correct, Adam's discussion of 216 as the number of days of gestation of a seven months' child becomes irrelevant. 12,960,000 is reached by a triple multiplication
1 See too A. Ahlvers, Zahl und Klang bei Platon (Bern, 1952) and O. Becker in Quell, u. Stud. Gesch. d. Math. Bd. iv (1937-8). 2 His work is mentioned also by Thomas and Brumbaugh. 3 He discusses Adam on pp. 117-23 of his Memoire of 1936, which gives a critical and historical survey of the immense literature on the subject down to that date. Brumbaugh, who misreports Adam (p. 149), makes no mention of Dies. A. P. 4

INTRODUCTION. involving four terms,1 viz. (3X4X5) 4 ; otherwise one can express it as (3 x 4 x 3) x (3 x 4 x 3) x (5 x 4 x 5) x (5 x 4 x 5) or (4 x 3 x 4) x (5 x 4 x 5) x (3 x 3 x 3) x (5 x 4 x 5). Here (3x3x3) is of the form represented by OJJLOLOVVTOJV, (3x4x5) by dvofjLoiovvTtov, (3x4x3) by avgovTOJv and (4x3x4) and (5x4x5) by <f>9w6vT(x)v. 48, for its part, is y2 1 or ^5O2 2.2 However much scope may remain for argument on whatever wider implications Plato may have had in mind, it is difficult to believe that the mathematics have not, at long last, been settled. Some important implications do, however, seem clear. If 12,960,000 is the sole number, and is the number of the dvdpwTretov yewrjrov, it will follow that Plato does not state the number of the delov yevvTjrov, but merely alludes to it. In that case discussions, as by Adam, of the length of a Great Year and of the world-cycles of Politicus 268E-274E3 will at best be only indirectly relevant.4 The number is geometrical because geometrically constructed,5 and it governs the principle of good and bad marriages.6 Dies holds (as have others) that Plato's motive lies in an elaborate playfulness; if he is correct, the passage has less in the way of cosmic import than has often been held, and this conclusion may not be universally acceptable. Hilprecht (loc. cit.) thought it possible to confirm Adam's arguments for 12,960,000 by means of parallels in tablets from the temple library of Nippur; but according to Neugebauer he misinterpreted the Babylonian mathematics, and if so the question of relevance does not arise.7
I I . THE MYTH OF ER

The last passage which this introduction undertook to discuss was the myth of Er. Not long after the appearance of Adam's editio maior, J. A. Stewart published his general study, The Myths of
rpels dirocrrdoeis > rerrapas hk opovs, 546 B. 52 + 52 = 5o or, to the nearest square number, 49; here, as in 3-4-5, the line of thought is set by an interest in right-angled triangles; in such the hypotenuse dominates (StW/xevcu), the other sides are dominated (SwaoTevofievai). 3 Esp. Adam, 11, 295-300. 4 Dies, in trod, to Bude edition of the Politicus (1935), p. xxx n. 5 As against Adam, note ad loc. and p. 305. 6 Hence (against Adam) the correctness of the term ya/zt/cos apidjxos in later tradition (Adam on 546D; Dies (1933), pp. 234-5). Taylor (loc. cit. p. 25), who in the main follows Dies, thinks the dvdpcoTreiov yevvyyrov is the Platonic state. 7 See also Dies (Memoire of 1936), pp. 137-8, giving further references for this controversy. G. Sarton {A History of Science. I. Ancient Science through the Golden Age of Greece (1953), pp. 435-6) follows Hilprecht.
1 2

INTRODUCTION.
1

li

Plato; consonantly with his neo-Kantian interpretation of the Theory of Forms, this conceived the myths as expressing Plato's approach to a higher truth by way of what, with German idealism in mind, he called transcendental feeling.2 Since then other general studies have been given to the world, and in particular P. Frutiger, Les mythes de Plalon: Etude philosophiqtie et litterair e (1930).3 Frutiger distinguishes sharply between what in Plato is and is not myth,4 and divides myths proper into three types, allegorical, genetic and parascientific, including the eschatological myths under this last head,5 and treating the myth of Er with those in the Gorgias, Phaedo and Phaedrus. The general characteristics of a Platonic myth he lists as symbolism, freedom of exposition, and a prudent imprecision of thought.6 P.-M. Schuhl, La fabulation platonicienne (1947) is a collection of essays centred about the general theme of the Platonic myth.7 For the myth of Er itself the following publications may be noted which are more recent than Adam's commentary: J. A. Stewart, The Myths of Plato, pp. 72-3, 133-72; J. L. E. Dreyer, History of the Planetary Systems from Tholes to Kepler (1906), pp. 56-61; W. D'Arcy Thompson, 'On Plato's "Theory of the Planets", Republic x, 6 I 6 E ' , C.R. XXIV (1910), 137-42; Sir Thomas Heath, Aristarchus of Samos (1913), pp. 148-58; P. Duherii, Le systeme du monde. Histoire des doctrines cosmologiques de Platon a Copernic, 1 (1913), 59-64,105-6; E. Frank, Platon und die sogenannten Pythagoreer (1923), p. 27; R. B. Onians, 'On the Knees of the Gods', C.R. xxxvin (1924), 2-6; Idem, The Origins of European Thought (1951; 2nd ed. 1954), pp. 306-8, 332, 403-4; Hilda Richardson,' The Myth of Er (Plato, Republic, 616 B) ', Class. Quart, xx (1926), 113-33'>J- Stenzel, Platon der Erzieher (Leipzig, 1928), pp. 179-90 (on the ethical import of the myth); A. Rivaud, 'Etudes platoniciennes. I. Le systeme astronomique de Platon', Revue d'histoire de la philosophie, 11 (1928), 1-26, esp. 8-20; P.-M. Schuhl, 'Autour du fuseau d'Ananke', Revue archeologique,
1905; 2nd ed. with introd. by G. R. Levy, i960. It will be readily understood that this is no place for a general discussion. This has a good general bibliography to its date of publication. Among passages falsely considered mythical he includes the allegory of the cave (pp. 101-5). He draws a sharp line between allegory and myth. 5 6 Op. cit. pp. 212 ff. Ibid. p. 36. 7 Cf. also L. Edelstein, 'The Function of Myth in Plato's Philosophy', / . Hist. Ideas, x (1949), 463-81.
2 3 4 1

lii

INTRODUCTION.

5th ser. xxxn (1930), 58-64 (reprinted in La fabulation platonicienne (1947), pp. 82-8); F. M. Cornford, Plato's Cosmology (1937), pp. 74-6,87-9,106; Idem, The Republic of Plato (1941), pp. 340 ff.; J. Bidez, Eos ou Platon et VOrient (Brussels, 1945), pp. 43-51 (also Appendix 1, ' Les couleurs des planetes dans le mythe d'Er du Livre x de la Republique de Platon'); Jula Kerschensteiner, Platon und der Orient (Stuttgart, 1945), pp. 137-55; A. S. Ferguson, 'The Platonic Choice of Lives', Phil. Quart. 1 (1950-1), 5-34, esp. 19-20; R. S. Brumbaugh, 'Colors of the Hemispheres in Plato's Myth of Er (Republic 6 I 6 E ) \ Class. Phil, XLVI (1951), 173-6; Idem,' Plato's Republic 616 E: The Final" Law of Nines "', ibid, XLIX (1954), 33-4; Idem, Plato's Mathematical Imagination (1954), 161-203; Plato, Republic, trans. H. D. P. Lee (1955), appendix, pp. 402-5; J. S. Morrison, 'Parmenides and Er', / . Hell. Stud, LXXV (1955), 59-68. There are also brief passing references in A. B. Cook, Zeus, 11 (1925), 44, 54 and 114, and in A. E. Taylor, A Commentary on Plato's Timaeus (1928), pp. 16171. 1 The note by J. Cook Wilson mentioned by Adam as forthcoming in a note on 616 B is referred to in the appendix (p. 473) as already published.2 This is another passage containing a complex of problems on which agreement is unlikely to be reached. On the astronomy the contributions of Heath and Rivaud are perhaps the most helpful. Stewart3 and Heath 4 seem to be on the right lines in taking the river of Lethe to be above ground. The symbolism is difficult, not least over the vexed question of U7roa>/zara; probably Heath is right in suggesting that we should not press the details of the comparison very closely.5 The most important single contribution comes from Stewart, who argued that Plato was envisaging a mechanical model constructed for explaining the planetary motions.6 Much scope is left for argument even so, but this seems to be the correct basis for interpretation. It has been most fully worked out.by Rivaud, and is also followed by (or receives favourable mention from) Heath, Duhem, Cornford and Schuhl. The other main topic of discussion has lain in the
1 Cf. also F. M. Cornford in C.R. xvn (1903), 442 n. 4, and E. G. Schauroth, 'The u7roo6/xaTa of Greek Ships', Harv. Stud. Class. Phil, xxn (1911), 173-9. O n t n e t e x t o f 616 E see G. Pasquali in Studi italiani di filologia classica, xvi (1908), 447-9. 2 'Plato, Republic, 6 I 6 E ' , C.R. xvi (1902), 292-3. 3 4 Op. cit. pp. 154, 168. Op. cit. p. 151. 5 6 Ibid. p. 152. Op. cit. p. 165.

INTRODUCTION.

liii

sources of the myth, on which various theories have been put forward. Hilda Richardson and J. S. Morrison have drawn detailed comparisons with Parmenides; A. B. Cook (followed by Hilda Richardson) thought of Indo-European legends of a skygod; Onians, Schuhl, Bidez and Jula Kerschensteiner have explored Babylonian and other Oriental affinities (Bidez thinking of Eudoxus as an intermediary). These last affinities are certainly striking, but an amalgam of influences is clearly present. The above observations have dealt largely with criticisms of Adam. What they show above all is the vast stimulus he has given to Platonic studies, and to the study of the Republic in particular. The debt to him continues to be incalculable. D. A. REES.
JESUS COLLEGE, OXFORD.

April 1962.

NOTE ON THE TEXT OF THIS EDITION.

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

lvi

NOTE ON THE TEXT.

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

NOTE ON THE

TEXT

lvii

The upshot of these rules is that unless the apparatus criticus states the contrary, the text of this edition follows Parisinus A, and that the value of the other MSS of Bekker, de Furia, and Schneider has been estimated by the assistance which they give whenever A is at fault. I have tried to give a full account1 of the readings of the great Paris MS, which I collated in 1891, and afterwards examined again in order to settle the few discrepancies between the results of Professor Campbell's collation and my own. The scale of this edition has permitted me to give a tolerably complete record of the traces of double readings in A, so far at least as they point to variants affecting the sense or interpretation, and in such cases the rules by which the apparatus criticus is constructed are analogous to those already explained, as will appear from an inspection of the critical notes on 327 A 3, 328 E 34, 330 E 33, 333 E 28 and elsewhere. It may be convenient to subjoin a table of the MSS cited in the notes, together with the centuries to which they have been assigned, and the authors of the collations which I have used.
I have however as a rule refrained example in <PL\6VIKOS versus <pi\6veiKos. from chronicling in the notes those cases Otherwise, in doubtful cases, where no in which I abandon the punctuation, ac- sure guidance comes from Inscriptions, centuation, breathings, or spelling of A. such as the addition or omission of v i<j>e\Questions of orthography are most con- KV<TTLK6V, eviradia versus etiwddeia and the like, I have invariably aimed at following veniently treated in a separate discussion, and something will be said on this subject the practice of the first hand in A. I have also deferred to Inscriptions so far in the Introduction. In the meantime I as to exclude those grammatical forms maybe allowed to borrow from my edition of the text a statement of the rules which which have conclusively been shewn to I have endeavoured to observe in matters be unattic, such as <rrwcrcu' (352 A et al.), iptvteorOuaav (381 E ) , evprjaScu (for yvprj' orthographical. " As regards the spelling, A 1 preserves several traces of the true (T0ai), and a few others; but when there Attic orthography, such as diroKTeivv/jLt seems to be some room for doubt, the reading of A has been retained. In general, (for example in 360 c), v6s and a few others. These I have sedulously pre- the cases where it has seemed necessary to served. In general I have silently aban- abandon A on these and similar grounds doned the spelling of A wherever the are few and insignificant." The orthoevidence of Inscriptions appeared con- graphy of this edition will be found to be clusive against it, and sometimes also in practical agreement with that adopted (though rarely) on other grounds, as for by Schanz in his Platonis opera.
1

lviii
MS Parisinus A Venetus n

NOTE

ON

THE

TEXT
Collator

(Schneider's Par. A) ( Ven. C) Ven. B) Mon. B) Ang. B) Vat. B) Vat. H) Vat. M) Par. D) Par. K) Vind. B) a) b) c) x)
a)

Century IX XII XV XV XVI XV XIII or XIV XV XII or XIII XV p XIV XIII 5 XIV 5 XV XV XIV XIII ? ? XIV XV ?XIV or earlier XII or XIII

Adam Castellani

3 ( Monacensis q ( Angelicus v (

Schneider Bekker Bekker1

Vaticanus ( r ( Parisinus D 3 (

Bekker and Schneider de Furia
w

Vindobonensis * ( n

Florentinus A (Stallbaum's B( C ( R ( T ( if U ( V ( 6 Vindobonensis D ** F Monacensis C8 Lobcovicianus Cesenas M

/3) y)

Schneider

Rostaemo
w n

I hope to say something on the relationship between these MSS in my introductory volume.
I have also recollated this M for Books Iin of the Republic. S From Book II onwards. I owe my information as to the date of this and the S following M to a communication from Dr Mercati. 8 iv 429 c442 D is missing. 4 Contains only 1n 358 E, followed by the rest of II in a later hand. 8 Flor.B is usually assigned to the twelfth, and Flor.C to the thirteenth, century. The dates here given are due to Dr Guido Biagi, who has been good enough to re-examine at my request these and the other Florentine MSS. 6 Contains only 1v. 7 11 379 Bin 399 B is missing. 8 Contains only v n and x (up to 604 c).
2 1

TTAATQN05 TTOAITEIA.
TA TOT AIAAOrOT

2HKPATH2

TAAYKON KE^AAOS

IIOAEMAPXO2

PASYMAXOS

AAEIMANTOS

St. T.

A.
I. LaT/3rjv %#69 et9 Tletpaia fierd TXavfccovos rov '1 ,v6$ re rfj detp fcal a/jLa TT)V eoprrjv ^ov\6fjbevo^ Ttva Tpoirov 7roLi](rovacvf are vvv irp&rov
3. are A 2 I I : wVre A 1 .

327'

deaaaadai

ayovres.

/caXrj /JLCV OVV

is possible that he too has the same story in view in de Sen. v 13, where he says of Plato "scribens est mortuus." The anecdote may well be true, but does not of course justify any inference as to the date of composition of the Republic. See Introd. 4. 2 r p 0<j>. What goddess? Bendis or Athena? The festival is the Bendideia 3 2 7 A 1 KO.T4PT|V KT\. Dionys. Hal. de cotnp. verb. p. 208 (Reiske) 6 5 IlXd- (354 A) and it is perhaps safest to acquiesce in the usual view that Bendis is here T<OV, rovs iajJTod 8ia\6yovs Krevlfav KOX fioaTpvxlfyv, ica.i trcwra rpbicov &i>aw\{Ku>vy meant. "Alii Minervamintelligunt, quae vulgo 7) debs appellabatur; neque mihi 06 SitXnrev 6y8oi)KOpra yeyovios (-T7). ira<ri videtur Socrates in ista Panathenaeorum yap 8^ TTOV rots <pi\o\6yoLS yvujpi/jLa r d propinquitate de Minerva veneranda cogiirepl T7js <t>i\oTovlas rdvSpbs iaTopotifJLeva, tare non potuisse: sed quod simpliciter T& T ' d\Xa, Kai 8ij icai r a irepl TTJP rrjv kopry\v dicit, numina diversa statuere 8 4 \ T O P T)V T\VTT]<TaVTOS CLVTOV XtyOVfflV evpedrjvai TTOIKLXIOS fxeraKet/J^VTjv TT\V dp- non sink" (Schneider). We hear of a temple of Bendis in the Piraeus in 403 B.C. Xty Trjs iroXiTelas ^\ouaav rfySe "/car^HoXircCa. On the name, characters, and date of action of the dialogue, see Introd. i, 2, 3. 3 2 7 A328 B Socrates describes how he visited the Piraeus in company with Glauco, and was induced by Polemarchus and others to defer his return to Athens.
fhp X ^ 5 e ^ s n p c u o ixerk TXavKcovos rod

'AplffTwvos." See also Quint, VIII 6. 64, and Diog. Laert. i n 37. The latter gives as his authorities Euphorion and Panaetius. As Cicero was tolerably familiar with the writings of Panaetius, it

(TTJV 686V ij <pipei irp6s re T6 iepbv rrjs MOVPVXICLS 'Apre/AiSos Kal TO Bf8L8eiov

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

TTAATQNOI
oi

[327A
fievroi fjTrov

fjboi /cal r) T<OV iirL^coplcov TTO/JLTTT} eho^ev elvai, 5 e.(f>alvTo nrpeireiv rjv oi pafce<; eirefjurov. 0a>prjcravT<> ' dirfjfjbev irpbs TO acrrv. TOV TTalha TrepL/jLelvai i fceXevaai. fievos TOV 1/jLCLTiou, KeXeveo dXXd

Trpocrev^dfievoi Se /cal Spafiovra \a/36(f)7},

KartBcov ovv 7ropp(o0v rjfxd^ B o irals

OvTOS,

olfcaSe oSpfjL7)fjbivov<; HoXe/jLap^o<; 6 Ke<a\oi> ifceXevae /cal /JLOV oiriadev upas,

(f)7j, HoXe/juap^o^ 7repi/jL*lvai. *A\X<i irepifievovfiev,

10 fCal 700 fjLT6(TTpd<f)7]V T KObl r)p6/JL7)V O7TOV dUTO? irj.

OTtiaOev TTpoakpyeTdi* r) h" o? 6 VXavKwv.

Trepi/jbeveTt.

Kai oXiya) vaTepov TT}? irofJUTrrj^. iyd). 'Opqs

6 TC UoXi/JLap^o<: ' ytce C 6 ovv UoXefiapxo? <f>rj

ft>9 a7TtO^T?.

KCU 'ASeifiavTos 6 TOV TXav/ccovos d8eX(f)b<; icai Nt/c^aro? 6 Nuciov ical dXXoi Tt^9, c> dirb !9
I5*H XoOKpaT$, SOKLT /JLOl 7T/9O? CLGTV Gt)pfJL7)a0ai

Ov

yap

/ca/caJs 8o!;a%i<s, TJV $ I l w ? yap avToi). ov; Ovtcovv,

ovv r)fJbd^y <f>r), oaoi yeveade TO rjv av, rj 8* T I 9 TOLVVV 76, j d^> ilTTTOiV TTj 3 2 8

ia/juev; rf [isveT

"H TOLVVV TOVTCOV, l<^>?;, icpeLTTovs rjv K iyco, TL V XeiireTaL,

TrelcroofAev vfAciSj o>9 %PV V/^^ d(f>elvaL; *H teal BvvaiaO' 20 09, Treiaai fir) d/covovTa<;; Oi'Sa/x&)9, <f>r) 6 TXavtcoyv. /jurj d/covcro/jiVQ)v, OVTO) SiavoeiaOe. 0Q);
4.

KOX 6 >A8et/i.a*>TO9, *Apd Xa/jLirdBca

7 8* 09, OvS* CO~T OTC XafATTCLS 0~Tat 7T/3O9 kaivkpav 7 ^A(f> rL7T7ra)v; r)v?> eyco* icaivov ye TOVTO.
77 TWV A 2 I I : rJTTwv A 1 .

18. &v Xe/Trcrai %q et yp in mg. A 2 : iWelirerai A 1 !!.

5 ot 0p9.Kcs. Probably resident aliens (as opposed to the iirix&pioi or natives), living for commercial purposes in the Piraeus, which at all times contained a large admixture of foreign population. It was part of Athenian policy to encourage commercial settlers by allowing them to exercise their own cults (Foucart des assoc. relig. c-hez les Grecs p. 131). Foucart holds that the worship of the Thracian goddess Bend is was brought to the Piraeus by Thracian merchants (p. 84). Others have supposed that oi Qpyxes refers to envoys from Thrace, or Thracian mercenaries, the survivors of those who came to Athens in 414 B.C. (Thuc. vn 27); but the other view is more probable. 3 2 7 B 6 TO &OTV or dcrru 327 c is regular for Athens itself as opposed to the Piraeus. Hartman would omit the article (cf. Lys. 13. 88 roi>s iv da-rei oi v T(f Ueipaui): but it occurs infra 328c, Phnedr. 230 C, Arist. Pol. Ath. 38. 1 and elsewhere.

10 avros: fipsey lerusy ' the master' as often : cf. e.g. Prot. 314 D oi> ax^ avr$ and the Pythagorean avrbs 2<j>a. With the deictic OVTOS cf. Symp. 175 A Sw^pctr^s oCros ^rrfKev, l there goes. Socratesstanding.' 3 2 7 c 18 %v XcCircrat. See cr. n. iWeiirerat (which Hermann and others retain) is less pointed, in view of the two alternatives rjKpelrrovs ytveaOe 1 tiivery 7 CLVTOU. For Xe^Trercu said of the Atera TI (Symp. 202 A) or third alternative, cf. Theaet. I 8 8 A &\\O 7' ovtev XeL-rrerai icepl %KO.<JTOV irXrjv ddivai rj fir] tlblvai. 20 s8iavour6 : * well, you may make up your mind that we shall refuse to listen.' Cf. (with Stallbaum) Crat. 439 c diavorfdivresws ibvruv aTr&vT&v del Kai pedvrwv. \ir\ is owing to the imperative: cf. Soph. O.C. 1154 and Jebb's note, 3 2 8 A 1 Xa^iirds KTA. \a/nrds was the official name for a torch-race: see Mommsen Heortologie pp. 170 ., 282. TJJ Ocu>: see on 327 A and App. I.

328 c]
BiaBdcrovaiv d\\7]\oi<;

nOAITEIAC A
d/jLiWdo/juevoi TOIS XTTTTOIS ; fj 7ra>9 \ e 7 e t 9 ; TroirjGOvaiv, TWV vecov irotelre. i^avacrrrjcro/JLeOa yap dXXd fievere fierd TO Belirvov fcal 5

OVTCOS, <f>7j 6 Tio\fjLap')o<;' KOX irpos ye iravvv^iha fjv d^iov dedaaaOat. rr)v iravvvylBa B avroOt deaaofjueOa ical ^vveaofieOd re iroXkols

teal BcaXe^ofieOa.

KOI firj ' aXXcu?

/cat 6 TXavtccov, *\&oLKV} <j>7), fxevereov elvai. S' iyci), ovrco %pr} iroielv. II. avrodc *Hifiev ovv oltcahe eh rod

'AXX,* el Botcet, r\v re io dBe\evhov

Tlo\/JLdp'%ov, KCU Avalav

tcareXdftofiev

KCL\ YivOvhrjixov^ TOV$ rov HoXefidp^ov rbv J^aX-^rfSovLov fcal rbv 'ApMrrcovv/jLOV ffv 8

<ou9, /cal Bf) teal %paavy^ayov rbv Tlataviia

XapfiavriBrjv

teal KXetTo^covra

teal 6 Trarrjp 6 rov UoXe/judp^ov Ke^>a\o9. C floe eBo^ev elvai* Bed ^povov ' yap

teal fiaXa TrpecrftvTrjs tcadfjaro 15

teal ecopd/cr) avrov.

phrase, which is tolerably frequent in Plato, always occurs in combination with fiafrv. But Xa/jLirds was used for * torch' a positive command (here fiivere) except even in classical Greek. Plato chooses in 11 369 B. XaiAirddiov because he has just used \aji3 2 8 B 3 2 8 E The scene at the house rrds in a different sense. of Polemarchus. Socrates begins to interrogate Cephalns an the subject of old age. 3 8ia8crov<rtv KTX. shews thatexcept for the novel substitution of mounted 3 2 8 B 10 els TOV IIo\fiapx,ov. Pocompetitors for runnersthe torch-race lemarchus was older than Lysias (infra in question was of the kind alluded to 331 D), and we are to infer that at this in Hdt. vill 98 and elsewhere as held in time Cephalus lived with him. There honour of Hephaestus. The competition is no reason why we should (with Blass was not between one individual and an- Att. Ber. p. 338) reject Plato's statement other, but between different lines of comthat Polemarchus had a house in the petitors, the torch being passed on from Piraeus: the words of Lysias (12. 16), man to man. Victory fell to the chain which Blass relies upon as shewing that whose torch, still burning, first reached Polemarchus lived not in the Piraeus, the goal. The well-known figure in Laws but in Athens, refer to 404 B.C. and do 776 B Kaddwep Xafiirdda TOP fiiov trapadinot prove it even for that year. Lysias hdvras &XX011 e AXXwv refers to the same probably lived at this time in a house of form of race. Plato nowhere mentions his own in the Piraeus, as in 404 B.C. the simpler form described by Pausanias (Lys. 12. 8): it is to be noted that he is (i 30. 2), in which individuals contended mentioned along with the visitors, in against each other: see BaumeisterZte>contrast with Cephalus (TJV 5' tvdov KT\. mdler d. kl. Altert. p. 522. T0VKU)S yap ir^yxo-vev 4v r-j atiXrj 5 aiov 0d<ra<r0<u. Songs and dances infra c). Cf. Boeckh Kl. Schr. IV p. 475 n. 1 and Shuckburgh Lys. Orat. ed. 2 were the leading features in a iravwxis. p. xii. See Soph. Ant. 11461152 and Eur. Heracl. 781783 dve/mdevri 5Z 76s eir' 15 8id xpovovavrSv. KCLI i indeed ' 6xS(f> I <the Acropolis) dXoXvy/xaTa iravvv- goes with the whole clause: cf. Soph. 2 XaptiraSia: Harpocratio remarks rjv
yfteTs Xafnrdda KaXou/xev, vvv OVTOJS <JOV6-

X^ois virb irap04v(op laicx*? voduiv Kp6roi<riv

(in honour of Athena at the Panathenaea). l^avaoTTjcro^cOa KTX. The promise is nowhere fulfilled. 3 2 8 B 7 [iij aWcos irouiT. Schanz (Novae Comm. Plat. p. 25) shews that this

Ant. 1253 dX\' elaSfieffda fiij rt xai Kard<TXT0V 1 KPV<PV KaXOvrei Kapdiq. OvfAovp.vr)

with Jebb's note. Tucker translates 'for it was some time since I had so much as seen him'throwing, I think, too much emphasis on KOU.

FIAATfiNOZ

[328 C

<8e eare^avcojJbevo^ iiri TLVOS Trpoa/cecfraXaiov TC teal &l(f)pow T6vtcco<z yap ZTvyyavev iv TT) av\fj, itcade^ofieda ovv Trap avTOV etceivTo yap $i<f)poL Tives avToQi tcv/c\(p. evOvs ovv fie IScov 6 Ke#a\o9 rjo-ird&TO T teal elirev '12 Ha)fcpaT$, oiSe dafiL^ei? r)^Xv KorafiaLvuiv ^ ^ v J^P iy*** %TI iv Bvva/iL 20 els TOP Weipaia* %P^V ^VT0L' r\v TOV pahlods iropeveaOai irpo? TO CLOTTV, ovBev &v are eSec Sevpo Uvaty I (i\\* rjfxel^ av irapa ae. rjfiev vvv Se ae XPV TrvicvoTepov D Sevpo ievac & ? ev cade OTL 6/jLOtye, oaov at aXkai ai tcaTii TO atopa 5 rjSoval airofxapaivovTai, TOGOVTOV av^ovTai ai irepl TOI)? Xoyovs 25 iirtOvfJiiai T KOX vSovaL fjur) ovv aX\w? woiec, aX\a Tola&e T TOL$ veaviais %viio~di /cal SeO/oo trap r)fxa^ <f>oiTa a>9 irapa <f>l\ov<; T KOX irdvv olfceious. Kal firjv, ffv 8 iyca, cS Ki<f>a\t
26. ws irapa <f>L\ovs re II et in mg. A 2 : om. A 1 .

Safilfris), ou 84 (Nitzsch), or ou 5j (Hartman). oti TL is very unlikely; for 0afilfa is not exclusively a poetic word elotv 5 ' 4v K\I<T/J,O?<TL Tairr)<rL r e irop<pvp4oi(cf. Laws 843 B), and we need not sup<TLV. It is somewhat fanciful to suppose pose that Plato is thinking of Homer. (with Hartman) that Plato throughout I agree with Hartman that oi> 84 is imthis picture was thinking of the aged probable: de"is not sufficiently explained Nestor seated among his sons (Od. ill by saying that it is "adversative to the idea 32 ff.). rivos adds a touch of vagueness: contained in 7)<nrdfrTo" (J. and C , with * a sort of combination of cushion and Schneider Additamenta p. 2). None of chair' (Tucker). the cases quoted by Sauppe Ep. Crit. ad G. T0VK<OS Y explains 4aT</>aifU)/x4pos: Hermannum p. 77 (Ar. Knights 1302, <p Hdt. IX 108, Theogn. 659, 887, 1070 " coronati sacrificabant, ut satis constat" and Callinus 1 2) seem to me to justify Stallbaum. The God to whom Cephalus the change of oi)84 to otf 84. Hartman's had been sacrificing was doubtless Zeus correction is better: but I believe the ipKelos, whose altar stood in the avXtf. text is sound. 19 ovtikricipaia. A negative must be supplied, "ut amice expostulabundus 3 2 8 D 25 \LT\ ovv KTX. T O this sencum Socrate senex hoc dicere videatur: tence Lack. 181 B c furnishes a near tu neque alia facis, quae debebas, neque parallel, veavlais refers to Socrates' nostram domum frequentas. Simili ellipsi companions who had come from Athens, nostrates: Du kommst auch nicht oft zu as opposed to Cephalus, Polemarchus uns" (Schneider). ov84 is 'alsonot': for and the others; the emphasis, as often, exx. see Riddell Digest of Platonic Idioms being on the Kal clause: * associate with 141 and Jebb on Soph. 0. C. 590 f. ovS4 these young men, but come and visit us in ov8e iraw pq.diov IX 587 C is another also.' So also Boeckh Kl. Schr. iv p. 475. instance, in which, as here, the idiom There is no sufficient reason for reading has a kind of colloquial effect. StallveavlaKois (with II and other MSS) : see baum takes 01W with da/uci^ets "ne venti- Introd. 3. tas quidem ad nos, h. e. raro sa?ie domum 27 Kal JJL^V KTX. : ' Indeed, Cephalus,' nostram frequentas"; but his equation etc. 7e need not be added (with II and hardly holds good, and is not justified by other MSS) after xalpu : cf. Phaed. 84 D Xen. Symp. 4. 23, where ovhe coheres KOX (xi)v, u> 2 UKpares, rdX^dij a01 4pQ, closely with the emphatic aov. Others Euthyd. 275 E 304 c al., with Jebb on have suspected corruption, proposing 06 Soph. O. T. 749, 1005. TI (Ast, cf. Od. V 88 -rrdpos ye jxev ov n

3 2 8 c 16 irpo<rK<f>aXa(ov TC Kal S(4>pov: virtually a hendiadys, as Hartman remarks, comparing Homer / / . IX 200

329 B]
E SiaXeyofievos Trap avrcov

nOAITEIAC A
roc? a<f)6Bpa Trpeo-ftvrats. TruvOdveaOai, &<nrep nvd Botcel yap ' /J,OL yjpr\vai 6S6v irpoeXrjXvOoTcov, rjv Tt9 evnv, rpa^ela teal 3

teal rf/jLcis larws herjaet TropevecrOcu, iroia 6 TL aoi fyalveraL TOVTO, iirecSrj evravda irrrl ytfpaos filov 329 III. rjhiKiav ovBS (fyao-lv eivai rj 7rcos av avro if;ayyiXkL$.

XaX7T7], rj pahia teal evTropos' teal Sr) icaX <rov ^8e&>9 av irvQolp^Vy tjSrj el T//9 rfXitclas, o 8rj yaktirov rod oi iroir)Tai, irorepov

'E7C0 <roi, 6(1)7}, vr) rov Ala ipa), do %G>icpaT<;, \ olov ye pot, irapaifKr)aiav oi ovv %OVTS, Biaao)^ovT<; rr/v iraXaiav irapOLfjuiav. re

<\>aivrat. 7ro\\dfa<; yap uvvepypfxeQa rives els ravro ifkeicTTOL T)/JLWV 6\o(j>vpovTai iroOovvres irorov^ Kal euco^ta? fcal a\X'

vvL0VT<>y Tt iv rrj veorrjTL rjSovas t< rdcfrpoOLaia /cat irep\ 5, teal arra a r&v TOLOVTCOV e^erai,

teal ava/uLL/jLvrjo-fco/juevoL irepi 009 /.leydXcov rtvwv

dyavatcrovacv

d7T(TTpr)jjbvoc Kal rore /juev ev

B fc3i/T69, vvv Se ouSe ^w^T9.

34.

evioi Se teal ra<; rcov ' oltcelcov irponrt]aurd A 1 ! ! : a&rbs A 2 .

3 2 8 E 30 Tpaxcia Kal xaXcirrf KTX. The language (as Ast observes) is perhaps sugt^ested by Hesiod OD. -290 ff.

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

fidKpos dt Kai 6p6ios OI/ULOS es avri]v I /cat like III 416 B TTJV fxeylorT7}v rrjs evXapelas), but CLVT6 shews that he is wrong. TransTprjxbs r o irpuiTOf 4TTT}V 5' els aicpov late simply 'whether it is a painful period I j , I p f d] J

of life.' It is needless to insert (with irep iovcra. Cf. II 364 D n. Hartman) TL after xa^firov ' stiU worse is 33 4irl -ytjpaos ov8<j>. The phrase ocLiebhold's addition of W\oj. curs first in the Iliad (xxil 60, xxiv 487) to denote the natural limit of the life of 34 ^ayy^XXcis : like the ayyXos in man. Cephalus is /x&Xa wpecr^&r-qs 328 B. tragedy, Cephalus is the bearer of news The same meaning suits also in Od. xv 246 from behind the scenes. (ou5' XKeroyfjpaos ovbbv) 348 and XXIII 212, 3 2 9 A329 D Cephalus delivers Hymn. Aphr. 106, Hes. OD. 331, Hdt. his views on old age. It is> or should be, ill 14 and elsewhere. Leaf can hardly (I a haven of peace; old men have themselves think) be right in explaining ovd(f as = 65< to blame if they are miserable. in //. XXII 60. y^paos is a descriptive 8 2 9 A 3 irapoifiCav. ijXtt 7?Xi/ca genitive (like TAC/S yfipaos dpyaXtov Tipirei (Phaedr. 240 c). Mimn. Fr. 2. 6, TOU \6yov in 66\(.xov not .4 JVVIOVTCS: i.q. #rcw vvlw<riv 'whendoXtxbvTOV \6yov Prot. 329 A), old age ever they come together.' Such a use being itself the threshold by which we of the participle is admissible when the leave the House of Life. We enter as it main verb is in the present of habitual were by one door and pass out by another. action. i-vv6vTes is a needless conjecture. The idea underlying the phrase may be 8 ovSi tovTCs. Soph. Ant. 11651167 compared with Democritus' 6 K6(T/J.OS <TKT)-r i s yap i)dopa* \ BTOLV TrpoSujviv &vdpes, ov J>IJ, 6 /3fos 7r<po5os' iJXfles, eI5s, dirrjXdes T10T\IM iyu> I ffiv TOVTOV, dX\' t/j.\f/vxo* (Mullach Fr. Phil. Gr. I p. 356). riyovficu vetepbv. Cf. also Mimn. Fr. I. 1 ff.: Sim. Fr. 71 TU yap adouds &Tp^ XoXcirov KTX. xa^ir^ is neuter on account of TOVTO in 5 H croi tpaiverai TOVTO,BvarQv /9fo$ trodeiuds: Eur. Fr. 1065. Similar sentiments are very common and TOV filov is a simple partitive genithroughout Greek literature, especially tive: cf. Xen. Mem. 1 6. 4 im<rK\l/u>/Mc0a T{ xa^eirdv jjo-dyvai TOV/XOV filov. I can- in poetry.

TTAATQNOI

[329B

rov ytfpcos 6BvpovTait nal eirl TOVTW hrj TO yrjpas vfjuvovariv 10 oacov fcatctLv a^Laiv CLLTIOV. ifiol Se hoKOV(TLvy do Sco/cpaTe?, OVTOL
ov TO alriov alnaaOai. el yap TJV TOVTO OLTLOV, KCLV iyco rd avra

ravra eireirovOrj Vica ye yrjptos teal oi aXXoi Travres oaoi evravOa r$\0ov rjXiKias. vvv 8* 76)76 TJBTJ ivTeTV^rj/ca ov^ OVTCOS eypvaiv teal aWoLS, teal 877 teal Ho(f)OK\el irore TC3 TTOITJTJ} irapeyevoyL7)v 15 ipa>T(Dfiev(p V7ro TLVOS IIW9, (j>r}, a> I So</)o/cX6t?, e^et9 7rpo9 Ta<f>po- C Siaia; en 0I09 T el yvvaiKi avyyiyveaSai; teal 09, do ap0pco7rem aa/jLevecrTaTa jjLevTOi avro airicfyvyov, Sairep rtva /cal aypiov heairorriv a,7ro<f)uy(ov. ev uvv fiot fcal rore e/celvos elirelv teal vvv ov% TJTTOV. iravrcnracn ynp rwv ye TOLOVTCOV 20 ev TO5 yrjpa, iroWrj elprjvrj ylyverai KOX Xev6epia. eweiBav ai iindvfdai Travacovrai fcarareLVOVcraL KOX xa\acr&>cw, Travrdiraatv TO Toi) ^<o(f)OK\eov<s yiyveTdi* ' BeaTTOTcov iravv TTOWGOV iarc ical D fjuiivo/jLevcov airriXkaydai. aKXa KOX TOVTCOV irepi /cal rciov ye 7rpo9 TOU9 olfceiov*; fila TIS alria icrrlv, ov TO yrjpas, w ^coKpaTes, 25 dW 6 Tpo7ro<; TWV dvOpcoTTcov. av fiev yap KOCT/JLLOL ical evKoXot (Saiv, Ka\ TO yrjpa? fjueTpiays GT\V iiriirovov el Be fitj, teal yrjpas, do %Q)KpaTe?f /cal veoTrjs ^cCKeirr) TO> TOLOVTW

3 2 9 c 16 TI<rvyy'yv<r8ai. These iravTetiraortv KTX. The impressive words are rejected by Hirschig, Cobet, and iteration is in keeping with the age and Hartman, but their genuineness is supearnestness of the speaker: cf. 331 A, B. ported by the singular avrd in avrb dW22 <rri. Stallbaum and others eject <pvyov and by Hut. irepi (piXoirXovrias this word, but it is not easy to see why 5. 525 A 6 XOQOKXTJS ipwT-qbeU ei SvvaTai a scribe should have inserted it, particuywatKl TrXriaidfeiv, Kv(p"f)/j.i, Avdpiiiire, larly in such an idiomatic position. The (Tirev KT\. In such matters Greek realism asyndeton before deairoTujv is regular in called a spade a spade. In spite of the explanatory clauses. I read ian (with A) anecdote here told, few writers have in preference to tern: the meaning 'is pospainted sadder pictures of old age than sible' does not suit, and would require Sophocles: see for example 0. C. 1235 d7raAXay7}vcu rather than aTrrjW&xOcu1238 and Fr. 684. More in keeping Translate'it is the deliverance once and with the present passage is / ; - . 688 OVK for all from tyrants full many and furious.' ton yrjpas TUJV GOQ&V, fr oh 6 POVS | deiq. The grammatical subject, as in English, tyvecrriv T)nipq. TeOpa/x/xfros. remains vague; it is involved in tireinav 17 air&fnryovdiro^vyaiv. The repex a ^ a w < J L 1 / ' F r t n e u s e f ^ <rrt c ^ tition adds a certain impressiveness to the huthyphr. 2 D (paiuerai I*OLApx^Oat sentence. Herwerden is in error when he opdus' dpO&s ydp tan TWV vtuv wporepov ejects dxo<f>vyii}vy which seems to have been iiriiuLeXrjdTJvat. The sentence-accent falls read also by Plutarch (referred to in last on iroXXuv and naivofievwv and not on note). ia-ri. The view of old age presented 21 KaTaTcCvovorai is intransitive. If here recalls the ixeXirrj Qa.v6.rov of the tjje meaning were (as Ast holds) transitive Phaedo. man being conceived as the puppet of 3 2 9 D 25 CVKOXOI. Like Sophocles the desires cf. Laws 644 Ewe should himself: 6 5' CVKOXOS ixev 4vddb\ evuoXos expect iiri- or aw- rather than Kara5' iicei (Ar. Frogs 82). reivovaai: see Phaed. 94 C and 98 D.

33OA]
IV. E Xeyetv

nOAITEIAC A
K.al iycb dyaaOels avrov eicivovv ravra avrov elirovros *fl ravra} j3ovX6/j,evo<; ere row /cai elirov* Xeyys, ov/c Ke<a\e, ' OI/JLCLL crov

TTOXXOVS, orav

7ro8e^e<7#cM, ciSJC rjyelaOal 30 fyaatv

<re paSioos ro yfjpas cf>epiv ov Sea TOV rpoirov, dXXd Bid TO TroXXrjv overlay tcetcTrjadai' TOL<; yap elvai. 'AXrjOrj, (f>r), \iyew fjbev TI, ov /JLPTOC ye baov dXXd Std TTXOVGLOL*; iroXXd irapa/juvdid ov yap diroBkypvTai. /cal ocovrac, d\Xd Xeyovai av\rov

TO TOV %efxicrToicXeov^ o n ov Be

330 ev %i, 09 TW Xept(j>io) Xoihopovfjuevcp ical Xeyovri, ^pi<j)to<; cop dvofiaarbs iyeveTo

TT)V TTOXLV evSoKtjjLOL, direKpivaTO, OTL OVT av avTO<; OVT itceivo? 'AOrjvaios. /cal T0Z9 (frepovaiv, ev e^6 o ai)ro9

Brj pr) irXovcrloi*;, ^aXeiro)^ he TO yfjpas X0709, 0Ti OVT av 6 iwieitcrjs irdvv iveyKoi,

TI paBicos yr)pa$ fieTa irevlas 5

ov6* o fir) eirietKri^ 7rXovT7)cra$ evtcoXos TTOT' av eavTQ)

29. crov A 1 ! ! : <re corr. A 2 .

3 2 9 D331 B Socrates further questions Cephalus. * Most men will say that it is your riches zuhich ?nake you happy in old age.'' C. ' Chaj-acter has more to do with happiness than wealth.'' S. ' What is the chief advantage of ?noney ?' C. l/t enables the good man to pay his debts to gods and men before he passes into the other world.' 29 IKCVOVV. KLveiv 'rouse' is technical in the Socratic dialect for the stimulating of the intellect by interrogation: cf. (with Stallbaum) Lys. 223 A, Xen. Mem. IV 2. 2. See also Ar. Clouds 745.
329 E 34 ov }1VT<H *y. The collo-

/ c X ^ a u s Sta r a s 'Adfyas x l T& ytpea ra irapa AaKedai/Aovluv, d \ \ ' ov 6V iuurdv. 6 deelire' ofrrw ^Xl- r o t * ^ r > &v

iyu iwv Be\/3iWr?;s (Belbina was a small island about 2 miles south of Sunium) iTLix-qdr}v
OOTU) wpbs 'ZirapTirjTe'iov, otir' hv <rv wvdpwwe

i<bv ' Adyvcuos. The changes are not due to Plato: for re? in TI} XepKpiipfor which Heindorf on Charm. 155 D wrongly suggests ry, like Cicero's Seriphio cuidam (Cato Mai. 8)shews that Plato's form of the story was also familiar. The Platonic version, in which Belbina has become Seriphus, and Themistocles' detractor a Seriphian, afterwards held the field.
33O A 3 KCLI TOIS Sij. xal is 'also'

the application precisely to the story we should require (1) neither would the iirieiBlaydes) to write ov IX^VTOL 6<JOV ye, but KIJS easily endure old age with poverty, (2) " notanda talia potius quam mutanda." nor the fiy iirieiKifis easily endure old age The idiom, though exceptional, is (in my with riches. For (2) Plato substitutes ' nor judgment) sufficiently supported (see the would the bad man ever attain to peace instances cited by Blaydes on Ar. Thesm. with himself by becoming rich'; thereby 709). It should also perhaps be rememconveying the further idea that the bad bered that the speaker, Cephalus, was not man is not etf/coXos iavrq) under any cira native Athenian. Cf. 331 B E nn. cumstances or at any time. Richards' suggestion iv aury (i.e. ytfpQ) for eaury is TO TOV Ofc^urTOKXiovs. The story as neat, but loses sight of this additional told by Herodotus v n i 125 is probably point. The allusion to old age in the more true, if less pointed: ws be 4K rijt second clause, so far as it is necessary to AaKeSalfxovos airi/cero (sc. QejJLioTOKXijs) is allude to it, is contained in irore. ras 'A07^as, ivdcLVTa Ti/xddri/uios ' A 0 i 8 vaios<p06v(i> KaTCLfxapyiuv ivelicee rbv A. P.

cation ixtvroi ye> which rarely occurs in good Greek, is condemned by Porson (on Eur. Med. 675) and others. In Plato it is found only here and in Crat. 424 c, [Sisyph.] 388 A. Here some inferior MSS omit ye. It would be easy (with Hoefer de particulis Plat. p. 38, Cobet, and

and 5-q illative. 6 CUKOXOSlavr^. The dative is used

as with evfxevTjs: cf. A r . Frogs 359 /jLrjd* etiico\6s i<TTi TTOXITCUS (V. 1. TTOXITTJS). T O suit

TTAATQNOZ
yevotro. Uorepov Se, fy V eyco, & Ke<a\e, olv Ke/crrja-ai ra 5 HoV eireKT^ad^v,

[33O A

irapekaf3e<; rj iireKTrjaco; ft0"09 Tt9 yeyova ovaiav dody

' <f>7j, cJ Sco/cpare?; B teal rov irarpo^* n o&rjv iya> vvv Avcraye TLVL fioi iiroirjaev, ^pa^el

^prjixarta'Tr)^ rov re irdirirov TroWdteis roaavrrjv

10 0 fiev yap 7ra7T7ro9 re teal o/JLcavvfios ifiol c^eSov /ceKrrjfiaL 7rapa\a0a>v eav fjbrj ekdrrw rj Trapekafiov.
8. Trot' n 2 : wot ^

via<z he 6 irarrjp en iXdrrco avrrjv Ov

eiroirjae rf)<; vvv ovar)$m iya> he dWd

KaraXiiroi) rovroio'iv,

roc evetca r/p6firjvy fjv 8' iy<i>y on

14.

ov TOL unus Flor. B : otfrot A : o&rot {sic)

I I : TO6TOV S :

TOOTOV TOL q.

Bliimner, Gr. Privatalterth. p. 284. [Plut.] vit. Lys. 835 C also calls Cephalus son of Lysanias. Men. 87 E ffK\f/d)fida di) *a0' ZKCLVTOV 13 Tovrourvv. Bekker and others read dvdXa/JL^duovTcSfTToid iartv a t)fias dxpeXet. TOVTOHTI, but there is no reason for desertvyleid <fxifiv KO.1 foxte *a.l ffdXXos Kal ing the MSS. The archaic dative in -oiai TTXOVTOS 61) * raura X^yofxcv xal rd roiaOra is tolerably often used by Plato. In the dxptXtfia, and in the usual ret iroTa ravra; Republic alone it recurs in 345 E, 388^ D, There is no derision implied, as in *otos 389 B, 468 D (Homer), 560 E, 564 C, 607 B KHfffiwos {Euthyd. 291 A) and the like: (-cu<ri) (poetic): see also Schneider on ill had Cephalus desired to pour scorn on the 389 B, and for the usage of inscriptions suggestion, he would have said icoBtv iir- Meisterhans3 p. 126. In this particular <TTiffdfirju ; (cf. Crat. 398 E) : and it would passage the archaic ending suits the age be absurd to deride a charge to which you of the speaker; but it should be rememat once plead guilty (7^70^0 xP1UJ'aTl(rT^ bered that Plato's style (at least in his KT\.). If Socrates' question had been not more mature dialogues) is not a mere Trdrepovrd irXeiio TraptXaftes ^ e7re/cr^o-w, reproduction of the vernacular Attic, but but Trota iweK-Hjo-u, Cephalus would have also in no small measure a literary language said dvoia iirKT7j<rdfj,Tiv: but this idiom is or *Kunstsprache,' in which Ionisms and inadmissible, except where the same inpoetic and archaic forms are occasionally terrogative occurs in its direct form in the employed:' see especially Hirzel Der original question. In view of the answer Dialog \ pp. 246250 nn. Hirzel (id. p. (fiiffos TLS KTX.) which Cephalus gives, 34 n. 1) gives reasons for holding that a irbaa for iroia would be too precise. Of sort of KOLV^ 5tdAcxro5, resembling the the various emendations which have been dialect of Herodotus, was actually spoken suggested, the only plausible one (in point in certain cultivated circles at Athens in of sense) is Richards' vbrepov for wot* or the Periclean age, e.g. by Anaxagoras wot: this would assimilate the original and his group, by the Ionian sophists and and the repeated question, but is less well their followers etc., and some of Plato's adapted to Cephalus' reply. Cephalus in Ionisms may be inherited from this source. point of fact uses an old man's privilege Cf. VII 533 B n. and accommodates his interrogator's 14 ov TOI vKaon. The reading question to his own reply. See also v TOOTOV for ov, though supported by Sto465 E n. baeus (tlor. 94. 22), is a correction made by some one unacquainted with the idiom, 33O B 11 AvcraWas 8 Groen van Prinsterer's suggestion {Platon. Prosopogr. which is common enough in conversational style: cf. infra 491 B 6 p.lv irdvTtav p. 111) Aixrias for Avaavias is at first sight dav/xaardraTov dKovaai, on KTX. and Ar. plausible, since it is in harmony with the Frogs 108. Hartman's rov TOI (interrowell-known Greek custom of calling grandgative) is ingenious, but unnecessary. sons after their grandfathers: but the fashion was by no means invariable: see
3 3 O A, B 8 irot* 4trcKrqcrd)ii|v KTX. :

'do you want to know what I acquired, Socrates?' 7ro?a is simply 'what' as in

33OE]

TTOAITEIAC A

C e'Sof<z? ov a(f)68pa dyairdv rd ' ^pTjfiara. TOVTO Se irotovcnv ft)? 15 TO iroXv oi av /JLTJ avrol Krrja(DVTat ol Be KTrjad/juevoL BcrrXfj r) ol aXXoi aaTrd^ovrat aura, wcnrep yap ol Trocr/ral rd avrwv iroLrjfiara teal ol irarepes TOVS iralBas dya7rQoaiv, ravrrj re Br) Kal ol xpT)/j,aTto'd/jt,voi irepl rd ^prjfxara cnrovBd^ovaiv w ? epyov < kavroiv, Kal Kara rr)v xpelav, fjirep ol aXXou. ^aXeirol ovv Kal 20 ^vyyeveaOat elaiv, ovBev ideXovres eiraiveiv dXX! rj rov TTXOVTOV. 'AXrjdfj, 0?/, Xeyets. V. Tldvv fiev ovV) I r)v S' iyco. dXXd /JLOC TL roaovSe elire* ri D /jbiytarov otet dyaObv diroXeXavKevai rod TTOXXTJV ovaiav tce/crrjadai; r/ O, rj S1 6$, Lo~a)<; OVK av iroXXov? ireicraifit Xeycov. ev yap cade, 25 ecfyrj, (!) ^cotcpare's, on, iireihav TIS iyyvs fj rov oceaffac reXevrrjcretv, elaep^erai airoj Seo9 fcal (f)povrl<; 7repl (Sv e^nrpoadev OVK etayet. 01 re yap Xeyo/juevot JJLV6OL irepl TWV iv r/ALBOV, &< TOV evOdhe 5? dSiKrjaavra Bet Ki hihovai SiKrjvy KarayeXcofievoc Tect)?, rore hrj E crpecpovaiv I avrov rrjv yp~v^r)v fir) dXridels (Saw Kal avrbs ryroi 30
I I : ijwep A.

avrbs re dx^o/j-ai vfAois re robs eraipovs 3 3 O c 16 8iirX^ TJ ot dtXXoi. The eXew, 8ri oteaffe rl woi?p ovStv iroiovvres. meaning is simply 'twice as much as the others': cf. e.g. Laws 868 A 5i7r\5 rb 3 3 O D 26 ^irt8dv TcXcvrrfcrfiv : ftXdfios ^KTeiadrctJ and 928 B fo/juovTU) ' when a man faces the thought that he 8nr\fj. The ij is like ij after SiirXdaioi, must die,' not (with Jowett) 'when a man Tro\\air\d<rtos etc. If 8nr\rj meant simply thinks himself to be near death,' which 'on two grounds,' it could not be followed would be iireibdv rts iyyvs elvat olrjrai rod by 1), and we should have to regard rj ol reXevrriaai, as Herwerden proposes to read AWOL as an interpolation. Cephalus ex(cf. Laws 922 C orav -fjdrj fiiXXetv rfydbjueda presses himself somewhat loosely, as if reXevrdv). " Senum, non iuvenum rd loving a tiling on two grounds, or in two oteadai reXevr-qGetv est " (Hartman): the ways, were equivalent to loving it twice weakness of old age convinces us at last as much, rainy below is denned by the that we too must die. Cf. Simon. 85. ujcnrfp clause, and is preferred to uxnrep, 710 Qvr\r'jiv 5' 6<ppa TIS avdos <!xy TTOXVpartly in order to correspond to 5i7rX^ but -qparov fj(3r]s \ Kov<pov ixwv 0v/*6v, TT6XX' still more to suit Kara rr\v xp^av. The drtXeara voel' \ otire yap iXirtd1 ?XL present passage is through Aristotle (Eth. yrjpaa^fKV ov"re 6aveio~dai, \ ou5' 671775 Nic. iv 2. i i 2 o b 14, cf. ib. ix 7. i i 6 8 a orav 77, <ppovrL8' ^xl Ka/xdrov. 13) the source of the proverb about 29 d8iKTJo-avTa8i86vai SCKTJV. Plato 'parents and poets.' is fond of this verbal play: cf Euthyph. 8 \\ and 8 E r(^5 ye dbiKovvn Sortov dtKijv. 21 {vyyvi<r8ai: 'to meet' in social intercourse, as in Ap. 4 c A. ^vyyiyveadai He who does not render justice in deeds (suggested by Richards) would express must render justice in punishment: for the habitual intercourse, which is not what tale of justice must be made up. Note Plato means to say. With the sentiment that we have here in ddiKia and 81KTJ the cf. Symp, 173 C orav fxiv rtvas irepl <pi\o- first casual allusion to the subject of the <To<plas \6yovs 1) avrbs TroiQmai fj dXXwi> Republic. &K01JU)Oirepcpvios d $ x^P1^ ' 8rav 8e aWovs3 3 O E 30 avros KTX. avrbs ipse > Ttvds, aXXwj re Kal roi)s v/meripovs robs s. ultro as opposed to ol XeybfxevoL ixvOot. rdv wXovffLwv /ecu ^ The verb is to be supplied by a kind of

io

nAATQNOZ

[33OE

viro r^9 TOV yrjpoos dadeveia? fj Kal Sxrirep rjSrj iyyvripco wv T&V i/eel fidXXov n tcadopa avra. vTroyfrLas S* ohv /cal helfiaros fLearbs ylyverai /cal dvaXoyi^erac r)Srj /cal aicoTreZ, el rivd re rjSi/crj/cev. 6 fJbev ovv evoicTKcov iavrov ev TG> /3iq> 7roXXd dBt/crffjuara Kal etc 35 T&V xnrvwVy Sxnrep oi iralhe^, dafia iyecpofievo? Bet/jiatvei Kal %T) d /cater}? i\7rl8o<> * TC5 | Se firjhkv iavrS a8i/cov ^vveiSoTt, rjBela 331 del Trdpecm /cal ayaOrj, yrjporpo^o^, a < /cal UlvSapos S? 3 Xiyei. yapikvTtos yap TOL, O Hdy/cpares, TOUT e/celvos clirev, ore 09 av hiical<0<; /cal oalax; TOP /3LOV Biaydyrj, yXv/ceid oi /capSiav 5 drdWoiaa yr)poTp6<f>o$ avvaopel i\irl?y a fidXca-ra BvaTtav ev ovv Xeyei davfiaaTWS 7roXvcrTpo<f>ov yvd>fiav /cvfiepva. d>9 o-<j>68pa. irpb<; Brj TOUT 70)76 Tidrj/M rrjv rcov %p7)/j,dTa>v /CTTJO'LV TrXeiarov dlgiav elvac, ov TI ' iravrl dvSpl, dXXd T T emec/cei. B O> TO yap fitfSe a/covrd riva i^airaTfjaai rj yfrevaaaOai, fir]?? av 10 6<f>L\ovTa r) dew dvcrias revd? rj dvdpd)7r<p ^prjfiara eireira i/celce dirUvac SeScora, fiiya fjbepos el$ rovro r) TCJV xprjfidrcDv /crfo-is fyei Be /cal aXXa? xpelas 7roXXa<f dXXd ye ev ov/c eXd^iaTov eycoye Oelrjp av et<? TOVTO dvBpl vovv
33. 7J8LK7}KV A 1 ^ : T)dlKT)<rev Tlq e t c o r r . A 2 .

zeugma from ixaWbv rt tcadopq. aura (i.e. added by Plato in contrast to fiera Kaicijs TA 4K?X ; or rather the predicate is accomiXiridos. modated to the second alternative. Cf. yr)porp<tyos KTX. : ' to nurse him in old 344 B infra and VIII 553 c. To regard age, as Pindar also says.' y>jpoTp6<f>os is 344 553 g g, y yjp h bdil k of old i i l f b k b i l f d ih the bodily weakness of old age as in itself best taken by itself and not with dfif ) y the cause of clearer vision of the world 5 dToWoMra KTX. ArdXXw is used of beyond may be in harmony with the rearing children, and helps out the idea doctrine of the Phaedo, but Cephaius is of yripoTptxpos: <tty Taldes oi yipovres. It not represented as a Platonist. Tucker is not clear how the fragment is to be needlessly doubts the text. arranged, nor to what class of Pindar's poems it belongs. See Bergk Poet. Lyr. 34 Kcd 4K TV WVV KT\. Kal is *both,' not * and,' and balances /cal $J: Gr.4 I p. 452. * many a time, like children, awakes out 6 v ovvo-<{>o8pa. The emphasis is of sleep in terror and lives in the expectaquite in keeping with Cephaius' age and character; and Hartman is certainly wrong tion of ill.' For uxnrep oi iraides compare Phaed. 77 D, E, and for the general sentiin condemning the clause: cf. 329 c, b ment Arist. Eth. Nic. 1 13. n o 2 811 331 B. dpyLa ydp kanv 0tiirposrrjs ^ux^s 5 X^ye3 3 1 B FO o<j>CXovTa 0ca> Swrlas rat criroudaia KCLI 0ai*X?7, XXTJU et iry /caret nvas- Phaed. 118 A direv, 6 Si] reXevb dvovvTai Tipes TUJP KivTfffetav^ Kal TOLOV ^00yaro, t5 K/>irwi't <f>y, r< 'AcWa> yiverai r& <pavrda/xara TUV KXTJITK^ 6<pei\ofXV dXeKTpvdva' dXXd dicbrj T&V TVXOVTUV. dore Kai fxif djueXiytr^Te. Wealth is in 3 3 1 A 1 ijSetayqpoTp6<t>os. i)8ta Cephaius' view the indispensable xPVy^a is suggested by Pindar's yXvicela, and Kal dperijs. dyaBh as presently appears, is not part of 12 dXXd y tv dv0* Ivos. d\Xd ye the quotation, but goes with iXirls and is is extremely rare in Attic prose: in the

nOAITEIAC A
eypvri, do X(t)KpaT<;, TTXOVTOP ^prjaL/jLcoraTOV elvac.

11

UaytcdXco?, rjv

C S' 760, Xeyets, w Ke<a\e. I TOVTO 8' avTo, TTJP St/eaioavvTjv, irorepa 15 TTJP dXrjdeiav avro <\>rj(iofiev elvat dp Tt? re irapu Sctcaicos, evlore pavels diraiTol, rov Xd^jj, he dBiieax; irotelp; dirXcof; OVTCOS tcai TO diroBiSopai, ravra eanv Xeyw iviore fitp olov roiovhe Tret? dv TTOV ovre Bi/caios 20 irdpra 71$ iOiXcov earl rj teal avrd

eiTTOLy L T69 Xnftoi av eirj 6 diroSiSovs

TTapCL <f)LXou dv8p6$

(TW^pOVOVVTO^ O7rXa, L

on ovre %pr) rd rocavra

diroSiSovat,

ovB' av 7r/?09 TOP OVT<D<; eyppra teal d dp Xafty K a t fieprot,

D rdXrj0r) Xeyecp. ' 'Op^w?, e<f>r}} Xeyeis. Bi/cat,oavP7)<?y dXrjOrj re Xeyeip Udpv fiev ovpy (f>r), di ^(otcpares, ye TU xprj ^I/MCOPLSJ] ireLOeaOai.

OVK dpa OVTOS opo$

dirohthopai.

V7roXa/3a)P 6 YloXefiap'XP*;, elirep <f>rj 6 Ke^>aXo<?, ical 25

V/JLCP TOP Xoyop* Sec yap fie fjhrj TCOP lepcov iT

Platonic corpus it occursaccording to Hartman and others suppose), but bethe best manuscript authorityhere and longs to TOVTO: 'setting one thing against in Rep. v m 543 c, Phaed. 86 E, Hipp. another, I should regard this as not Maior 287 B, Phaedr. 262 A (d\Xd the least important object for which ye 5ii), Phaed. I I 6 D (id.). In some of wealth is most useful to a man of sense.' these passages d\X' dye has been conThe emphasis is characteristic: cf. 329 c, jectured wrongly, as I think (with 33i A. Schneider), at all events in the passage 3 3 1 C, v The question 'What is from the Republic : but d \ \ ' Hye can- yustice ?' is for the first time raised. Is not be read in the Phaedrus and Hippias it simply to speak the truth and pay what Maior. There is no a priori objection you owe? PoUmarchus succeeds to Ceto the collocation, which is also implied phalus^ part in the conversation. in dXXd yap (7' dpa); and in later Greek 3 3 1 c 16 njv d\TJ6ci.av KTX. This &\\a ye aroused no objection. The theory of justice or righteousness is demeaning is 'but still,' originally 'yes,but': duced from the words of Cephalus: rb as Schneider says, "76 in his dictionibus ykp fiTjde O,KOVT& TIVCL 4i-airaT7Jo~cu ij xf/eOconcedit aliquatenus praecedentia, sed ffacdai being generalised into aXrjdeiav magis urget sequentia." There is per- (truthfulness, cf. TdX-qdrj \4yeip below), haps also a dramatic motive for putting and /ATjd' av 6<f>el\ovTa ^ Oeq> dvvLas Tivas dXXa ye into the mouth of Cephalus: see ij apdpcoirtp yjpitfxaTa into dirodidbvai av T/S on 01) fiAvroi. ye in 329 E. Against the TL irapd TOV Xdpy. Cf. (with Wohlrab) reading of Stobaeus [Flor. 94. 22) dXXd Mimn. Fr. 8 a\r)6elrf 8e irapfoTU) \ croi & 76 aV0' eV6$, we may urge the further Kal tfxol, irduTwv XW"* SiKaibraTov. objection that the idiomatic phrase v aa>0' It is simply Truth and Honesty, the two ivos ('setting one thing against another,' chief ingredients in the popular concepas Jowett correctly translates it) seems to tion of morality. depend for its peculiar force (like fxbvos dirXws OVTWS : ' quite without qualifilULdvifj and the like) on the juxtaposition of cation.' For this idiomatic oihtas cf. its iwo parts: cf. Phil. 63 B [tv dvd' evbs) p II 377 Bn. and Laws 705 B (dv$' tvbs e"v). The pas18 otov TotovSf \y<o. Similar points sage quoted by Stallbaum from Euripides of casuistry are raised in Socrates' conOrest. 651 tv ixh T66' T)/JUV dvB' tubs bovvai versation with Euthydemus ap. Xen. <re xpti is quite different and does not Mem. iv 2 12 ff. mean *hoc praecipue,' but 'one thing in 21 ovS* av KTX. I have removed the return for one thing,' as is clear from comma before ovde", because the 6 in 6 lines 646 f. dirodidotjs covers both participles, the 13 OVK IXdxwrrov is not adverbial (as person in both cases being the same.

12

TTAATQNOI

[33i r> ; Haw ye,

Ovteovp, <f>r)y iyco 6 tloXifiapxo^ v&v ye awv rj 8* 09 yeXdcrw tcai a/xd rjei 777)09 ra lepd.

3 3 1 D 27 tyi|. There is not sufficient ral terms it is that which is suitable or reason for changing the best supported appropriate. Simonides in fact meant reading #17, ^yoi to (!<pr)v yd>. Polemar- that Justice consists in doing good to chus is throughout the introduction re- friends and ill to foes. presented as a vivacious person: e.g. in 3 3 1 E fif. By bixaioavvri, it should be 6py ovv ruiasoaoi ia/dr (327 c), and in noted, is here meant man's whole duty to the lively emphasis with which he breaks his fellows, as 6<Tt6rrfs is right conduct in in just a b o v e : ir&vv ixkv olvetwep yi TI relation to the gods. In this wide sense Xfril 2i/Ju*>vl8r) ireLOeadai. True to his the word was commonly understood by name, he is first to mingle in the fray. the Greeks (cf. Theog. 147 iv 5 SIKOUOIt is this <pt\o\oyta on the part of his son (rtfj'77 <Tv\\ri(35riv wacr' dperij fri); and even which draws a smile from Cephalus: in the scientific study of ethics, the word over-much irpodv^la always struck the still retained the same wider connotation, Greeks as laughable: cf. e.g. Eur. Ion side by side with its more specific mean11728". The words in which Socrates ings (Arist. Eth. Nic. v 3. 11 ^9 b 11 fT.) addresses Polemarchus <ri> 6 rod \6yov The view that Justice consists in doing K\rjpov6/j.os are also somewhat more ap- good to friends and harm to enemies, is propriate if the title was self-chosen. a faithful reflection of prevalent Greek Cephalus leaves the argument to be carmorality (Luthardt Die An tike Ethik ried on by the assembled company (for p. 19). It is put into the mouth of SiU/JUV does not mean Polemarchus and monides as a representative of the poets, Socrates alone): whereupon Polemarchus, on whose writings the young were brought seizing hold on the word irapadidco/u in up: cf. Prot. 316 D, 325 E, 338 E ff. its sense of 'transmit,' 'bequeath/ playAs typical illustrations we may cite : Hes. fully claims the right to inherit his X670S OD. 707 ff.; Solon 13. 5 ; Theog. 337 f.; as Cephalus' eldest son and heir. It Archilochus Fr. 65; Pindar Pyth. 2. 83 may be added that ?<pr) yu was much 85; Aesch. P. V. 1041 f.; Soph. Ant. more likely to be changed to i<pt\v yu> 643 f. ; Eurip. Med. 807 810; Meno in than vice versa. With the Greek comPlat. Alen. 71 E aurrf iariv dvdpbs aper-fi,
pare Phaed. 89 C aWa KCLI 4/J.4, ^77, rbv 'IoXewj/ irapaKakei.

28 otfia$ciTrposTCI Upd. Soph. Ft. 206

yflpq. irpeirdvTws <ryfc rr)v $<f)iifjdav. T h e

LKavbv elvat TCL TTJS 7r6\ews TTPCLTTCLV, Kai irp&TTOPra TOVS fifr <f>L\ovs eft jroieiv, rovs 5' ixOpovs KCLKUJS : cf. also Crito 49 B, Xen.

editors quote Cicero Epp. ad Alt. iv 16. 3 * credo Platonem vix putasse satis con* sonum fore, si hominem id aetatis in tarn longo sermone diutius retinuisset." Cf. the words of Theodorus in Theaet. 162 B
olp.a.1 bfiois ireicetp /nt fxev iav deaaOai teal fir) \KIV icpbs rb yv/j.vdffiov, <ric\r)pbv ydy OVTOL, T< 5 5T/ veurrtpy re,Kai uyporipip OVTL irpo(rira\alcu>. It is worthy of note

Cyr. 1 6. 31 ff. and Hiero 112. Socrates himself in Mem. 11 3. 14 represents the same principle as generally accepted in
Greece : /cat M V irXeta-rov ye 8OKI awijp ixalvov &i;tos el/'cu, 6s av <f>d&pr) rods fitv iroXe/jilovs jca/cc3s ICOL&V, TOI)S 5 <pi\ovs

that the entrance and exit of Cephalus are alike associated with the services of religion: see 328c and Introd. 2. 3 3 1 E332 B The second half of the definition of Justice which Socrates deduced from Cephalus' remarks is now taken up and discussed in the form in which it was expressed by Simonides 'rendering to each man his due." In the present section Socrates confines himself to eliciting the meaning of ''due.'' As between friends, it is something good; as between enemies, something evil; in gene-

eiepyerCov : cf. also ibid. II 6. 35. These references, which might easily be multiplied, shew that Plato is not, as Teichmiiller supposes {Lit. Fehd. 1 p. 22.), specifically refuting Xenophon, but rather criticising an all but universal view. See Nagelsbach Nachhom. Theol. pp. 246 ff. It is seldom that a voice is raised in protest, as by Pittacus (according to D. L. I 4. 78) in the memorable words
(pLXov JJLT) \4yew /ca/ctoy, d\Ad fxrjbe txdpdv.

Plato was the first Greek who systematically protested against the doctrine, and supported his protest with arguments drawn from a loftier view of man's nature and work.

332 A]
E VI. Aej

nOAITEIAC A
h/qi I elirov iyco, <rv 6 TOV \6yov tckTjpovo/jLOSy TL "O, rj S* 30 TOVTO \ey<&v

TOV ^i/jL(ovlSrjv XeyovTa 6p6w<; \eyeiv

irepX hitcaioavvqs;

09, TO TO, 6<j)i\6/jLva tcd<rTG) diroSiBovai Si/caiov iaTc

Bo/cel efjiotye fcaXco^ X&yeLv. 'AXXa fievTOL, r)v 8* iyoby XificovLSy ye ov pahiov aiTLGTeiv* ao<j>b<; yap KO\ 6elo<i dvr]p% TOVTO jievTOL 0 TL 7TOT Xeyeiy ai) n*kvy c3 UoXefiap^e, Br]\ov yap OTC ov TOVTO Xeyety ccrco? yiyvcba/ceis, iya> Be ay vow. oirep apTi iXiyo/juev, TO TIVOS 35

Trapa/caTaOefiivov TL oTtpovv fjur) ac0<f>p6vco<; diraiTOVVTL diroBLBovaL' 332 Ka'iTOL ye d<j>i\X6fjii>6v irov iaTLV TOOTO, O TrapatcaTkOeTO rj yap;

3 3 1

2 9 6 TOV X67OV

) P J

X4yovo-i.

OTWOVV is to be taken with irapaKaraOefie'pov and not with diratrovPTi. 37 KCUTOI "y o<j>tX6jivov. There is the are iKavdjraroiKdKwaac. fxlv xOpofot i.be <f>L\ovs. The words of Socrates same dispute about Kairot ye as about fifrToi ye and dXXd ye (see on 329 E, f , fpxy y y , 331 B). /carrot ye has the best MS au4yu 6t dyvoui tend to fix the responsithority in its favour here and in iv 440D: bility of the explanation on Polemarchus elsewhere in Plato it is not well-attested alone. Probably Simonides (if the saying except in the podevbfiepoi, where it occurs is his) meant no more than that we should * render unto Caesar the things which are Min. 318 E, Axioch. 364 B, 368 E. KOLTOL ye is also found occasionally in AristoCaesar's.' Plato virtually confesses in phanes, Xenophon, Aristotle, and the 332 B that his interpretation is forced. orators: see Blaydes on Ar. Ach. 61 J, 32 p.ory: said with confidence, as XificovLdy ye with emphasis and some and the Lex. Arist. Many distinguished critics would emend the idiom everywhere; mockery: with you one might disagree, but the instances are far too numerous for but not with Simonides. such a drastic policy. The difference be33 <ro<}>os0tos. Cf. Prot. 315 E. tween Kahoi 6<peiX6fJLp6p ye TOV (which <ro<f>6s and dcios were fashionable words Hoefer de part. Plat. p. 38 would read) of praise: in the mouth of Socrates and Kairoi ye 6<peiX6^epop would seem to. they are generally ironical. Plato's own connotation of the word Oeios is given be that in the former more stress is in Men. 99 c OUKOVV, a) M^fw**, atop thrown on the word 6<peL\6fivov, in the latter on rot. Kairoi ye is *and surety' rotJTovs deiovs KaXeTv robs Avdpas, otrives rather than 'quamquam' (as Kugler holds voov fxi) tyoPTes iroXXd KOI fiey&Xa Karopde part, TOL eiusque comp. ap. PL usu douffiv C3J> irparrovai ical \4yoo<rtp; }Opd(2s p. 20), cf. iv 440 D;/. The periphrasis dv KaKolfxev deiovs re, oOs vvv drj eXtyo/xev
XPWUVdovs Kai IX&VTL$ KCLI TOVS iroirp-iicovs airavras' KCLI TOVS TTOXLTIKOVS OI>X rJKKrra

See on rraides Uelvov rod dvSpds II 368 A. 31 r d ($4>aX6fwvalorn. Probably some current saying attributed to Simonides: there is nothing like it in his fragments. The words do not profess to be a definition of justice: if they did, T6 would appear before 81KCUOV. It is not likely that Simonides himself explained this particular saying as Polemarchus does, although he would not have disapproved of the explanation. In Xen. Hier. 11 2 he is represented as saying that tyrants

dvr\p. I formerly read ap-f)p, but ty (in the predicate) is satisfactory enough: cf. Men. 99 D deios apijp, <pacrivt ouroj. 36 irapaKara6c|Uvov KTX. Xen. Cyr. I 6. 31 ff. Kai trt irpojSds (sc. iirl r&v
rjfiere'pwp rrpoydpwv yevSfievos irore dvijp diddaKaXos TUP Traldcov) ravra idlda<TKP
(bs Kai TOVS (ptXovs UKOLIOV el-q tairaTavy iwi ye ayadi^y Kai KX4WTIP ra TG>V <plXupy

4-iri ye dyad$'. Mem. IV 2. 17 ff.

6<f>eiX6fjLcpopian is used of course to

correspond to TOL 6<f>eiX6/j,epa in E above : TO6TWV (pcu/ULev dv deiovs re etvat /cat ivdov- such periphrases (the principle of which is explained in Euthyph. 9 Eff.)are exaid^LP, eiriirpovs 6PTCLS KCLI Karexofi^povs 4K TOV Oeo\j) 0T0.P KdTopduicri Xtyopres TroXXd tremely common in Plato. See W. J. Alexander in A. J. Ph. iv pp. 299 ff. Kai fxeydXa 7r/t)ci"yAtaro, /j.yde'p eldoTes UP

TTAATfiNOZ
Nat.
v

[332 A

'ATTOSOTCOV Se ye ovS* OTTGMTTLOVV Tore, OTTOTC T19 firj o"G)xf>p6'AXrjdfj, 7) 8' 09. A \ \ o $77 TI rj TO TOIOVTQV, 009 diroBcSovai. ofye'iXeiv rov? f)v 8' iyco* ftXaftepa, Tt he; B TOIS fiv

vco<; anratTol;

eoitcev, Xeyei ^L/JLCOVLST/S TO rd 6<f>etX6fieva i/eaiov elvat 5 " A \ \ o fjbivroi vr) AC, <f>r) TOA9 7ap <f>LXoi<; oterai <J>LXOV<; dyaOov fiev TI Spav, tcateov Se firfSev. on ov Ta ocfxiXofieva a7roS/8&>0"/, 09 av teal Udvv 7rapatcaTa0fivcpy ' edwrrep 7) ajroSoai^ ylyvrjTaLi <j>l\ot Be watv 10 OVTCO Xeyecv <f>j)<; TOV HtficoviSrjv; ef)(6p0L<s dirohoreoVy o n ovv, 6<?/, o ye ocfyeLXerai avrols. Mavddvo), 7) \fjyfns fiev ovv.

r<p y^pvalov dirohQ)

o re fiTroXafiftdveov fcal 6 aTroSiSovs* ov% av rv^J} o<\>eiX6fievov; Ylavrdiraat otyelXerai Se, ol/jbat, irapd

ye TOV

)(6pov TC5 e^dpa), oirep teal irpoa-qKe^ tcaicbv TI, 12. 8i : 5^ 76

8 3 2 A 2 diroSoWovdiratTot: ' well, but we were not on any account to make restoration at the time when the claimant is*according to the Greek idiom *was' 'mad.' Socrates, as in 8-irep Apri i\4yofiev, is appealing to the admissions made by the irarifp TOV \6you (in 331 C), as he is justified in doing when addressing his heir, oirdre is notas T6TC shews the particle of 'indefinite frequency,' but stands for ore of the direct: the

rjKov is a more general term and is the regular word in classical Greek for ' proper conduct' or 'duty' (as the Greeks conceived it), the Stoic KaOrjicoif being very rarely used in this sense by good authors. 3 3 2 C336 A The definition is further elucidated down to 333 B: and thereafter Socrates begins to criticise it. In the first place, the definition is made more precise by representing justice as an art, whose business it is to benefit friends whole clause rdre 6ir6rc r t j fir) <ru>4>p6v<iis and injure foes (332 c, D). The quescforeurot is thus in the oratio obliqua of tion is then raisedhow does the art of self-quotation and exactly corresponds to justice do good to friends and harm to d ixaveU dirairoi in 331 c. Madvig's foes ? By the analogy of other arts Poleatrairei for dircuTo? is therefore unnecesmarchus is induced to say that Justice sary. Goodwin MT. p. 213 explains the benefits friends and harms enemies (1) by optative otherwise, but not (I think) fighting with them and against them in rightly. time of war, and (2) in connexion with 6 d-yaOov \Uv TI Spdv sc. avrovs, for partnersheps concerned with money in time of rots 4>L\OLS depends on 6<f>el\etv, to which peace (3321D333 B). The explanation of Simonides saying is now complete. Toi/s <f>L\ous is the subject. Socrates first directs his attack against fiavOdva)6TI. 6TL is 'because,' not (2). In cases where money has to be used, 'that,' as always (I believe) in Plato's use of this phrase: cf. Euthyph. 3 B, 9 B it is not justice, but some other art, that is useful for the required purpose: in other and infra ill 402 E, VIII 568 E. For the sentiment cf. (with J. and C.) Xen. words justice is (in time of peace) usejul only in dealing with useless or unused Mem. iv 2 17 ff. money and other unused objects: which is 3 3 2 B 12 4<f>tXT<u 84. Seecr.n. In explanatory clauses of this kind 5^ and an unworthy view of the art (333 \\ 333 E). Further, the analogy of the other not 5^ 76 is the correct usage: cf. infra arts shews that the art of justice, if it is 337 D> 344 A* I therefore follow Bekker the art of keeping money safe, is also the in reading 5e\ 13 irpo<rqKt. 6<f>i\6fivov has thus art of stealing moneyalways provided been equated with -n-fjoa-^Kou by means ofthat it does so for the benefit of friends the special cases TO TOIS <j>l\ois 6<t>i\6nevov and the injury of foes (3 33 E 334 B). POand T6 TOIS ix^pois 6<f>i\6/j,vov. TO Tpo<r- lemarchus, in bewilderment, reiterates his

332 c]
VII. 'Hivigaro

nOAITEIAC A
apa, rjv $' iydo, o>9 eocfcev, 6 XtficoviBrj*; Trotrjri0)9 ' (fxiiveTai, r6n TOUT 15

C #a>9 TO Sifcaiov b LTJ. SLVOCTO /JLV yap, o<f>i\6/jLvov. 'AXXrl TL OLL; <f>r).

elrj Sltcaiov, TO Trpoarjfcov etedarq) diToSiSovai, TOVTO Se covo/juaaev *f2 7rpo<? Ato?, fjv 8* iy<b, el

oJfv Tt9 avrov

ffperOy w ^LficoviBrj, rj rlaiv

ovv ri,
Ka\LTai,'

dirohihovaa
TL CLV OLt

0<f)t,\6fJLV0V KOI TTpOCTrfKOV T)(VT) iaTplKT)

rjfilv avTov diroKplvaadai;

Af/Xov '6TI, e^rj, rj aoo/jbacnv <f>dp/JLatcd 20

definition in the old form, and Socrates thereupon starts a fresh line of argument. By ''friends'' and ''foes'' Polemarchus means those who seem to us good and dad, not those who are so. But as bad men often seem to us good and good men bad, fustice will often consist in benefiting bad men, and harming good, i.e. in wronging those who do no wrong; or conversely, if we refuse to accept this conclusion, and hold thai it is just to benefit the just and hurt the unjust, it will often be just to hurt friends and benefit enemies, viz. when our friends are bad, and our enemies good^i^Q334 ) Polemarchus hereupon amends his explanation of 'friend' and ' enemy' into ''him zvho both seems and is good? and 'him who both seems and is bad"1: and the definition now becomes, l It is just to benefit a friend if he is good, and injure an enemy if he is bad (335 A).' To this amended definition Socrates now addresses himself. He first proves by the analogy of the other arts that to hurt a human being is to make him worse in respect of human excellence, i.e. Justice, in other words to make him more unjust, and afterwards by means of similar analogical reasoning, that no one can be made more unjust by one who is just. Simonides" saying, if Polemarchus has explained it aright, was more ivorthy of a tyrant than of him (335 A336 A). 3 3 2 B ff. The seventh chapter is a good example of Plato's extreme care in composition. A careful study will shew that the structural basis consists of two illustrations followed by an application: this occurs seven times before the conclusion of the argument is reached. Similar, but less elaborate, examples of symmetrical structure are pointed out in my notes on Crito 49 B, Prot. 325 D. 3 3 2 B i^vijjaTOiroiTjTucws. Theaet.

present passage is no more serious than that in the Iheaetetus: Plato knew that Simonides merely meant to say *it is just to render what you owe.' 3 3 2 c 17 dXXd ri ottci; is a rhetorical question, which needs and receives no answer, like rl yd\v; and TL ^V dontis; (Theaet. 162 B). It is equivalent to 'of course.' For the use of rl Stallbaum. compares Gorg. 480 B rl ykp dij (pQfiev; to which -there is also no reply. This, explanation is preferable to that of Madvig, who gives dXXd rl otet to Socrates, and takes tyrj as equivalent to <rvvt$nr\ a harsh usage in a narrated dialogue, and not likely to have been intended by Plato, because sure to be misunderstood. Liebhold s 4\Xo ri otei; <O^K> i<f>T\ has everything against it. to irpds Aios KTX. ' I n the name of heaven, said I, if any one then had asked him' etc. ' what reply do you think he would have made to us?' w before irpbs Aibs is (as Schanz holds) an interjection, and does not require a vocative to follow it: cf. Euthyd. 287 A, 290 E. It is tempting (with Tucker) to take w irpbs Atbs as part of the address to Simonides (cf. Euthyd. 294 B i3 irpbs rdv BeCtv, r\v 5' ^yc6, c3 Atovvabdiopeaura) r< oun irdvra 4iri<rra<T6OV). But on this view the presence of et o5>rjpero forms a difficulty, and u irpbt Aibs may very well go with rl av 0U1 d ip d 19 64>iX6p.vov KalirpocnfJKOv. It is characteristic of Plato to combine the thing explained and the explanation itself in this way: see my note on Prot. 314 A. Here 6<f>ei\bfjivov is necessary to enable Simonides to recognise his own saying. larpiKi)pa'ycipiKTJ. In Gorg 463 A ff. Plato refuses the name of 'art' to <tyoTrouicf} : it is but an ijjurupla or rpifM), a sort of bastard adjunct to larpiicfi, as KO/JL/judTticfi is to yv/xvcKmicf). Here, where 194 C rb r ^ s tyvxns iciap, 6 <f>7} "Ofxrjpos less precision is required, both are reCUPITT6/AVOS TJ)V TOV Krjpou bfioibT-qra. T h e garded as r^xvai.

i6

TTAATQNOZ

[332C

T Kal a IT la Kal irord. 'H Be riatv ri diroBiBovaa 6<f>ei,X6fievov Kal irpoarjKov re^vi) fiayeipiKr) KaXelrac; 'H rot? ' oyjroi,? ra D r)BvafJbara, EZei>* r) ovv Si) riaw ri diroBtBovaa re^vr) SiKaioavvr)
av KOXOLTO ; Et fxev rt,} $77, Bel aKoXovdelv, co ^wKpares, rol? 25 /jL7rpoa-0v elpr) pivots, r) TCW? <f>iXoL<; re Kal ixffpols oofeXtas re Kal fiXdfia? diroBiBoiXTa. To rovs <f>lXovs dpa ev iroielv Kal TOVS BiKaioavvrjv Xeyec; AoKel /JLOL TY? OVV Bwarcoraro^

vyUiav;
30 KLVBVVOV ;

<f>lXov<z ev irocelv Kal e^dpov^ KaK(*)<; rrpos voaov Kal 'larpo?. Tt? Be TrXeovras I irpbs rov T/79 daXarrr)^ E
K.v/3epvr}T7]$. Ti Be; 6 BiKaio? ev TLVL irpd^ei Kal

7rpo9 TL epyov BvvaTcoTaros <f>iXov<; oocfreXelv Kal i^dpov^

'Ei> TO5 TTpoairoXefxelv Kal ev TC3 jjvjifiaxeiv, Kal firf irXeovai Brj KvftepvijTr)?. e/juoiye BOKCL.

ftXairreiv;
ILlev

fit) Ka/Jbvovcri ye firfv, c3 <f)iXe YloXe/xapxe, larpo? a^pr/CTO?. 'AXrjdf}.

Nat. *Apa Kal TOLS /JLTJ iroXe35 yuwcriv 6 SiKaLOS a^pTjaro^; Ov iravv /JLOL SOKC TOVTO. ^KprjatfJiov

dpa
7) ov;

Kal ev elprjvrj BiKaio\avvr];

Nat.

Xptfaifiov.
Nai.

Kal ydp yecopyla 333

K a l yJr)\> KOI CTKVTO-

IIpo? ye Kapirov KTTJCLV.

TOfjLiKrj; N a t .
Y)dvv ye.

TTpo? ye viroBrj^idTcov dv, olfiat, <f>alr)s KTrjaiv.

rj KTr\Giv

TV Be Brj; TT)V BtKacoavvrjv 7T/0O9 TLVOS xpelnv

5 ev elpr)vrj (f>alrj<; av ^prjatfiov eivai; Tipbs TO, %vfiftoXaia, w Xd)Kpar<;. HvfJiftoXaia Be \eyet9 KOLVcovTj/juaTa, rj re dXXo; Koiof the two illustrations. So also below 3 3 2 D 23 ctcv according to Timaeus (Lexicon s. v.) expresses (rvyKaradeais fiev in 333 A T'L be 5-f); ry\v StKaioaOvrjv K T \ . rdv elprifUvtav, <rvva<pT] 8e irpbs rb. fj.e\32 irpoo-'iroXc^ctv explains ix^povs /8X<It rarely expresses (TvyKaTddeais \ovra. TTTLV as ^vafx(xxeLV explains <pi\ovs (bcpeXetv. ('assent') and no more: see on iv 436 C. Ast's -npoTroXe/xelp (a conjecture of SteThe word was pronounced eliv with interphanus) would leave ixQfovs (iXairTeiv unvocalic aspiration (Uhlig in Fl. Jahrb. represented. Stephanus' conjecture was 1880 pp. 790flf.)and may possibly be a natural enough with the wrong reading compound of eta and %v (used as in iv ^h Kai ^vjULfxaxiiv, which Ast also followed. r65' fjdr] TG)V Tpi&v 7ra\eu(rfjidruv Aesch. For i-jAOiyc SOKCI Hartman demands Z/jLoiye Eum. 589). eUv is the usual orthography doKeiv; but cf. 333 B, Crito 43 D, Phaed. in Paris A, and has left some traces also 108 D, Menex. 236 B. These cases shew in the Bodleian MS e.g. Gorg. 466 c. that hoKel can be used without u>s : and T i/jLol (Z/jLoiyc) Soxeiv does not occur in the ^XVT) 8tKato<rvvT|. The Socratic view Republic (Griinenwald in Schanz's Beitr. that Justice is an arta view that domiur hist. Synt. d. gr. Spr. 11 3 p. 12). nates the whole of the conversation wl , Polemarchusis thus introduced quite 3 3 3 A 5 gv|ipo\aia are contracts incidentally. where money is involved. Polemarchus 26 T6Xc-yci. Cf. Xen. Hiero 11 2 (cited (as in els dpyvpiov in B below), in harmony with the natural meaning of Simonides' above on 331 E). saying, thinks first of pecuniary dealings 3 3 2 E 30 rt Si; 6 8KCUOS KTX. This as the sphere in which diKaioauvrj acts. punctuation throws more emphasis on 6 dlfcaios than TL 5 6 Skaios; which appears Socrates substitutes for HvfApoXaia the more general term KoivtoprifiaTa, in order once in some editions. It is therefore to be more to introduce the analogy of the arts. preferred in introducing the application

333E]
B vayvrj/JLara hrjra.

T70AITEIAC A

17

*Ap' ovv 6 SLKCLLOS ' dyadb? teal Xprjo-i/jLO? /eowcovb?

'AXX* 69

69 7TTTQ)V 6<TW, fj 6 7TTTim/CO9 / * O 7TTTVTlfc6<s. KOIVCOVOS TOV OLKoBo/JLlKOV ; OvBa/JLGuS,

irXivdcov fcal XiOcov Oeciv 6 Bitcaios -xprjai/jLWTepos re Kal dfjueivcov

' A X X ' 69 Ttl/tt Bt) KOlVCOVldV 10

6 Sifcaios dfjuelvcov KOLVCOVOS TOV KidapcaTCKov, Sairep 6 Kt,0api,aTifcb<;

TOV hiKCLLOV 69 KpOVfJUlTCOV , Et$ dpyvpiOV, /JLOty BoKL. TlXtfp 7' *

6<7&)9,ft5IIoXeyLta/o^e, 7T/>09 TO xprjadac dpyvpifp, OTCLV hey dpyvpiov C #cofcj/jj irpiacrQai rj dirohoadai ' XTTTTOV TOTC Be, d>^ iyco olfiat, 6 iirTTitcos* f) yap; QalveTai,. K a l ixrjv orav ye TTXOIOV, 6 vav- 15

7777709 y) 6 Kv/3epvr}Tr]<;. "JLoLtcev. ffOrav

V XPV(TL(P icoivfj xprjadaiy
r

ovv TL Bey dpyvplcp

w ^(OfcpaTes. OVKOVV

6 8(,rcaios xprjo-ifiooTepos TCOP aXkcov;

/cat arcov slvai,

OTCLV

irapaicaTadeaOai dpa d^prjarov y

Xeyets,
"OTCIV

OTCLV firjSev Berj avrw

^prjaOat

aXXa tceicrdai;

Udvv

ye,
r) 20

dpyvptov,

TOTC xprjaifios

e V avTw

D Si/ecLLOcrvvrj; KivBvvevet. Kal OTav &rj hpeiravov Bey (f>v\aTTecv, 7) SiKatoavvrj xprjcri/jbos Kal Koivy Kal ISia* orav Be yjpr\aQaiy r) dfjiTreXovpyiKr) ; <>aiveTat. Or;cr69 Be Kal dcnriBa Kal Xvpav OTav Bey fyvXaTTeiv Kal fjurjBev yprjadac, xpijaifjuov elvat TTJV BiKatocvvrjv, OTav Be j^prjcrOat, TTJV OTTXCTIKTJV Kal TTJV jJLOvaiKrjV; ^AvdyKrj. 25

Kat ire pi TOXXCL Br) irdvTa

r) BiKaioavvt]

eKaaTOv ev jiev %pv)o~ei

dxpy&Tos, VIII. E
21.
OVKOVV I I .

ev Be d\p7)aTia ^prjaifio^; KivBvvevei. ' OVK dv ovv, do <f>iXe, irdvv ye TI airovBalov

28.

elf] rj

5^77 q\ dtot. AITS.

OVK civ ovv H et corr. in m g . A 2 : OHKOVV A}q:

in D xpyq xp )- It ^s noticeable that Plato does not take into account the pare v n i 556 c r) iv odQv iropeLais 1 4v possibility of money being deposited at 7 AMcus rial Koivwviais and TTJV Tiyti\v interest: in this case the money could not be said to be useless. rafrryv (where the English idiom would expect TTJV TI(XT]V TOLIJTTJS) in 11 371 E. In 3 3 3 D 22 Kal KOIVQ Kal I8(a: n o r 'to the individual and to the state,' but spite of els Kpov/xdruv and els apyvplov, it 'both in dealings with others, and in is not necessary to read (with Richards) personal concerns.' The words Kal Idlq. TLVOS. 3 3 3 c 18 irapaicaTaO&rOai Kal <rv are, strictly speaking, irrelevant, for it is with K0tvcjv7)/j.aTa (in the widest sense) clvai. The double expression is necessary to explain KOIVT) xpr\<sQcu\ t h e KOIVCOVICL that we are concerned. They are to be regarded merely as a rhetorical amplifiarises because one deposits the money and cation for the sake of emphasis: cf. infra by the other it is kept safe. 35 A> 351 Ann. 20 axpT]<rTovXP1!0^05- axpyvTos 3 3 3 E 28 OVK av ovv KTX. See cr. fluctuates between 'unused' and 'useless': n. Some may think that we should read the latter sense is predominant here and gives an epigrammatic tone to the sen- OVKOVV (with the majority of MSS) and cancel eiy after <rirov8aiov (so also Vind. tence (cf. iv fxev XPV^61- o-XPrlo"rosi &v ^

3 3 3 B 10 ts TCVO, 8T] KOtvwvtav is

idiomatic for els TIVOS di] KOIVUVICLV. Com-

18

fTAATONOI

[333 E

), el Trpo<; rd d^prjara ^prjaifiov ov rvyyjdvei. robe Be 30 a Keyset) fjbeda. dp1 ov^ 6 iraTa^ai Becvoraros ev /jid^rj etre TTVKTIKTI
LT TLVL Kal dXXy, O5TO? Kal <f>vXdacrdaL; TLdvv ye.
r

Ap* ovv

Kal vocrov oaris Beivbs <f>v\d^a<T0ac, teal Xadeiv OVTOS Beivoraro? [A7roiijcra$; "Efjiocye Bo/cel. ' A U a firjv arparo7re\Bov ye 6 avrbs 334 <f)v\a dyaOos, oenrep Kal rd rclov TroXe/juicov tcXeyfrai Kal ftovXev/yuaTa Kal rd<; d'XXas irpd^ei^. TLdvv ye. f/Orov TI$ dpa Beivo<z cfrvXal*, TOVTOV Kal <f>cop Bewos. "EOLKCV. E dpa 6 BUatos dpyvpiov 5 Beivos <j)vXdTTLv, Kal KXeirretv Beivos. fXl? yovv 6 X0709, e<f)r), (TrjfAaivei. KXeirrr}^ dpa TLS 6 BiKaios, & ? eoiKev, dvaire^avrai 5 Kal KtvBvveveiS izap 'Ofirfpov fie/jbadrjKevac avro. Kal yap eKelvos TOV TOV 'OSf <xo"O)9 7rpo9 /ii/T/009 TTaTTTTov AVTOXVKOV l dyarra re B Kal (f)7](nv avrov itdina^ avdpcoirov*; KeKacrOai KXeirroavvrj 0" 10 6pK(p re. eoiKev ovv f) Btfcatoavvrj Kal Kara <re Kal Kad' "Ofjuypov Kal Kara ^L/JLCOVLBTJV KXeirTiKr) ns elvai, e V axpeXta fievroL rwv <f>iXcov Kal 7rl ySXayS?; rcov e^Opwv. ov^ ovroos eXeyes; Ov fid
33. ifiwoufiaas coniecit Schneider: i/JLTroirjaat A n 1 ^ : Kal e/^irotijaai

The accidental D), understanding ian. omission of av is however not uncommon in Plato's MSS : see on iv 437 B. 31 OVTOS Kal 4>v\d^aa-0ai. Because knowledge of anything implies knowledge also of its opposite, according to the usual Socratic view. See Phaed. 97 D ovhkv a\\o (TKoireTv irpoarjKetv dvdpwirovd\X' 7} rb apHrrov Kal rb (3\THTTOV ' dvajKaiov 8e elvat rbv avrbv TOVTOV Kal rb X^ipov elbivai% Charm. 166 E, Hipp. Mm. 367 A ff. See also Stewart's Notes on the Nicomachean Ethics Vol. I p. 378. 32 <f>v\da<r0ai KTX. Seecr. n. With the emendation in the text, the argument is as follows: (1) he who can 7rard^at, can (pvXd^aadai: (2) he who can <f>v\dZaadai (vb(rov), can XaOeiv ifiiroir)o-as (v6o~ov): (3) he who can K\4\f/ai (rd TU>V iro\efuwv), is a good <i/\a of an army. Thus the predicate of each step in the argument corresponds to the subject of the step next following: for XadeTv ifnroirjcras [vbaov) is to be taken as parallel to KXtyat (rd T<ZV iroXefxiuv). The argument is unsound, and not intended to be serious: it is enough that it suffices to bewilder Polemarchus. For a further discussion on this passage see App. I I .

3 3 4 A 1 <TTpaTOir^8ov -y KTX. The aTpaT-rjyds must be both (pvXaKTiKds re Kal KXttrTTjs according to Socrates in Xen. Mem. i n 1. 6. 2 KXITTIV and KX^ifia were used (especially by Spartans) with reference to military operations involving surprise and stealth (Classen on Thuc. v 9. 5). 6 KX^irrrjsdvair&fx&VTCu. Cf. Hipp. Mm. 365 c ff., where this view is worked out at length, id. 369 B avawtQavTai 6 avTbs U3v \f/v5r)s r e Kal aXrjdrfS and X e n . Mem. IV 2. 20 ff. dvair4<(>avTaLy as J. and C remark, expresses an unexpected resulthere a paradox. Like 0 CKUV afiapTaviav dfieivujp, the conclusion is a logical inference from the Socratic identification of virtue and knowledge, made without regard to experience. 3 3 4 B 8 ayairq,, 'esteems,' is said with reference to iaBXbv in Horn. Od. x i x 395 f. firjTpbs iijs warty' to~6X6v, 6s dvdpibTTOVS iK^KaffTO I KXeTTTOCrOPTJ 0' OpKQ T.

The suggested dyarat for dyatrq. re would be too strong: see Symp. 180 B fidXXov dav/xdov<ru' Kal Ayavratb'rav 6 epu/jLevos TOV 4pao~TT)v ay air q., where the meaning of dyairq. is shewn by otiru) irepl TTOXXOU iiroielro in 180 A.

334E]

nOAITEIAC A

19
TOVTO fievTot

TOV A t , <f>r), dXX* OVKTL olSa eycoye o TI eXeyov

efJLOiye BoKel en, axpeXelv fjuev Toy's <j>iXov<; rj BiKaioavvr), fiXaTTTeiv <t>lXov$ Be Xe-yets I elvai irorepov TOVS BoKOvvTa? 15 C Be rov<s i\6pov^.
e/cacTTO) xprjo-TOv? elvac, rj TOU? ovras, KCLV /JLTJ BoKcbac, Kal ex^povs

di><ravTQ)<;; EtVo? fiev, (f>r), ou? dv n<; rjyrjrat, xprjcrTOvs, <f>iXelv, ou? 8' av 7rovr)pov<;, /juiaecv. *Ap' ovv ov^ d/xaprdvovacv ol avOpcoirov irepl TOVTO, OXTT SOKCIV avTols 7roXXov<; fjuev xpijcTovs elvai c fjbrf ovTas, TTOXXOV^ Be TOvvavTiov; A/jLapTavovarcv. Tourot? dpa 20 ol fjuev ayadol i-^Opoi, ol & KaKol <f)iXoi; Udvv ye. ' A W ' O/JLCOS
D hiKaiov TOT TovToisy TOU9 /J>ev TTOvqpovs wfaXeli1, ' TOI/9 Be ayadoi/<;

f3XaTTTeiv;

Qaiverai.

'AU<i fjbrjv ol ye ayadol

BtKaioi TC Kal

OIOL fxr) aBiKelv.

*AX7}8f). Ka/ra Brj TOV crbv Xoyov TOVS fjurjBev

aBiKovvTa<; BiKaiov xaKCOs iroielv.

MT/Sa/xco?, e(f>7], <Z Sfti/^pare?* 25

irovTjpbs yap eoi/cev elvai 6 \6yos. Tot>9 CLBLKOVS dpa, fjv 8' eyto, Si/caiop fiXdiTTeiv, TOVS Be BiKalovs w<f>eXelv. Ouro? eKeivov KCL\XLCOV (f>aLVTaL. UoXXois dpa, do TioXejiapx^, ZvfifiijcreTaL, OCOL

E Birj/jLaprrjKao-Lv TCJV dvOpooircov, BtKatov elvai TOVS fiev <f>iXov<; fiXaTTTecv 7rov7)pol yap avTol? elalv TOVS 8' eyQpoi)<$ (h^eXelv 3

ayadol ydpm Kal oura)? epov/juev avTO TOvvavTiov r) TOV XcficoviBrjv <f>afjiv Xeyetv. Kal fiaXay e(j>r)} OVTO> %vfjbftalvei. dXXd /jbeTaddKLvBvvevo/juev yap OVK opdw TOV <j>iXov Kal e^dpbv 6ea6ai.
13 TOVTOITL SO Euthyphro (15 B) harks back to his first definition of piety (6 E) after he has been refuted by Socrates. Cf. also VII 515 E n. 14 8oKi does double duty, first with TOVTO and then with diKcu.ocrijv'r): cf. 493 A, VII 517 B, 525 B, 530 B and (with Stallbaum) Ap. 25 B. Hartman needlessly doubts the text. 15 <|>\ovs Si X.ycis KTX. The same mode of argument recurs in 339 B ff. Cf. also Hipp. Maior 284 D. 3 3 4 c 21 4>CXot KTX. Schneider rightly observes that /cara 5^ T6V abv \6yov below tends to shew that dXX' fyuws p\dirTiv is interrogative. The argument is in the form of a dilemma: either (a) it is just to injure those who do us no injustice (and benefit those who do), or (b) it is just to injure friends and benefit foes. The first alternative is immoral (irovripds), and the second directly opposed to Simonides' view. Socrates suppresses the words which I have put in brackets, because they lessen rather than increase the immorality of the conclusion: the second alternative is expressed in full as the avrb TOVVOLVTLOV T) TOV ^ifxuvtdrjv tyafiev \tyeiv. 3 3 4 D 28 60*01 KTX. : not 'those of mankind who are in error' (J. and C.) vi but'those who have mistaken their men': cf. Phaedr. 257 D TOV eraipov vvxvbv 5tafiapTdveis. So also Schneider, and Davies and Vaughan. 3 3 4 E 30 irovTjpol yap KTX. Stallbaum (followed by D. and V.) wrongly takes avroh as ' in their eyes.' The reasoning is difficult only from its brevity. If it is dUcuovfiXairTeiv&51KOVS, and men sometimes suppose that a man is good when he is bad (trovqpoi yap CLVTOU eiaiv 'for they have bad friends'), then since friend has been defined as one whom we suppose to be good (334 c), it is sometimes &LK*IOU ^Xdirretv <pi\ovs. Stallbaum's view is quite inconsistent with the definition of friends in 334 c as ovs ap TLS -qyijTat -%pt)<iTov's. 33Tov4>CXovKali\6p6v. Hartman (with some inferior MSS) wishes to insert TOV before ixOpov; but cf. infra ill 400 D and

2O

T1AATQN0Z
dejievoi, w YloXefxapye; TOP SOKOVPTO, ^prjarop, TOVTOV

[334
<piXop

35 elvai.

Nt)*> he 7TW9, rjv S' iy(*>, fxeTaddo^ieOa;

TOP Bo/covPTa re,

| /JLV, OPTCL 3 3 5

f) 8* 0 9 , KOil TOP OVTCL ^pTJOTTOP <f)iXoV

TOP $ SotCOVPTd

Be fir}, Botcelp dXXd firj ecpat <f>i\op' tcai irepl TOV i^dpov Be 6 Trovrjpos. 5 SitcaicM), rj, a < TO irp&Top >> OTL eGTLP hlicaiov Nat. KeXevets Br^ fjnas

Be rj avTr) O~TCLI, TOO TOP fiep TOP 8'

<$>l\o<; fiep $TJ, cw? eoitce, TOVTCD T&5 Xoyco 6 dyaObs eXeyofjuep, XeyoPTes BLKCLIOP elpat

irpoadelpai

<f>i\0l> V 7TOL6LP, TOP 6 ^0pOP

KCLKCOS, PVP 7T/9O9 TOVTCO Q)& XeyCP, OPTCL ev irotelp,

TOV fXP <$>i\op dyaOov

OP KafCOP OVTCL (3\d7TTlP ,* TLaPV IAP OVP, (f)7}, OVTCOS dp flOL B

/ca\(t)<; Xiyeadat.
10 IX. "^AGTIP dpa, TJP 8' eyai, htKalov dpSpos ftXawTecp KCLI

usKCLKtbs is summed up in rovTip, and the whole sentence means: ' d o you wish us to make an addition to our account of justice, or in other words to say nowin addition to our original definition where 35 TOV SOKOVVTCL TC KO.1 TOV OVTCL The meaning required'he who both we said it was just to do good to friends seems and is good'would be more cor- and harm to enemiesthat it is just to do rectly expressed by rbv 8OKOVVTO. reKCLIgood to friends if they arc good e t c ' This 6vra (so Ast and others), but " aliquid tri- explanation is (I think) the least vulnerable buendum interpositis rj 5' os, quae negli- one, if the text is to be retained. With gentiam repetendi, si est negligentia, wpocrdeivai used absolutely cf. 339 B. For saltern excusant" (Schneider, who com- other views see App. III. pares also infra 341 B irortpws Xeyeis T6V 3 3 5 B 10 go-Ttv apa KTX. Cf. Crito
apxovrd re ical TOV Kpelrrova). I n rbv hk boKovvTa fxtv, 6VTOL dk fx,^ Polemarchus ex49 A ff., Gorg. 469 B, [irepi dperrjs] 376 E.

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

This chapter contains the only element of presses himself more accurately. permanent ethical interest and value in 3 3 5 A 3 6 70.66$6 irovTjpos. So- the discussion with Polemarchusthe only crates unfairly neglects the SOKU>V, although element, moreover, which reappears in a according to Polemarchus' amended defi- later book of the Republic (11 379 B). The nition the dyados who seemed irovqpbs underlying principlethat KOLKCOS iroieiv = would not be a friend, nor the irovrfpds KCLK6V iroteivis in accordance with the who seemed dyadds an enemy. Pole- traditional Greek view of life. For illusmarchus' theory indeed points to a division trations we may cite Od. x v i n 136 f. TO7OS of men into three classes : friends, enemies, yap } voos iariv eirix^ovlujv dvdpcoiruv | olop and those who are neither (viz. those who Tr r)/j.ap &yr)<n irarrjp dvbp&v re de&v r e , seem good and are bad, and those who Arch. Fr. 70 (Bergk), and Simon. Fr. seem bad and are good). The somewhat 5. 1014 avdpa 5' OVK tan /j,i] ov KCIKOP ideal view that the dyadds is <pi\os and the ijuLfxevai I bv dfidxavos avixtpopd Ka64\ot' \ Trovrjpbs ix^pte *s genuinely Socratic (cf. wpdt-as ixkv e5 TTSS dvrjp dyadbs, \ *fa/v6s 5' el Mem. II 6. 146.): it is part of the wider Aca/ccus <. TIS >, I Kairi irXelarov dpiaroi, view that all men desire the good (Symp. rots K Beol (piX&aiv. T h e same point of view is manifest in the transition of 206 A, Gorg. 467 c ff.). diKaiix) must mean l or in other words': cf. 'laborious,' 'afflicted' (e.g. Hesiod Fr. infra 349 E TrXeovenreiv T} dijioup irXtov xiV 95. 1 Gottling) to 'depraved.' Conversely, prosperity makes one morally better, and Phaed. 85 D kirl ftefiaioTtpov dxrifxaros, 7j \6yov deiov TU>6S (SO the Bodleian, but ij as in Solon 13. 69 f. r<^ d Ka/cws UpdovTi is cancelled by many editors). The late Oebs irepl TravTaridrjcrLV | (jvvrvx}r]v dyadrjv,
4 irpoo~8ivaipXovrrmv. ij after r< meaning in /j.<>x&T]pbs and irovrjpbs from

expression $>aL8u}i> rj irepi ypvxvs involves^K\V<TLV d<f>po<rvpr)s, and in the frequent essentially the same use of r). .The clause identification of einrpayia or evdaifiopia

335 E]

nOAITEIAC A

21

OVTCVOVV dvffpeoirayv; Kal irdvv ye> <fyr), TOV? ye irovrjpov? re teal i%0pov<; Bet fiXdirreiv. JZXairTotievot 8' Xmroi fteXTiovs r) ^etpou? yiyvovTat; Xetpou?. *Apa eh *rr)v T&V KVV&V dpeTrjv, rj eh TTJV T&V Xirtrayv; Et9 TTJV T&V XTTTTGOV. *Ap* ovv Kal Kvves fiXaTTTojjbevot
*)(eLpov<i ylr/vovTat eh TT)V T&V KVV&V, U ' OVK eh TTJV TU>V LTTTTCOV 15

C dpertjv; *AvdyKr). 'kvdpdyrrov*; Bey <Z eTalpe, fir) OVTQ) (f>(OfJLvy f3XaTTTOfJLevov<i eh TT)V dvOpwireiav dpeTrjv %ipovs yiyvecrOai; Haw fiev OVP. ' A U ' r) &Lfcaio<rvi>r} ovte dvOpcoireia dpeTr]; Kal
TOVT dvdr/fcrj. Kal TOVS j3\airTo/iivov<; dpa, cS <f>i\e, TOOV dvOpdnrcov

dvcvyicq dSiKcoTepovs yiyveo-ffai. "JLoi/cev. *Ap' ovv TT} fiovaifcy 20 oi JAOVGLKOI d/jLov<rov(; BvvavTai iroielv; 'ASvvaTOv. 'A\Xa TJ) fanrucfj oi imriKol dtyiTTTrovs; OVK CCTLV. ' A U rp D BTJ oi BiKaioi dhiKOV?; rj Kal ^v\\rj/3Br)v I dpeTr} oi dyaffol ' A \ \ a dBvvaTov. Ov yap OepfjLOTrjTo?, 61fiat, epyov tyv"eLV> d\\a TOV evavTiov. Nat. OvBe ^rjpoTrjTo^ vypaiveiv^ dWa TOV evavTiov. 25 Haw ye. OvBe Brj TOV dyadov fiXaTTTeiv, aXkd TOV ivavTiov. <$>aiveTai. 'O Be ye BcKaios dyados; Haw ye. OVK dpa TOV BiKalov ffikaTTTeiv epyov, cS UoXe/iap^e, OVTC <f)i\ov OVT dWov ovBeva, dWa TOV ivavTiov, TOV dBUov. HavTairaal JJLOL Bowels dXrjdr) \eyetv} e<f>r}y cJ ' ScoKpaTe^. EZ dpa Ta 6<j>etX6fJiva Kao~TG) 3 diroBiBovaL (frr/civ T6? BiKaiov eivai> TOVTO Be Brj voel avTcp, TOLS fjiev i^dpoh /3\a/3r]v oifreiXeadai irapd TOV BiKalov dvBpos, TOIS Be ifitXois oScfreXiav, OVK rjv cro(f)6s 6 TavTa elircov ov yap dXr/drj eXeyev ovBa/iov yap BUatov ovBeva r)yTiv efydvr) ov {SXaiTTeiv. b, r) 8 09. Wla*)(ovfieOa dpa, 7)v K iyoo, Kotvy iyco re Kal 35
with el trp&TTeiv e.g. Charm. 172 A, 173 D, into the mouth of Socrates (addressing Ale. I 116 B, Arist. Eth. Nic. 1 8. io98 b Critobulus in Mem. 11 6. 35) the words 20. It is by the analogy of the arts that tyvuicas dvSpbs apeTTjv elvai, VIKOLV TOVS ixev Socrates in this chapter seeks to prove, <f>l\ovs ev TTOIOUVTCL, roi>s ixOpovs KCLKLOS : first the identification /ca/cu)s TTOICIV = Katcbv but the reference is only to 331 E coepbs Toieiv, and second that the good man y&p Kal Oeios avf)p. T h e presents (prjaiv cannot harm others : the Socratic con- and voel are used in a general way, beception of right conduct as an art is still cause such a theory and such an interprepredominant. It is important to observe tation of it might be held by any one at that it was by means of this Socratic any t i m e : in OVK riv ao<f>bs 6 ravra ei-rruv weapon that Plato achieved this noble the time is changed to the past to suggest anticipation of Christian ethical theory OVK rji>"Ltfjuavib^b ravra elirwv (Simonides (St Matth. 5. 44 al.). Cf. also Gorg. being <ro06s 331 E). But for 6 ravra 472 D ff. ei7rwi>, -qv would be ian. It is a mistake 16 avGpcoirovs 8^ KTX. Cf. 352 E to take rju as ' is after a l l ' : y\v is hardly so 353 E. used in Plato without apa, nor is Phaedr. 3 3 5 E 33 OVK ^v <ro<J>osetirwv. 230 A (cited by Goodwin MT. p. 13) an Teichmtiller (Lit. Fehd. 1 p. 22 n.) finds example of that idiom, in this an allusion to Xenophon, who puts

22 <rv, idv T4? avro

T7AATQN0I
<j>fj fj XifJiCDvi&rjv fj ^iavra fj HITTCLKOV

[335
elprjKevat

7] TLV SXkOV

TWV <TO<f)<0V T /tflX /JLCL/CdpLCOV CLvhp&V ; 'E<y(W yOVV, <f)7],

eroifjios el/jut noivwvelv rffs fui^r)?. 'AW' olcrday fjv 8* iyd), \ ov 336 fioi hoKel elvac TO prjfia, TO <f>dvat, SL/CCLLOV eivai TOVS fxev <f)i\ovs axfteXeiv, TOU? S' i^6pov<; ftXairTeiv; Twos; e^>rj. Olfiai CLVTO TIepidvSpov elvai fj TlepSiKKOv fj Sep^ou fj 'IC/JLTJVLOV TOV 5 7] TWOS aXXov /jueya oiofievov Svvaadat irXovcrtov dv&pos.
37. eyw yovv II : Zywy o$v A.

36 cdv TIS avTO (j)^Zip.(i>vC8T]v: as 382, when the Spartans had seized the Cadmea, was condemned on this charge Xenophon virtually does in Hier. 11 2: among others (Xen. Hell, v 2. 35; Plut. see 331 E n. Pelop. 5. 2). Plato implies that Ismenias 37 TWV <ro<j>v TC KO.1 )iaKapCu>v dvSpwv. kept enough Persian gold to enrich himfjLCLK&pios is somewhat stronger than deios, which it suggests, fji&Kapes being a usual self, he was no true Greek if he did not. But what is meant by saying that he had epithet of gods. The whole phrase is intended to carry us back to 331 E <ro<pbs received the money of Polycrates! This yap KCLI Oeios dvrjp. Ast's view that Ata/ca- question has been much discussed. Pospluu means ** qui ante nostram aetatem sibly ' the money of Polycrates' (with allusion, of course, to the riches of the Samian floruerunt," as if 'sainted,' misses the altyrant) was a sarcastic expression current lusion to 331 E, and is a little far-fetched: in Athens for 'the money of Timocrates': it is enough that fxaicdpios conveys the this is perhaps the more likely as we are same ironical commendation as Beios: cf. informed that the Athenians got no share (with Stallbaum) Men. 71 A. of it themselves (Hell, in 5. 2). Plato iyta yovv. See cr. n. With Hartman, would naturally avail himself of such a I adopt Bekker's restoration: cf. v n political gibe to express his dislike of a 527 D. For yovv A everywhere writes man who took gold from the natural yofiv. enemy of Greece (Rep. v 470 c) to stir 3 3 6 A 4 IlcpiavSpov KTX. Periander, up not war, but sedition (ib. 470 B), and Xerxes and Perdiccas are taken as types of tyrants, and no tyrant is <ro<f>6s {Rep.withdraw Agesilaus from fighting with the barbarian: for his political ideal in IX 587 D). It is noticeable that Periforeign policy was that of Cimon. See ander does not appear in the list of the also on v 471 B. It is not however likely, seven wise men in Prot. 343 A. The exI think, that the present passage was pedition of Xerxes against Greece is cited written after Ismenias' death, for Plato by Callicles in Gorg. 483 D in connexion is not given to reviling his contemporaries with the doctrine that might is right. In HepdlicKov the allusion is to Perdic- after their death. That the other three cas I I , father of Archelaus (Gorg. 471 B ) : persons cited by Plato were already dead would only make his reproof of the living he died late in 414 or early in 413, three more marked and scathing. The present years before the probable date of action passageso far as it goesis on the whole of the Republic (Introd. 3), after in favour of Teichmliller's view (Lit. Fehd. proving himself a fickle friend and foe to I p. 25) that the first book of the Republic the Athenians during the Peloponnesian was written soon after 395, when the diswar. Ismenias is mentioned again in Men. 90 A as having become rich domros graceful affair was still fresh in men's TLV6S6 vvv vecjffri eiXrjcpCjs ra TloXvKpd- minds. See Introd. 4. TOVS xp^lxaTa" There can be no doubt 5 oiofic'vov is to be pressed (as in ill that he is to be identified with the Isme395 D, 409 c : cf. iv 431 c ) : their power nias who (see Xen. Hell, i n 5. 1) in 395 is fancied, not real: they cannot even do took money from Timocrates the Rhodian, the thing they want: cf. Gorg. 467 A flf. envoy of the Persian King, in order to 7ra)s av ovv ol p^ropes yn^ya dvvaivTO rj oi stir up war against Sparta, and who in Tupavpot P rats xdXecriv, eav fxi) 2

336 c]
a, (f>rjy Xeyet?. B X. I Kal

TTOAITEIAC A
EZei/, 771/ S* iyoo* 7TiBr) Be ovBk TOVTO i<j>dvi] TTOXXCIKH; fjbev Kal BtaXeyo/juivcov 10

r\ Bt/caioavvr) ov ovBe TO BUaiov, TL av aXXo TIS CLVTO <f>alr) elvac; 6 Spaavfjuaxo? TJ/JLCOV /juTal~v &p/xa avTcXa/juftdveaOai, TOV \070u, eireiTa virb T&V Trapa/caOrj/jLevcov BLKCOXVTO fiovXofievcov Bia/covo-ai TOV Xoyov Kal iyw Tai)T CLTTOV, ov/ceTi, ^avylav tfyev, o)9 Be BieTravadfieda

dXXd crvo'Tpeyfra's eavTov (icnrep Orjpiov fjKev i<f> r/fias a5? Biapiraaofivo<;. fcal iyco T fcal 6 TloXe/jLapxos BelaavTes BL7TTOT]07)/J,V C o 8' els TO fieaov <f>0eyl;dfjLvo$ T19, <fiy, w/xa? irdXat ' <f>Xvapla irpbs dXX^jXov<; vwoKaTa- 15 a\X' elirep ax; dXrjOcos fiovXei elBevai fjirjBe <J)LXQTL/J,OV iXeyxcov, ipcoTav rj /c/oare?; Kal TL evrjdi^eaOe {J/JLLV avTois; TO BUaiov o TL io~TL, fiTJ fiovov ipwTa

eTretBdv TL$ TL diroKpiv7)TaLy iyvooKcbs TOVTO, OTL paov

Ly dXXd Kal ai/To? diroKpLvaL Kal elire, TL (f>rj<; elvat

man's rjTrev for rjicev is not likely to find yxVon iroiovaiv a {3oti\ovTai; oil <pr}/J.i Troielv avTobs a (3ov\ovrai. H e favour. For diapiraad/xevos Cobet would read dia<rira<r6fivos. Plato however does alone (says Plato) is truly powerful who not use diaairav of harrying by wild beasts, wills what is good and has the power to but in the sense of disiungere, seiungere obtain it. (vi 503 B, Laws 669 D) : and even Cobet 3 3 6 A337 B Introduction of Thradoes not propose to change Pol. 274 B symachus. dirjpirdfovTO U7r' avruw (i.e. drjpivp). J . On Plato's representation of Thrasyand C.'s citation of //. XVI 355 aT\{/a diapmachus in the Republic, see Introd. 2. ira{ov<ni> (i.e. ol XIJKOI TCLS apvas) seems 3 3 6 B 11 cos hk 8iiravo*dfji0a. Cobet's suggestion u s 5 Si] iiravad/JLeda to me (in spite of Hartman's wonder) > misses the point. No doubt 8iaTravojj,cu strictly relevant, if only we take 5iapir&few as 'harry,' and not (with J. and C.) is (as he says) "intermitto orationem post aliquam moram denuo dicturus" (cf. as 'tear in pieces.' Tim. 78 E, Symp. 191c), but this is 3 3 6 c 15 TCcvTjeCtccrOcKTX. iy)6l^<T0 precisely the sense required, for the ques- refers to the readiness of the interlocution with which Socrates concludes [ri av tors to assent to one another's questions: &\\o KT\.) shews that he desires to recf. Charm. 175C oOrws rjixdv V7}dt.K<2v sume the discussion. rvxovaa 7 <TK\J/IS Kal ov aK\T)P<JJV. 7 viroKaTaK\iv<S|Avoi: a metaphor, not ravT* ctirov refers to elev(pair} dvai. from the wrestling schools, but from taking 12 crv(TTp\|/as8iapircur6jtvos: 'gaa lower or inferior seat at table or the thering himself up he sprang at us like a like: cf. Symp. 222 E ^ay ovv viro aol wild beast as though he would seize and KaraKhivri 'Ayadwv and Plut. quomodo carry us off.' Thrasymachus comes down like a wolf on the fold, TJKCV is not from adul. ab amico internoscatur 58 D rds 7}KU), but from 07/u : this is also Ast's view roiauras vTroKaTaicXLffeis (alluding to men (in his Lex. Plat.). The expression ijKeiv who take the front seats at theatres etc., in <f>'r)/jL<is would be too weak after (rvarptyas order to flatter the rich by giving up eavrbv Cjatrep drjpiov. T h e object to T)KP their seats to them). Thrasymachus' brutal is kavrbv) easily supplied from avarpixf/as frankness is not intended by Plato to be eaur6i/: lit. 'he let himself go at us.' altogether wide of the mark : see App. II and 335 A n. Cf. Ar. Frogs 133. It should be noted also that compounds of i'77/ui occasionally 17 jiij<(>IXOTI|IOV kiy\w. A comdrop kavrbv altogether and become intran- mon reproach against Socrates: cf. Theatt. sitive (e.g. vill 563 A, Prot. 336 A). Hart150c. 6 A. P.

24
2O TO BlKaiOV

TTAATQNOZ

[336 c

KaX O7TG>? flOl fit) e/0l$, 5 m TO 8eOl> <TTIV fl7)B' OTL D

TO dxfyeXifiov firjS* r6n TO \v<nre\ovv firjS* OTL TO KepBaXeov OTL TO l-vfMfaepov, dXXd aafy&s fioc teal dtcpifiays Xeye o TL dv G>9 iya) OVK aTroBi^ofiaiy idv vffXov? TOLOVTOVS Xeyrj<;. KaX iya> aicovcras egeTrXdyrjv teal Trpoa^Xeirayv avTov i<f>o/3ovfir}vy teal /AOL 25 Bofcw, el fit) wpoTepos ecopd/cr} avTov ,fj e/celvo? ifjui, acfxovos av yeveaOai. vvv 8k rjvitca virb TOV \6yov rjp^eto igaypcalveadat, ^rpoaepKe^ta ' avTov irpoTpo^y &&Te avru* 0I09 T* iyevofirjv diro- E KpivacrOai, KG\ elirov viroTpi^tov *fl pa<rvfia')> fir) ^aXeiro^ T//JLIV taOi' el yap e^afjuaprdvofiev ev Tjj TGOV \6ycov (T/ceyfret iyd) T teal 30 oSe, i5 la-Qt, 2T6 atcovT<; d/xapTavofiev. /JUT) yap Brj otov, el fiev Xpvatov i^rjTOVfieVy OVK av nrore r)fia^ eKovTas etvac vtroKaraickiveaOai dWrjXois ev TT} ^rjTi]aec KaX hiafydeipew rrjv evpeatv avTov, BiKaioavvrjv Be tyirovvTas, irpayfia 7roX\cov ^pvaioyv Tifjutorepov, eireiS* OVTCOS ai/OTjTO)? vireiKeiv dXkrfkoi? Kal ov o-irovBd^eiv o TL 35 fid\i<TTa <f>avrjvai avTO. oiov ye <rv, do <f>iXe' aXX', olfiai, ov Bvvdfieda eXeelo-dai ovv r)/j,d<; 7roXv fidXXov CIKO? iaTiv \ irov 337 VTTO vfidov TWV BevvcSv fj
35. 7c 6 2 et (antecedente olov) >: re A l l : pro dtov ye <rti praebent olbv ye i<FTh> S , ^ dov <rti q.

8 3 6 D 20 Sircos fioi KTX. This idiom is colloquial and abrupt, almost rude: cf. 337 B and the examples cited in Goodwin MT. p. 94. Thrasymachus will not tolerate the stale and barren platitudes note tidXovs belowof ordinary disputation : cf. [Clitoph.] 409 c OVTOS fxtvrb <rvfx<pe'pop direKpLpaTo, AXXos 5e TO hiov, lre/x>s 5^ rb dxptXi/xov, 6 6t rb \vffire\ovp and Stewart's Nicomarhean Ethics Vol. 1 p. 16, with the references there quoted. 25 cl |xi| irporcposytvio-dai. The Oriplov of 336 B has become a wolf. This is the earliest allusion in Greek literature to the belief that if a wolf sees you first you become dumb. Like Virgil Ed. ix 53 the present passage favours Schaefer's emendation Atf/tos etdi <r'; for AIJKOP eUes in Theocr. xiv 22. 3 3 6 E 28 |iij xaXciros ij^tv t<r0i: del 6pa<r6/j.axos et, said Herodicus on one occasion to the sophist (Arist. Rhet. 11 23. i4oo b 20). 29 ^afiapTdvo^cvajiapravojicv: the preposition is often dropped in repeating a compound verb: cf. V 452 A, vil 533 A, X 608 A and my note on Prot. 311 A. I

can see no sufficient reason for inserting TI before i^afiaprdvofiev (with II and some other MSS), although Stallbaum and others approve of the addition, 30 jiij "yap Srj otov KTX. Cf. Laws 931 c, where there is a similar a fortiori sentence couched in the imperatival form. 31 licovras clvai. This phrase is used sixteen times by Plato, always in negative clauses, and generally in the nominative or accusative (Griinenwald in Schanz's Beitrdge zur hist. Synt. d. gr. Spr. 11 3. iff.). 35 otov yt erv, w ^CXc: i.e. i}fids <rirov8ajfeiv 0 TL jxd\i<TTa <f>avrjvai afrrd. F o r t h e justification of this view see App. IV. 36 CIK6S 4OTIV. There is no reason for omitting 4CTTLV (with Hartman and apparently also Usener Unser Platotext p. 40). 3 3 7 A 2 xaXciraCvccOai. This strained use of the passive of xaXfTra/vw in order to make the antithesis to Ace&r&u formal as well as real is not found elsewhere in Plato. For parallels see Cope's Rhetoric of Aristotle Vol. I p. 299.

337 A]

TTOAITEIAC A

X I . Kal 09 aKovcras dveKay^aae re fiaXa aaphdviov KCU elirev 12 Hpd/ckets, <f>7jy avTTj ^Keivrj rj elcodvla elpcoveia 2ft)^/>aT0f?, fcai
4. avrrj II: airrfy A.

3 3 7 A339 B After some wrangling, Thrasymachus finally declares justice to be 'the interest of the stronger? Rulers are stronger than those whom they rule: and in every state they pass laws in their own interest: and what is done in their own interest they call just. 3 3 7 A if. The natural history defini-

TT)V dpxfy, 62. 5 ff., iv 85. 6, and cf. Henkel Studien zur Gesch. d. gr. Lehrc vom Staat pp. 126128. The most conspicuous assertion of the principle before Plato's time was found in Pindar's much-quoted fragment (Bergk 169 and

a p . PI. Gorg 484 B) V6/JLOS 6 Trdvriav /3a<nAt>s I OVOLTQV re /cat ddavdruv j ayet. | VTreprdTg. xeLpl tion of justice (6 <pv<rei opos rov SIKCLLOV diKat&v rb fHiaLbraTov

Laws iv 714 c) is here for the first time KT\., though it may well be doubted mentioned in the Republic. It is to be (with Dummler Prolegomena zu Platon's noticed that the theory is presented by Staat p. 34) whether Pindar intended to Thrasymachus notin the first instance suggest any such view. It is in order as a rule of conduct for the individual, to refute this theory, as expounded by but as a political theory: his object is Giauco and Adimantus, Thrasymachus' successors in the argument (see on waides to describe the actual practice of Greek states (338 D flf.). We are thus for the iiceLt/ov rod dvdpbs II 368 A) that Socrates first time introduced to the political aspect finds it necessary to draw a picture of an of StKaLoarvvT}. The same view of theIdeal State (ib. 368 D flf.), so that the definition is taken in Laws 714 c flf., and political theory of Plato's Republic may it is the same theory which is afterwards truly be said to commence here. For (in II 358 E ff.) represented by Giauco as more on this subject see Chiappelli Per an hypothesis on which not Thrasymachus la storia della Sqfistica Greca in Archiv f. only but many others (Qpa<xv/xdxov KCLI Gesch. d. Philos. ill pp. 263 ff. fivpLuv a\\(t)v 358 c) explained the origin 3 orapSdviov. Plato uses this expresand constitution of existing states: cf. also sion as Homer does, of a sinister smile Gorg. 483 A ff. We are therefore justified which bodes pain to others: Od. xx 301 f. in supposing that the definition which fjLL5r)<re 5e SV/JLI} \ aapbdviov jxd\a TOLOV Plato puts into the mouth of Thrasymachus (of Odysseus among the suitors). Among represents a theory current in the politics later authors it more frequently denotes the of the day. The conduct of Athens to- forced smile which disguises the sufferer's wards her allies furnished many examples own pain; and so apparently Simonides of the practical application of this rule of used the phrase {Fr. 202 A Bergk). government; and, if we may trust Thu- The explanations volunteered by the cydides, similar principles were frankly ancients apply only to the non-Homeric laid down by Athenian statesmen in their usage: the Scholiast, however, at the end speeches: see for example 1 76. 2 del of his note on this passage correctly reKaSevT&ros rbv ijaau) vicb rod Swarwripov marks, /A^TTore o$v TO 'O/ji^piKbv, oOev Kal Karelpyeadai, and cf. I 77. 4, v 89 and 17 wapoi/j.ia taws ippvrjy " /j.l8r}<T 8e KT\.," It is indeed not too much to say that ' Might is Right' was the only argument by which the existence of the Athenian empire could be defended before the tribunal of Greek public opinion, which regarded the independent T6\IS as the only legitimate form of civic life. Hence the dominion of Athens is often in Thucydides called a Tvpavi>lsy from which the Spartans claimed to be liberating their countrymen: see in 37. 2 rvpavviba ^x67"6
105. 2 rb dvdp&Treiov <ra<pQ>s 5i&, iraprbs rbv ctar' avTwv rdv xeiXwi' 7AWTCI KOX ^XPL ifirb <f>i(reu}% dvayKaLas ov SLV Kparyapx^iv. rod (rearjptpai ytyvd/j-evov vrifialvei. The

spellingffapbbvtovcame into vogue through the popular etymology from the bitter
Sardinian herb, 775 ol yevvd/JLevoi doKovai fxkv yeXwvres, airac/Aip 8k a7rodvr)<rKov(Tiv

(Schol.). The Scholiast's suggested derivation from <ralpLv (ring/\ as of an angry dog) suits the meaning which the phrase bears in Homer and Plato, and is probably right. Photius' <rap8d$uv k micpLas yeXQv preserves the 5.

26

TTAATQNOI

[337 A

5 TCLVT' iyw fjBrj re KaX TOVTOLS irpovKeyov, on av diroKpivaaBai fiev OVK iOeXrjaois, elpcovevaoio Se KaX irdvra /judWov iroirjaois T 7) airoKpivolo, el Tt? TL a* ipcora. ^o<f>b<; yap el, f)v iyd), do ev ovv rjBrjaOa OTL, el riva epoto oiroaa iarl ra KaX ipofievos ' irpoeiiroL^ avra>' OTTO)? /JLOI, do av0pco7re, B 10 firj ipecs, on eanv rd ScoSeKa 8X$ ef firfS* ore rpU rerrapa /JLTJS' on k%d.KL<; Bvo fi/qK on rerpaKts rpia' a$? OVK dTroSigofiai crovy idv rotavra <f>\vaprj<;* SijXov, olfiai, aoX rjv on ovSeX? djroKpivoiTO TC3 O{/TO>9 7rvv0avofjLV<p, d\\* ct croc eiTTCV co \iyeis; firj aTTOKpivco/JiaL dov 7rpoL7T<; firjBev; irorepov^ do 15 fjirfS* el TOVTOOV n rvyydvei 6v> a U ' erepov eciro) n rov akrjdovs; Kiev, e(f>rj' oo? Srj C r) 7< 9 Xeyeis; ' TL av avrtp eZ^e? Trpos ravra; rM Sfioiov TOVTO iKiv<p. OvBiv ye KooiXvei, r/v S' iydb' el 8* ovv KaX firj eanv ofiouovy tyalverau he rc5 ipcorrjOevn TOIOVTOV, TJTTOV n avrov olei diroicpwelGOai TO ^>aivo\xevov iavTu), idv re 20 dirayopevwfiev idv re fir?; "AWo re ovv, e</>77, KaX av OVTOJ <Zv iydo direliroVy TOVTCOV TL diroKpivel; OVK av OavfidaaLfii,, YJV K iydiy el fxoL crKetyajJuevq) OVTCO So^ecev. Ti ovv, e<f>r], av iyco Seu^co' eTepav ' diroKpicrtv irapd irdaas TavTas irepX ZiKaioavvr)*; /3e\TLco D
7. AI1S. airoKptvoio q : diroKpivoto A S : ditOKpivaio II. 12. dwoKpivolTo q: diroKplpoiro 19. diroKpivelodat II: airoKplveadai A.

6 irotiio-ois is rejected by Cobet and ad loc. Herwerden. " Post ovdh aXXo ij, rl aXXo 8 3 7 c 16 ws 8tj. The force of us in this common ironical expression {quasi ij, irdvra fxaXKov T\ verbum omittunt" (says Cobet, quoting Theophr. Char. c. 25). vero, cf. Gorg. 468 , 499 B) is referred iroL^aots is not however otiose, but sugby Jebb (Soph. O. C. 809) to an ellipse: gests the phrase irdvra iroieip, * leave * (do you mean) forsooth that.' An obnothing undone,' as in Euthyph. 8 C jection to this theory is that it will not iravra TTOIOVCI KOX \4yov<ri <f>e6yovTs TTJV explain WJ 6 7 rot in cases like II 366 c, 7 dlKrjv: cf. Ap. 39 A. Phaedr. i\i C, Tim. 26 B. It seems 7 4po>rqL. I formerly read ipwry (with better to explain these usages on the Goodwin A/7', p. 277). A few inferior same principle. The view that ws is MSS have ZpoLTo. The optative is cerexclamatory will not account for 11 366 c, tainly the regular periodic construction and is not specially appropriate in the in clauses of this kind : but the indicative other places. Neither is it easy to make ws = ^7re ('your illustration is excellent, may perhaps be allowed in loose conversational style. seeing that the cases are so very similar!' 3 3 7 B 15 Tvyxdvct 6v. Stallbaum Tucker). Schneider (on 11 366 c) reexplains 6v as 'being true? and rt as the gards a>s as nearly equivalent to wcrre subject to rvyxdpei. This view is perhaps (cf. note on II 365 P). Probably ws is less natural than to make 6v the copula in reality consequential (like the English and TI the predicate: for the pronoun 'so'), the relative retaining its original demonstrative sense. This explanation ' i t ' i.e. TO 4p<i)Tu>nPov (Schneider) can be quite easily understood. For the use will, I believe, suit all the passages in question, of Tiryx&vci OP ('really is') cf. II 379A, vii 518 E, Euthyph. 4 E with my note 3 3 7 D 23 irpl 8iKaio<rvvr)$ KTX.

3 3 8 A]

TTOAITEIAC A

27

TOVTCOV; ri afjtol? iradelv; Tt aXXo, r)v 8* iyco, rj oirep irdayeiv TCS fir) el&oTi; 7rpoarjKL Be irov fiadelv irapd rov elBoTos* 25 teal iyco ovv TOVTO dico iraQelv. 'HSu9 ydp el, <f>rj. dXXd 7rpo$ TCO fxaOelv teal dnroTevaov dpyvpeov. Ovtcovv iiretBdv /JLOL yivrjrac, elwov. ' A W ' CCTTLV, e<f>rj 6 TXavtccoV dXX' evetca dpyvplov, c3 ^pacrvfia^e, Xeye* iravres yap rjfieis Hco/cpdrec elcroiaofiev. Tldvv E ye, olfiac, ' r) 8* 09, Xva Xcofcpdrrj^ TO elooOos htairpd^rjraL, avro? fiev 30 fir] aTTOKpLvrjTai, dWov 8* diroKptvoyikvov Xafiftdvr) \6yov /cal eXey^rj. IIco? yap dvy <f>ijv iyco, co fteXrLcrTe, rl<; diroicpivaiTO irpcoTov jjuev fir/ elBcos fjLrjSe cfrdcr/ccov elhevau, eiretTa, el TL teal olerat irepl TOVTCOV, diretprffievov avTco [eirj], oircos fiySev ipel c3i> r)yelTai, XJTT dvhpos oi (pavXov; dWd ae 8rj fiaWov el/cos Xeyeiv crv yap Br) 35 338 (j>rj<; eihevau teal e'x^v eiirelv. /JLTJ ovv aX\a)<? irolei, a\X' ifiot Te diroKpivofxevo^ teal fir) (frdovrjarjs teal TXavKcova TovBe teal TOVS aXXov<;.
34. aury Bremius : auT( etr) codd.

Trepl SiKaioativrjs and TOOTUV are rejected by 29 t<rocrofiV. The metaphor is Herwerden, but the fulness of expression from a banquet to which each contributes suits the arrogant tone of Thrasymachus. his share: cf. Symp. 177 c ^70; ovv iwiOV/JLUJ afjia /j.tv Toury gpavov eiaeveyKeTv 24 ri a^iots iraOciv; Here and in what KT\. follows there is a play on the judicial 3 3 7 34 a.TTLpT]fi^vov avTw. Seerr.;/. formula iradely 1 aTroreiaai, where iraOelv 7 refers to dea/xds <f>vy^i Sdvaros drt/x/a, and The retention of etrj after airrycan only be defended by regarding jmij eldus dt &TroTi(T<u to fines. In a SLKTJ rinyrds, the (pacTKiov as equivalent to et firj eideir) defendant if found guilty would be asked in the words TL O.LO2S wad civ KO.1 airoreiaai 4>ao~Koi and carrying on the e; but this is excessively harsh and no parallel has to propose an alternative penalty to that yet been adduced. Of the two alterdemanded by the accuser; after which natives, to insert an et before dvetp-qixivov it was the duty of the judges finally to assess (TI/JLCLP) the penalty: cf. Ap. 36 B or etrj, and to drop etrj (with Bremius), I prefer the latter as simpler in itself and and Laws 933 D. It is partly the paronomasia in the words iratfetv fxaOetv accounting more easily for the corruption. (cf. the ancient text irdBos 1x6.60$ Aesch. The accusative absolute may have been misunderstood and etrj inserted by a negliAg. 176) which draws from Thrasymachus gent reader -owing to el in the previous the mock compliment TJ5I>S yap el (' you line. Richter (in Fl.Jahrb* [867 p. 137) are vastly entertaining') although (cf. a T)8I<TT 348 c) Thrasymachus is also jeering inserts 5' before avry and retains etrj, regarding et n nai olerai and aireipr]at the simplicity of Socrates. fiivov 5' curry etrj as coordinate clauses 26 irpos Tip paOciv teal diroTcurov. under the rule of the same et; but to Hertz and Herwerden conjecture iradeiv for ixadelv : but this would make Thrasy- this there are many objections. Tucker's suggestion et, 0 TL tcai oterat we pi TOVTIOV, machus ignore Socrates' identification of iradtiv with fiadciv. In dTrdreiaov direipi)ixhov avTtp etrj KT\. ('if, in regard to whatever he thinks about them, it were apytipiov Plato no doubt satirizes (someforbidden' etc.) strikes me as heavy and what crudely, it must be allowed) the cumbrous. avarice of Thrasymachus and his class, in contrast with whom Socrates has no 3 3 8 A 1 fi-rj ovv dXXws irotci: money, because his conversations are 328 B n. gratis.

28
XII.

TTAATQNOI
WlTTOVTO? Be filOV TaVTd

[338A
dXXoi

O T TXaVKCDV KOL 01

5 iBeovTo avrov fxrj aXXcos iroielv, Kal 6 pao-vfj,a%o<z <f>avep6$ fiev f\v iir 10V/JLOOV eliretVy iv evBoKifirjaeiev, fjyovfievos exlv airo/cptaiv irayKaXr/v TrpoaeiroieiTO Be <f)iXoviKiv 777)09 TO ifie elvai TOV diroKpivofievov. TeXevTtSv Be %vveywptr)aevp, KaireiTa ' A1/T17 877, B <f>7), r\ HcoKpaTovs ao<f>ia, avTov fiev firj edeXeiv BiBdaKeiv, irapa
10 Be TCOV aXXcop irepuovTa /lavddveiv Kal TOVTOOV firjBe ydpiv airoBi-

Bovai. "OTI pep, ffv 8' yco, fiavOdvo) irapd T6)V aWwv, d\r}0rj ei7T<;, w ^paavfiaye* Sri Be ov /xe <f>rj<; yjdpiv eKTiveiv, yfrevSec eKTLvro yap oarjv Bvvafjbat* hvvafxac Be eiraivelv fxovov ^prj/naTa
yap OVK ex0*' ^s Be TrpoOvficos TOVTO Bpa>, edv Tt? fjuoc BOKTJ e5

15 \eyeiv,

ev elcret avTtKa Brj /nd\a, iiretBav diroKpivrf olfiai yap '

"AKOVC Br}, f) S' 05. <f>r)fA,l yap eyeo elvai TO BiKatov C

ae ev epelv.

OVK a\Xo TI ff TO TOV KpLTTOvo<; %vfJL<f>pov. o\\d Tt OVK iiratvel?; vvv a \ V OVK effeXija-ec^. 'Eai/ fidOco ye irp&Tov, e<f>rjv, TL \eyew yap oifrroD olBa. TO TOV KpeiTTOvos <f>r}<? v/j,<f)pov BiKaiov elvdi.
20 Kal TOVTO, < %paavixaye, 5 TL iroTe Xeyeis; ov yap ITOV TO ye

TOtSvSe tfyys9 el UovXvBdfia?

rj/juwv KpeiTToav 6 TrayKpaTLaarr)*;

Kal avT< vfjL<l)pL TCL /3ot,a Kpea 7rpo9 TO a&fia, TOVTO TO GITIOV

elvai ' Kal rjjjuv TOIS fjTToaiv eKeivov i*v/jL<f>epov a/jua Kal BUaiov. D B&eXvpbs yap el, (f>rj, cS 2co/c/oaTe<?, Kal TavTj) viroXa^dvet^, fj av 25 KaKovpyrjaais fidXiaTa TOV Xoyov. OvBa/jLws, do aptaTe, TJV B' iy

3 3 8 c 16 aKovcSrj calls for attention, and not from quality, of food. Cf. also ostentatiously, like a herald: cf. x 595 c, Gorg. 490 C. Ap. 20 D, Prot. 353 c. 3 3 8 D 23 {vfi^pov ctfia Kal SCKatov. The sophistry is undisguised. If /36eta 21 IIovXvSd|ias6 ira^KpaTiacrrns. ofrros 6 HovXvddfias airb liKOToiJcrarrjs rjv,Kpta is Polydamas' <jv/j.<pepov and dlKaiop, and 8Licatov is assumed to be everywhere TT6\(*)S QeaaaXLas, Siaarj/xdraTos irayKpaTtcurnjs, v-irepfieyidi/jSy says the Scholiast. identical with itself, it follows that 6eta Kpia is our dUaiov, but not our i-vfj.<f>4pov, He was victor in the ninety-third Olymotherwise we are also Kpeirroves. To pian games 408 B.C. Stallbaum refers avoid this, Wohlrab ingeniously takes to Pausanias (vi 5) and others for the iicelvov not with TJTTOCTLU but with ^vfx<f>ipov wonderful stories of his prowess. His afia Kal dUatov, as if the meaning were statue at Olympia by Lysippus was * Polydamas' avii^kpov /cat SIKULOU is also very famous. Cf. Boeckh Kl. Schr. IV SIKCUOU for us.' This explanation is howp. 446. ever linguistically harsh and comparatively 22 TOVTO TO crcrfov KTX. Teichmiiller pointless. On p8e\vpbs yap el Tucker (Lit. Fehd. II p. 196) finds in this a conaptly reminds us that the prevailing firmation of his belief that Plato was a feature in Theophrastus' description of vegetarian: but it is implied merely that the (35e\vp6$ (Char. c. 11) is 7rcu5i& kina beef diet was not considered wholesome <pavr)S Kal iiropeldiaros (' obtrusive and for persons out of training. Aristotle objectionable pleasantry' Jebb). may have had this passage in view in Eth. Nic. 11 5. n o 6 a 36 ff., though his 25 KaKovpytj<rais. Cope observes that illustration is there taken from quantity, the word is used *' of the knavish tricks

339 B]

nOAITEIAC A

29

dXXd <ra<f><TTpop elite ri Xeyeis. EZr* ov/c ol&ff, (f>r), OTI rdSv 7r6\O)p ai fikp rvpappovprai, ai Be Stj/xo/cpaTovprcu, ai Be dpiaroKparovprai; lift)? yap ov; OVKOVP TOVTO fcparel ip e/cdaTr) TroXei, TO dpyop; Udvv ye. TideTai Be ye TOVS ' POJIOVS e/cdaTr) f\ dpyv) 7T/0O9 TO avTj) gvfjL<l>pop, Brjfio/cpaTia pep SrifjLO/cpaTitcovs, Tvpappl? 30 Be TvpapviKois, teal ai aXXai OVTW difiepai Be direfapap TOVTO Bl/catop TOIS dpxo/juipoi? elpai, TO c<j>iai ^vfjb<j>popt teal TOP TOVTOV etcfialvovTa tco\dovaip C09 irapaPOjxovpTd T /cal d&i/covvra. TOVT 339 OVP CO-TIP, co fieXTiaTe, b Xeyto, ep avrdcrais Tal$ \ TroXeaw TavWop elpai BUaioPy TO T^9 /cadeaTrf/cvla? dpxf)*; j-vjiQepop' avTrj Bi irov /cpaTei, Sa-Te gvfifiaipei TO> opdw? Xoyityjieptp iraPTaypv elpai. TO avTo Blicaiop, TO TOV KpeiTTOPo? gvfjL<f)pov. NOi/, ffv 8 eya>, pad OP b Xeyeis el Be dXrjdes fj fitf, ireipdao/Jiai \xadelv, TO gvfMpipop pev 5 ottPj do Qpaavfiaxe, teal ai direKpivo) BL/caiop elpai* Katroc ejxoiye dirrjyopeves OTTGX; i&rj TOVTO airoKpiPoip/qp* irpoaeaTi Be Brj avToOi 1 B TO TOV /cpeiTTopos. Hfii/cpd ye ?o"o>9, e<f>rft irpoaOr\icr). OVTTQ) BrjXov ovB* el /jieydXr}' dXX* OTI fiep TOVTO aiceirTeop el dXrjdrj Xeyeis, BrjXop. irrreiBr) yap ^vfM<f>epop ye Tt elpai /cal iydo 6/juoXoyw TO 10
29. iKd<rT7j I I : iKdffrxi A .

and fallacies which m a y b e employed in rhetorical a n d dialectical r e a s o n i n g " (Aristotle's Rhetoric Vol. I p . 17). Cf. Gorg. 483 A (cited by T u c k e r ) . 26 CIT' OVK olerfa. KTX. * D o you mean to say you don*t k n o w ' etc. The division of constitutions into Monarchy, Oligarchy (for which Aristocracy is here substituted) a n d Democracy was familiar to everybody: see Aeschin. Ctes. 6, Tim. 4 bfio\oyovvT<u ydp rpeis efrcu TTOXIretai irapd TCSXTIV dvdp&irois, rvpavvis KCLI 6\tyapxlcL KCLI drj/xoKparLa. Cf. Whibley Greek Oligarchies pp. 17, 24. Thrasymachus proceeds to define KpeLrrup as 6 KparCop (not 6 toxvpbrepos, as Socrates had insinuated): -KparovPTai in driuoKparovPTai and dpLfTOKparovvTat well brings out his meaning. Cf. Laws 714 & vdfxwv ddij nvh <pa<jiv elvai roaavra ttcrairep iroXtTetwi', and C otire ydp irpbt rbv Xefiov o$T irpbs dpT7jp 6\T)V ^\4TTIP <paai TOVS pbfiovs, d\X' TJTI% hv KaSeaTijKvia y woXtTc^a, rafr-Q Seip rb j-v/ji<p4pop Birus &p%i r e del ical fxr) KaraXu^ffcrcu, Kal rbv (puaei 6pop TOV tiixaLou \4ye<rOat O' OVTUS. JIU)S; "OTI T6 TOV Kptir-

TOVOS vn<t>4pov iarl. 29 T(0fT<u hi yt: Laws 1. c. rlBertu Sijrov, <pa<rl, rods vdfiovs ev r j ir6\et iKdm-ore r6 Kparovv. % ydp; 'AXifftf \^7i$. *A/>* o8r ofet, (patrl, work drjiiov viK-qaavra 1} rtva WOXITCICW dWrfv rj xal rtipavvov d-fotadai K6VTCL irpbs d\\o TI irpGrrov vdftovs r) TO <rvfi<ppov iavrf T^S dpxys TOV fiiveip; Uu>s ydp dv; Aristotle makes it t h e distinguishing mark of his three perverted forms (irapeK^dffeis) of constitution (Tvpavvls, 6\iyapxL<i, drf^ioKpaTla) that they seek their own and not rb KOWJ) <rvn<t>tpov 1 Pol.Y 7. I279 b 4 ft*, 3 3 8 E 32 TOV TOVTOV iicPaCvovTa KTX. Laws 714 D OVKOVV KOX d$ to ravra rd redivra irapaftalvQ, icoXdffet 6 dtpevos w$ ddiKovvra, 5LKCU<X TOUT' tXvau iirovondfav; "Eoi/cc yovv. TCLVT* dp1 del KO\ otir<a Kal ra.vrr\ rb hltcaiov Kv x<u. ^rjal yovv ovros 6 X670S. vdfios and bUaiov are identified by this theorv. 3 3 0 A 1 ravTov ftvai 8(Katov. H e r werden would expunge rairov, but ravrbp is n o t more otiose here t h a n rd avrb below. 3 8 9 B 10 (v|i^pov yi rt. There

TTAATfiNOZ
v, av Se 7rpo<rTi0r)<; KCU CLVTO <f)f)<; elvat iycb Se dypoco, GKeirreov hrj. XIII. TavT TOLS apxovaw 15 avafiapTrjTOL ' eiavv 01 Ti Kai dfjuapTelv; vofiov^ Tidevat OVK 6p6S}<s; Ol/iat 20 Xeyeis; OVTCOS. povTa i<TTi TtOeaOai eavTols, Si/caiov 2/co7re, <f>r). eo-Tai, rjv 8' iydo.

[339
TO TOV

Kai fiot eme* ov Kai TreLOeadai "Eycoye. kKa UoTepov Be rj oloi C OVKOVP

^979 elvai;

iv Tat? woXeaw

UavToos irov, <f>r), oloi TL Kai ajiapTelv. 7&)'y

TOV$ /nev opOws TiOeacriv, TOV$ Si To Se op^o3<? dpa TO TCL f-vfifyeTO Se fit) 6p6<s dv/j,<f>opa; rj 7ra>? Oi^ /JLOPOP apa hifccuov i&Ti ' Kai D *A &V \yl$, 8ia/j,apTt \yL$ GV,' <f>7).

*A S' dp OcSpTai, iroirjTiop TOU dp^ofjuevois, Kai TO TOV KpeiTTovos ^vfMfripop TTOMIP, d\Xd

TOVTO iaTL TO Sl/cciLOV; lift)? ydp ov; KaTa TOP aop \6yop TOVPaVTLOV, TO /JLTJ ^Vfl(f>pOP. e/jboiye SOKCO9 a~K07roofip Se /3&XTIOP.

OV^ (o/juoXoyijTac TOU? oup-

25 ypPTas Tot9 dpyo\xkvoi<$ TrpoaTCLTTOPTas iroielp aTTa ivlore TOV iavTOts /3e\TLaTOV, a 8' dp irpoaTaTTCoacp ol ii. avTb A 2 n : avTbs A1. 24.
14. 81KCUOV I I : Kai dUatov A.

5^ An.

is here a hint of the main purpose of the Republic^ which is to prove that SIKCLIOP
is vn<t>pov in the truest sense for the individual and the state.

3 3 0 B341 A Now that the meaning of the definition has been explained, Socrates proceeds to attack it. Even if we assume that rulers seek their own advantage, yet they often err, and enact laws to their own disadvantage: therefore, as it is just for subjects to obey their rulers, Justice will sometimes consist in doing what is not the interest of the stronger. Socrates reiterates this objection and is supported by Poletnarchus. It is urged by Clitophon that Thrasymachus meant by * the interest of the stronger' what was thoughtwhether rightly or wrongly by the stronger to be to their interest. Thrasymachus declines to avail himself of this suggestion, and explains that, strictly speaking, rulers, qua rulers, cannot err. This statement he supports by arguing from the analogy of medical practitioners and others, pleading that his earlier concession was but a popular way of expressing the fact that rulers seem to err. Therefore the original definition was strictly correct. Justice is the interest of TovTTixuptov I drexi'ws ivavdei, T6 I X^ the stronger, since rulers make laws in cv;

their ozvn interest, and, qua rulers, are infallible. On the reasoning of Thrasymachus in these two chapters see 34 r A n. 3 3 9 B 13 ovp-vroi. " I n interrogationibus haec particula" (JJ^VTOL) "ita cum ov negatione coniungitur, ut gravissima sententiae vox intercedat, quo modo aliquis eis quae ex altero quaerit summam veritatis ingerit speciem" (Hoefer de part. Plat. p. 34). fxfrroi is simply 'of course,' 'surely': 'surely you regard it as just to obey the rulers, do you not ?' The idiom is frequent in Plato. The other examples of it (cited by Stallbaum) in the Republic are infra 346 A, v n 521 D, IX 581 A, 584 A, X 596 E. 14 iroTcpov 8i dva|&cCpTT]TOi KTX. The reasoning echoes that of 334 c above. 3 3 9 c 17 Ti64vairCfar&u: we should expect Tidtvai in both cases, as the dpxovres according to the theory we are discussing are Kpelrroves and supreme as legislators: but the middle of personal interest is naturally used in combination with r a v/j.<t>poPTa eaurots : cf. infra 341 A. 3 3 9 D 23 ri \ycis <rv; a favourite eristic formula: see Ar. Clouds 1174 TOVTO

34OB]

nOAITEIAC A

31

Bitcaiov elvai rot? dp'^opevois iroielv; ravrJ ov% ou/juoXoyrjrai; Olfiac 70)76, <f>rj. OLOV TOIVVV, ' r^v S' eyd)t fcal TO d%v/jL<f>opa iroielv TOLS ap^ovai T Kal Kpeirroat BUaiov elvai tbfioXoyrjcrdai <roi, orav oi fjuev ap^ovTes aicovres tca/cd avrol? irpoGTaTTcocriv, roh 30 Be Sifcaiov elvai <f>r)<z ravra iroielv a itcelvoi irpoaera^av' dpa Tore, w Go^xorare paav/j,a^y OVK dvaytcalov (Tvuftaiveiv avro OVTCOGI BiKaiov elvai irotelv TovvavTiov rj o av \eyi$; TO yap TOV fcpeiTTOVOS d^VfjL(j)OpOV hrjlTOV TTpOGTaTTeTCLL Tol$ r)TTOGlV TTOtelv. Nal j

340 fjua AT, <fyrj, (S ^wKpaTes, 6 TloXe/uLap^o^, GafyeaTaTa ye. 'Eai> o~v 7', (f>7), avT<p fjbapTvprjcrrjs, 6 K\eiTO(f)cop vTroXaftwv. Kai Tt, <f>r), SecTac fidpTupos; CLVTOS yap ^paavfJLayo^ SfioXoyel TOI)<? (jukv apypvTas evioTG kavTols fcatcd TrpocrTaTTeiv, TOCS Be dp^o/Aevois SLKCUOV elvai TavTa iroielv. To yap Ta KeXevofieva 7roieiv> a> 5 TloXefiap^ey viro TO>V dp^ovTeov hiicaiov elvai edeTo ^paavfia^o^. Kal yap TO TOV /epeiTTOvos, c5 KXeiTocfioov, av/n(f>epov Sifcaiov elvai B edeTo. ' TavTa Be dfMpoTepa OifAevos obfjuoXoyTjo'ev av evioTe TOVS Ta avTois d^vfi<j>opa /ceXeveiv TOVS YJTTOVS re Kal dpypTToielv. e/c Be TOVTCOV TCOV v/JLo\oyi(ov ovBev fiaXXov TO TOV 10 KpeiTTOvos %v/JL<t>pov BUaiov dv etrj rj TO fjurj %vfjb(f)epov. ' A \ \ ' , <f>rf 6 K.\etTO(f>cov, TO TOV tcpeiTTOvos v/jL<bepov eXeyev b rjyoiTo 6 avTG) gvficfrepeiv TOVTO 7roirjTeov elvai ra> T)TTOVI, real
28 TO(VW : not'therefore,'but * also,' 32 avTo is ' t h e matter,' ' t h e case a frequent use in Plato. In the Republic before u s ' : cf. IV 428 A (CIT(), VII 518 B it occurs 29 times, according to Kugler de (avrCov), 524 E (aimjj), Theaet. 172 E al. particulae TOL eiusque comp. ap. PL usu The text has been needlessly suspected p. 34. by Madvig and other critics. 3 3 9 30 STCIVOI^VrotsSl (i.e. rots OVTOMTC: not 'in that case'(Campbell), dpXOfjL^ots). These two clauses depend, but (with Jowett) simply ' thus,' as exnot on <b/xo\oyi]<T0ai, but on irouty : it is plained in diKcuovX^yeis: cf. Ap. 26 E just to do TO, d^v/iKpopa rots &pxov<rip as OVTUXJI COI 5OK>; ovb&a VO/JLL^IO debv often as the rulers unwillingly prescribe elvat; what is evil for themselves and so long as 34 val \ux Ata KTX. The interlude is Thrasymachus says it is just for subjects intended to mark that the first stage has to do what the rulers have prescribed. been reached in the refutation of ThrasyDesire for brevity and balance leads machus. Plato to put both clauses under the 3 4 O A I lav <rv y* is of course government of 6rav, although ' since' ironical. The disciples of the rival disrather than ' whenever' is the more putants now enter the fray, appropriate conjunction for introducing 5 TO yap TOL KcXcvo^tcva KTX. If this, the second: for Thrasymachus does not and no more, had been Thrasymachus' sometimes but always assert that it is just definition, it would remain unrefuted ; to obey the rulers. The suggested readcommands would be commands, whether ing <t>ijs for <pfjs would require us to take expedient for the rulers or not. rots 54 KT\. as an independent sentence, 3 4 O B 12 Sij-yoiroIvpu^pciv. This and leave fj.kv in oi /JL4V without a correexplanation is involved in Clitophon's sponding 5 earlier statement TO TO. KeXevdfieva iroiew

32
TO SlfCaLOV TOVTO TL0TO, OIJTO) \kyei

T7AATQN0I
' A \ \ ' OV^ OVTCO?, T) V 09 6 aTrohe^wfieda.

[340 B

15 eXeyeTO. OuSez/, ?/i> ' o iyco, d/ TloXefiap^e, Siacfaepec, a \ V el vvv C

%pao~vfiayjo^y O{5TO>9 avrov

XIV. Kai fiot L7T, do ^paavfia^e* TOVTO yv b iftovXov Xeyeiv ro SiKaiov, TO TOV KpeiTTOvos ^v^<\>epov BOKOVV elvai TGJ tcpeLTTovt, idv TC tjv/jL<f>iprj idv Te fir); OVTGX; ae (fxjo/iev Xeyeiv;

20r/HfCHTrd

y\ <f>rj' dXXa KpetTTCo fie ollet icaXelv TOV e^afiapTavovTay

"Eycoye, elirov, w/irjv <re TOVTO Xeyetvy OTC TOU<?

OTCLV e^afiapTavrj;

apypvTas; obfioXoyecs OVK dva/iapTrjTovs ' tlvac, dXXd TL ica\ i^a/juap- D

Taveiv. %vfco<f>dvT7]s yap el, e(f>rjy GO idoicpaTes, ev TOIS Xoyow iirel avTtfca laTpov /caXeis crv TOV i^a/mapTavovTa irepl TOU<? /cdfivovTas 25 KaT avTo TOVTO b igafiapTavei; rj Xoyio~Tiic6v, 09 av ev Xoyia/up dfiapTavrj, TOTC OTav dfiapTavrjy KaTa TavTrjv TTJV d^xapTiav; dXX\ olfiaiy Xeyofiev r > pTj/maTt OVTOOS, OTL 6 laTpos e^rjfiapTev Kai 6 &

XoyioTr)<s e^rffiapTev Kai 6 ypafifiaTtcrTr}?'

TO 8\ olfiai, e/cacrT09
l

TOVTCOV, icaff* oaov TOVT CCTTCV b irpoaayopevofiev

avTov, ovheiroTe E

30 dfiapTavei' &o~Te KaTa TOV aKpcftf} Xoyov, eireihrj Kai ai) dxpiffoXoyel, ovSels TWV Srjfitovpycov djxapTdvei. 7riXc7rovo~7)$ yap 67T66 d/iapTaveov d^apTavei, ev c5 OVK ecrTL hrj/jbtovpyo^' ACTTC <ro<^>o9 rj apyu&v oiSels dfiapTavec TOTC OTav apycov rj,
31. ein\nroti<ji)$ A 1 ! ! : ^7riXci7roi)<n7$ A 2 .

virb T&V dpx^vTdJp: that which the rulers aofyiGTiKbv ffVKO<pdvTrj/xa rdv p K\euou<n is what they believe to be in and Rhet. II 24. 1402s 14 irrl TU>V ipiariKujv their interests. Clitophon's defence finds rb Kara ri Kai irpbs TL Kai Try ov irpoffrtno justification in the* terms of Thrasy04/j.eva woiel TTJP <TVKo<pavrlav. machus' definition; but it was the most 27 Xyop.V T^ ptj^ariOVTO>$. Bekker obvious way of attempting to reconcile (with whom Shilleto on Dem. F. L. 91 that definition with the admission that agrees) would insert piv after Xtyo/xep: but rulers are capable of erring. (as Schneider remarks) the emphasis on 34O c 18 TO TOV KpcCrTovos JvjiT<$ p-fifiari does duty instead of the particle, and even otherwise, ixiv is not essential: 4>lpov KTX. Bonitz {Zeitschr.f. ost. Gymn. 1865 p. 648), followed by Wohlrab, procf. i n 398 A (where Shilleto would also add /^P), infra 343 c, 11 363 E, x 605 C poses to add the words rb i-vfuptpov after \vfx<t>pop, "parum venuste," as Hartman al. thinks. Neither is it well (with Hartman) 28 TO 84=* whereas in point of fact' is a favourite Platonic idiom: cf. IV 443 c, to omit TOV Kpdrropos. The apparent harshness of the construction ('that which v n 527 A, 527 D al. seems to be the stronger's interest to the 34O E 31 ImXiirovo-qs. See cr. n. stronger') is justified by its brevity and The present, which Stallbaum and others adopt, maybe right, but the older reading precision, and by the desire to introduce is at least as good. The failure in knowthe exact words of the original definition ledge must precede the actual error. For into its amended form. 34O D 23 orvKO<)>dvTt]S. Cf. (with the mistake see Introd. 5. Tucker) Arist. Soph. EL 15. i7 4 b 9

341 B]

TTOAITEIAC A

33

dXXa 7ra? 7' av etiroiy OTI 6 laTpbs rjfiapTev KCU 6 dp^cov TOLOVTOV ovv Brj (rot teal e/xe vTroXaffe vvv Brj diroKpiveaOai TO Be 35 341 dfcpiftecTTaTov exelvo Tvyydvei (7TX, fJLTj dfiaprdvecv. Tideadat, XV. Tidvv ov, TOV dpypvTa, irocqTeov. tcad* SCOP \ dpyav fjurj dfiapTavovTa Be TO CLVTG) /3\TL(TTOV &<TTy oirep ef apx^S

TOVTO Be TQJ dpyofikva

eXeyov, Blicaiov Xeyco TO TOV /cpeiTTOvos Trocelv avfi(j>epov, Kiev, TJV $* eyco, do %pao"Vfia')(e* BOKO) o~ot av/co(f)avTelv; 5 fie el; iTTL^ovXrj^ iv TOLS Xoyois fiev ovv, e<p7). Ocei yap

KdKovpyovvTCL <T pi<T0at, c> r/p6fAT]v; E5 fiev ovv olSa, ecfrr]' icaX !9 ovBev ye aoi irXeov eo~Tac OVT yap av fie XdOoi? tca/covpyolyv, OvBe y fir) avOcs av 7rcTJ/JLCV 10 T teal dXX* iva B ouTe I fjurj XaOoyv fSidcraadai, TG> Xoytp Bvvauo. 'Xecprjaaifjn,, TJV O eyco, (5 fiafcdpie. TOCOVTOV eyyevrjTat,

Bcopto-at, 7roTep<9 Xeyeis TOV ap\ovTa

35 dtroKpfvcarOai. The imperfect infinitive, as Schneider remarks (Addit. P . 6). 3 4 1 A342 E Socrates now meets Thrasymachus on his own ground, and attacks his definition according tp the * strictest form ' of argument. He shews by analogy that every ruler qua ruler seeks the good of those whom he rules, since every art aims at the good of its own peculiar charge or object, and not at its own, for qua art there is nothing lacking to it. 3 4 1 A ff. It is to be noted that the discussion is now transferred from the region of facts into an atmosphere of idealism. For this, Thrasymachus is primarily responsible. The theory that the ruler qua ruler makes no mistakes, is no doubt true ideally, but practically it is of little moment, since he will suffer qua ruler for the errors which he commits in moments of aberration. The strength of Thrasymachus' theory lay in its correspondence with the facts (real or apparent) of experience; it is the temptation to defend his theory against the criticism of Socrates which leads him to abandon facts for ideas; and as soon as he is refuted on the idealistic plane, he descends to facts again (343 Aff.). The vein of idealism struck by Thrasymachus is worked to some purpose by Socrates. To assert that rulers qua rulers always seek the good of their subjects is in reality to set before us a political ideal,

and Plato's Ideal Commonwealth is intended to be its embodiment in a state. Plato was probably the first to develope and elaborate this principle of political science, but the legislations of Solon and other early lawgivers furnish examples of its application to practical politics (see especially Arist. Rep. Ath. ch. 12 and Solon's verses there cited), and it is formulated by the historical Socrates in Xen. Mem. ill 2, with which compare Cyrop. VIII 2. 14. See also Henkel Studien zur Gesch. d. gr. Lehre vom Staat pp. 44, 145, and Whibley Greek Oligarchies p. 11 n. 29.
5 <rvKo<|>avTctv is explained in l ivi^ovKTJsKaKovpyovvrd <re, where KCL-

Kovpyovvra (as Schneider observes) is not used as in 338 D of putting an evil or sophistical interpretation on a theory, but of damaging a man's personal reputation and credit: "scilicet existimationis et pecuniae detrimentum facturus sibi videbatur sophista ideoque Socratem se, quamquam frustra, impugnare in sequentibus quoque criminatur." 3 4 1 B 9 pi) Xa8oiv : '"si non latueris" (Schneider). Stephanus conjectured yA\v and Ast /ue for yd]: but either change would destroy the antithesis between XavOdveip and /?tdfe<r0atsecret guile and open fraud: cf. II 365 D dXXd 8i) Otous
otire Xavddveiv, oUre ^tdaaadai bvvarbv.

Hirschig's excision of fit) \adu>v greatly impairs the emphasis.

34

T7AATQN0I
ra> r/rrovi ovra. irpos ira-

TOV tepeiTTOva, TOV co? eVo? elirelv rj TOV a/epiffet Xoy<p, o vvv Sr) eXeyes, ov TO f;vfi<f>epov lepeiTTOvos 6W09 Sifcatov earai irotelv. 15 ravra piefiai' fiavijvai, ixayov; 20 larpos, Tov d\V TG3 aKpifiearaTtp, <f>r), Xoyay apyovra ei TL hvvaaai* Ocet yap teateovpyei Kal avKofydvrei, ov fir) ' 0I69 T* $9.

ovhev aov

av fie, elirov, OVTCO C "ASTJV, \6ya> Tcov OvSev, D Kara

6oar vpLv iirL^eLpelv Xeovra teal avKO<f>avTelv %paavNOi/ yovv> (f>r), eTre^eipr^aa^j ovhev <>v /cat ravra. o)OC elire fioi' 6 rw aicpiftel ovra. ov apn eXeyes, irorepov teal Xeye xprjfjLaTiarris iarcv TOV TO> OVTL larpbv TL 8e KvfiepvrjTrjs;

ffv S' <yo>, TWV TOLOVT(OV. VOVTCOV depairevTrjs;

rj T<OV KCL/JL6 dp0a>$ icvfiep-

Vy <\>r), OepairevTrjs,

vavroav ap)G)v icrrlv i) vavTrjs; 25 vavrr)^' ov yap Kara

NavTcov ' ap%G)v. akXa

olfiai, TOVTO vTToXoytGTeov, on irXel iv rfj vrjt, ov& iarlv /CXT)TO<; TO rrrXeiv /cv/SepvrjTris KaXelrai, apxrjv.
y

TTJV re^vrjv

teal TTJV TWV vavTwv

A.Xr)6r)y <j>r). Ov/covv ye. Ov teal r) Tk

fcda-T(p TOVTCOV 6CTTCV Ti gvfi<f>epov; 12. 6 A 2 II: om. A1. 18.

Haw

yovv I I : ye oftv A.

TQV Ka.0* eavrCov TL TJ ddijvara iroulv ivt12 rbv c5s ^tros clirciv. The only exact parallel to this use of ws iros eltretv XeipotivTwv Xeyofi^vrj (Schol.). The proin Plato is Laws 656 E o-Koirwv 5' evprjaeis verb is very rare, and does not seem to atirbdi rA ixvpioarbv fros yeypa/jL/j.e'va rj occur elsewhere in classical Greek. TTinro)/x4va ov\ ws ^ o $ eitrelv /xvptoa-rbv 18 ov&v v Kal Tavra: * though you dXX' 6VTU)$. This idiomatic phrase is rare were a nonentity at that too': i.e. at before Plato, who uses it 77 times with bluffing me, as well as in other respects. the meaning 'to put the matter in a word,' So (I think) Schneider, rightly ("aber implying that other and possibly more auch darin ist's nichts mit dir"). Others exact means of describing the thing in (e.g. Shorey in A. J. Ph. xvi p. 234) question might be found. In 52 of these explain 'and that too though you are cases the phrase is combined with iras or a thing of naught.' But in that case Kal ovdels and their family of words, in the ravra would surely precede ovdev wv. sense of /ere, propemodum: its use in Tucker can hardly be right in making Kal other connexions is in part a return to ravra simply 'moreover' 'too,' 'and proved old poetic usage; cf. Aesch. Pers. 714, a failure, too.' Nor (in spite of J. B. Eur. Hipp. 1162, Herad. 167. See Mayor in Cl. Rev. x p. n o ) is it quite Griinenwald in Schanz's Beitrage zur hist. enough to translate (with Campbell) Synt. d. gr. Spr. 11 3, pp. 21 ff. The 'though here again you are nobody,' i.e. other examples in the Republic are v 'with as little effect as ever.' 464 D, VIII 55IB, ix 577 c. 21 Kal Xycovra is expunged by Herwerden, but the emphatic reiteration o vvv 8t] J:\eycs: viz. in 340 E /card rbv aKpifir) \6yov. The antecedent is the is in keeping with the whole tone of the phrase dKpi^eT Xbyy. The conjecture of passage. For the sense we may recall the words of the so-called oath of HippoBenedictus, oi> for 0, though adopted crates els oUlas 6t oKbcras av eaia;, i<re\eijby several editors, would (as Schneider (TOfxai iir* uHpeXeLy TUV Kafivovrojv remarks) leave it uncertain whether \6y(p (Vol. 1. p . 2 <ed; Kuhn) ; or rbv was referred to by the relative. There is no MS authority for ov. 3 4 1 D 27 Kdcrra> TOVTWV : viz. rots tca/x3 4 1 c 17 vpcivXIOVTCU -rrapOLfxla iirl vov<ri, TOU vatiraiSj and in general the sub-

342 A]

TTOAITEIAC

35

, 7T4 TOVTtd 7re<f>VKV, TTI Tft) TO ^V/JL(f>pOV K(l(TT(p %r}

re teal eKiropi^eiv; Te^vcov eanv n

E l i f t ) ? TOVTO p(DTa$;

'E7rt TOVTG), (f>rj. *Ap' ovv /cal eKdcrrrj rj o re fidXcaTa

6pOlO,

%v/jL<f>epov dWo
r

reXeav

elvav; ' 3

'l<T7Tp.

<f>7)V eyCt), l fl

L ^apfCL

acofiart elvai acofjuari rj TrpoaSelrai nvos, eiiroi/jL av on fiev ovv irpoahelrai. rjvprjfjbevrjy on elvai. TOVT(D ovv Sid ravra tcai rj ri^vr) early

Tiavrdiraai roiovrtp rovr<p 35 ianv

r) larpi/cr) vvv

aw fid ecrn irovrjpbv fcal OVK e^aptcel avrqy O7ro)9 etciropi^rj rd avfjL<f>ipovraf eirl

7rap<TKvd(r0rj r\ rk'yyr). 342 Xeycov, rj ov; TTovqpd, rf aWrj Bel nvos ns reyyt)

7 6p6><; croc Sotcco, e^rjv, av elirelv ovrco 7 rj larpucri TWOS eo-0' o n irpoaSeiTal aperr}?,

*Opd<b<;y \ e<f>r). Tt he BJJ ; avrrj

(oo~7Tp 6<f>6a\fjLol oyfrecos icaX cSra d/cof}<; teal Sid TavTa eV avTol? Texvrjs TT}S TO ^vfic^epov els Tavra
1. avrij A IT: atiTT) A .
2 1

a-Keyfrofiiprjs re teal

jectsupon whom the art is exercised. The expression is a little vague (cf. v m 543 c n.) but it is rash and unnecessary to in-

vel consimilia scribere." The same sense, expressed more briefly, may be obtained by the insertion of Sei before elvai: 'has sert etdet or write eKaarq) < TU>V eldwv > every art also a t-v/uHpipov besides (i.e. TotjTwv, as Tucker recommends. besides the %vy.<pipov of its object), or 29 ap' ovvTcAiav ctvai. I have must it be as perfect as possible?' K6UTretained this reading, in deference to the rt\v does not require to be repeated any MSS, but it is open to grave objection. As more than in 346 A below. The alterathe sentence stands, the meaning is that tion is very slight; for 5ei elvai, deivai every art (as well as every object of an may have been written by mistake and artthis is implied by /cat) has one avfx- d afterwards ejected. <ptpov, viz. to be as perfect as it can, but no 3 4 1 E 33 vvv KTX. : 'has now been other. In the sequel this is interpreted invented.' The art of medicine is not to mean that no art needs any additional coeval with body. I can see no reason aperf; since it is (qua art) perfect already: for thinking (with Campbell) that vvv is otire yap irovrjpla otire a/JLaprta ovde/lla corrupt for ijfuv. v
ovSefuq. r^x V T&pearip KT\. (342 B). But

the words of the sentence ap' ofivre\4av 217 B avayic&freTai 86 ye <ru>/xa 5t& v6<rov elvai have to be taken very loosely in laTpiKrjv d(T7rde<78'at /cat <pi\eiv. order to admit of this interpretation. We 35 8irs ItciropCtg. This is said by must suppose them equivalent to ' N o W e b e r (Schanz's Beilrdge 11 2, p . 67) t o art has a <rv/x<ppov of its own, unless yoube t h e only example in Plato of SITUS are to call the fact that it is perfect its with the subjunctive after a preterite avfup^pov.1 If Plato had written the pas- tense. sage as it stands in q and in the margin of 342 A 3 lir' avrois. Hartman proFlor. U (both MSS probably of the fifteenth poses T' ai/Tois. avrois (sc. 6<pda\fxoTs, century), it would be open to no objecujffLv) may be emphatic (ipsis), and iirl, tion: ap' ofiv Kal K&<rTrj rdv rexydv J-<TTL 'over and above,' 'besides': 'we require TL i-vfupipov &Wo < o5 irpoadeiTai >, 7/ in addition to the organs themselves, an <i^apKt iKaarrj avrr) avr^, uxrre> 6 TL art' etc. But it is perhaps simpler to H&Xurra reKiav elvai; This reading was make iiri ' to preside over': cf. i<f> oh adopted by Bekker, and by Stallbaum in fonv v i 511 En. his first edition; and a careful study of 4 els TavTa means els 6^/w Kal aKvf\v. the whole passage confirms the judgment The art in question considers what is of Schneider, '* Platonem non solum po- advantageous with respect to (els) seeing tuisse, sed etiam debuisse vel haec ipsa and hearing.

34

o-w[ia lo-ri irovr)p6v KTX. Lys.

36

nAATQNOI

[342 A

5 tC7ropcov(rr)<;; dpa fcal ev avrrj rrj re^yrj evi Tt? 0novr]plai ical hel ifcdarrj re^vrj a\\i?9 Te\vr)^y r/ris avrrj TO %v/j,<f)epov GicetyeTai, direpavrov; /cal T7j a/coTTOv/juivr) erepa? av TOtavrrjs, teal TOVT eartv r) avrrj avrfj TO ^vfKpepov ' afceyjreraL; r) ovre avrr}<; OVT aXkrjs B irpoahelrai eirl rrjv avrr)<; trovt)plav TO ^vpfyepov atcoTrelv ovre 10 yap irovrjpia oiire dfjuaprta ovhepia ovSefMia re^vy irdpeartv, ovhe 7rpoatjtci ri^yy aXXo) TO vfi<f>pov ^rjrelv rj tceiv<p ov re^vr) iariv, avrr) he d/3\aj3r)<; /cat aKepaio^ ecTiv opdr) ova a, eaxnrep av r/ e/cdo-Tr) d/cpi/Sfjs o\r) Vjirep earl; KOX dKoirei i/cetvq) ra> dtcpiftel \6y<j)- ovrax; rj aX\ft)9 XC> OVTCOS, e^rj, (jyaiverai. Ov/c dpa, 15 r)v K iyd), larptfcr) carpi/cr) I TO %vfJL<f>epov cncoirel aWa aco/marc. C Nat, (f>rj. Ovhe ITTITIKY) iTnritcfj dXk' ITTTTOK;* ovhe dXkr) re^vr] ovhe/jbta eavrfj, ovhe ydp TrpoahetTat, dXk* eicelvcp ov reyvr) ecrriv, M Qalverai, (f)r), OVTCOS. ' A W a f^r/Vy C typaavfiaxe, dpxovo-l ye at Teyyai icai Kparovauv e/ceivov, ovirep elcriv re^yai. ^Evvexcoprjcev 20 ivTuvOa KOI jjidXa fioyi?. QVK dpa eiriarr)fir) ye ovhe/uLta TO TOV tcpeirrovos %v/j,<f>epov aKoirel ov& eiriTdTTei, aKkd TO TOV rjTrovos ' T6 Kai dpxojjLevov virb eavTr)<;. SvpcofMoXoyrjae fiev fcal ravra D TeXevTcov, eVf^et/oeA he irepl avrd ixdyeo~Qai' eireihr) he d>fjLo\6yrjavf v A \ \ o TI ovv, r)v $ iyoo, ovhe laTpos oi)Set9, naff oaov larpos, TO 25 rw laTpw gvfMpepov cricoTreZ ovh" eTrLTdrrec, dWd TO T&3 tedfjuvovre; a)/j,o\6yr)Tai ydp 6 aKpifir)? larpos aco/JLaTcov elvat dp^^v aXA,' ov xPr)/JbaTi'a'TV<*' V ^X to/Ao^oyyTai; 3vv(f>rj. OVKOVV KCU O fcv/3epvrjrr)^ 6 d/cpi/3r)<; vavreov elvat dpx^>v dX\! ' ov vavrr)*;; E
5. 12. iKiropiotiarjs q : K"iropio6<rr]s AIIS. avrrj S^ 2 : aih-rj AU1 Set I I : 8ei del A 1 : Set aid A 2 .

5 ^Kiropiovcrqs. See cr. n. iiciropioij&ris appears in three Florentine MSS. The present is difficult, if not impossible, in so close a union with the future: cf. X 604 A and VI 494 D. See Introd. 5. 8 rj avTijo-K&l'erai; This question (which is of course to be answered in the negative) shews the awkwardness of the reading of A in ap' ofivTeXtav elvai (341 D), which might almost be construed to mean that each art does seek its own <rvfx<ppovi viz. the perfection of itself. 3 4 2 B 12 jfoxrircp KTX. : 'that is, so long as an art, taken in its strict sense5 ("streng genommen" Schneider) 'preserves its essence entire and unimpaired.' The predicate is 6'XT; ijirep icrrl, and aKpiffis

=d/fpt/3^s ovaa in the sense which aKpifify bears throughout this passage (341 B al.). Hartman's insertion of 1 before d/c/w/3^s 7 is unsatisfactory; his alternative proposal to change d/cpi^s to OKpipQs spoils the emphasis, and gives a wrong sense, 3 4 2 c 20 !WTVJ|M| is here a synonym for T^XVV' All arts rule: and ruling is itself an art or science, not a happy inspiration (cf. Mem. ill 6). Like other arts, ruling seeks only the good of that which it rules. 3 4 2 D 26 wfioXoy^Tat ydpXPT1fxa" Turnjs. Ast compares Arist. Pol. A 9. 1258 s 10 ff. dvdplas ydp oti xphv^Ta. irotelv $<TTIV dXXct ^dp(ros, otide o-TparrryiKris nal larpiKrjs, d\\a rijs fitv PIKTJP, rrjs 5' vyUiav.

343 A]
. Ovte apa

nOAITEIAC A
o ye TOLOVTOS tev^epvtjTrj^ re teal ap

37
TO 30

TO Tft) KvftepvrfTr) j~v/jb<f)pov aKeyfrerai re /cai irpoard^eLj dWa TO) VaVTTJ T KCLl dp^O/JLPQ). e3 ^paavfia^e, early, dp^ofieva) ovSk a\\o$ Sw(f>7)a fl6yi<>. ov&els ev ovSe/juia dpxV> Ka& ov$* iiriTaTTei, SrjfjLiovpyf), teal irpos

OvtCOVV, T)V S' iy<0, ocrov ap-^cov dWd TO TO5 teal TTOLCL 35

TO avra> v/jL<f>pov ateoirel KCLL cS av avTos

eteelvo ftXeircov d Xiyet

teal TO itcetvG) ^iffM(j>pov teal irpkirov teal \eyet 343 XVI. I 'TLvreLhrf ovv evTavOa ffi^ev TOV \6yov X070? eh

teal iraat KCLTCL-

<j>av<; ffvy r6n 6 TOV Sitealov TLT0rj aoc GTiv; 7) ToiavTa ipcoTav;

rovvavrlov

6 %pa.GVfjLa')(p<; dvri TOV diroKpiveaOaLy Et7re fjboty (f>rj, 0 la) 0 Tt Be; rjv S* iyoo ovte diroKpiveaOai XPVV juiWov "OTI TOL ere, etyrj, fcopv^covTa irepiopa teal ovte 5

heofxevov, 09 ye avrfj ovSe irpoftara ovBe

8 4 2 E 34 av pX^irwv. <f is of 3 4 3 A ff. It should be noted that course (r<) 6, and T(^ apxofj.tvy is also Thrasymachus has in no way changed neuter (not masculine), like dpxofdvov in his theory, but only reverts to his original D. Bremius took T< apx0^^ a s mascustandpoint, that of experience. In the line, and consequently changed (with inpanegyric on Injustice in the present ferior MS authority) irpbs 4KCUH> into irpos chapter, the new and important point is KIVOI>: he has been followed by Stall- the appeal to the evidence of tyranny baum and others. But as < must be J and the emotions which it roused in neuter, it would be intolerable to make the mind of the Greeks. See on 344 B. apxofitvy masculine, since both words (as 2 els rovvavrfov. Justice has now denoting the same object) are covered by become rb TOV TJTTOVOS (rather than Kpeirthe same article, viz. rif before apxpitbip. TOVOS) aufuptpov. Kiv(f} is of course neuter also. 5 Kopva>vTa: ' snivelling,' /ncopaivopra, 3 4 3 A344 c Thrasymachus with /jLv&ovTa' icbpv^a yap i] [xija, fjv oi' ATTIKOI much insolence of tone now abandons the tcarappovv <pa<rlv (Schol.). Ruhnken on idealistic point of view, and takes an exTimaeus Lex. s.v. quotes among other ample from experience. The shepherd does passages Lucian Alex. 20 rjv 6 rb not, as a matter of fact, seek the good of his /jLtrjxdv'rj/j.a TOVTO dp5pi fikv oli# <roi, el 82 jlock, but fattens them for his oivn or his fir) (popriKbv elireiv, KCLI ot<p i/xoi. trpb&rfKov master's advantage. In like manner it Kal yvtaycu pybiov, roh bk idiibrais /cat is their own advantage that is aimed Koptiris /JL<TTO7S T7)v piva repdenov Kal at by rulers who deserve the name. Jus- irdvv dtricTTq O/ULOIOV, and Horace Sat. I tice is iother men's good' (dWdrptov dya4. 8 (of Lucilius) emunctae naris. 66v), whereas Injustice is otie's own: the 6 8s 76 avHJj KTX. " Apte avrrj just man comes off second best everywhere, interpositum; nam ipsi nutrici Socratis alike in commercial and in political transinsipientiam opprobrio esse, Thrasyactions. That it is far more to one's machus vult significare" Ast. Richter interest to be unjust than to be just, we (Fl. Jahrb. for 1867 P- l4) ought not may see from the case of tyrants, who to have suggested 6$ ye avrbs. The sense represent Injustice in its most perfect is ' for she cannot teach you to recognise form. All men envy them. Finally, Thraeven sheep or shepherd,' not 'you do symachus reiterates his original theory not know either sheep or shepherd * with the remark that Injustice on a suffi(J. and C.)i which would require otire ciently, large scale is at once stronger, more O6T. The phrase is clearly a half-proworthy of a freeman, and more masterly verbial expression borrowed from the and commanding than Justice. nursery.

nAATQNOI
*;.
f/

[343 A
"OTI diei 7rpo9 d\\o rj TO TOUV ftooov B

On

Br) TI /ndXiaTa;

r)v 8* iyco.

' rj TOVS fiovtcoXovs TO TCOV TrpoftaTav ay ad OP o-teoirelv teal irayyveiv teal TOL>9 iv rafc iro'Xeatv avTobs apypvTas, io TI fiXeirovTas rj TO TCOV Beairorajv dyaObv aXXcos 7ra)9 rjyel Biavoelcrdai Tt9 7T/0O9 irpc^ara

teal depaireveiv

teal TO avT&v, teal Br) apypvaiv, av rj wairep

oc & ? dXrjOcios >

7rpo9 TOI>9 dp^ofievov^

BiaTeOeirj, teal aXXo TL (Tteoirelv CLVTOVS Bia

VVKTOS teal r)jjLepas rj TOVTO oOev avTol dxfreXrjcrovTat,. teal OVTCO 15 woppQ) e ' rrrepi T TOV Si/eaiov teal hitcaiocrvvr)<$ teal dSt/eov T teal C Z dScteia^y &o~T dyvoels, OTL r) fjuev Sctcacoauvr) teal TO Siteaiov dXXoTpiov dyadov TG> OVTI> TOV tepeiTTovos re teal apyovTos v/jL(f)pov, olteeia $ Be TOV iretdofievov TLOV, teal apyei T teal v7rr)peTovvTo<; ftXdftrj, r) Be dBiteia TovvavTCOV 009 dXrjOoo<; evrjOiKcov Te teal Bitcaicov> ol

7 o n oilci TOVS iroi|Uvas KTX. Thrasymachus gives a new turn to the nursery saying. The illustration from the shepherd and his sheep (which is now for the first time introduced) was used by the historical Socrates to justify the opposite

of

xbXeus oXedpoi (Meineke Fr. Com.

Grace. 11 1, p. 140) the image is the same. Compare the eloquent words of Ruskin in Sesame and Lilies 43 and Milton's Lycidas 113129. 3 4 3 B 12 TJ7i 8iavour0cu. The conclusion (Xen. Mem. m 2. 1) &VTVXUV conjecture 5ia/cet<r0ai for Siapoetaflat is 8 wore (TTpaTyyelv xipyfiivy r y , Tov tempting in view of SiaTeOdr) which %1/eKev, 2<p7i, '0/j.Tjpou otei rbv 'Aya/jLtfivova follows, but 5iavoei<T$ai is better suited Trpo&ayopevcrai iroifA&a XaQv; apd ye 6n, to ffKOTTtiv and /SXeVo^ras just above. uiairep TOV TTOL^AVOL iiri/xeXiiadat 5t, 6irws For the somewhat rare construction a&aL re iaovrai ai files, /cat rd i-nriTTjdaa Schneider compares Laws 626 D avT(f 5e
t^ovGiv, ovros teal rbv arparriybv e7ri/xeirpbs avrbv irbrepov ws 7roXe/xty irpbs iroXeXeur^ai 5ei, 6TTUJS aCooi re oi (rrpaTiCoTai fxiov diavorjTe'oi', rj TTWS eVi Xcyofxev; and <rovTai, /cat TO, eTrtriySeia l-i-ovffi, ical OV 628 D. %PKdffTpareijovTcuTOVTO #(rrai; So also 15 xoppu ct ircpC. irbppu) can hardly

Arist. Eth. Nic. vin 13. n 6 i a 12 ft. eft

(I think) mean ' far from ' (sc. knowing):

yhp Trotet TOVSftaffiXevofAivovs,etrrep ayadbs this would require irbppoj et <TOV TL tov iirijieXeLTat CLVTIOV, iV eft 7rpdTTU)<nv,e/5e>at> irepi, as Herwerden suggests: dxnrep vofxevs Trpoft&TUiV &6ev Kal "Ofi-qpos cf. Lys. 2 1 2 A OVTCJ -rrbppu) ei/j,l TOV KTyfxaTbv Aya/xifxvova iroifxiva XaCov elirev. In TOS uiffTe KTX. T h e meaning is (I believe) Plato Pol. 271 Dft",the deities of the ' s o far o n ' ; ' s o profoundly versed are golden age are compared to shepherds, you in j u s t i c e ' e t c . : cf. irbppw ij5rj 4<JTI and the comparison of a good ruler to TOV fiiov Ap. 38 c and phrases like irbppw a shepherd is very frequent in Plato: croipias iXavpeiv : see also Blaydes on

see Ast's Lex. Plat. s. v. vo/ietis. In Socrates' view 'the shepherd careth for his sheep.' With Thrasymachus' attitude should be compared the picture of the tyrant in Theaet. 174 D as a avpumjv
7} Troi/xiva ij Ttva I$OVK6\OViro\v /35d\-

Ar. Wasps 192. Such biting sarcasm is appropriate in the mouth of Thrasymachus. 3 4 3 c 16 dXXoTpiov d-ya06v. Arist. Eth. Nic. v 3. 1130s 3 f. 5td 5e" T6 aM
TOVTO Kai dXXbTpiov dyadbv 8 OK el etvai i) SiKaioo-vvrj IXOVT) TWV dpeTujv, 6TI irpbs %Tepbv eo-Tiv aXXy yap TO. avfx<ppovTa irpdTTei, rj apxovn rj KOII>U)V<# (with

\OVTO. (he squeezes as much milk as he can out of his flock): also Solon ap. Arist. Rep. Ath. ch. \i d yap TIS &\\OS
TaVTTJS T7JS TI/U.7JS ^TVX^V, OVK &V KCLT^aX

Stewart's note) and ib. 10. H 3 4 b 5 .

17

drjfiov ov5' iwavffaTO, | Trplv dvTapd^as map

T^J OVTI is not r OVTL diKaiif), but

e'letXev 7<iXa. In the word d^opyoi or dfio\yoi used by Cratinus in the sense

revera (as Stallbaum observes). 19 s dXrjOcSs as well as aX

344A]
apxofxevoi D evBai/iova

nOAITEIAC A

39

TTOLOVCTLV TO itcelvov ^v/Jb(j>epov Kpelrrovos 6W09, teal 20 etcelvov TTOIOXXTLV vTrrjpeTovvres CLVTOJ, eavrovs Be ' ovK
Xd>fCpaT<;, OVTQXTL XPV>

OTTMCTTIOVV. <T/CO7TL(T0aL Be, CO V7}0<TTaT

on Sltccuos dvrjp dBu/cov iravTayov eXaTTOv ^ei. wpcorov /xev ev T049 777209 dXXrjXovs ^v/xfioXaiois, oirov av 6 TOIOVTOS TU> TOLOVTO) fCOivGJvrjar), ovBa/juov dv evpois ev rfj BiaXvaet rr}? leoivcovias irXeov 25 eyovra TOV Btfcaiov TOV dSl/cov a \ V eXarrov eireiTa ev rols ^ 0 9 TTJV 7roXivt orav re rive? elacfropal dxriv, 6 fjuev Si/caio? diro rdov E icrcov irXeov elcrcfyepei, 6 S' eXarrov, orav re XTJyjrecs, I 6 fxev ovBiv, 6 Be 7roXXa Kephaiveu. /cal yap orav dpyr)v Tiva dp^rj e/cdrepos, Tw fjLev Sifcato) virdpyei, ical el firjhefjiia aXXrj ty/jita, rd ye oitctla 30 BL d/xeXeiav fioxOvpOT^PC0^ %Xeiv> *K ^ Tv Brjfxoaiov fjL7]Bev otxfreXeladat Bed TO Bi/caiov elvat, 7rpo9 Be TOVTOI? dTTeyQttQai TOt9 re oliceLois teal TO69 yvcopifxo 19, orav firjBev eOeXrj avTols vTrrjperelv nrapd TO BiKaiov T<p Be dBiK(p irdvTa TOVTCOV TavavTia virdpx^^ 344 Xe7&> yap ovirep vvv Brj k'Xeyov, rov /Jbeyd\Xa Bwd/ievov irXeovetcrelv, 35 TOVTOV ovv o-Koirei, elirep /3ovXei Kplveiv, 6a<p fjidXXov gv/jL<f>epL IBia avrco dBiKov elvat i) TO BiKaiov. irdvTCOv Be paara fxadrjaei, edv eirl rrjv reXecordrrjv dBtKiav eX-^779, rj TOV \iev dBifcrjaavTa evBaijjLOve&TaTov irotel, TOVS Be dBucrjOevTas ical d&i/cfjcraL OVK av 5 ddXtcoTarov^. eaTiv Be TOVTO Tvpavvus, fj ov Kara
OVTI, and the like, is used to indicate that at least as suitable in point of meaning a word is to be taken in its strict and full here. etymological sense {EV-TJOLKCOV) : cf. Phaed. 35 \ya> 7<ip ovircp vvv 8ij i-Xeyov. 80 D els "Ai8ov w$ aXrjdus, and infra II Ast points out that nothing in what has 376 B, v 474 A, vi 511 B, v n i 551 E been already said corresponds to the ;?n. words rdv /meydXa Svv&ixevov TrXeopeKTew, 3 4 3 E 30 T C * OIKCUXK><>x0T|poC y and reads oirep on slight MS authority. T^pws. Wells aptly cites the refusal of But no special reference is intended: the Deioces in Herod. 1 97 to continue as an words mean simply ' I mean the man arbiter: ov yap oi XuffiTeXteiv TUV eavrov I meant just now.' Thrasymachus asserts itjrujLtXrjKbTa TO'KTL weXas 5i' Tj/n^p-qs dcKdfciv. that he has all along been referring to rbv Cf. also Ap. 23 B, 31 B. In like manner /neydXa KTX. Aristotle mentions it as one of the safe3 4 4 A 3 rj T6 SLKCUOV : i.e. 1 ri> 7 guards of a democracy engaged in agridUcu-ov elvai r y ducaly. The reading culture that the necessity of looking after avry (found in A, but no dependence their private interests will prevent the can be put on this MS in such matters) citizens from often attending the assembly would require the omission of the article before MKOLIOV (SO Stallbaum and others), {Pol. 7J 4. 1318b 11). Plato is fond of the comparative ending in -cos (affected, says Tucker inclines to render ' how much Cobet, by those *' qui nitidissime scrimore he is personally benefited by being bunt"): see Kuhner-Blass Gr. Gramm. I unjust than by justice,' but the ordinary p. 577. view is preferable. 32 dtr\84<r8ai.. aw^xOofAai as a pre6 T) oii KTX. This laboured sentence sent is not well attested in Plato's time; is perhaps intended as a parody of some and the aorist ' t o incur the enmity o f is sophistic style: cf. Gorg. 448 c. A. P. 7

TTAATQNOZ
afiitcpov rdXXorpca Kal XdOpa Kal j3ia dQaipelrai, aXXd fir) XdOy, fr/juovrai

[344 A
teal iepd Kal

ocria teal cBca ical Btffioaia, fie pet OTCLV TLS dSuajaas 10 fieyia-ra' tcai yap iepoavXoi

^vXXij^Brjv} ' a>v i<j> eKaarw B re teal oveihr) %i ra Kal rococopvxot TWV TOIOV-

ical dvhpaTrohiaral eireihav he ns

ical dwo<TTpr)Tal ical KXeirrat oi Kara TCOV Kafcovpyrjfidrayv KaXovvrac TTOXITWV XprjfjLaaiv ical dvrl 15 KK\7)VTai, TTotelv rd avTov? TOVTCOV TS)V ala^pcov

fieprj dhiKovvres

7rpo? TO?9 TCOV ical /jua/cdpioi

dvhpairohtcrdfxevof; BovXoo<rrjTac} evhalfioves Kdl V1T0 TG>V aWcOV, C oi

dvo/xdrcov

OV fJLOVOU V7T0 TG)V 7T0\lTQ)V ' d\\d TTJV oXrjv dhiKiav TO irdayeiv aStfca dWd

6<TOL av TrvOcovrai avrbv

rfSucrjicoTa* ov yap TO

<f>o/3ovfivoi oveihi^ovaiv

6veihi%ovT<z Trjv aZiKiav.

OVTOOS, C3 Sfti/tpaTe?, ical lo"^ypoTpov TO fjuev rov XvatreXovv

ical iXevOepMorepov ical SeairoriiccoTepov dSi/cla Bucaioavprjs e 20 iicavtos ytyvo/buevrjy ical otrep ef p%^9 e\eyov, vfi<f>pov TO Blicaiop Tvyydvei re ical ^vfi<f>pov. 7. plq. II: /3/a A. ov, TO 8' ahiKOV eavrw

3 4 4 B 8 <5v depends on jWpi. 10 dvSpairoSurrai: * kidnappers.' The word is defined by Pollux ill 78 as 6 rbv
tXetiOcpov KaradovXcocrd/xevos rj rbv dXXbrpLov OIKTT)V dirayb/jLevos. Thessaly had

says dXtyov croi ir&pres avfXf^yi]<yov<n ravra 'Adyvaloi KCLI oi %voi 472 A) and Ale. II

an evil name for this kind of crime (Blaydes on Ar. Plut. 521); but the frequent references to it in Attic literature shew that Greece itself was not exempt. See on IX 575 B and the article in Stephanus-Hase Thes. s.v. 11 TWV TotovTwv KaKOvpyqjidrwv is usually explained as depending on Kara, txtpy, but as /card fx4prj is adverbial, this is somewhat awkward. It is perhaps better to regard the genitive as partitive, rt being omitted as in Kivfiaeiev hv rwv diojv X6yov vbfiuv iv 445 E, where see note. 12 irpds TotsxP1lHiaflriiV i s virtually equivalent to rrpbs r y rd TQV iroXirwy dipeXtoOai, and combined by zeugma with
8ouXu>ffr)Tai. Cf. I 330 E n.

141 A ff. The plays of Euripides in particular (see v i n 568 A) often eulogised the tyrant: e.g. Troad. n 6 9 ff., Fr. 252, Phoen. 524 ff. In earlier days Solon's friends had blamed him for not making himself tyrant of Athens: see the dramatic fragment (33 ed. Bergk), where the prevalent passion for tyranny is forcibly expressed in the lines tfdeKov
ydp Kev KpaTT?i<Tas, TTXOVTOV a<f>Bovov Xaftuv I Kal Tvpavpeficras 'AOrjvwv ixovvov ijfxipav fdav, I &<TK6S vGTepov ded&pdcu Kawire-

fyd y yivos (46). See also Newman's pfy ( 4 ) f Aristotle I pp. 88 Politics of A i l 388392. 3 4 4 c 16 ov-ydprr\v dSiicCav. Cf.
Gorg. 483 A <j>v<rei fitv ya,p irav atax"-ov i<rnv, Strep ical /cd/ciof, rb a5iKiadai, pdfup 5& rb adiKeiv.

14 cv$a}tovSK?KXt|VTai. The generic singular ns has become a plural, as in Phaed. 109 D, infra VII 536 A. Envy of tyranny and tyrants was common in the Athens of Plato's younger days: compare Gorg. 484 A, 470 D (where it is maintained by Polus that Archelaus of Macedon is tvdaLfxup, and Socrates

20 tKavws yiyvo[Uvr\: 'realised on an adequate scale' (D. and V.). For the construction of yiyveaSai with an adverb cf. (with Ast) Soph. 230 C and infra VI 504 C. After TO 5' ddiKov below, Herwerden would insert T6 to go with iaur<JJ XvaireXovv re Kal t-v/x<ptpov, but only rvyxdvei (and not rvyxdvei 6v) is to be understood after ASIKOV ; nor is the last clause intended as a strict and formal definition of injustice.

344 E]
XVII. TTOXVV rbv rjvdyKaaap Tavra Xoyov. viropelval

TTOAITEIAC A
elwajv 6 ' &pa<rvfjba^o<; iv Kara avrov ye i/o> eZ%z/ oi Trapovres, tnrievai, dXX' 25 \6yov.

6&<rrrep /3a\avv<; rjfitov KaravrXtjaa^ ov jirjv etaadv re irdvv

TWV wrcov dOpoov ical

KCL\ irapaa^elv

reap elprj/jueveov

teal Brj eycoye teal airds rj fiadelv E eiri^eipelv irpayiia eire

iSeo/jbtjv re teal elirov *Q Bac/xovie iv I>G3 ^t<? dirievai, aXXco? e^ec; ov filov a\\' irpXv ScSdgai otei f; civ 30 rf afutcpov Siaycoyrfv,

ta^e, olov i/jL/3aka>v \6yov ' Siopi^eadai,

ovrco? elre

e/ca<rT09 77/10)J/ XvaoTeXea'TdTrjv cor)v qir}; 'Eycio yap 31. ftri A 2 n : fuw A1. 3 4 4 D347 E The reply of Socrates falls into two parts. In the first (344 D 347 E), after emphatically expressing his dissent from Thrasymachus' views, and protesting against the Sophisms retractation {in the example of t/ie shepherd and his sheep) of the doctrine that every ruler seeks the good of his subjects, Socrates reverts to the stricter form of reasoning to which Thrasymachns had formerly challenged htm, and points out that no rulers, properly so called, rule willingly: they require wages. When any kind of rule, e.g. an art, is attended with advantage to the ruler, the advantage comes from the concomitant operation of the iart of wage-earning,'1 and not from the rule itself. Medicine produces health ; the art of wages, wages ; the doctor takes his fee, not qua doctor, but qua wage-earner. Thus it is not the ruler, qua ruler, but the subjects, as was already said, who reap the advantage. The wages which induce a man to rule, may be money, or honour, or the prospect of a penalty if he should refuse. The most efficacious penalty, in the case of the best natures, is the prospect of being ruled by worse men than themselves. In a city of good men, freedom from office would be as eagerly sought for as office itself is now. Hemvith ends for the present the refutation of the theory that Justice is the interest of the stronger. Socrates promises to resume the subject on another occasion. 3 4 4 D flf. The ensuing discussion is not a new argument (see 345 c fri y&p
TA ^fiirpo<r$v iirHrKexJ/ib/AeOa) in support

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

for his own gain, nor the ruler a ruler, when he enriches himself at the expense of his subjects. On such occasions both shepherd and ruler are in reality /xurflwriKoiprofessors of /jnffdumK^, an art which is distinct from that of ruling, though usually associated with it. This analysis is new and valuable in itself; it also enables Socrates (in 347 D) to make the first explicit allusion in the Republic to an ideal state, and to formulate what afterwards becomes a leading principle of the Platonic commonwealththe reluctance of the ruling class to accept office. 3 4 4 D 24 KaTavrXtjo-as. For the metaphor cL infra vii $?fi B, Lys. 204 l), Lucian Dem. Enc. 16 (imitated from this passage) and other examples in Blaydes on Ar. Wasps 483. 28 ^PoXwv: cf. Theaet. 165 D, Pro/. 342 E. The whole expression recalls the Latin proverb scrupulum abeunti (Cic. dt Fin. IV 80). 3 4 4 E 31 8iayo|Mvos. The use of this verb in Soph. EL 782 xp^vo* dirjyt /j., Dem. 18. 89 irdXefxosdirjyev vfxas, Xen. Rep. Lac. 1 3 and elsewhere is in favour of regarding Sicry^/uepos ('living') as grammatically passive and not middle both here and in Laws 758 A. Cf. Stephanus-Hase Thes. s.v. bidyu). lyd y i p KTX.. I agree with Stallbaum and others in taking this sentence as interrogative: 'do you mean that / think otherwise about this matter?' i.e. think that it is not a question of filov diayury^. J. and C. complain that this interpretation is "wanting in point." It is surely much to the point to make Thrasymachus repudiate the imputation of trifling. His doctrine appears all the more dangerous when he confesses that it is no

42

TTAATQNOI

[344

ty <f>T) 6 paav/j,axo<;} TOVTI a U w ? e%en>; vEcn/ca9, r)v 8' iyco, r)/icov ye ovBev K^BeaOat, ovBe TI <f>povTL%Lv eiTe \elpov elre fJeX/riov /3icocr6/jL0a dyvoovvres o <rv cf>r)<z elBevac. aXX\ do 'yade, 35 7rpo6vjj,ov teal r)filv ivBei^aaOav OVTOI /ea|/eaj? aoc Keiaerat, 6 TI 345 av r)fxd<; TOcrovaBe ovras evepyeTrjarj^. iyco yap Brj aoi Xeyco TO 7' ifiov, OTL ov 7TldofjLai ovS* oifjuai dBttciav hticaiocrvvT)S icepha\(OTpov elvai, ovS? idv id TL$ CLVTTJV KCL\ /JLTJ BcaKCoXvrj Trparreiv 5 a /3ov\Tat,. a U ' , <Z *yade, earco fxev aSucos, hvvdoday he dhiicelv oficD? ifjue ye ov ireldei ws ear* rj rc5 \avddveiv rj ra> Bcafid^crdaf rrj<; Bc/eaioavvr)? tcepSaXecoTepov. ravr ovv teal I erepos L<TCO<; TI<; B TreTTOvOev, ov IAOVOS iyco. irelaov ovv, w fia/capce, t/cai/a>9 on ov/c 6p6oi)<; fiovkevojAeda BiKaioavvt]v dBiKlas irepX 10 TfkeLovos irotovfievot,. Kal 7Tft)9, e^>r/, ere Treiaco; el yap oh vvv 8r) eXeyov /JLTJ Treireurai, TI aoi CTL iroirjaco; rj e/9 TTJV yjrv^rjv tfyipcov ivdeo TOV Xoyov; M a At', TJV 8 iyco, fir} av ye' aXXd irpwTov fiev, a av 667T779, k'fAfieve TOVTOL?, rj idv fxeTaTidfj, cfyavepco? fieTaTiOeco teal r)fids fir) i^airdra. vvv Be op9, co ' %paavyLaye) eTi yap TCL C 15 efiTTpoadev eiriaKeyfrcofjLe6ay OTL TOV &)9 aXrjdcos iarpov TO irpcoTov 6pi6fjLvo<; TOV C09 dXr)6w<; Trotfjueva ovtceTi, coov Belv vcTepov dfcpificbs , aXXd Troi/xalveiv otei ai)Tov Ta irpofiaTa, icad* oaov
17. iroifialveiv II et yp in marg. A 2 : irialveiv A.

sophistic paradox, but a rule of life. I can see nothing to justify Apelt's conjeciure Zyury'ap'for iyu y&p (Odserv. Crit. p. 11). 33 TJTOI r\\i.u>v y. ijToi or rjjrotye= 'or else' (not 'or rather' as J. and C.)The regular construction is TJTOITJ, and rjTJTOL was condemned by the grammarians as a solecism, though it occurs in Pind. Nem. 6. 5. With the use of ijroi in this passage cf. in 400 c, iv 433 A TOVT6 iariprjroi rotirov TL eWos i} ducaio<rtivr). Emendations have been suggested on all these passages of Plato: here rj rot (van Prinsterer, Hartman) and in the other two passages ij: but we are not justified in altering the text. Cf. Kugler de partic. TOI eiusque comp. ap. PI. usu p. 14. 3 4 5 A 5 io-T<i> piv OLSIKOS KTX. The subject is 6 d<5i/cos, supplied from dSiKtap. To weldet also 6 &8LKOS is the subject; but i) &8IKla or TO aduceiv is the subject of

<m. The effect is exactly as in the English 'let him be unjust' etc., 'nevertheless he cannot convince me that it is really more profitable than justice.5 J. and C. understand TIS before <rro>, needlessly, as I think, and suppose that the " supposed impunity of injustice " is the subject to rreLOei, but ireidei is much better with a personal subject. Although the sentence is a trifle loose, it is clear enough, and there is no occasion for reading ireldeis (with Vind. D and Ficinus). 3 4 5 B 12 4v0a>. evndtvai (as Wohlrab points out) was used of nurses feeding children: cf. Ar. Knights 716 f., supra 343 A, and (for the general idea) Theognis 435 and PI. Symp. 175 D. In na Ala, /JLTJ <ri) ye Socrates shudders at the prospect of having Thrasymachus for his intellectual nurse. 3 4 5 c 17 iroijialvciv. Seerr.;/. Cobet (Mnem. IX p. 355) calls for irialpciv, but the " addita verba KO.0' oaov iroifx7)v <TTU>

346A]
7T0L/Ji)jv 6GTIV,

nOAITEIAC A
OV TTpOS TO TGOV TTpoftaTWV fteXTLGTOV

43

a\\'

wairep

BatTVfjuova TLVCL fcal fieXXovTa ecrTidaeaffai,

7r/w TTJV

D evco^lav, i) av 7rpo<? TO dwoBoadai,

wairep

^prjfjiaTKTTrjv ' dXX' ov 20 TOV fJiiXei ?}', i<f>

iirel Ta ye avTrjs,

7roi/JLpa. Ty Be TTOL/nevifcfj ov Br/irov aXXov

TeTdKTai, 07TG>9 TOVTG) TO fteXTiaTov iiaropiei'

a>

WGT elvai ffeXTio'TT], l/cav&s Brjirov ifC7T7r6pio'TaL, ea>? 7' av firj&ev eVSe?; TOV Troifievcfcfj elvav elvai r/fjilv ofjuoXoyeiv, irdaav OVTQ) Se wjjirjv eycoye vvv Srj dvayicaiov OepairevoapypvTas dpyetv; dp^rjv, Ka& oaov dpyr), firjSevl aXX(p 25 av Se TOV<; otei

TOfieXTMTTOvcncoireladai rj etcelvcp Tip dp^o/JLeva) T teal E fJbev<p> ' ev re TroXcTifcr) teal ISioyTifcrj dpjffl. iv rat9 TToXecriv, TOU? dXrjdS)^ ap^ovTa?, XVIII. OVK ivvoels & ? ovyl > 346 dp^o^evot^; eyeiv; M a AL OV/C, <f>r), a \ \ ' ev olBa. i/covTas

TL Be; rjv 8' iyd>y do @pao"i;/xa%e, Ta? aXXa$ dp%d<; 30 0Ti ovBeis ideXec apyeiv iirei ToaovBe. eliri* itc(M)v> dXXd fiiaOov ovj^i e/cdaTrjv alTovaiv, Tots 0)<f>eXiav iao/jLevrjv etc TOV apyj&iv aKKa

avToiaiv

fievTot <f>afiev 'iva TL KOI

KCU wtyeXlav

ifcdo-TOTe TWV TC^vcov TovTw eTepav elvai, feat, w /j,atcdpt,e, firj irapd
TOVTO), 7repaivco/jLv. 'AXXd ecfrrj, eTepa.

TC5 eTepav TTJV Bvva/Mv

OVKOVV

B6%av diro/cplvov,

IBiav Tivd TJ/JLIV irapkyeTai^

a X \ ' ov KOCVTJV, otov laTpi/cr) 5

vyiecav, tcvftepvrjTitcr} Be a-coTrjplav iv TG> irXelv, teal al 5. otov A 2 n : ohi A1.

aXXai

circa universttm pastoris negotium errantern a Socrate Thrasymachum notari docent " (Schneider). How Thrasymachus errs is explained in otf irpos rb KT\. vialveiv might perhaps be read, if the a\Xd clause is taken closely with what precedes: you did not think it necessary (says Socrates) to adhere rigidly to the genuine shepherd, but think he fattens his sheep qua shepherd. In that case, however, we should expect aXX' ovfi\tirei? in place of oi)^X^irovra, to form the antithesis to iriaiveiv. 3 4 6 D 24 OVTW 84 <> > ) . Some ini | Tv J ferior MSS (with Eusebius Praep. Ev. x u 44. 2) read 5T) for 64, and so Ast and Stallbaum. The connecting particle is better than the illative here, where Socrates is merely recalling his former train of reasoning: 'and it was thus that I came to think ' etc. Nic. v 10.1134 b 5 ff. Kal 5iA TOVTO dWd

dval <pa<riv dyaSbu TTJV BiKaioativitivfxi<r0bs dpa ns Sorios. 32 avTot<rvv: see 330 B n. 3 4 6 A 1 ov^lJJI^VTOI: 339 B n. 3 irapd 8o^av is simply * contrary to your opinion' ("gegen deine Ueberzeugung" Schneider) as in ProL 337 B, cf. 349 A ?w$ &v <re viroXafi^avui \4yetv airtp Siavoei and 350 E. The words could hardly mean an 'unexpected or paradoxicaP reply (as Tucker construes), Socrates is appealingnote d> fiaicapie to Thrasymachus not to obstruct the discovery of the truth by want of candour and sincerity. 4 clXXa kripa sc. iarriv. The reading iripav is in itself equally good, but has inferior MS authority. Herwerden needlessly recommends the omission of irpay or (as alternatives) a\Xd Totfry, #^17, T< irtpav, or ctXXA rovrqt, ^17, irtpav,

346 E31 ovSclsptto-edv. Cf. Arist.Eth.

ry irtpav.

44

TTAATQNOZ

[346 A

ovreo; TIdvu ye. OVKOVV teal ficadcorifcrj fiiadov; avrrj yap avTrjs I rj SiW/u<?. fj TTJV laTpLKrjv av teal rrjv Kv^epvrjTiKrjv B TTJV avrijv KaXeU; rj edpirep ftovXrj dicpificbs Biopieip> &cnrep 10 hired ov, ovBep TL fiaXXov, idv TL$ Kvftepp&v vyirjs ylyvTjrai Sea TO f*vfi<f)pcv airo) irXelp ip rfj OaXaTTy, eveica TOVTOV KaXels fidXXop avrrjp larpiKrjp; Ov BrJTa, <f>rj. OvBe 7*, ol/jbai, TTJP fjLLcrffeoTtKtjVy eav vyiaiprj TA? fiLaOapvwv. Ot5 Bfjra. ILL Si; TTJP iarpiKTjp fiicdapprjTiKijp, eav ICO/JLCPOS TIS fjucrOapvf); 1 Ovtc (f>rj. C 15 OVKOVV TTJV ye ixfyeXiap eKaarrj^ rfjs riftvr)<; ihiap elvat; yE<rrft), e<f>rj. "HpTiva apa axpeXiav KOCPJ} Trdpre? ol Srj/Movpyoi, BrjXop on KOCPTJ TLPL TW avr<o air i/ceivov dxjyeXovprai. "EotAcei/, e<f)r). 4>a/xei/ Be ye TO dppvfiepovs axfreXeladai TOU? Srffiiovpyovs diro TOV Trpocr^prjadac 20 Trj /j,ta0OTtfcjj T%PT) yiypeaOai avTois, 3vpe<f)i] fioyis. Ovtc dpa airo T779 avTov Te^pr)? etcdaTw ' avTrj rj axfreXia eaTiP, rj TOV fjLicrOov D Xfjyjns, aXX\ el Sec dtcpiffa)? atcoTreladac, 7 fxev iarpLtcr) vyleiav 7 Trotel, rj he fJLiaOapprjTC/crj fitadoPy teal r; pep olteoBo/jLitcr) oUiap, r) Be /JLMrdapprjTitcT) avTtj 7rofi,ePT) fiurdoPy KOX ol oXXac irddai 2$ OVTCOS' TO avT?i<; eteda-Ttj epyop ipyd^eTat, teal ox^eXel etcelpo, i<f> c5 TCTatcTai. idp Be firj tiiaOo? avTrj irpocyLyPf\Tai> eaff 0 TL dxpeXeLTaL 6 Brj/LLLovpyos diro THS Te^pr)?; Ov <j>aLPTaL, e(f)7j. ^A^o' ovp ovS* cocfreXeL TOTC, Srav ' irpoltca epyd^rjTaL; OlfiaL k'ycoye. E Ovtcovp, c5 ^paavfjua^e, TOVTO fjBrj BrfXop, OTL ovBefila Te^pr) ovSe
11. %vfji<f>4peii> #2g: %vn<ptpov AIIS 1 . *i. atirri %q: avrrj A : afar} (sic) II.

7 OVKOOV KTX. Aristotle agrees with TLK^ (/u<r6apvriTiK^)t says Socrates, are this analysis: see Pol. A 3. 1258* 10 ff. three distinct arts. KvpepvrjTucf) is not to It should be noted that the antecedent to be called lafpitcf), even if laTpucf) should aUnj is not jiiaddv, but T6 irap4x<r^a'' accompany its operation, nor is fitaSiaTiK-j fu<r66v. to be called larpiK-^ in a similar case. 3 4 6 8 10 Sid r6 v|M|>{pci.v. See cr. n. Nor is larpuc/j to be called fiiadwrtKriy To vfi<f>pov there are two objections: first even if larpiicfi should be accompanied that did with the p p participle used like 8id by d ^ f i h h infinitive i rare and ddubious; d b i with the i f i i i is 3 4 6 c 17 KOIV^Jirpo<rxp(0|icvoi: * from second that %vn<t>4pov is more naturally the common use of some additional eleto be taken as a virtual adjective than ment which is the same in all.' as a participle. The last objection 18 rh |u<r0ov apw|iivovs. Si ye as might be surmounted by reading i-vix<t>usual introduces the minor premise. The pop<6i>>f but the more serious flaw semi-poetic word apvvyAvovs is used to would still remain, and vfjL<f>ptv is in suggest fiurdapveiv and fiiadapvTjTiKi/i, the itself so much superior, that (like most word fiurddv at the same time bringing editors) I feel bound to adopt it. the product of the art well into view. As 12 ov& y otfJLCU n j v jJtwrdwTtKijv sc. TOdrjfxiovpyotjs is the subject to yiyvecrOai, icdKeis larpiK^v. The reasoning is somethe masculine T6Vso most MSSfor TO what subtle, iarpiicfi, Kvpepvrrriicfi, /XICTSOJ- is impossible.

347C]

TTOAITEIAC A

45

apXV T0 CLVTTJ (<f)\t,fiov 7rapa<JKvd%iy dXX*, oirep irdXat iXeyopep, 30 TO TC5 dp'xpfievw teal wapaafcevd^ei teal eirLTaTTety TO eicelpov
%VfJL<j>pOV rjTTOVOS OPTO? (TfCOTTOVCra, flU' OV TO TOV KpeiTTOVOS.

hid Br) TCLVTCL eycoye, do <f>l\ %paa-vfiayy /cat apTt

eXeyop

iOeXeiP eicovTa apyeiv teal TO, dXXoTpia tcatcd fiTa,Xip dvopdovvra, dWa /xtadov aiTelp, OTL 6 peXXcop KaXoo'i TJJ TeypV I 35
347 irpd^etp ovBeiroTe avT<p TO ^XTLCTTOP irpaTTei ovK iiriTdTTet, KCUTCL TTJV Tkyyr)v iirtTdTTtav, dWd T(p dpxofiivay WP Srj VKa> eo9 eoi/ce,

fALoOov helv virdpx^v TOI<$ fiiWovatv rj TLfJLt)V, rj tyfilav, iav fir) <*PXVXIX.

ideX^aetP d-PXCpi V dpyvpiov

TOV$ $

n&>9 TOVTO Xeyi$f cS Sft)AcpaT9; <f>r) 6 TXavtcayp.

fjikp yap Svo fiiadovs yiypooatcco* ITJP Be tyfiiap rjpTipa Xeyeis teal o)9 ev fiiadov pipe!, ccpy/cas, ov gvprjtca. Top T&P B apa fiiadop, ecfyrjp, ov !*vpil$y Bi I OP apxovaLP oi iT OTap iOiXcoaip dpx^tp. rj OVK olada, OTL TO faXoTifiop T zeal <j>iXdpyvpop elpai opeiBo? XkyeTai re fcal <TTCP ; "I&ycoye, <f>rj. 10
kid TCLVTCL Totpvp, Tjp S' eyco, OVT xprj/jbdroyp evetca iOeXovaw &PXiv Oi dyaOol OVT Tifif)*;' OVTC yap fyavepw irparTOfJiepqi T^9

dpxfjs epefca fiiaOop /jbiaffcoTol fiovXopTai KfcXrjadat} OVTC Xadpa avTol ifc T779 dpxy? XaiifidpopTe? fcXeirTaf ovB* av rt/x.^9 eveica*
C ov yap
2.

eia'L (J>LX6TL/JLOL Bel Br) I avTol?

wv S, superscripto oC: y A : oO Hq,

dpdy/crjp irpoaelpat
15. 5^ II: to A.

KOX 15

3 4 6 E 33 gXryov }iT|8va 40&civ. ^ with the infinitive after verbs of saying, thinking and the like "carries with it the emphasis of the witness on oath, so to speak the emphasis of desire " (Gildersleeve in A. J. Ph. 1 50). Cf. Theaet. 155A, Euthyph. 6 B , Phaed. 94 C al., and infr. ill 407 E, iv 419 A. 8 4 7 A 2 WSKOIKC belongs tocSvgvcKO, and dew is in indirect narration after ifAeyoi' above. There would be no object in qualifying the force of hdv\ it is not disputed that rulers must have their reward. Hence Stallbaum is wrong in regarding 5eu> as under the influence of oi/te, an illogical idiom which is common in Herodotus (Stein on 1 65), and found occasionally in Tragedy (Jebb on Track. 1238) and in Plato {Phil. 20 D, Soph. > 263 D, Euthyd. 280 D). That u $ Zone* has no influence on 5ctV in this passage

may also be seen from the fact that delv (not Set) would still be used if ws eWe were removed. deTv is not for dtov; the late participial form 5eiv is not found in Plato: see my note on Euthyph. 4 D. 4 &PXV- The transition from plural to singular and conversely is common: see for examples i n 408 B, 411 c, 413 D, E, iv 426A,c, V 463 D, vi 496 c, 500 C, v m 554 A, c, 558 A, IX 591 A, X 601 D, E, 604 D, and cf. Heindorf on Gorg. 478 C, Prof. 319 D. 7 s kv jiur0ov |Upci. ws is not (with Wohlrab) to be taken with iv fiicrdov [itpei, but stands for the indirect interrogative tiwws. 8 4 7 B 14 avTo=*by themselves,' *ultro, 'should be construed with Xafipdvovres. The conjecture avrbv for auroi is very tame,

46

TTAATQNOI
iOeXeiv ap%iv dWd ap^eiv odev tcivSvvevei irepifieveiv

[347
TO kicovTa vevotip^eaOai, dp^eiv, alayjpov

%r)/j,lavy el fiiWovaiv iirl idv TO dpyeiv levat fiLcrOai.

/JLTJ dvdyicrfv fjv SelaavTes

Trj? Se 2/ty/x.ta? fieylaTT) TO VTTO irovrjpoTepov

fir} avTOS 0e\r) dyadov

fiot, <f>aivovrat

20 OTOV ap%G)xnvf oi iTrieitceis, /cat Tore epyovTai a>? eir TL IOVTCS OV$* a>9 evTradtjaovTes err dvayicalov 6/jboloL*;. iwei

eirl TO dpyetv, ovy^ iv avro), aXX' << ? el yevoiTO, irepi-

teal ov/c e%oi/Te<? eavTwv fteXTioaiv ' eTriTpeyfrai ovSe D rcivhvvevei, TTOXIS dvBpwv dyadwv &crirep vwl TO dp^ecv, teal evravd'

fidxrjTov av elvac TO /JLTJ apyew, avTw

25 av /caTa<f>aves yeveaOai, OTI TG5 OVTC d\rj0ivb<; apyusv ov ire<f)v/c TO %vfi<f>pov a-KOirela-daiy dWd wpdyfiaTa ), 30 dWd e^etv. TO T<p dp^ofjuevq)* coaTe 7ra? \OLTO VTT aXKov r) aWov av 6 yiyvdoaicwv TO w<j>\ela0at fidWov

TOVTO JJLCV OVV eytoye ovSafifj avy%(op(o ' atceyjro/jLeffa' iroXv Se /xot Sotcel

c? TO Si/caiov eaTUV TO TOV tcpeiTTOvos gvfMfrepov. E

TOVTO fiev S&f teal elvavdis

0iv6s, but what is said of a single ruler 3 4 7 c 16 80v laySvvivcivcvo|iC<r6cu. applies to all: cf. (with Schneider) Laws These words are intended to indicate 7 3 3 E \yo>fJLv 8$) ailxppova. filov %va dual parenthetically that Socrates' thesis finds Kal (f>p6vifj.oif %va Kal %va rbv avbpeiov. support in the common judgment of men. Good men, he says, require to be com26 irds &v KTX. The articular infinitive pelled to rule. This may be why (66ev) with alpeurOai is hard to parallel, and on it is accounted a disgrace to enter on this ground Richards would cancel T6. office willingly: that is to say, if you do I once thought that rb cJ>0e\e?<r0cu might so, you may be inferred to be, not dyadds, be taken as the object after yiyvUMTKWV but (f>t\6TifjLos or <f>i\dpyvpos, which 6vet6os (4he who knows what being benefited is,' \tyeraL re ical tanv 347 B. There is i.e. virtually 'who knows his own inno good reason for rejecting the clause, terests ' ) ; but this is harsh, and I now as some have proposed to do. acquiesce in the usual interpretation. With yiypuxTKcw {intellegens) used abso3 4 7 D 23 iroXi$ dvSpwv ctyaOwv is lutely cf. (with Schneider) Laws 733 E the first express allusion to an Ideal City auxppova flip oftvfilov6 yiyvihaKWV O^acL in the Republic. The principle here laid downthe reluctance of the best men to Trpdop ivl ir&PTa. For the sentiment cf. Soph. O. T. 584598, Eur. Ion undertake the task of governmentis 621632, Hipp. 10161020. fully recognised in Plato's commonwealth, where the Apxorres are represented as un3 4 7 E 30 clo-avOis <rka|ro)ic0a. The willing to desert the life of contemplation reference has been much discussed. for the cares of office. ' Nolo episcopari' Pfleiderer's idea (Zur Losung d. PL Fr. is in fact one of the leading guarantees p. 72) that the words were introduced by which Plato gives against the abuse of Plato "bei der Gesammtredaktion des political power (Nohle Die Staatslehre Werkes" to prepare us for the second Plato's in ihr. gesch. Entwick. p. 119). half of Book x is most unlikely, because See vi 520 E, 521 A, where this topic is (among other reasons) Book x does not resumed. Cf. also Sesame and Lilies 43 expressly revert to this topic at all. Sie" T h e true kingsrule quietly, if at all, beck {ZurChron. d. PI. Dialogepp. 121 ff.) and hate ruling ; too many of them make holds that phrases of this sort always refer * il gran rifiuto.' " either to some future dialogue contem25 T ^ $VTI KTX. T(J5 OVTL belongs to plated by Plato, or to a later part of the oti irtyvKe, not to &\ri0u>6s (as Ast sup- same dialogue. It is difficult to establish poses). Richter suggests a\7j$iv6s for 6X17- either alternative in the present case; nor

TTOAITEIAC A
elvai, o vvv Xeyei Spaavfia^o^, elvai KpeiTTw fj TOV rov hifcaiov. w TXav/ecov, aipel 348 t)v K 700, I oaa ical irorepov

47

rbv TOV dhiicov ftiov (fxia/ccov av ovv TroTepa)?, f/v 8* iy<bt Xiyeadac; "H^ouaa?, 7TL0Q)fiv} av Xeycopev

dXrjOeo-Tepcd? Bo/cel crot, dyaOd

Tov TOV Stfcaiov ey&ye, e^i], XvaiTeXecTepov ftlov elvai. apTi ^paavfia^o^ "H/eoucra, <f>r)> aXV ov Treidofiai. fj 8' 09.
33.

BLTJX0 TG3 TOV dhiKov; 35 TIcS? yap ov fSovXofiai;

HovXec ovv avrov

BvvwfjL0d 7T7) i^evpelv, a5? oi/c dXrjdfj Xeyei;

*Av fxkv roLWPy ffv K iya>y dvTUcaraTelvavTes

34.

A-Il: om. A1.

has Siebeck, I think, succeeded in proving his point even elsewhere. It is simplest to suppose that such formulae (like etaav-

rtpws in irorepdvajs conflata" (Schneider). I am glad to find that Tucker adopts the same solution. 0i* iirt<TKTrT^op in Arist. Eth. Nic. I 5. 3 4 8 A 1 SitjXOc: i.q. SiijXdev OVTCL iO97b 14) are in general only a convenient or BieXdiav tXei-ev etvai (Schneider). Cf. way of dropping the subject, although II 363 A a<f>6opa ixov<Tl Xtyuv dyada rofc there may occasionally be a specific refer6<riois with n. ad loc. In view of ev ence. Here there is none. So also HirCKartpq} X4yo/jLv in B below, it is easy to mer Entst. u. Komp. d. PL Polit. in Fl. suggest dirjXOev <4v>; but the text is Jahrb. Stipplementband xxin p. 607 ;/. 2. probably sound. 3 4 7 E348 B Introduction to the 4 dv \iJkv TOCVVV KTX. The alternatives second part of Socrates' reply to Thrasy- are between continuous speech and diamachus. See 344 D, 348 B nn. lectic. By X6yop in vapk Xbyov Thrasy3 4 7 31 TOV rod dSiKOv pov machus' speech in 343 A ff. is meant: to SucaCov. In these words Socrates sums this Socrates would reply, after which up the remarks of Thrasymachus from Thrasymachus would speak again, and 343 B (Ka-l oft icbppo) KT\.) to 344 C finally Socrates. Thus each party would (\vffire\ovv re KO\ vfx<p4pov). have delivered two speeches. In Athenian 32 iroripias Xi"yoH0<u. Ast's suglawsuits there were often two speeches gestion rrbrtpov, TIP 5' ^yw, < YXOUJKWV, 5 delivered by the accuser and two by the aipel; Kal irortpw aKrjdeo-Ttpw SOKCT <roi defendant (Meier und Schbmann Attische Xtyevdai; is now generally adopted, but Process p. 924), so that Plato's imagery (apart from its considerable divergence is borrowed from the law-court, whence from the MS reading) the juxtaposition of dlKCLffT&V TIVUJV T&V dlCLKpiVotivTWV JUSt Tvvripijis and dXijflecWpws is unpleasing. below. This point escaped Ast, who The iroTtpws alpn of A is quite unobjection- reads Kai a$0is o&ros dXXov ijfjup (after able : cf. VII 528 A oOrcusalpou/j.ai; and it Ficinus and Stephanus). is (I think) an objection to w&repov alpet dvrucaTaTcCvavTfs is intransitive: cf. that it would represent Socrates as asking II 358 D Karardpas ipu) rbv abttcov filov Glauco not which view he elected to take, iiraipCov and 367 B : the notion (as in VPbut which lifethe just or the unjusthe relpuy uPT6Taiuipc0$ and the like) is of chose for himself. Schneider (after Beknervous tension. The word cannot mean ker) retains the reading of the best MSS in * replying to one another in set speeches' xdrepov ws dX^^etrr^pws, and explains the (J. and C.). " Setting out alternative lists last two words as equivalent to c3<nrep 6 of advantages" (remarks Bosanquet) il was akrjdeaTtpus Xtyerat: but ws &Xr)0(TTp<>s well-known method of fable or poetry. the could not (if written by Plato) be anySee Book 11" 361 D362 c and 362 E thing but the comparative of ws aXrjdQs, 365 A : "and compare Prodicus' Choice of and that is quite different in sense from dXrj- Heracles (Xen. Mem. 11 1) and the dis6 cart pus. I have omitted cos (with Bre- cussion between the Just and Unjust argumius and a few MSS of inferior authority), ments in the Clouds of Aristophanes." "ut ortum ex varia lectione irbrepov et iro-

48

nAATQNOZ
Xoyov oca irapd Xoyov, oca av dyadd tyec TO hitcaiov

[348 A
elvat, zeal

5 avro) fierpelv

/ecu avOis

OVTOS, zeal dXXov vj/bLels, dptOfxelv Betfcei rdyaOd e/cdrepoi herjcro/JieOa* av he wairep dpri

eV* e/carepa) Xeyofxvy teal ijhrj hi/cacrTcov B dvofxozeal

TIVGJV TGOV hiaiepivovvruiv \oyovfivoi 10 prjTopes ico/jLeOa. iya), dpec/cet. XX. dpXV?' arepav avTolv
T

777)09 dXXijXovs CKOTT^fxeVy afxa avToi re Si/caaral Haw OVTCOS, (f>r). w paav/j,ax, diroiepivai

fiey ovv, (f>rj. CO7TOT/3O)? OVV aoi, rjv 8* r)yJlv ig XvccreXe-

"\6L hrj, r)v 8* iyw, Haw

VV TeKeav dBt/ctav reXeas

ovo~r}<? hi/caioavvq^ TO fiiv

<f>r)<; elvai;

fiev ovv teal (J>TJ/IL, ' <f>rjy ica\ hi a, ctprjKa. C irov dpeTrjv lift)? yap ov; OVKOVV TTJV

15 <t>ep 8r) TO TOiovBe irepl avToov 7rw9 Xeyei?; icaXeis, TO he /ca/clav; 5.

a5 A 2 IT: &v A 1 .

Wisdom (349 B350 c). (1) The just man endeavours to overreach the unjust, but not the just: the unjust man to overteach both the just and the unjust. 7herefore, generally, the just ??ian endeavours to overreach the unlike; the ujijust man V x#fs & AvKeiip 8ie\yov;rls rjv; 'Oirdto overreach both the like and the unlike. repov Kcu ipu)Tq.s, <Z Kpirw*/' ou yh.p eh, dXXd 5tf' Tjarrjv, i.e. (it depends on) which Further, the unjust man, being wise and of these you are asking about etc. Cf. good, resembles the wise and good, while also 77nsavrCop T) dperr) 353 c . In Rep. the just man, being foolish and evil, resembles the foolish and evil; in brief, each I X 5 7 8 E iv TTOlip CLP TtVl KOLI OTr6<Tip <p6(3if} is as those whom he resembles. (2) Again, oii yevtadai avrbv and Gorg. 522 A, the 6ir6<ru) is perhaps due to the proximity of from the analogy of the arts it is seen that the man who knows tries to ovei-reach the otei, which gives the question a certain semblance of indirectness; biro'iip in Ale. I unlike, while the ignorant man tries to overreach both the like and the unlike. 110 c and oirolov infra 400 A may be similarly explained ; while in Meno 74 D dXXd But the man who knows is wise, and the fiJ) /JLOI ourwsdXX' 0 TL tcrXv TOVTO, it is wise man good; we may therefore in the last sentence substitute ''wise and good easy to supply a verb of saying. Possibly 1 1 (as Heindorf thinks) 6TL (B 6 ri) in Euthyd. man" for 'the man who knows, and 1 foolish and evil' for ' ignorant.' Com287 B is corrupt for W, as onus for 7rws in Charm. 170 c. In Lys. 212 C birbrepos paring, then, conclusions (1) and (2), we see odv avrCop iroripov <pi\ov ianp; 6 <p(.\G)p that the just are like the wise and good, that is, are wise and good {since they are TOV <pCk0VfxP0V TJ 6 <pl\o\J/JLPO5 TOU (pl\0VPTOS; we ought no doubt to read 6 irbrepos such as those whom they resemble), while the unjust in like manner are foolish and (with Hermann). evil. Thus is refuted the thesis that In3 4 8 B35O C Thrasymachus now identifies Justice with Simplicity, Injustice justice is Virtue and Wisdom. with Discretion. Injustice he assigns to 3 4 8 B ff. The second division of Virtue and Wisdom, Justice to their opSocrates' reply begins here. Though posites. He further declares that Injustice professedly attacking the section of Thrais strong and beautiful, and is ready to symachus' speech contained in 343 C predicate of it all that is usually predicated 344 C, and summed up in the theory that of Justice (348 B349 B). the life of the Unjust is better than that of the Just (347 E), it is not till 352 D that Socrates then commences a very subtle Socrates directly grapples with this theory. refutation, addressing himself to the In the meantime, certain further deliverassertion that Injustice is Virtue and 3 4 8 B 10 oiroWpttS is virtually indirect : translate 4 whichever you please, then.' Hermann reads Trorepws, but the text ought not to be changed either here or in Enthyd. 271 A TLS r)v, W Sw/cpares,

348 E ]
8ncaio<rvvr)v dperrjv, 'AXXdrlfujv; KaXel?; Ovtc, rfjv

nOAITEIAC A
Be dBcfclav tcaKiav; rj 8' #9. evrjdeiav.
T

49
Ei/cd? 7', <f>7), c3

rjBcare, eTrecBri Kal Xeyco dBiKiav pev XvartreXelv, BtKaioavvrjv 8* ov. Tovvavriov, yevvaiav H TTJV BcKaioavvrjv Kaiciav; ' Trjv dBiKiav apa Kcucorjfieiav 20 01 CIBIKOI; OL ye Te\ea)9, dlTO25 D O & , a \ \ a iravv ^paavfia^e,

dXX* evftovXiav,

(f>rj. *H Kal (fypovifioi <rot, c3

BOKOVCTIV elvai

Kal dyaOol

<f>r), oloi re dBiKeiv, iroXets re Ka\ eOvrj 8vvd/j,evoi dvOpwTrcov v(f>* kaVTOVS 7TOLL(T0ai. TfivovTas Xeyeiv. idvirep E Tovro XavOdvy fievroi, (TV & OLL fl UTG>9 TOVS Ttt fSaXXdvTLa XvaireXet fiev ovv, r) 8' 09, Kal rd roiavra,

<TTL Be OVK atjia Xoyov, dXX* a, vvv Brj eXeyov. ' 6 TI ftovXet Xeyeiv * dXXd roSe 'AUa irdvv OVTCO TLOTJ/JLL. paBcov 30

e(f>rjv} OVK dyvow ev rols r) II: 7} A. evavriois.

edavfiaoa,

el ev aperr)*; Kal ao(f)ias Ti0rj<; fiepec TTJV nSiKLav, TTJV co eralpe, Kal ovKen

Be difcaioavvrjv 19.

TOVTO, rjv $ iyd), TjBrj arepecorepov,

30. jtfidiop v: pq.ov

which is a theory of political rather than of private morality: cf. w6Xeis reiroiei<r$ai below. 23 v<|>* lavrovs irowicrOai. iavrois is found in some inferior MSS, but the acfikv QZV Kal vvv, u?s i/xol doKei, i u>v cusative is also admissible. Cf. Thuc. elp^Ka/JLev' 6/xws 5' ZTL fitXnov aiceirTiov). iv 60 (cited by Schneider) etibsavroi/s This part of Socrates' reply may therefore rade irdvra iripa<ra<Tdai virb <r<pas iroieibe regarded as itself subdivided into two (rdai. In reX^ws Thrasymachus recalls the partsthe first being an indirect, the reXtav aSiriav of 348 B. second a direct refutation of Thrasymachus. Cf. 352 D n. 24 <rv 84 otiX^-yeiv. Baiter (with Paris A) assigns these words to Socrates; 3 4 8 c 17 ilicds 7crovvavrCov. Thrasymachus' view of diKcuoavvr) is like but they come much more naturally from Thrasymachus: cf. 344 B. fiaXXdvTia Callicles' theory of apery in Gor*. 491 E and not fiaXavna is the spelling of A ff. esp. 492 B rpv<p7) Kal cLKoXaaia Kal iXevdepia, tav iirtKOvplav txTIi TOUT' <TTIVhere and in v m 552 D (paXXavTiordfioi): in IX 575 B (paXXavrioToixovai) the second aperif) re Kal evdaifMovia. The irony is clearly marked by u> ^Stcrre. and Hartman X is due to an early corrector. The double -XX- has also the best MS authority should not have revived Hirschig's proin Gorg. 508 E, Symp. 190 E. See also posal to read < OVKOVV > eUds ye. Blaydes on Ar. Frogs 772. For ij 8* 6s 19 dXXct T HLTJV; 'Well, what else?' below after fyt) cf. Phaed. 78 A and Cf. (with J. and C.) Symp. 206 E. 3 4 8 D 20 irdvv 7vvaCav VTJ0iav : VII 522 A. 3 4 8 E 30 T)8t] <TTp<0TpOV : ' Still 'sublime simplicity.' Such contempt for GLnqdeia recalls Thucydides' description of more stubborn.' ortptos is like <jKXt\pb% in Theaet. 155 E aKXrjpotisKal avTirOirovs contemporary morals: cf. especially ill avdpuirovs, but stronger, suggesting cast83. 1 Kal rb etirfdes, oO TO yevvalov TT\?<TTOV iron hardness and inflexibility. xi O ^ l ^pj d y pi^Siov. See cr. n. Schneider refers 21 vfiov\La was preeminently a political virtue: cf. Ale. I 125 E iroXirelas to Laws 757 B TT)V Sk dXrfdeaTdrrfv Kal dpicrrrjv labrrjra oiiKin pq.8iov iravrl Koivttivo&vTOJv Tlva KaXeh eTTL<jTr)fi7jP ; E v ideiv. pq.ov is not (I think) possible povXLav 2yury, Prot. 3 1 8 E, and infra IV here: and a scribe might easily omit IA 428 B. It is therefore fitly used by in PAIAION. Cf. Introd. 5. Thrasymachus to describe his theory, ances of Thrasymachus on the nature of Injustice are refuted by means of arguments which have an indirect bearing on the question at issue (see 352 D (paivovrat

TTAATQNOI

[348 E

eyeiv o ri T^9 eiirrj. el yap XvaireXecv fiev rrjv dSitclav erideao, tcatelav fjuevroi rj ala^pov avrb (h/jboXoyets elvat, &arrep dXXoi rives, elypy^ev dv TL Xeyecv tcard rd vo/n^o/neva Xeyovre?' vvv Se SrjXos el ore <f)i]<ri<; airb teal KCLXOV teat layypbv elvat tcai rdXXa avrw 35 irdvra TrpoaOrjaeis, | a rffieis r< SIKCLLW irpoaeridefxev, irreiSi] 349 ye teal iv apery avrb teal o~o(f)ia eroXfirjaa's delvai. 'AXr)6]e<rrara, (j>rj, fiavrevei. ' A \ V ov fievroi, rjv 8' iyco, diroKvr^reov ye ra> Xoy(p eire^eXdelv aKOirovfievovi ew? av cre viroXafiftdvco Xeyetv 5 enrep Biavoec. ifjuol yap So/cel$ av, w ^pacufxa^e^ dre^voos vvv ov GKtoirreiv, dXkd rd hoKovvra irepl rf}<; dXrjdecas Xeyeiv. To Se coi, e<f)r}, rovro Sca^epec, elre {JLOL Bo/cel elre /j,r}y a U ' ov rbv Xoyov eXeyxeis; ! OvSev, ffv S' iyoo. dXXa roBe fioi Trecpco erv irpos B rovrois diroKpivaaBaL* 6 hiKaios rov hiicalov SOKCI re aoi av 10 edeXetv irXeov eyjc.iv; Ov8a/j,a)<;, <f>r}* ov yap av r/v dareZos, ou vvv, teal ev7]0r)<;. Tt Se; T} > hiieaias Trpdgea)?; OiSe rr}$ r<
T?)S nos: om. codd.

MSS, I have not ventured to make the change. The truth in question must be rb rrXiov Ifrrelv xeu> T&V iroWCav, ical adiKtcv understood as the truth about justice and avrb Kdkovenv. Diimmler (Zur Comp. d. injustice. Herwerden's M r^s aXydeias PL St. p. 13) goes so far as to assert that (for which he compares Dem. de Cor. dffirep AXKOL TWS is an express reference 17, 226, and 294) will hardly command to Polus in the Gorgtas; but nothing is assent. gained by so hazardous a conjecture. TI 84X4YXS; Cf. Charm. 161 c 3 4 9 A 1 irpo<rT(9ji.v : ' used to atTravTM yap ov TOVTO cr/ceirr^ov 6ans avrb tribute to,' sc. before you announced etirev, d\Xd irbrepov a\rjdk% Xtyerai 77 of). your viewwith ironical deference, like 3 4 9 B 10 irXiov <x ctv - T n e literal i\4yofAv in Prot. 353 c TL OOV (pare TOVTO and derived significations of this phrase etvai, 6 T)/J.IS TJTTUJ clvcu TWV ydovvv are treated as identical throughout the iX^yofiep; Stallbaum takes the imcurious reasoning which follows. Primaperfect as referring to 345 c, but neither rily, tr\iov ixLV refers to quantitative there nor in 348 c (cited by Schneider) superiority; in its derived sense, it is is there anything1 to justify a particular used (together with irXeoveKTeiv) more reference. generally of * overreaching.' 5 i\u>\ yapXyciv. A similar re11 rfjs SiKcUas irp<(c$. ( To have mark is made after Callicles has exmore than the just action' means ' to do pounded kindred views in Gorg. 492 D more than is just' (cf. irXdwaipeTadai aa<pujs yap o~v vvv X^yeis a ol AWot fiia- irpdrreiv 350 A), outdo, overreach what voovvrai fitv, X^eiv 5^ OVK 0t\ov<ri. is just in action. The notion of virtue as a /jLeffbrijs is implied. 6 T<L SoKovvra KTX. can only mean what you think about the truth,' not ov& rrjs KTK. See cr. n. I do not * what you think to be the truth' (D. and think that ovbk TTJS dtKatas can be right. V.) or * your real mind' (Schneider and The whole emphasis (as oi>8t shews) must Jowett). We should expect d5t/cfas for be on irp&i-eus, and the emphatic word dXqBelas, as H. Wolf proposed to read, should be expressed. 06& rrjs irp&i-ecjs for it is Injustice, not Truth, which is TTjs 8iicala$ (sc. any more than the dvdpbs the subject of dispute. But as aSiidas 8iicalov) gives exactly the emphasis rehas not a vestige of support from the quired. In the cases quoted by Schneider
uev TOVTO &8LKOV Kai alaxp^v X^yer,

31

cl -yap KTX. Gorg. 483 c

349 D]
Kal rjyotTO BUacov elvai,

TTOAITEIAC A d^toc av irXeoveKTelv BUawv; 'YiyolT dv, ' A W ' ov TOUTO, TJV irXeov e^etv 15

rf)<;> BiKalas, (f>rj. Tov Be dSltcov irorepov rj OVK dv rjyoiro OVK av BvvaiTo. fj 8' 09, Kal d^iol, dX)S

C 8' iyoo, ipcoToo, dXX* el TOV fiev BiKalov I firj dfyol /jbfjSe fiovkerai 6 BiKatos, TOV Be dBUov; Tt Be Brj 6 aSiKO?; hiKalas d%Loi. OVKOVV Kal dpa dgiol Trpdgecos; Titos yap

' A W ' O{/TO>9, e<\>rj, e%et.

TOV BiKalov irXeoveKTelv Kal T Kal irpdl;(Q$ 6 CLSIKO? 20

OVK; <f>rj} 09 ye irdvTcov irXeov ey

dSiKOv dvOptbirov

t Kal dfJuWrja-eTai C 9 dnravTcov ifKelaTOv avTos Xafty; 0 XXI. dvofiolov.

T

f28e Srj Xeycofiev, <f>r)v 6 ScKaio? TOV fiev Ofiocov ov

V

D 7rXOVKTL} TOV $ dvOfJLOLOV, 6 8e aSlKOS TOV T ' OflOLOV Kal TOV ^ApL&Ta, <f>r), eiprjKas. E<TT^^ 8e ye, (f>r)vy (fapovLfios Kal TovTy e<f>r), ev. 25 T Kal dyadbs 6 aStKos, 6 Be BiKaios ovBeTepa. IIc59 yap

OVKOVV, rjv 8' eyco, Kal eoiKe T<*> <f>povi/X(p Kal TCS dyada> 6 aBiKOS, 6 Be BiKaio? OVK eoiKev; ov fieXXet, <j>r), 6 TOIOVTOS AV Ka\c9. TOIOVTOS 'AXXd TL fieXXei; e<\>7). Kal eoiKevai TOIS TOCOVTOIS, 6 Be fir) eoiKevai; dpa ecTiv eKaTepos avToov olcrijep eoiKev.

(Laws 754 B, 916 B, infra v n 516 B) the which is made use of in 350 c (dWct yd\v omitted word is unemphatic and easily K6.Tpov duai). supplied. For the error cf. Criio 50 B 28 6 & [IT] 4OIKIV<U. 6 5e is simply where the first hand of the Bodleian MS ' the other' (as is marked in A by a pause reads rAs diKacrdeicas by mistake for after 84), i.e. 6 ^ TOLOVTOS: cf. 339 E (rots T&S <.dLicas ras> diKao-delaas. See also 84 for roh 8& dp\oiJ.4vois), 3 4 3 D 6 ixkv Introd. 5. SIKCUOS airb TQ>V t<r<av v\4ov l<r<p4pt, 6 81 3 4 9 c 19 OVKOVV KalXdpx). The ZXCLTTOV and IX 587 B. J. and C., with most of the editors, adopt the reading adiKos TTpaJ-LS which the unjust man overreaches is to be regarded as &6LKOS because of Stephanus (6 8t fi^ /xi) ioiicfrai), which has the support of some inferior MSS; it has itself overreached (not fallen short of) the mean, ws with the subjunctive but the idiom is sufficiently well authentiafter verbs of striving does not seem to cated, and the collocation of the two occur elsewhere in Plato: like its use in negatives would be unpleasing. I am glad a pure final clause (of which there is only to see that Tucker takes the same view. one example in Plato, viz. Tim. 92 A) 29 ot<nrp fouccv. Madvig's otoiawep it is almost exclusively confined (among toucev is refuted by 350 C wfioXoyovfiev Attic writers) to Xenophon and the y "ye (i.e. otos y *ye) 6/J.OLOS iicdrepos etrj, tragedians. See Weber's tables in GoodTOLOVTOV Kal lC&TpOV ttvOLl. Cf. alsO win MT. p. 398, and cf. Gildersleeve in Arist. Pol. H 13. 1332s 22. The conA.J. Ph. IV p. 419. struction was supported by Schneider 22 TOV \ikv 6|ioovTOV 8e avopotov. f from Phaed. 92 B, but 6 and not y is This generalisation of 'like' and 'unlike' now read there on the authority of the into abstract notions, without regard to best MS. their relativity, is suggestive of (but does dXXol ri |ii\\ci (sc. dvai); A rare not of course presuppose) the Ideas of ra formula, occurring also in Hipp. Min. Tp6s ri which we meet with in Phaed. 377 D: cf. rl 5' oft fxtWei; v m 566 D, 74 A. x 605 c. With the force of ri (' what 3 4 9 D 26 OVKOVV KTX. A proviso else') cf. d\>& ri otei supra 332 C %

T7AATQN0Z

[349 D

30 Elep, a> (dpaav/juaxe* fiovaiKOv he rcva Xeyets, erepov ' Be a^iovaov; E "Rycoye. hrjirov Tlorepov (jypopcfxop Kal irorepov d<f>popa; TOP fiev fiouatKov (fypopc/jiop, TOP he a/jLovaop a<f>popa. OVKOVP Kai Inrep ov^ TV Be larptKOP; dpBpo? ip rfj

<f>p6vi/jLor, dyaOop, a he d(f>popa, Kaicop; Nat. OVTO)? ; OvTCO?. 35 ap/jLOTTo/jLpo<; Kai rfj efiotye. TL Se; Xvpap d/iovaov; hrJTa. eBeXciP fxovatKov 'ApdyKrj,

AOKL CLP OVP TL? (706, C api(TT, JlOVaLKO? dprjp O eTrtrdaei

aP(Tl TGOP ^OpSwP TrXOPKTLP rj d^LOVP 7rX0P %LP ,* OvK e<\>r). TY he larpiK0<;; \ ip 350 he; Nat. Tlepl i7riaTrjfjL(op avTrjp TL he ' dp, B eScohr) rj iroaet iOeXecp dp TL laTpLKov irXeopeKTelp rj dphpbs M?) laTptKov

7) irpdyfiaTO<;; Ov

& Opa 7riGTrjflT1S T Kai dpTTL<TTT)/JLO(TVP71<;y C TL? (TOl hoKC eT 5 /JLO)P OCTTUTOVP TrXelo) dp iOeXetp alpeladac rj irpaTTeip irpd^tp. rj XeyetP, ' A \ V Laws, ovyl Kai ov TavTa e(f>r], dpayKt) rj oaa aXXo? TCO O/JLOLO) avT<p el? Trjp TOVTO ye OVTCO? e^eip.

6 dp7TiaT}]{i(oi>;

ofMOtco? fiep eiriaTruJLOPO? TrXeopeKTr/aetep <&r)fjuL

6/jLotfOs he dp7rio~Tr}fJLOPO<;; vIcr&>?. IO f O he ao<p6? dyado?; "EoiKep, (f)v.

r

' O he 7riaTi]fjLcop ao<f>6?; <>7}/JLL epapTiov.

'O apa dyaOo? TC Kai o~o<f>6? TOV fiep

6/JLOLOV OVK iOeXtfaeL TrXeopeKTelp, TOV he dpofjuolov re /cat

Q he KaKO? TC KOL d/ia0r}? TOV T 6/JLOLOV Kal TOV

30 jj-ovoriKov 8^ n v a KTX. Here begin 35O A 1 4v TQ 4SO>8^Q TJ irocrci refers the usual Socratic illustrations from the of course to the patient's diet. Plato arts, with the concomitant identification carefully writes irXeoveKTeiv here in preof virtue and knowledge (6 8e ao<pbs ference to ir\ov xLV- ^ n e ' overreachayadbs; <$>7]/J.L 3 5 0 B ) . ing ' in such a case might well consist in giving the patient less. 3 4 9 K 34 SOKCIOLVOVVdiovv irX^ov ^civ. Socrates ignores the proverb Kal 6 T irpetTTcwv r\ Xfyciv. J The idea Ktpa/xevs Kepafiiei nortei KO.1 aoidbs doidip. of irXeovcKTetv in speaking has not been Strictly speaking, however, it is not qua introduced before, nor is it made use of KepafjLcus, but qua moneymaker (or the in the sequel. We must regard the adlike) that the Kpa/j.ei>s Kortei. J. and C.dition of 7 A^7eii> as merely a rhetorical 7 cite an admirable parallel from Shakedevice to increase the emphasis: see on speare {KingJohn iv 2) "When work333 D and 351 A. men strive to do better than well, They 7 TC 84 6 avcmcTTTJfjuov; KTX. Prodo confound their skill in covetousness." clus' commentary on these words is inteThe words r\ a&ovv ir\4ov %x*lv have a resting, though he probably reads more suspicious look, and are rejected by into them than Plato intended here: Kal Heller (FL/ahrb. 1875 p. 171) and others, 6Xtt)s r y /JLV dyadij) rb KaKbv ifpavricjrai but such duplicate expressions are common fidvov, Tip 8$ KaKip Kal rb KaXbv (leg. KaKbv) in Plato, and as the illustration from the Kal rb dyaddp' dvaiperiKov oCv tan TOV harp introduces a new and important dyadov Kal TOV irpbs avrb evavTiov KaKov stage in the argument, Plato may have (in Ale. 1 p. 323 ed. Creuzer). The wished to remind us that after all ?rXeoidentifications in 6 5 iirurr^/jLtjv <ro<j>6s veKrelv is only the wXtov 2xfLV w ^ t n which and 6 5 <ro<pbs dyadds below have been we started (349 B). It should be noted, allowed before in the special cases of the too, that. d^iovv is a little more than /JLOVO-IKOS and the taTpixds (349 E).

3 SOD]
ivavriov. QaLverat.

TTOAITEIAC A
Ov/covv, cS %pa<rvfia')(e> V fj ovrcos

53
eXeye?;
y 15

rov avofjboiov re tcai 6/JLOLOV irXeoveicrel; rov Be dpo/jLOLov; Nat. crocfxp zeal dyaOw, eicdrepov tcaicos. XXII. Oav/xaa-rov 'O Se paavf/,a^o^ oaov, are elvat.
r

, <fyq. *O Si ye 81/caio? rov pev OJJLOLOV ov 6 Be aBi/cos TG3 KCUCQ) fcal dfiaOet
f

"Rotteev apa, rjv & iyco, 6 fiev SLKCLLOS ra> KcvBvvevei. fcal

' A W a fjbrjv ci)/j,o\oyovfiv, cS ye O/AOIOS eicdrepo? ecrj, roiovrov l/jLo\oyov/juv yap, O fiev apa

81/caios TJ/JLCV

ava7ri(f>avTai wv dyaSos re teal coipos, 6 Se aBt/cos dfiadrjf; re fcal 20 wfjuoXoyrjae fjuev rrdvra rore teal ravra, elSov ov^ iyd),

D c!)9 iya> vvv paSlcos Xeyco, a \ \ ' ' eXfco/xevos /cal fioyi<;, fjuerd IBpwro? ical Oepov? 01/T09.

section has a deeper ethical import than any which has preceded, and foreshadows some of the central doctrines of the Republic. See notes on 351 D, E, and (for the importance of the whole discussion in the general history of philosophy) Bosanquet's Companion, p. 63, where it is justly observed that the argument "marks an era in philosophy. It is a first reading of the central facts of society, morality, and nature. In social analysis it founds the idea of organization and division of labour.... In morality it gives the conception of a distinctively human life which is the content or positive end of the distinctively human will. And for natural knowledge it suggests the connection between function and definition, and conlectical tour de force,</>L\6PIKOV /JLOWOV sequently between purpose and reality, fj <f>i\d\r)de$. The reasoning in the next which is profoundly developed in the section of the argument strikes a deeper sixth and seventh books. These concepnote. tions become corner-stones of Aristotle's Philosophy, and still, when seen in their 35O c352 D Socrates now attacks connection, form the very core of the the second assertion made by TTirasybest thought." machus in 349 A, viz. that Injustice is strong, yustice (he argues) is stronger 22 6 & 0pa<ru[iaxos KTX. 'NOW than Injustice, both because it is (as we Thrasymachus' etc. 5^ is not "flat" have seen) virtue and wisdom, and be(Tucker), but at least as good as drj, and cause in its effects it is the antithesis of much better supported by the MSS. Injustice, which infuses hatred and seo v \ cos tyco vvv pq.Sa>s \(yo>- " Exdition, both into aggregates of individuals, pectabam certe: oi>x &* tyu v^v Xtyw and into the individual himself. Inp^Stws," says Herwerden; but the antejustice weakens by preventing community cedent in Greek is idiomatically attracted of action; it makes men collectively and into the relative clause (Kiihner Gr. individually hateful to themselves and to Gramm, II p. 922). Translate 'not in the just, among whom are the gods. When the easy way in which I now repeat Injustice seems to be strong, it is in virtue them.' of some latent Justice which it still re35O D 24 OITC Kal 64povs OVTOS. tains. The action is probably laid in Hecatom35O C ff. The argument in this baeon (roughly our July): see Introd. 3.

35O c 20 <ivair&|>avrai. Stallbaum naively reminds us that dvairitpavTai is often used of a conclusion which "praeter exspectationem emer^it et elucet." The pervading fallacy in the discussion is akin to the a dido secundum quid ad dictum simpliciter. Thus 'like' and 'unlike'are used absolutely, and each of them is equated with itself. The wise man is held to be good, because one is good in that in which one is wise (this might however be justified on the "stricter mode of reasoning"). Finally, the just man is inferred to be wise and good, on the piinciple that one is what one resembles: but whether the resemblance be in essence or in accident, we are not told. The argument should be regarded as a dia-

54

TTAATftNOZ

[350D

25 TTporepoif Be ovirco, %paavfiaf)(pv ipvdptwvTa. iireiBr) Be ovv BLCOfioXoyrjadfieOa TTJV hucaLoavvqv aperrjv elvcu Kal ao<f>lavy rrjv Be

ahiiciav fcatciav re Kal dfiaOlav, EZez/, rjv S' iy<*>, TOVTO fiev rjfilv
OVT(O KLad(o} ecfra/iev Be Brj Kal Icyvpov elvaL TTJV dScKiav fj ov

fiefivrjaaL, cS paavixaj(e; M-efivrj/jLaL, (f>rj' o \ \ ' efiotye ovBe a vvv 30 Xiyet? dpeaKfzt, Kal e^w irepl avTcov XeyeLV. el ovv XeyoLfii, I ev E ol& OTL Brjfirjyopelv dv fie (f>airj<;' 7) ovv ea fie elirelv oaa i], el fiovXeu ipcoTaVy ipooTa* iyco Bi aoc, ooairep Tats ypavalv
TOVS fivdovs Xeyovcrats, elev ipoo Kal KaTavewofiai Kal dvavevo~o/juai.

M?;SayLtft)9, rjv 8' iyco, irapd ye TT)V aavTov Bo^av. ''laTe COL, ecprj, 35 dpecKecv, eTrecBrjirep ovtc ea? Xeyeiv. KaiToi TL aWo /3ov\eL;
OvBev fid A[a, r)v 8' iyco, aXX' elirep TOVTO 7roL7JaeL<;, TTOLCL' iyco Be ipo)Trjaco. 'Epcora Brj. TOVTO TOLVVV epwra), Strep dpTL, Iva Kal

ef?)? BtaaKeyfrcofieda | TOV Xoyov, oirolov TL Tvyyjdvet ov BtKaioavvr) 351

7rpo9 dBtKLav. eXe^Or] yap TTOV, OTL Kal BvvaTWTepov Kal Icryypb-

Tepov elf) dBtKia BLKaLoavvrjs* vvv Be y\ e<f>rjv, elirep o~o<f)la re Kal dpeTY] eaTLV BiKaioavvr), paBicos, olfxaL, <f>avrjoreTaL Kal icryypoTepov
5 aSt/tta9, eireLBrjirep icTiv d/xaOia r) dBtKia* ovBels dv CTL TOVTO dyvorjaeLev. dXX* ov TL OVTCOS a7rXa)9, co paav/jba^ef 70)76 eTrtdvfMi), dXXd TrjBe irrj o-KeyfraaOaL* TTOXLV (fiairjs dv ABLKOV elvaL
3. i<pt\v q et fortasse A 1 : tyy A 2 IIS. whence we have biroibv TL rvyxdvei ov
diicaioaijvT] Trpds OZLKICLP. OTTOIOP depends on ip(i)T<2, not on \6yov.

Bekker (following the punctuation of A)

takes Tore with 6PTOS, but xporepov 5$ otiiru) shews that it belongs to /cat eldov.

T6T Kal is simply 'then too'; I 3 5 1 A 2 i\i\Qr\ -yap irov: 344 c, cannot see anything "mock-heroic" in 348 E. It has nowhere been expressly the expression, as J.and C. do. said that Injustice is dwarujrepop than 30 t ovv X^yoiju KTX. el 5' OVP is Justice, but Kal dvparwrepop is added for read by Ast: "sed sufficit externum, ut emphasis (see on 1 \yeip in 350 A) ; and 7 ita dicam, vinculum O&P (Schneider)." indeed according to the theory of Thradrj/uLrjyopeip and elireip oaa (3ov\o/j.ai are symachus dvpa/jus (power in a general the opposites of SiaX^yecrflcu and fipaxv- sense) rests solely on iax^s (physical \oyia (Prot. 336 B, 335 A). strength), dvpajus and tVx^s are clearly 35O E 32 (ocrircp Tats ypavo-t. Cf. distinguished in Prot. 351 A.
Gorg, 527 A T&XCL 5' OVP r a u r a fxvdbs ffoi 6 dirXtSs. T h e Platonic use of OLTTXOVP

5OKI \tyeo~0at, ojairep ypads, Kai Kara- has been investigated by Bonitz in Hermes (ppovels airT&p: Pol. 268 E dXXd dij rep 11 (1867) pp. 3076. Its antitheses are
JJL60({) fxov wdpv irpocrex6 T0V ^OVP, KaOairep oi iratdes. irais for rah was read before Ast on the authority of one MS; but rah is quite satisfactory. 37 oircp <5tpTi. T h e words ^(f>a/xep 5 dtirXovp, 5ia<j>opop, atipderop, TreirXey/JLfrop, WOIKIXOP, and the like, and it denotes that which is uniform, or single and simple, or true without any difference or qualifications. ATTXWS OVTCJS means merely ' i n

$77 Kal laxvP0V ?vai TVV ddiKiap' fj ov this simple or general way' (" im Allgeixlixvyo-ai; (350 D), which are referred to meinen " Schneider): a more elaborate in ApTi, involve the general question of and profounder proof (thinks Socrates) is the relation between justice and injustice; necessary.

35ID]

nOAITEIAC A

55

B fcal I aXXas TroXeis eirL^eipelv hovXovcrOai dBiKfos Kal /caraBeSovXcocrOai, TroXXds Se Kal v<f> eavrrj e^eiv SovXcoaa/jLei/rjv; II 0)9 ydp
OVK ; (j)rj' Kal TOVTO ye r) dpiarr) fjuaXcara irotrjaei Kal reXecorara 10 ova a a$i/co<;. MavOdva), ecfrrjv* OTC <TO9 OVTOS r)v 6 Xoyos. dXXd ToSe irepl avrov (JKOTTCO' irorepov r) Kpetrroov yiyvofxevrj TTOXLS

7roXa)9 dvev hucaLOGvvrjS rrjv SVVCI/JLIV ravrrjv e%ety rj dvdyicr) airrj C fJierd Sifcaioavvr)*;; E*l fjuev, ecf)7], co? av aprt ' eXeyes XL> V St/catoavvrf cro<f)La, fierd htKaiocrvvr)^' el 8' co? iydo eXeyov, fierd dSi/ctas. 15 Udvv aya/jLac, r\v S* iyoi, d> ^paavfjua^e, OTL OVK iirtvevei^ fiovov KOX dvaveveis, aXXd icaX diroKplvet irdvv tcaXoos. Sot ydpy <f>7),
XXIII. Ei) y av 7roiG)V dXXd Brj Ka\ TO$ /JLOL yjxpiaai KCU rj KXeirra^ rj 20

SOKC<; av rj TTOXLV rj crrparoTreSov fj XyaTas

aXXo TL edvos, oaa Koivfj irrl rt ep^erat dhlKcos, Trpd^ac av TL D hvvacrOai, el dStKolev dXXrjXovs; ' Ov hrjra, r) ' 09. Tt 8' el /jur) dBiKolev; ov fidXXov; Tldvv ye. 2ra<7669 yap irov, (L rj ye dhiKia Kal jjilcrrj KOL fjud^a^ ev aXXrjXois irapeyety r) he avvrj 6/JLOVocav Kal cf>cXtav r) yap; yfRarcoy r) S' 09, Xva aot, fir) 2$
19. 14. 7] A 2 I 1 : fortasse el 7/ A 1 . I t a II et corr. in m g . A 2 : aol yap <k<py) xapt*o/u' ev y <roi TTOLQJV A 1 .

3 5 1 B 8 Kal KaTaSeSovXawrOcu is rejected by Cobet, but successfully defended by Heller (Fl. Jahrb. 1875 p. 172). There is in reality no pleonasm : we have first an attempt (iiri.xei.peci'), then a suecessful attempt (KaradedovXuJadai), then

Rev. x p. i n . It so happens that 7 is 7 written in A over an erasure large enough to have contained dij, but there is no trace of et, and mere erasures in A are seldom useful in determining the text. For ij Richter suggests rj, which would however the results of success (TTOXXCIS 5 Kal i><p' give a wrong meaning. Tucker also eavrrj 'ixLV SovXuaa/jLevrjp). A power- offers a variety of conjectures, but the text is perfectly sound: cf. 11 359 B /xdful city like Athens might, and often did, Xurr' av alordolfieda, el roiovbe iroirjaai/xev display her energy in all three directions TTJ Siavoia' ddvres (i.e. el dovres) i^ovaiav simultaneously. For the collocation of dovXovadai and KaradovkovaOai (middle) elr' eiraKoKovd-qaacixev KT\. and IX 589 D Heller compares infra IX 589 D, E and elicep roiopde TL yiyperai, Xa/jipcwup (i.e. et Xa/xfiavup)KaTadovXovrai... Menex. 240 A. 10 r\ dpCo-T-q. Thrasymachus refuses 3 5 1 C 20 rj Xflcrrds KTX. Cf. (with to withdraw from the position that adiida Ast) Isocrates Panath. 226 oideis ap avis dperr}, in spite of Socrates' refutation. roi>s {TOVS 'ZirapTtdras) 8id ye TTJP b/mopoiap This is why Socrates says fxapdapu) KTX. dtKaioos tiraLpe'ffeiep, ovbkv /JLOXXOP fj TOVS 4 1 understand: (you say so) because this KaTairoPTUTas nai Xyards Kal TOVS irepl Mas your theory.' 8TL is not 'that': see rets dXXas ddiKias oVras * Kal yap iKeipoi above on 332 A. Richter suggested Kpacr<f>icriv avTois 6/XOVOOVPTS TOVS dXXovs OLTTOXTlffTri for dpicrTr) on account of KpetTTOjp \6OVGLP. There must be some honour just below; but KPCLTTIDP is said not by even among thieves. Thrasymachus, but by Socrates. 3 5 1 D 25 opovoiav Kal <f>i\tav. The conception of diKaioavprj which meets us [4 i^\t. After x ei ' is inserted in Book IV 433 A434 E is dimly outby Stallbaum, following a suggestion of lined here. Baiter's. Cf. also J. B. Mayor in Cl. A. P. 8

TTAATQNOZ

[351

8ia<f>p(Ofiai. 'AW' ev ye <rv vroi&v, do apiare. roSe Se fioi \eye apa el rovro epyov dSi/clas, filco? i/x7roielv oirov av evfjy ov /cat ev ekevOepois re teal Sovkois iyyiyvofjuevrj purely iroir)aei aSXrjkovs real crraatd^eiv teal dSvvdrovs elvai /cotvrj ' per aWjjXayv irpdrreiv; E 30 Yidvv ye. Tt he; &v ev Svolv eyyevqrai, ov Siolaovrai Kal GOVGIV Kal e^dpol ecovrai dXXrjXoi? re Kal rols StKalois; " <f>r). yEav Se Srjy o Oav\xaxrie, ev evl iyyevrjrai dSitci S diroXel TTJV avTrjs hvvafiiv, fj ovSev rjrrov egei; MrjSev fjrrov e^TO), <f>r}. OVKOVV TOtdvBe rivet <j>aivTai eyovcra rrjv 8vva/Mvy 35 OLCLV, a> av iyyevrjraiy etre iroXet TLV\ ecre yevet, elre <TTpaT07reS(p elre aXXtp orayovv, irpwrov fiev dSvvarov \ avro irotelv Trpdrreiv 352 avrov Bta TO araaid^eiv teal Sia(f>epea0ai} ere S* ij^dpbv elvai re Kal TOJ evavricp iravrl Kal TOJ SiKaiai; ov% Hdvv ye. Kal ev evl 8?;, olfiai, evovaa ravra irdvra 5 airep 7re<pVKev epydeo'0ac irpo>rov fiev dhvvarov avrov Trpdrrevv araaid^ovTa Kal ov% ofiovoovvTa avTov eavrco, eirevra Kal eavrto Kal TO?? SiKaiois* rj yap; Nat. Aitcaiot Se y elaiVy & <f>i\et Kal oi deol; vE<rrG)i/, ' <f>rj. K a l 6eol<; apaH
1. 26. duHptpwficu I I : 5ia<p4po)fjiv A . iroieiv I I : wotet A. 33. TJTTOP U et in mg. A 2 : om. A1.

27 Iv 4Xcv0cpois KTX. : * whether it makes its appearance among freemen or among slaves.' Plato wishes to emphasize the universality of the rule, and that is why he specifies the two classes into which society is divided. Cf. Gorg. 514 D, 515 A. It is less natural and easy to construe (with Tucker) ' in a society where there are both freemen and slaves.' 8 6 1 E 31 dXXi^Xois TC Kal -rots 81KCUOIS. So in 349 c above it is said that the unjust try to overreach both one another and the just. 32 fr 4vl KTX. The results of Book iv are foreshadowed more clearly in what follows. The notion that justice present in the individual keeps the individual at peace with himself is more fully developed in 441 D, and implicitly assumes a psychological theory like that in Book iv, where soul is shewn to have ' parts' (435 C ff.). Further, in Book iv, Plato first describes justice in the State, and afterwards justice in the individual, using the larger aggregate to assist him to find it in the smaller. The same method is observed here in the description of injustice, and afterwards in Books VIII and IX, where the varieties

of ddiKta in states and individuals are described. The present passage (351 A 352 A), in fact, contains the undeveloped germ of the whole method and doctrine of the Republic (with the exception of Books vvii). Cf. Hirmer Entst. u. Kompos. d. PL Pol. p. 608. (jiwv jfcij (a strengthened num) occurs only twice in the Republic, here and in vi 505 c. In the later dialogues fi&v is especially frequent (Frederking in FL Jahrb. 1882 p. 539). A classified list of examples is given by Kugler de part. TOI eiusque comp. ap. PL usu p. 40. 35 olaviroictv. See cr. n. iroiei would involve (as even Schneider admits) "durissimum et haud scio an vitiosum anacoluthon." Cf. otoi M abiKeiv in 334 D. Tucker proposes to eject olav and retain irotei, but the reading of II is preferable in every way. For the error see Introd. 5. 3 5 2 A 3 iravTl: i.e. whether just or unjust: cf. 351 E kx^pol Zaovrai (viz. oi &8IKOL) d W ^ X o i s re Kal rots 5IKCLLOI$. 8 <OTV. On the form see Introd. 5-

352 D]
earat rolaBe yctp

FTOAITEIAC 6 aSitcos, <L ^paav/xa^e,

A 6 Be BUaios <f>(\o$.

57
Xva fir) io on fAv oi

TOV Xoyov, <j>r), dappwv aTrexBtoiAaL "Idi

ov yap eycoye aoi evavncoaofiai, 8r/y TJV 8' ey(l)y teal rd Xotird

fiot T77? irpdrreiv

<TTtd(T(0<; diroTrXripayaov diroKpLvofievo^ toairep teal vvv. teal oro<f>o>Tepoi teal dfjuelvovs Kal BwaTcorepoc hifcaiot fyaivovTai, oi Be dBcKoi ovBev Trpdrreiv

fxer* aXXrjXcov oloi \eyofiev SrjXov aX\i]\ov$ eirpa^av, dBvvaroi*

C re, dXXd Brj Kal ovs I <f>afiev ippcofAevcos ircoTrore TI fiT aWijXcov 15 Koivfj TTpa^at dhiicovs ovras, TOVTO OV iravrdrrao'Lv dXrjdes ov yap ye Kal av d-nel^ovTO dXkrfKtov KOfxthfi oWe? dStKoi, d\\d iiroiev ^LTJTOL Kal enpa^av d i<$> 0&9 yaav dfia dhiKelv> Be rjv on ivrjv TA? avrol? Sitcaioavvrj, fj avrovs wpfirjaav D ravra Be iirl rd aBitca dSitcia

rj/jLi/jLo^drfpoL 6VT9, e7ret 01 ye 20 ov% ct>? av TO

Trafnrovrjpoc Kal TeXeo)? aBiKoi TeXe<0<$ elalv Kal irpdrretv ' fiev ovv on 15. OI/TO)? e^e^, fiavBdvco, a \ V

STJ Kal oOs A 2 S : Sucalovs A 1 : K<U OOS U^.

3 5 2 B 11 TCI Xoiird KTX. : viz. the reverts to 347 E, and the rest of the book discussion which begins in D below. offers a direct refutation of the view that Injustice is more advantageous than 12 tfn \ikv yap KT\. The whole Justice, in other words, that the life of sentence is summed up in TCLVTCL y&v odv 8TI otiTws %x.i (352 D) and placed in this the unjust man is better than that of the recapitulated form under the government just. An indirect refutation, says Socrates, is afforded by the recetit discussion (from of /Aavd&vu). The introduction of the antithesis (clXXA 8rj /crX.) to ol 8t &6IKOL 348 B to 352 D ) ; the direct is as follows. Everything has its peculiar work or proovdtv irpdrreiv /uer' dXX^Xw^ olol r e , duct (tpyov)that, namely, which it alone and of the explanations required by produces, or which it produces better than that antithesis, complicates the sentence, aught else. Everything moreover has its without, however, rendering it obscure. own peculiar excellence, without which it For similar anacolutha with 6n see will not do its work well. Now the work v 465 A, VI 493 D nn. and cf. Engelhardt of soul is to deliberate, to rule, to live: its Anac. Plat. Spec, m pp. 38, 40. The excellence is Justice. Therefore the just whole sentence forms a kind of transition soul will live well, and to live well is to to " the rest of the feast" by summing be blest and happy* And as this is more up what has been so far proved ; viz. advantageous than to be miserable, Inthat Justice is wisdom and virtue {KOX <ro<f>uTpoi Kal afxelpovs), and more capablejustice can -never be ?nore advantageous than Justice. In conclusion, Socrates of action than Injustice (Svparurrepot sums up regretfully: until we kno7v what rpdrreiv); even the difficulty raised in dXXA 81]dStJvaToi is not new, having Justice is, we are not likely to discover whether it is a mrtue or a vice, and been briefly explained in 351 c. Liebwhether its possessor is happy or unhold's in for 6n is an unhappy suggestion; nor should on be rendered * quoniam,' as happy. Hartman proposes. 3 6 2 D ff. The view that everything has its own peculiar function, which it 3 5 2 c 18 |iiJToiyt: a strong negacan perform better than anything else, tive somewhat rarely used by Plato: cf. afterwards becomes one of the cardinal Phil. 67 A and infra i n 388 B, c. See principles of the Ideal State (11 369 E ff.); Kugler de part, roi eiusque comp. ap. PI. and the statement that everything has an usu p. 11. excellence or virtue of its own is reaffirmed 8 5 2 D354 c The argument here

58

TTAATQNOZ

[352 D

irpcoTov irtOecro. el Be icaX a/neivov <ocnv ol BUaioi T&V dBitccov teal evSacfiovicrrepoi el<riv> oirep TO varrepov TrpovOepeOa crtceyjraadai, 25 aKeirriov. fyaivovrcn, fiev ovv tcai vvv, &$ ye fioi Bo/cel, ef &v elprjtcafiev o/4o>? 8' eri /3e\Tiov <TKirreov. ov yap irepl rov 7riTvj(pvT0<; 6 X.0709, d U a irepX rov ovTiva rpoirov %pr) %r)v.
^KOTTCC S77, <fyq. S/co7ra>, 771/ 8' iya>. elvai XTTTTOV ipyov; ' "ILfioiye. KCLL JJLOL \eye* Bo/cel TL aoc *A^' ovv TOVTO av Oecrj^ KCLL XTTTTOV E

30 K<u aXkov OTOVOVV epyovy b av rj fjuovcp ifcecvcp irovfj TIS fj apverra;

Ov fjuavOdvco, <f>r). 6<f>0a\/j,ois; Ov SrjTa. Ov/covv &Lfcaico<; av Ti Be; I fia^aipa av

' A \ V cSSe* ead* or<p av aWcp lhoi$ rj Tl Se; aicovcrai^ 3Xk(p rj oaaiv; OvBaficos. ravra TOVTOJV <f>al/Mv epya elvai; Udvv ye. dfnreXov KXtj/xa aTroTe/AOts tcai afiLKr) teal 353

aWois iroWois; Ilco? yap ov; 'AX\' ovSevi y av, olfiat, OVTCO /ca\&<sy a)? 8p7rdv<p TG5 eVi TOVTO epyaadevTi. *A\rj0i]. *Ap* ovv
ov TOVTO TOVTOV epyov 0i]aofjiv; Qqaofiev fiev ovv.

XXIV.
irvvdavofievo's

Nvi/ Brjy olfiai, a/jiLvov av fidOoi^ b dpTi qpooTeov,

el ov TOVTO etcdaTOv etrj epyovf b av rj fiovov TL rj

KaXkiGTa TCOV aWcnv direpyd^TfTac. 'A\X', e^>?7, /Jiavddvco TC tcai fioi SoKel TOVTO ifcdcrTOV ' TrpdyfiaTO^ epyov elvat. Eti>, r)v S* iyeb B
OVKOVV teal dpeTtj SOKCC aou elvai
1

eKdaT(pt <p7rep /cal epyov TL

10 7rpoaTTatcTai; twfiev Be eirl TO, avTa irdXiv*

25. ws 7c fioi (sic) I I : d'trW /not A : < $ 7* i/xol corr. A . S TI All. 33. (pal/xev Stephanus: <pafj^v codd. (Flor. 9. 63): om. AII%
2

6(f>daXficovt <j>afMev,
26. 5' (TC Eg: 5^ 1. tv v cum Stobaeo

in Book x, where we are also told that tv <paifxcv "a harsh and unnatural view. everything has its own peculiar vice, that We may either drop &P and keep <pa/xfr, of soul being ddt/u'a (608 E ff.). as (with one of Stobaeus' MSS Flor. 9. 63) 27 SvTtva Tpoirov XPT H v . A remi- I formerly did: or change (pafxiv to Qaifxev. niscence of the ir&s piwriov of Socrates: The latter solution is easier and better. Similarly in (paifxcp below (353 D) the t is cf. 344 E. 3 6 2 E 30 6 avIpiorra. The poli- due to A 2 . See also Introd. 5. tical applications of this principle are 3 5 3 A I diror^oissee cr. n.can developed from II 369 E onwards: cf. IV hardly, I think, dispense with the particle 433 A ff. Hv. It should be noted that the iilustra32 aKov<rcus KTX. The rapid succes- tions are of two kindsthe first to sion of questions makes it possible to illustrate ij nbvy iicelvip, the second to dispense with &v in the second: cf. illustrate Apurra; after each division the conclusion is stated, in the second case 11 382 E. 33 4><up.V. See cr. n. If <f>afi4v is more diffidently (ap otv ov$-fi<rofjLev), retained, av will belong to elvcu (cf. vi perhaps because it is less obvious. 493 c), but it is inappropriate here to 6 (JMVOV TI. Cornarius unhappily make ctvai future or hypothetical, suggested TIS for TL and Stephanus /xdvy Schneider, while retaining <pa\xh, refers ris for \xbvov TI (cf. 352 E). ixbvov TL is A* to ducalm, " u t sensus sit: OVKOVV, el of course the subject to airepyafyTCLL. TavTa TOIJTUV <pafiv ipya elvat, diKcUws 3 5 3 B 9 OVKOVVirpoor^raiCTat. Cf.

353
eaTiv epyov; dpcTij. Tt K a t dpeTr], "IL<TTIV, Be;

nOAITEIAC A
*Ap* ovv Kal dpeTrj 6<f>0a\ficov ecTiv; TL epyov; Nat. Ov/covv Kal

59
Kai dpeTr];

(OTcav ffv

T t Be jrdvTcov nrepi T&V aXkwv; dpeTrjv, a\V

oi% OVTQ>; OIJTO). direpydaaivTo Trj<$ dpTrj<; 15 dvrl i<ra>9 Xeyei? irto TOVTO ipydaeTai \eyei$. irdvTa ToBe evl dvTi

"E^ Bij* dp* av 7TOT Ofxfiara TO avr&v epyov /ca\a>9 C fir) e%ovTa Tr)v CLVT&V ' olieeiav fcatclav; Kal
f/

7TG>9 civ;

e<f>rj'

TV<j>\oTr)Ta yap

TY}<; oyfrecos.

HTt9, r)v 8' <ya>, avT&v r) dpeTr]* ov yap epyov ei tca/cia, Be /ca/cw?. Udvv ye.

ipcDTCo, a \ \ ' el TJJ oltceia fiev dpeTrj TO avTmv Ta ipya6fieva, epyov OXJKOVV Kal wTa arepofxeva direpydaeTac; \6yov; c ^; D 69 ' TOV avTov T ^ 9 avT&v TiOefiev b a\\qj aperf? ovv

'AXrjOe*;, e(j>rjy TOVTO ye Kal TaWa

tca/ccos TO avT&v 20

"JLfioiye BOKCL TL epyov, irdvTa,

"\0t, Brjy fjueTa TavTa Kal apyeiv

yfrv)(rj<; eaTiv

TV OVTOW ovBy av

otov TO ToiovBe* TO eirifieXelaOai

24.

Kal fHov-

XeveaOai Kal Ta Toiavra

eaO* oTtp a\\q>

rj tyvxfj BiKaicos 25

irp&i-ais A 1 ! ! : wp&l-aio corr. A 2 .

Men. 72 A oi)K dTropia eliretv A^CTTJS ir4pi but 6<p6a\ixia which is the vice to which 6 ri tariv. KOLO' iK&ffTrfv ykp nav irp&i-cwv the eyes are subject. xal raw ^Xt/ctwv irpbs l-icao-rov tpyov i/c<<rry 17 ov 7<p ir{pome is** I do not, at TJJJLUV i) aperifi ianv. w<rai$Tws 5cKal ij this stage, enquire'; but the words do

KCLKLCL: also infra x 608 with Arist. not, I think, contain an express promise Eth. Nic. 11 5. n o 6 a 15 flf. that the subject will be afterwards re12 ^ v : *is, as we saw,' viz. at 352 K: sumed. Although the peculiar vice of cf. infra iv 441 D, VI 490 A, v n 522 A. the eyes is specified in Book x (I.e.), their 14 dircpycfrraiVTo. Heindorf (on Crat. virtue is not; and TOVTO refers to TJTIS 424 E) would read dire/rydtratTo, and OLVTCJV ij aperij. Cf. 347 E ft. Baiter adopts his suggestion; but (as 3 6 3 D 23 t|"%TJs *"Ttv r b tpY<>v cf. Stallbaum observes) the use of 6<pda\/xot in 407 A and Arist. Eth. Nic. 1 6. io97 b just above may affect the construction. 22!io98a 17, where this discussion is In the same way, perhaps, the occurrence closely imitated. That it is the tpyov of of yvvahes Kal raXXa 0-qpla immediately soul (and in particular of vovs) to rule before causes Plato to write 6ei?i<rou>To (the (apxeLv, tTTi/jLeXeio-Qai, and the like), is reading of A) rather than Se^ffoiro in continually asserted in Plato: see for exTim. 76 E. Of the other alleged cases of ample Phaedr. 246 B iraaa 97 yf/vx^l iraprbs a plural verb after a neuter plural in 4miJ.\LTai TOV dxpi'xov, Crat. 400 A, Phil. Plato, some (e.g. Laws 634 E, 683 B) are 30C, Laws 896 A. The same doctrine is not supported by the best MSS; one41- made the ground of the subjection of wv rd re 6v6fiara Kal ra p^iiara awribody to soul which is inculcated in the Bevrax (so AT) Crat. 424 Eis distribu- Phaedo (80 A, 94 B), and in Ale. I 13QA. Cf. also Isocrates ircpl dvriddaeajs 180 6/JLOtive; some refer to living objects, e.g. Xoyeirai fih yap T^V tyaiv yixujv (K TC TOV Laws 658 C (with which contrast Kplvoi acofxaros vvyKeiO'dat. Kal TTJS yj/vxhs' avroTv just before) and Lach. 180 E ; at least Se TOVTOIV ovdels to~Tiv otrns OVK av <f>^<reiv one (Phil. 24 E) is perhaps corrupt. See also on Rep. 11 365 B. ] y j p f ) j jxh 3 6 3 C 16 Tv$k6rr\T* KTX. Tv<p\6n)s Kal ir\elovos alav' TTJS filv yap tpyov clvai is also said to be the disease or vice of (SovXetiffaadat Kal irepl TUJV I8l<av KOI the eyes in Ak. I 126B, a passage proirepl TS>V KOIVGJV, TOV 5e crw/iaros bably imitated from this. In the stricter <rat rots vrrb TVJS ty Bl
discussion of x 608 E it is not TV</>\6TT)S

6o

TTAATQNOI

[353 D

hv avra diroBol^iev teal <f>aifiev iBia itcelvov elvai; OvBevl dXX<p. TV 8' ai TO fjp; ^v^f}? (^rjaofjuev epyov elvai; MaXiard y\ ecf)rj. Ovtcovv teal dpeTTfV Qa/Aev rtva ^1^^779 elvai; <$>afiev. ' *A/>' ovv E irore, do Spacrv/ia^y tyvX*1 Ta avTV^ pya ed direpydcrerai arepo30 fjuivrj rrj<; oifceias dperrjs, fj dBvvarov; 'ABvvarov. ^Avdyfcrj dpa /ca/cfj tfrvxf} Aca/ccS? dpxeiv /cal eirifieXelaOai, rfj Be dyadfj travra ravra eft irpdrreiv. 'Avdytcr). Oifcovv dpertjv ye avve^wprfaa^ev yfrvxf)? elvai hifcaioavvrjv, /catciav Se dSi/ciav; Xwe^coprjaafiev ydp. H fxev dpa 81/caia ^v^rf KOX 6 hltcaios dvrjp ev j3i(o<Traiy tca/c<o<; 35 Be 6 aBiKos. Qalverai, (f>7jt Kara TOV abv Xoyov. \ ' A U a firjv 354 o ye ei <ov fiarcdpio? T /cal evBalfjuwv, 6 Be firj rdvavria. IIa>?
yap ov;
f

O fiev Bi/caio? dpa evBal/jucoVy 6 8* dBi/cos ddXio^. "ILO-TCOV,

<f>rj. ' A U a firjv dd\iov ye elvai ov \vaire\el, evBaifjuova Be. 5 IIa>9 7 ^ ov; OvBeiror dpa, to fiaicdpie %paavyLayey XvaireXeaTepov dBi/cia Bitcaioavvrj^. Tavra Brj aoi> e(f>rj, a> Sco/r^are?, elaridaOay
ev TOA9 HevBiBelois.
26.
2

'TTTO aov ye> rjv 8* eyco, (o pacrvfj,ax,

iicelvov S^2: iKelvr

<f>aifiev A I I : <f>afikv A 1 .

26 IKCCVOV. The reading iKelvrjssee cr. n.can only be defended by supposing that Plato was guilty of a strange confusion, unless we make a pause at AXXy, and take fj as 'or,' not 'than'; but if after &\\ip would certainly here be understood as *than,' and an alternative question should be less ambiguously expressed. After \jsvxv t n e corruption to ticelvris was natural enough. Madyig would eject the word. 17 T& TJV is Kar' k%pxhv the tpyov of ^Xh in Plato: cf. Crat. 399 D, E TOVTO dpa (sc.
teal dpaxf/vxov, afia 5e iKXeiirovros TOV d ^ v r o i TO ffujfia avrSWvraL r e KCLI q Bdev 5iJ /JLOI 5OKOV<TIV avrb yf/vx^v

now make it clear that in identifying

5iKaio<Tijvri and aperf, he meant soul's

aperf. Otherwise a soul may possess its dpTr] without being just; in which case the conclusion which he is aiming at will not follow. 3 5 4 A 2 '6 7 $ gv KTX. The ambiguity (as it appears to us) of eu {rjv and eft irp&TTetv is frequently used by Plato to suggest that the virtuous life is the happy one, e.g. Charm. 172 A, 173 D : see note on 335 B. Aristotle says that Plato was the first to establish this identiT ^uX^) &rtw impS V <r<J)fia7L atndv kan TOV fication : see the third fragment of his elegies vv. 46 ed. Bergk 5s /JL6VOS rj $jp afirfa rty TOV dvavvelu Mvajuv i p x
irpuTOS OVT}TG>V KCLT5I$;V ivapyQs I oixelLp

Ui and Phaed. 105 D. The influence of this idea makes itself felt in all the proofs of immortality in Plato, and not least in x 608 E ff. See nn. ad loc. 3 5 3 E 32 <rwexpTJ<rajAV KTX. The reference is to 350 c, D: cf. also 348 c. In these passages Justice has been identified with Virtue, but not expressly with virtue of soul. For this reason Hartman would eject ypvxys- But as Plato has just been using operij * excellence' in connexion with things other than soul (ears and eyes), it is important that he should

re ply KOLI fiedoSouTi \6yoju \ ws dyadds re Kai evbalfxoiv dfxa yiuerac dvi\p. 6 ctcrridcrOtt. T h e metaphor occurs again in 352 B, v 458 A, IX 571 D. I t is one of the formal links connecting t h e

Timaeus with the Republic, see Tim. 17 A. Cf. Shakespeare Macbeth Act 1 Scene 4 " I n his commendations I am fed: It is a banquet to me." 7 BcvSiScfcus. See Introd. 3. In viro <rov 7c KTX. Plato seems to be making the amende honorable to Thrasymachns : cf. VI 498 C, D /xr? di&PaWe ifit Kai Qpaat/xaxov Apri <pi\ov$ yeyovoTas, oi)5c irpb TOV O

354C]
fioi, 7rpaos iyepov

nOAITEIAC A
teal ^aXeiraivcov

61

7rav<rco. ov fxevrov /caXew? ye rov dpird^opTe^, irplv TOV Trporepov 10 o TO Trp&rov ical \6yov, yiyopep

B i<TTia/JLCu} Be I ifjLCLvropy c \ \ ' ov Bid ae* a \ \ ' &airep oi Xfyvoi del 7rapa<f>pofjLvov diroyevoPTai /xTplays d7ro\av<rat, iirl dfiadta ical iyoi /not Botcoo OVTQ), ITpip irepl

evpeipy TO SLKCUOV 6 TL 7TOT' iaTiv, TO aKeyfraaOat

d<f>fievo$ itcewov

CLVTOV, etVe tca/cla ICTIV

LT ao(f>ia ical dpeTrj, ical ifxirecrovTos av vo~Tepop tj dBi/cia T779 Bucacoavpris, firjBep elBipac 6TT6T yap TOVTO i\0ip dir* eiceipov, &o~Te /JLOL ' PVPL

OTI \vaiTe\icTepop C TO pr} OVK iirl K TOV Bia\6yov teal irorepop

OVK direaxofjbrjp 15

TO Biicaiov fjurj olBa iT ical ov,

o io-TLP, a'XoXfj ecao/jiai etre dpeTtj TIS ovcra Tvy)(apei 6 %COP avTo ov/e evBaifKOV GGTIP rj
TEAOC

11. iyu fioi 0t: 3 5 4 B 10 irc4)a4>po|Klvov. Casaubon's conjecture irepupepofxtvov is neat, but inappropriate, the reference being to the successive courses at a feast, which were not usually carried round among the Greeks. In Athen. iv 33 the carrying round of viands is mentioned as an Egyptian custom: rplrr) 5' harlv I8a delwixav alyvirTiaKr), rpaire^v /xh oi Tapandeixtvwv, wivdKwv 5t irpi<t>epoii4v()>v. 11 *v JMH 8OK KTX. Lys. ill?. dtofxai oZv uxrirep 61 <ro<f>ol iv rots Si/ccurr^ploiStTk'dprifxtva airavra dvaire/jurdaaadai, The tone of the concluding summary recalls the usual finish of the earlier and professedly negative Socratic dialogues, like the Charmides (175 B176 A). The only section of the dialogue which Socrates passes over in silence is the refutation of the statement that Injustice is strong (350 D352 c). The original

A. A S : ^70; otficu llq. questionthe quid sit of Justiceis abandoned at 347 E: the quale sit occupies the rest of the dialogue, and Socrates enquires first whether Justice is vicious and ignorant, or wise and good (347 E 350 c), next whether it is strong or weak (350 D352 c), and lastly whether it is more or less advantageous than Injustice (352 D354 A). To speculate on the quale sit of a thing before determining its quid sit is condemned by Plato in Men, 71 B 6 di firj ol8a rl eVrt, 7rs av 6xoi6v ye TL ddeirjv ; cf. ibid. 86 D and 100 B. The words with which the first book concludes lead us to expect that in the remaining books the problem will be discussed in proper logical orderthe essence first, and afterwards the quality, of Justice. The expectation is duly fulfilled; and Book 1 is therefore in the full sense of the term a Trpoolfiiov to the whole work.

APPENDICES TO BOOK I. I.
I 3 2 7 A. Oeaxraardai riva 7TpO<rv6fAv6s T Tip 6f<j> # C a/JLCL TTJV 0pT7JV /3ov\6fJLVOS CU rpoirov 7roir]<rov<rLV, are VVV irptarov a y o v r c s .

The question whether 7 7 0e<5 here and in 328 A is Bendis or Athena 7 is not so simple as it appears. In favour of Athena it may be urged (1) that rj 0cos regularly means Athena in Attic literature (see for example Ar. Eq. 656, 903 al., and Plato Laws 806 B) : (2) that in view of the relation between the Republic and the Timaeus it is difficult to separate rrj Oeu here from 15 rrjv Oeov and T 7 Oeov in Tim. 21 A and 26 E, where the goddess is certainly Athena, (3) that it is dramatically appropriate for an Athenian to dedicate his ideal city to the patron goddess of Athens. Plato's perfect city would thus become in a certain sense a paa-tXeCa rrjs Oeov. On the other hand, the goddess and the festival are mentioned so closely together that (if we have regard to the Republic by itself) we are scarcely justified in interpreting rfi 0e<$ without reference to rrjv opTr}v, and it is quite in harmony with Socrates' principles that he should be among the first to pay his vows at the shrine of the new goddess as soon as the vo/ios TTOXCWS received her. See Xen. Mem. 1 3. 1, iv 3. 16. It is therefore safer to accept the usual view that Plato is thinking of Bendis.

II.
I 3 3 3 E 3 3 4 A. OLp OV\ O TTCLTafcU SctVOTaTOS V /XaX# IT 7TVKTlKr) LT TLVI Kal aWrj, OUTOS KCU <f>v\aacr6ai; EEai^v yc. *Ap* ovv KCU VO<TOV 0(TTt9 Scivo? <f>v\dao-0cu, Kal Xa6ctv OUTOS SCIVOTCLTO? tywroufo-as; *E/xoiy SOKL.

'AAAa fxrjv crrpaTOTrihov ye 6 airros <f>v\a ayaOos, oarirtp #cai ra T<5V 7ro\/ita)V
KXeij/ai Kal fiovXtvfxaTa Kal TCLS aAAa? irpa$is. Sewos (f>vX.a$j TOVTOV KOL <fxap Sctvd?. "EOIKCV. Hdvv ye. "OTOV Tts apa

T h e reading <j>v\aa<T0ai KOX Xadelv, OVTOS Sctvoraros at efnroifj<raiy

which has slight M authority, is defended by Boeckh (Kl. Schr. iv S pp. 326 ff.), with whom Zahlfleisch (Zeitschr. f. ost. Gymn. Vol. xxvm 1877, pp. 603 ff.) and others agree. Boeckh points out that Kal XaBelv (sc. voaov, according to his view) suggests (from its notion of clandestine cunning) the idea of stealing. This may be admitted, but the idea of stealing is much more forcibly suggested (as Stallbaum points out), if Kal XaOelv is construed with OVTOS SeworaTos KTX., and this involves the necessity of changing (with Schneider) efXTroLTJa-at of the MSS to ifnroirjcras, for the construction Xadeh einroifjcrai, though retained by Campbell, is destitute of authority.

APPENDICES TO BOOK I.

63

Even if Schneider's emendation be adopted, the argument is (as stated in the notes) fantastical and inconclusive. In order that the conclusion OTOV TIS a p a Sctvos <u\af, TOVTOV KOL <fxop Seiko's should be valid, <t>v\dao-6cu should be <v\a'ai, and the objects of the two verbs in proposition (1) should be identical, as well as those in propositions (2) and (3). As it is, if we express ^vXd^ao-Bai in terms of <f>v\dai, they are not identical: for in (1) it is the enemy whom you smite, but yourself whom you guard: in (2) it is yourself (or your patient) whom you guard, but the disease which you secretly implant: in (3) you guard your own army, but steal the enemy's plans, etc. Nevertheless Schneider's emendation is preferable to the traditional reading, which not only contains all the same fallacies as the other, but leaves the three stages of the argument in comparative isolation, attaches the first hint of ' stealing' (XaOclv) to the wrong member of the clause, and involves the use of the somewhat strained expression XaOtiv voo-ov. It should be added that the change from i/jLiroirjo-ai to c/iLTroiT/Vas is not greater than the insertion of KOLL before ^iroirja-aiy and that ifnroLTjcras was very likely to be corrupted under the influence of Sewos <f>vXdacr6ai just before. The emphatic position of KCU XaOtlv is necessary to call attention to the first suggestion of the idea contained in KXtxj/ai; nor can I agree with J. and C. that in Schneider's emendation " the emphasis falls on the wrong word." In XaOelv c/xTron/o-a?, which is virtually a single expression, XaOelv is more important, in view of the conclusion KOLI KA.TTTIV Scivds, than ifATronjcras. Hartman condemns the words /cat XaOetv, and thinks OO-TI? and ovros have changed places: " cum enim ubique TO <f>vXdao-6ai urgeatur
(6 7raTaai ScivoTaro?, OVTOS KOU <f>vXdiacrOacoo"irtp KA.CI/'GU..., 6 avros <f>vXa$ a y a # o s ) , requiritur OVTOS Seuvos <t>vXdao-Qai, oaris SCLVOTCLTOS KTX. ;

quibus tribus exemplis praemissis inversa ratione concludit OTOV TIS apa Scivos <f>vXa$j TOVTOV Kal <f>u>p 0W0?." Tucker revives the old conjecture teal dXOelv ('heal') instead of *ai XaOelv, and suggests (as an alternative)
t h a t XaQtiv s h o u l d b e fJiaOelv ( i . e . Kal fxaOelv OVTOS SCIVOTOLTOS ifjuroirjo-at

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

III.
I 3 3 5 A. KcXcucts Sr] ry/iSs Trpoo-0ivaL TO) t/catu>, T[, C S TO TrpujTOv O IXeyofACVy XtyovTts SLKCLLOV ctvai TOV fxev <j>tXov u iroieiv, TOV 8* t^Qpov /caKcos, vvv 7Tpos TOVT(M) (SSc Xiyav, OTL O~TLV SiKatov TOV /JLV <j)i'Xov dyaOov OVTCL ev TTOielv, TOV 8' \6pOV KCLKOV 01/Ta fiXdiTTtlV ',

In this difficult passage Schneider takes rj as *than,} and Trpocr^ctvat as equivalent to a comparative with a verb; but no exact parallel has hitherto been adduced, and the idiom even if admissible is exceedingly harsh. Neither the suggestion of Stephanus {irpoo-B^ivai. T<3 Strata) aAAco? rj) nor that of Richards (to insert irXeov after rj) carries conviction. It should also be remarked that the words vvv -rrpos TOVTU (58C Xiyetv follow 7 somewhat awkwardly as an explanation of irpoo-Oeivai TO> 8iKata> if 1 <os is interpreted in Schneider's way. Stallbaum's rj w?TOV 8C e^Opov KMUS; vvv irpos TOVTO) w8c Xcyctv, is very unpleasing, not so much from the

64

APPENDICES

TO BOOK

/.

necessity of understanding Acyav after rj ('or to say, as we said at first' etc.) as because it is extremely violent to separate rj from vvv Trpos TOVTW <L8e A.cycu>. Faesius' proposal (in which he is followed by Ast, Madvig, and several editors) to eject rj gives the required sense ('do you bid us add to the view of justice which etc.,' TrpovOtlvai being explained by Trpos TOVT(D <S8c Xcyctv), but it fails to account for the presence of rj in the MSS. It may seem an objection to the view which I take that r) in a sentence of this kind would naturally introduce an alternative, whereas Trpos TOVTO) aiSc Acyciv only explains irpovOtivai. This objection, such as it is, applies with still greater force to the view that rj is 'than.' Some will probably regard the whole clause from r)Ac'yctv as a marginal commentary on irpoo-Oeivai; but this is much too drastic. Possibly r) should be replaced by /ecuthe corruption is said to be common (Bast Comment. Palaeogr. p. 815); but I am not convinced that rj does not sometimes mean * or in other words' even in classical Greek.

IV.
I 336 E. fxr) yap Srj otor, ct fx\v ^pvcriov i^rjTovjJLVy OVK av TTOTC TJ/J K6VTCLS elvcLL VTroKaraKXiv(r6ai dWrjXois cV rrj ^rjTrjaei /ecu hia<f}Qelpziv rr)v tvptcnv avrov, hiKaio<j\)V7)v 8c rjTovvTOLs, irpayfxa 7roWwv xpvariwv Tt/
-7TLO OVT(S)S dvorjTWS V7TLKtV dWrjXoLS KGU OV CTTTOvSa^tV O Tt <f>avrjvai avro. ol'ov *y <ni, (S <f>i\m ctAA*, ot/xat, ov Swd/xeOa.

Schneider's explanation of the words olov yc crv (sc. 77/i.as o Tt fidXto-Ta <f>avrjvai avro) would probably have met with wider acceptance if he had taken more pains to justify his view. The key to the meaning is to be found in the affirmative oUaOai. y xp1] which sometimes follows a fortiori reasoning of this kind in Plato. Two examples will suffice :
Prot. 325 B, C ret jxkv aAAa apa TOVS met? SiSacrKovTai, <f> ots OVK ICTTI OdvaTos 7] t,7]fjLta iav /xr) 7rt(rrcovTat, ^ * (L 8c rj re ?7/tAta Odvaros avrdv rots <> Tratcrtravra K apa ov StSdcrKovrai ovS* lirijxtkovvTai iracrav iiriixiXtiav; oleo-Oat ye XPVi a n ( ^ Phaed. 68 A rj dv6p(*)7TLV(DV fxkv 7ratStKO)vaTroOavovTiov 7roAXot 6r) KOVT<S rjOeXrjcrav cts dSov Uvau(f>povrjo~U)<s Bl apa Tts TO> OVTI ipwvdyavaKTrjcret re diroOvrjaKUiv KOL OVK acr^tcvos ctatv avToVc; o t c c r ^ a t

yc xPV- ^ m place of the imperative fir) yap Sr) otov, Plato had used an interrogation (as he generally does in sentences of this kind), writing let us say y otet instead of fir) yap $r) otov, he would have added oua-Sai ye xpv- The same way of writing, dictated of course by the desire to emphasize the 8c clause, causes him to say otov yc when the sentence is in the imperatival form, av is of course necessary on account of <S <^t\c For the affirmative/ sense of otov cf. infra 346 E ap* ovv ov8* aw^cAct TOTC, OTav irpoiKa ipyd^rjTat; Oi/xai cycoyc, and X 608 D. Of the various suggestions made on this passage that of O. Apelt tov, tov, <3 <tAc " aber wehe, o Freund, unsere Kraft, glaube ich, reicht nicht aus dazu " (FL Jahrb. 1891, p. 557) deserves mention for its ingenuity; but except for the corruption of yc to TC (see cr. n.), the text is sound. There is certainly no occasion to follow q and Stallbaum in writing pr) olov av for
otov y crv.

B.
357 I. 'E7C0 fxev ovv ravra eliroav (S/JLTJV \6yov 6 yap dnrrfWd^Oai* TO 8'

TJV apa, o>9 eoiKy irpoolfiiov. 00 v rvy^dvei diropp'qaiv B @ov\i OVK direhe^aro,

TXavtccov aei re

avhpeiOTaros Trorepov rjfias rpoirtp 5 Xeye

7r/oo? cnravra, teal Si) /cai rore rod pa<rvfjLd%ov TTJV o U ' e<\>rj *X2 lid) Kpares,

BOKIV TreireitcevaL, fj &< akjjdcbs I Trelaai ore iravri >? hUaiov uvav rj aSucov; ifiol elr). aoi hoicei roiovSe Ov TOIVVV, e ^ ?, 7roLi<; b < >; TC elvat, dyadov,

a/j,iv6v ianv yap /JLOL' dpd

'H? dXrjd(b<;t elirov, 670)7' &v ftovkei. b Se^alfjued' av

eXoLfirjVy el iii

3 5 7 A368 E Socrates had thought speare Macbeth I 3 "As happy prologues the conversation at an end, but Glauco to the swelling act Of the imperial theme." revives the theory of Thrasymachus. A For the sense see the last note on Book I. threefold classification of goods is first There is no good ground for supposing agreed upon. Goods are desirable either (with von Sybel Be Platonis Proemiis (1) for their oivn sakes, or (2) both for Academicis) that either Book I of the their own sakes and for their conseRepublic or the rest of Plato's dialogues quences, or (3) for their consequences were intended merely as irpooifxia or alone, justice is placed by Socrates in ' Programs' to attract pupils to his the second and noblest of these three lectures. classes. Glauco on the other hand asserts 5 povXct KTX. The antithesis is bethat the Many place it in the third\ and tween 8OKIV ireireiKfrai and ireurat, and proposes to advocate the belief of the Many, po6\L is used in its natural sense, not not as holding it himself but in order to (as Ast thinks) with the force of fidWov compel Socrates to defend Justice and condemn Injustice solely on their merits. 3 5 7 B 7 \yt *ydp poi. Other classifiThrasymachus, he thinks, has cried off cations of * goods' in Plato will be found too soon. in Laws 631 B ff. and 697 B ff. (with 3 6 7 A 1 fy KTX. \6yov is abstract which compare Arist. Eth. Nic. I 8. ^TOV X^yeiv, not 'the discussion' (Jowett), io98 b 12 ff.). See also Euthyd. I*J^K ff., which would be rod \6yov. For rb 64 see Gorg. 467 E, Phil. 66 A ff. The nearest on I 340 D. parallels to the present classification are 2 ifv apa: * was after all,' as in IV 443 c furnished by Stoicism, in which goods rb te ye i\v apaet8<o\6p TL rrjs Sucaiorfpris were classified as (a) rehuca, (b) Toirirucd, and Soph. Tr. 1172 TO 5' rjv ap obtev (c) both rcXi/fd and roirjriKd, and the &\\o ir\ty Oaveiv fi4. With irpool/uov irporiyfUva as (a) 8c' avrd, (b) 811 trepa, cf. infra v n 531 D, Aesch. P. V. 740 f. (c) KOI 8t' abra KOX di trepa see D. L. ofl? yap vvv dK^Koas \6yovs \ etvai doice? VII 96, 107. y
(rot jxr}d4ir<a p irpooLfiLots, a n d Shake-

T56

TTAATQNOI

[357 B
ytyperai aWo fj yaipsiv b avro C olov av irov SC rt, (j>rjy iiriirova oaa

10 a<T7ra^6fievoi; olov TO ^aipetv ev t9 TOV eiretra yjtovov

teal al fj&oval '6<rcu aySXaySet? teal hi a ravra^

"E/iwye, rjv 8* iydby Soxei ri elvai TOIOVTOV. ' Tt Si; T avrov x^PiV dyairoyfxev teal TCOV air CLVTOV yvyvofiivcov; TO <f>povw teal TO opdv teal TO vyialveiv 15 afjb(f>0Tpa aGTratypeOa. Nat, elirov. ra yap Tpfcov Toiamd Se 6pas yap

e!So9 dyaOov, iv o TO yv/Jbvd&aOai teal TO tcd/ivovTa S teal laTpevo-fc re teal 6 a \ \ o ? xpTj/jLaTLCfjLOs; ravTa Se^ai'fieOa exeiv, 20 yiyvTav dWd air TL ST] ; TCOV Se /JUCTOCOV TC yapiv "ECTTIV yap

laTpeveaOai

<f>al/JLv avy <})<j)\LV Be ^7yLta9, tcai avTa fjuev eavTcov I evetca ovtc av D teal TCOV aWcov avTcov. ovv, <f>r)v, teal TOVTO Tpvrov.

'Ei/ 7ro/a), <pr], TOVTCOV TTJV Bi/caLoavvrjv TLOTJS ; 'Eya) avTov dya7rrjTov TW fiiWovTi fiatcaputp e&eaOat,. e?8of9,

fiev olfiai,, r)v 8* e'l^co, iv T^5 teaXkiarTQ, b teal hu avTo teal Bia TO, 358 <yiyv6fjLva air Oi) TOLVVV Soteei, ^>i;, T0Z9 7ro\\oi<z, dWa TOV iirnrovov

10 \aCpcivdpXaPcts. These 'innocent pleasures' are defined in Laws 667 E as those which bring no consequences in their train, good, bad, or
otherwise (cf. Kal firjdtv els rbv iireira "Xfibvov did. Tatiras yLyverai d\\o r) xa^PiLV

not the idiomatic ' t o continue rejoicing* (as Campbell suggests). The essential mark of these pleasures, viz. that they give pleasure only while they last, is brought out by xovTa"> which recalls

^Xovra). They are not quite identical with the * pure pleasures' of Phil. 51 B, which are not necessarily devoid of all results, but only of pain. The same conception recurs in Aristotle, who regards the djS\a/3ets ijdoval both as conducive to the ethical end and as useful for purposes of recreation (Pol. 0 5. I339b 25). Kal \ir\Bkv KTX. The relative passes into a demonstrative (ratfrcts) in the second half of the sentence, as in in 412 D, vi 505 D, E, vii '521 B, and elsewhere. The idiom is regular in Greek, but the second pronoun is more usually some

Bei-ai/jied' hv Zxlv j u s t above, and is used without an expressed object as in 366 E. 3 5 7 C 14 TO <{>povcivvyiaivtiv. &Kofciv is added in 367 c. Cf. Arist. Eth. Nic. 1 4. iog6b 16 KCL6' avra 6t voia Belt) TIS av; rj oca Kal txovovmva 5u!)KTai, olov T6 (ppoveiv Kal 6pdv Kal ijdoval TIVCJ Kal rifial; raura yap el Kal
6l* &\\O
s

TL dLLOKOfXV, OflM

TttiV Ka$'

avra ayaB&v Qeii\ TIS SLV : also Met. A 1.

980 2 ff. Aristotle himself does not suggest that a special class should be made of things desirable both in themselves and for their results; but integri sensus and case of CL&T6$ than of OCTOS,. e.g. ill 395 D, dona valetudo are included in the Stoic VI 511 c, Gorg. 452 D, Theaet. 192 A. category of irpoyjy^va Kal dC abra KOI Cobet however (Mnetn. xi p. 167) goes &' trepa (Cic. De Fin. I l l 5 6 : cf. D . L . too far in maintaining that CLVT6S is alone VII 107). permissible in this idiom. Cf. Engel16 yufJ.Vdtr0cu KTX. Cf. Prot. 354 A hardt Anac. Plat. Spec, ill pp. 4T43. and Gorg. 467 c, D (where xPrHMaTt>aix0^ fx-qdiv is used in preference to obtev: for is again said to belong to this class). 4 ' cogitatione circumscriptum genus signilarpcvais as an example of xpVfJLaTl<r/J'0* ficatur" (Schneider). With the sentiment (in spite of the dKpi^s \6yos of I 342 B ff.) Muretus compared Arist. Eth. Nic. x 2. is suggested by larpetiecrOai. 6 a\\os is b H 7 2 22 oddfra yiip iirepujrav rivos itveKa 'the rest of,' and should not be taken ijderai, u>s Kad1 CLVTTJV odaav alperijv TTJV (with Stallbaum) as praeterea: cf. Gorg. I.e. oi icktovrh re Kal rbv a\\ov xpVM-*12 t\ovra: sc. avrds (so also Schneider), and Crito 53 E.

3S8D]

T70AITEIAC B

67

o fiLcrOwv & eve/ca teal evBoKLfitjaecov Bed B6f;av einrr)Bevreovy avrb Be Bi avrb <f)VKTov (? ov 'xaXeirov. 5 II. OlBa, ffv 8' eyco, ore Botcec ovrco, teal irdXac virb pa<TVfid%ov ci!>9 TOIOVTOV ov yjreyerat,, ahitcia 8* eirawelrai* dXX' iyd) n ? , B ft)? ot tee, hvarfAadrj$. "101 ' Brjt (j>rjt atcovcrov teal ifiov, edv croi ravrd Sotcfj. pao-v/jLa%o$ yap fioi (palverav irp<pairpov rov Siovro? V7ro aov oiairep o<f>t<; tcrjXTjdfjvai, ifiol Sk ov7T(o Kara vovv 10 7] dirohei^ yeyovev irepl etearepov' eTriffv/iS) yap dtcovaai ri r eanv eiedrepov teal riva e^ei hvvaynv avTo tead' avrb ivov iv T{) y rv f XV> TOVS $ fiLO"dov<> teal rd yiyvojieva dnf avrcov idaac yaipsiv, ovTcoarl ovv Trocrjaa), edv teal crol Sotcr)* eiravavedaaofjuai rbv paavC fJ'd^ov \6yov, teal I TTp&rov fjuev ipco ScKacoavvrjv olov elvai <f>aacv 15 teal o0ev yeyovevai' Bevrepop 8e ore Trdvres avro oi iTrirrjSevovTes atcovTes 7riT7]8vovo~LV ( 9 dvaytealov aX\' ov% C09 dya66v' W rpirov Be OTL elteorax; avro Bptaat* iro\v yap dfieivayv apa 6 rov dBlteov rj 6 rov Bitcatov )8/o?, & 9 Xeyovcnv. > iirel e/ioiye, cS *2,(btcpaTS, ovru Boteel OUT<W<?# diropa) /nevroL Bearedpv\r)/j,evo$ rd wray d/covcov 20 paavfidxov teal fivpicov aKkatv, rbv Be virep rfjs Biteaioavvrj? D \6yov, I cl)9 dfieivov dBitclas, ovBevo? TTCO dterjieoa to? /3ov\ofjLai' /3ov\ofjiai Be avrb teaS* avrb iyKco/juca^ofievov dtcovcrai. fjudXcara S' olfiai av aov Trvdeadai* Btb tcarareiva? ipoo rbv aBiteov fi'iov iiraivcov, elircov Be ivBeigofiat croi, bv rpbirov ai fiovXofiai teal 25
7. dducla 5' iwcuveiTcu I I : om. A.

Introd. 5. 3 6 8 A 4 |iur0wv 0' gvcica KTX. Her3 5 8 C 17 cos ctvavKatov dXX' o v \ werden would read [XL<T8U>I> TC fxtv tve/co., but for 5^ without fuh preceding see os d.yoA6v. Cf. infra 360 c and vi 493 c I 340 D n. The words 5td 56cu>, which rrjv 82 rov avayicalov KOX ayaOod 4>V<JLV 6aov are condemned by the same critic, may faa<f>ipei T$ 6VTI KT\. no doubt be a gloss on etiboKiiM-iiaewv 18 d|icva>v apa. apa disclaims rej-veica. I incline however to think them sponsibility for the theory: cf. 362 A, genuine. Plato is not averse to duplicate 364 B, E al. expressions of this kind (see Schanz Nov. i\ 0pa<ru|idxovdXXwv. See on 1 Comm. Plat. pp. 1215), and the em337 A ff. phatic addition of did bb^av helps in the 3 6 8 D 24 KararcCvas KTX. : ' I will absence of n& to prepare us for the speak vehemently in praise of the unjust antithesis ainb 5e 81' avrb KT\. Cf. 363 A life.' The explanation of Photius and below. Suidas {Kararelvas ipw* avrl TOV fMKpbv 7 \|/yTtu. See cr. n. The words \6yov $ieeXei$<r<yiai) does not suit II 367 B ws dtipafxai /xd\iara Karareivas X^w. For ddtKta 5' 4irau>eiTai are probably genuine: this intransitive use of KUTCLTCIVW cf. I 348 A for the mention of &8IKLCL seems to be necessary to justify the pronoun ixaripov and Boeckh's emendation of Eur. Iph. just below: cf. also in D fiotiXofiai Kcd <rov Aul. 336 oUre KararevCo (/tarcupu) MSs) &KOIJIV adudav /xip rj/iyovros, SiKaiocrijvyjv \lav iytb. 5i ivaivovvTos. For the omission see

68

TTAATQNOI

[358 i)

aov dtcoveiv dBttciav fiev yjreyovTOS, Bifcaioavvrjv 8k

a\X opa, el <TOL /3ov\o/j,ev(p a Xeyoo. Udvrcov fxdXiara, rjv S' iyco'

7Tpl yap TWOS I av fiaXKov 7roWdfci<; rt? vovv )^cov yalpoi \4ycov E teal dtcovcov; KdWtara, <f>rj, XeyeW ica\ b wpcorov <f>7]v ipelv, irepl
30 TOVTOV atcove, olov TC TL teal oOev yeyove BitcaLocrvvr). 30. otbv ri TI nos: ri 6v re A S : rl olbv re I I : ri otovrat q.

taken to ?naintain. According to nature, to commit injustice is a good, to suffer injustice an evil. But as there is more ez'il in suffering than good in committing injustice, experience causes men to enter into a compact neither to commit nor suffer wrong. The collective prescriptions of this compact are called Law and justice. Justice is accordingly a compromise between the best policy, i.e. doing wrong without incurring any penalty, and the worst, i.e. suffering wrong without being able to Schneider's wept TOIJTOV &KOV ri otovrai, exact vengeance. No one will accept the KCLI &6ev yiyove SiKaioajjvrj (see cr. n.\ compromise who is strong enough to do especially as the confusion between oI6v wrong successfully. re and olovrai occurs rather frequently in 3 5 8 E ff. In thus resuscitating the Platonic MSS (see Schneider on 1 329 E), but the specific reference in 6 Z<fniv vpujrov theory of Thrasymachus, Glauco removes ipeiv to 358 C irpGrrov fikv ipQ biKaiocvvr]v a serious stumbling-block by introducing olov elval <f>a<ri aal 60ev yeyovivai points the distinction between 0t5<m and vbpos. to the presence of olov here. The reading Civilisation revolts against the anti-social otbv re, adopted by Stallbaum, as well as doctrines of Thrasymachus in their appliby Jowettand Campbell, on the authority cation to itself, but receives them more of three MSS (Vind. F, Flor. RT), is un- favourably when its own existence is safeexceptionable in point of sense, but fails to guarded by relegating them to an age account for the presence of ri in the best anterior to society. The view maintained MSS. I have ventured to read olbv ri ri by Glauco is allied to that of Callicles in (sc. tari), supposing that the confusion Gorg. 482 E ff.; and it has already been arose from the accidental omission of nf pointed out (on I 337 A, 344 B) that simiwhich was afterwards (as ri) wrongly lar views were tolerably widely enterinserted before olbv (where it remained tained in Plato's time. To the evidence in II), otov itself being afterwards changed previously adduced may be added Laws to 6v in order to provide a kind of con690 B, 889 E, Eur. Phoen. 509 and Frag. struction (' being what, and whence, it 912 7) (pvens i/3o6\ed} 7 vbjmwv ov5tv fj^Xei. 7 arises,' J. and C<). This 6v was itself But whereas the doctrine of Callicles fortified by rvyxdveL in Flor. B and the breaks down in explaining the origin of A Id in e edition. Campbell's suggestion Law (Gorg. 483 c, cf. 488 D489 D), that " ri ov re may be a corruption of ri Glauco's theory endeavours to solve this karV is improbable: still less can Herdifficulty by postulating a social contract. werden and Hartman induce us to reject A kindred solution is ascribed by Aristhe whole clause. Few will approve of totle to the Sophist Lycophron: Pol. Y Tucker's conjecture ri T< fvri KOX odev I28o b 10 6 vbfios a-wS^KTf, Kal tcaB&ircp KT\. Dr Jackson suggests aicovi ri, otbv <pri AvKb<f>pu)v 6 <ro0t<rr^s, iyyvTjrrjs dXXiJre Kal KT\., and a reviewer of my Text Xois TUJV diKaluv. The theory of a Social of the Republic in Lit. Centralblatt 1898 Contract was revived by Epicurus: see p. 296 olbv r icrri /cr\. D. L. x 150. The views of the " in3 5 8 E359 B Glauco will first decomplete Protagoreans " in Theaet. 172 B scribe the origin and nature of justice (with which cf. Laws 889 E), though they according to the theory which he has underdo not offer an explanation of the origin of

27 el croi PovXofjL^vu). Iii Crat. 384 A i<rri is again omitted in this phrase. A still bolder example is cited by Stallbaum from Antipho 6. 8 iav vfuv i)5of*vois. See Schanz Novae Comm. Plat. pp. 31 353 5 8 E 30 ol6v ri TI. The reading of A ri 6v re KOX odev ytyove involves the separation of 66ep from ytyoue, and is otherwise much too harsh to be right. There is something to be said in favour of

359

110AITEIAC B
TO dBiteeladai

69
fj dyadw TO

Uecfrvtcevai yap 877 <f>ao~iv TO fiev dBiteelv dyadov, TO Be dBitcelaOai tea/cov, irXeovi Be tca/ca) virepfidWeiv dSitcelv, aipelv, &<TT iireiBav dWrjXovs dSi/cwci T tcai dBitccovTai, teal TO fiev itecfrevyeiv \ TO Be

359 dfM(f)OTip(ov yevcovTac, TO?? fir) Bvvafievois Botcelv XvcrcTeXelv I-vvdeaOai

dXkrjkoi*; jirjT dBc/eelv /JL^T*

dBcKelaOac' teal evTevOev Br) dp^acrdac VO/JLOVS TideaOat, teal %vv6rjtcas avTcov, teal ovo/xdaat fiTal;v obaav TO vnro TOV VOJJLOV eixiTayyM, VO/XI/JLOV TC 01/T09, edv dSitccov fxrj Si&cp BLfcrjvf TO Be oi>x ' <*>$ dyadov, TOP Bvvdfievov teal Biteaiov * KOX eivai Brj Tavrrjv yeveaiv T teal ovcriav Biteaioavvr)*}, 5 TOV JJLV dplaiov TOV Be tcateLO-TOVy edv dBiKOv^evo^ Ti/mcopelaOac dSvvaTo<; y' B Blteaiov iv fieaq) bv TOVTMV d/ubcfyoTepeov dyairdadai a$9 dppcoa-Tla TOV dSctcelv TtfiaifievoV
2. doiceiv A s t : doicei codd.

iirel

6 TOV jUv dpCxrrov KTX.. Cf. the reasoning of Philus (whose position in Cicero's work corresponds to that of Glauco here) in Cic. de Rep. ill 23 "nam cum de tribus unum esset optandum, 483 A $tf<rei pJkv yap irav aXa%i.bv icnv aut facere iniuriam nee accipere, aut et 8wp Kai K&KIOV, TO dduceicrdaiy vbjjxp 8e facere et accipere, aut neutrum, optimum T6 ddinelp. That the natural relation beest facere, impune si possis, secundum tween man and man is one of war is a nee facere nee pati, miserrimum digladiview expressed in Laws 626 A T\V yap ari semper turn faciendis turn accipiendis Kakovciv 61 irXeiffToi TQV avQpuirtdv elprfvtjp, TOUT"1 etvai /JL6VOV ovofxa, r<f 5' tpy(? iniuriis." Cicero is following Carneades (ibid. 8), who may have been thinking of ird(rats wpbs irdcas rds ir6\c4S del irdXefiov aK^ipvKTov Kara <p\jcriv elvai. A similar the present passage, dyarraadai below (as J. and C. observe) " implies acquiescence theory is contained in the myth of Protarather than decided preference." goras (Prot. 322 Bff.). 34 Tois Hi) 8vva|Uvois KTX. : i.e. (ac3 6 9 B 9 frrcl T6V 8wd|ivov KTX. is further elaborated with much vigour cording to the theory of Callicles) TOU
acrdevtoi av&pibiroL* Kal TOIS TTOWOIS (Gorg. in Gorg. 484 A. W i t h <hs dXydus dvdpa

Law, are parallel in so far as they regard it as depending for its binding force solely upon the sanction of society. 31 irc^vKlvax yipKO.K6V. Cf. Gorg.

483 B). In place of doKct in 359 A I have should be compared t h e emphatic dv-qp adopted Ast's conjecture doiceip. Through- in that passage (idv 64 ye, ofyiat, <ptj<riv out^ this paragraph Glauco consistently licavty y4v7}Tai ^x<av dv-fip), and Eur. presents his view at second hand. For Phoen. 509 dv av dp La ydp, TO ir\iov 5<TTLS the collocation of infinitives cf. aHiiceiv, dtcoXtcras | Tofi\a<r<xov {\a(3e. ddiKclv 360 D, and for the error itself 3 5 9 B 3 6 O D Secondly(urgesGlauco), Introd. 5. no one is willingly just. Give the just and the unjust the fullest power to work 3 5 9 A 3 (vvOi^Kas avrcav: 'covetheir will, by ensuring them against all nants between one another,' 'mutual evil consequencesgive them the faculty covenants.' Reading aura)j>, Tucker suggests that the meaning is, * they esta- of becoming invisible, such as Gyges possessed through his ring, and the just man blished laws and covenants concerning will shew himself no better than the unthem,' i.e. concerning matters connected with aSiKetV and a8iK?adaia very im- just. If, with this power to screen himself the just man still refused to do wrong, probable view. 4 vd|ii}i<Sv TC Kal 8(KCUOV : <pyfj.i yap no doubt men would praise him openly, eytb T6 V6/JLLHOV dUaiov eh at, said Socrates but in secret they would judge him wholly miserable and foolish. (Mem. IV 4. 12).

TTAATQNOI
io avro

[359 B

Troielv Kal G ? dXrjddo*; dvBpa ovB? av evi irore t~vv6e<jQaL TO O dv. rj /mev ovv Br) teal if; wv a> Sei/cpare?, avrr) re teal Toiavrrj,

fjLrjTe dBiKeiv fjur/re dhiicelcrOai* fialveo-dat, yap (j>v<rL<> hucaioavvris, 7r<f>VK} rotavra, III. 15 avro &< o X0709. >?

'H? Be real oi 7rLTr)8evovTS dSwafiia e/carepq) irouelv 0 n eir avroefxopoy ovv lovra

TOV dBtKeiv atcovres el ToiovBe 7rot,r}arai/j,ev av /3ov\7jrai, Xdftoifxev av TO5 C rov iraaa eirl

7ri,T7)$vov<Ti, fidXicTT av al&doifieOa,

rfj Biavoia* I BOVTC? e^ovaiav eiziQvyla kfcarepov aget.

T ScKaLG) Kal roy dScfco). elr* iiratcoXovOriaaL/xev Oecofxevoc, irol rj Si/cacov TOS dhitecp eh ravrov Bca rrji' TrXeove^tav, o fjv Xeyctf rotdBe

20 <f)vai<; Sido/ceiv 7re(j>VKev G$9 dyadov, Ttfv TOV Icrov TLfJbrjv. dr} S' av 7} e^ovaia el avrois rrpoyovw yevotro yeveadat. payrjval eXvai /JLCV yap apypvTi,

VOJXM Se f3iq irapdyerat fxdXiaray

otav irore tyaacv Bvva/jLtv TW Vvyov avTov Av8ia<;

I TOV AVBOV D

Troifxeva OrjTevovTa yacriia KaTa TOV

nrapa T O Tore O 25 Kal aeia/jiov

6/Ji/3pov Se TTOXXOV yevofxevov fcaTa/3rjvac' Kal IBelv

TI TTJS yf)<; Kal yeveadat

TOTTOV fj eve/juev* IBovTa Be Kal davfidaavTa aXXa Te Br) /tivOoXoyovcnv davfiaa-Ta

25-

Kal LTTTTOV ^OXKOVV KOLXOV,

n A 2 n : om. A1.

3 5 9 B 15 cl TotovSe86VTCS. Shines KT\. explains Tot6u8e. el need not be twice expressed: cf. 1 35iC. 3 5 9 C 20 vofjwuirapd-ycTai. The language is perhaps suggested by the lines of Pindar cited in Gorg. 484 B VO/AOS 6

dotus' story (1 7), but a homonymous ancestor of his. If so, we must (on the hypothesis that the text is sound) suppose that Plato here omits the name of the original Gyges either because he wishes tacitly to contradict a prevalent misconTTCLVTWVfia<TL\evsdvar&v re Kal adavarcav ception, or (more probably) because his &ye 1 diKaiuiv TO (SiaiOTCLTov vTreprdrq. readers might be presumed to know or to Xftp KT\. (cf. Prot. 337 D). but the preposibe capable of inferring that the ancestor tion in trapdyeraL adds the further notion of Gyges the Lydian was also called that equality is not Nature's highway. Gyges. The MS reading is supported by For fiLq. i.q. /3iafws in conjunction with Proclus (r Acard T6V Tvyov irpoyovov dirjanother dative Schneider cites v m 552 E yfifiaTi in Scholl Prodi Co turn, in Rernp. oOs ivL/uieXeigL (3iq. Kare'xovo'ip al apxai. PL part. ined. p. 60. 30). For other In the next line it is better to regard views of this passage see App. I. Toi&8e as explained by elyepta-dai, than 3 5 9 D 28 o>s 4>av<r9cu : with veitpov, as balancing oiav, in which case el avrois as Schneider saw: "utrum vere mortuus ytvoiTo would be superfluous. The opmerit, an specie, fabula incertum reliquit." portunity (e^ovata) of working their will Stallbaum wrongly interprets 'nimirum comes from the possession (el avrois yividebatur Gyges cernere' etc.: this would VOLTO) of a certain active faculty (5uj/a/us) be expressed by hoKeiv. Ast connects the like that of Gyges. phrase with [xelfa 7 *ar' Avdpuirov: but 7 22 TW Tvyov KTX. Cf. x 612 B TOV this is very weak in point of sense. The r ^ o i ' 5<LKTIJ\IOV. In Appendix I I have words are omitted by Cicero (De Off. given reasons for believing that the Gyges ill 38). of the proverbial 'Gyges' ring' was not 29 x<lv S e e cr. n. and (for the omis"Gyges the Lydian"the hero of Herosion in A) In trod. 5. ^xLlf m the sense of

360B]

TTOAITEIAC B

71

OvplBas eyovja, icaff <x? iy/cvyfravra IBelp ivovra ve/cpov, &< <at>? pecrOat, pelfa rj Kar avOpcoiroV TOVTOP Be aXXo pep 6)(et>P ovBiv, I irepl Be rfj xeiP^ XPV(ro^v BaKTvXcop, OP TrepteXo/juepop i/c/3fjvat. 30 avXXoyov Be yevo/juevov roc? Troifieo'tp elcodoTO?, %v i^ayyeXXocep Kara firjva T< /3a<TL\el rd irepl rd Troi/juvia, d<f>i/ci<r0at teal eicelvov eyovra TOP Ba/crvXiov. KaOtffievov ovv fierd T<OP aXXcop Tvyew rrjv &<f)vB6i>r)v rod BatcrvXlov irepiayayovra irpbs eavrbv et? TO 360 etaa) rrjs ^et/oo?. TOVTOV Be yevofxevov d<f>avrj avTov yeve\o~6at, TOI? 35 7rapaKa0rj/jLvoi<;} teal Bia\eyeo6ai ft!? irepl olyoy^evov. Kal TOP Oav/xd^etp T Kal irdXtp 7n\fr7jXa(f>a)PTa TOP BaKrvXiop arpetyai Kal TOVTO efo) TT)P a<f)pB6pT)p, KUI aTpeyjravra <f)apep6p yepeaOai. epporjaavra dTroiretpdadai TOV BaKTvXlov, el ravrrjp e^ot TTJP 5 BvpafJLiP, Kal avT<p OVTCO J^vfJifialpeiP) arpi(f>opTi fiep eca'O) rrjp a<f)pB6pT}P dBrfXip yiypeaOaty ego) Be Br)X(p. alado/juepov Be evOvs BiaTTpd^aaOai TCOP dyyeXcov yepeadai TCOP irapa TOP fiacriXea' B eXdovTa Be Kal rrjv yvvatKa avTov poiyevGaPTa, per eKeipt}^ e7TL0/jLPOP TO) ffacnXei diroKrelvat Kal TTJP dpyr\p Karaaye^- IO el OVP Bvo TOLOVTCO BaKTvXico yepoiaOqp, Kal TOP fiep 6 BtKaios 7repi0LTo, TOP Be 6 aBtKos, ovBel<; dp yipotTO, aw Bo^etev, OVTCOS 0? dv jxelveiep ep Tjj BtKatoavpr) Kal ToX TCJP aXXoTpicop Kal fir) dirTeaOai, e^op avTa> Kal K
29. xiV n : o m - A . 8. T(OVpa<ri\a q et in m g . A 2 : om. A 1 : rbv <n\^a I I : TQV wepl Tbv j3a<rtX^a S .

'have on' 'wear,' i.q. (popeiu, is tolerably frequent in Homer, though rarer in Attic : see Stephanus-Hase 77ies. s.v. For the change of subject in $xLVeKprjvai cf. Ill 414 D n. Other views on the text and interpretation of this passage are discussed in App. I I . 3 5 0 E 30 XtP^- Herwerden's 5CLKTUXQ is unnecessary, and even unpleasant with daKT^Xcov so near. Cf. xPva<^XLPS in Luc. Tim. 20. " Etiamnunc homines ita loquuntur" (Hartman). 31 K * ^JaY^XXotcv KTX. : 'to report, v as was done every month.' The present expresses the habit (J. and C ) . 36O A 4 <r<J>v86vT]v: the ' collet' or 'bezel' (Lat. funda ox pal a annult) which is as it were the sling in which the stone is set. 36O B 12 s 8dciv. "Optativus eandem vim habet, quam solet in oratione obliqua habere, efficitque, ut verba A. P.

ovdeis hv yhoiro OVTUS etc. ex aliorum ore missa videantur" (Schneider). This explanation appears to. me better than any other, although I can discover no exact parallel in Greek. Glauco is most careful throughout the whole of this seetion to disclaim responsibility for the views he advocates: cf. u s 6 X070S 359 B, inci > adiKeiv in c , ws <f>7)<ri KT\. in D b e l o w : also 361 Eal. Tucker would translate 'as it might seem,' defending the optative by Ar. Birds 180 uiairep etiroi TLS and Eur. Amir. 929 us etwoiris. Others erroneously hold that dv may be supplied from du ytvoiro, while Ast is desirous of inserting the particle on conjecture. I do not think that the optative can be explained as an instance of irregular assimilation or attraction. 13 dv pctvcicv. For a.v cf. Sytnp. 179 A and other examples in Kiihner Gr. Gr. 11 p. 934. 9

nAATQNOZ
15 ayopas dBe&s o rt fiovXoiTo XapfidveW) teal eloriovrt ev TOLS ol/cias avyy lypea Bat, or<p ftoiiXoiro, /ecu dirotcTeiPVpat, teal e/c Xveiv ovtTTipas /3OVXOLTO, fcal raXXa iaoOeop ovra, aXX* iirl ayadov ravrov ioiev dfi^orepoL irpdrreiv tcalrot /xiya

[360
e/9 ' ra<; C

OVTOD 8e Spcov ov&ev av Bid<f>opov TOV erepov TTOIOI, TOVTO TK/jL7Jpiop ovSel? erccop Stfcatos aXX* dpay/ca6jJLPO<;, OVK I 7ra9 dpfjp TTOXV fidXXop D i!*ov<ria<; eTTiXafioaXXorplcop, teal dporjro-

20 av <f>air) T49, on aSi/celp, dhi/ceip.

ihia 01/T09, eirel OTTOV y* OLP ocrjTat, e/caaros 0I69 re ea XvaiTeXecp yap Brj olerai

Ihlq rrjv dhttcLav T^9 Sitcaioo-vprjf;, dXrjOrj ofcd/xei/o9, a>9 <f>y<ri> 6 7repl TOV TOLOVTOV Xoyov Xeywp' iirel et rt9 Toiavrrjs 25 fiepo? firjBep irore ideXoi aJSitcrjaai firjBe atyaiTO rwp dOXid)TaTO<; /JL&P ap So^eiep elvac rols aiaOavofxevois raT09, IV. iiraipoiev 8* ap avrop avTrjv aKXr)X<op ivavrlov

i^airaT(5pT<;

dXXi]Xov<; Bia TOP TOV d8i/ci<rdai <f>6/3op. TavTa fiep ovp Sij OVTQ). Trjp Se /cpiaip
26.

TOV ftiov irkpi <5P Xiyo/xep, iap E

&vorfTOT&Tois corr. A 2 .

&VO7IT6TCLTOS A 1 I I :

36O D362 c In the third place, 3 0 O c 18 UrdOfov vra. The halfconscious irony of laodeos foreshadows Pla- the life of the unjust man {according to our theory) is far better than that of the to's attack on the popular theology. Let us suppose that each is the 20 ov8cls IKUV o^Kaios here and in just. 366 D sums up the Thrasymachean theory perfect embodiment of his characterthe one a consummate artist in iniquity\ able in a phrase which suggests the Socratic and to coerce where needful, and so apt at Platonic antithesis ovffcls KU)V irovripos. 36OD 23 ircplktytov. icepl can hardly concealment that he enjoys the highest be for bvtp, nor dare we write virtp for rrepl reputation for justice, while guilty of the worst acts of injustice; the other wishful (as Badham suggests). The words mean not to be esteemed, but to be, good, and simply 'qui de hoc argumento verba facit,' labouring until he dies under the imputa*the exponent of such a theory.' Cf. 362 D iKavws elprja"<iac irepl TOV \6yov. tion of the worst injustice, although he Only by means of this Muretus seems to have desiderated irarrjp remains just. supposition can we ?nake sure that the for wept: cf. expressions like Phaedr. 275 E (X670S) TOV iraTpbs del deiTai (3or)dov.just man has not been attracted by the rewards of justice, but by justice itself. On the strength of this Herwerden would read 6 irar^p TOV TOIOVTOV \670u, reject- What will be the result? 7he just will be wholly miserable and unsuccessful, the ing \iytav ("posteaquam ex tr^p factum est irepl, corrector addidit Xtywv "). The unjust wholly prosperous and happy, doing ' father of the theory' would mean Thra- good to their friends and evil to their foes ; symachus: see on c iraides in 368 A. nay more, the unjust will be dearer to the S It is just possible that irarifp was read gods than the just, because they have wherewith to win their favour. by Ficinus ("ut sermonis huius perhibent auctores"), and if so, the variant may 36O D 29 rr|V 8i Kpto-tv KTX. avrrjv have some ancient authority now lost; opposes the third division of Glauco's but Herwerden's proposal is too drastic, speech to the other two (see 358 c), and the text is probably sound. and marks it as the most important. A kindred use of airrbs recurs at 370 E 26 dOXuimiTos. Apelt conjectures ^Xt^twraroj, but cf. (with Hartman) 1 344 A dXXA fM^v,KOLToinLcraL ye CLVTTJV TTJV ir6\tv rovs de&8ucfj<rai OVK B.V idiXovras dOXico-d d . I formerly read aC TIJV for T&TQVS* , but the M reading is quite deS

361 c]

nOAITEIAC B
TI<? ovv Brj 7 Biaaraais; 7

73
fjBe'

Biaa-rrjacofjueda TOV T BiKaioTaTOv Kai TOV dBiKWTaTov, oloi T 3

icrofjbeda Kplvai opOcos' el Be fir/, ov.

/xrjBev d<f>aipco/J,v fjurjT TOV dBUov dirb rr}<; dBiKias, fir/Te TOV hiicalov d*rro Tijs BucaioavvT)*;, dWd TeXeov eKarepov eis TO eavTov eTriTrjBevfxa TiOto/xev. irptoTOV fiev ovv 6 dBiKos oiairep ol Beivol Brjfuovpyol
7T0L6LT0)' oloV Kv/3eppr}TT)<; ClKpO? Tj idTpO? Ta T dBvvaTa V TTj 35 OVTCO KOL

361 Te^vr) Kai Ta Svvatd

Be ia'

BccuaddveTat,

fcal \ TOLS fjuev eTTL^ecpel, TO,

TL Be edv apa TTTJ a<f>a\fjy licavbs iiravopdovaOac'

6 aBifcos 7rc^Lp(x)v opQw TOU dBi/crj/jLaacv \av6aveT(o, el fieXkei <T<f>6Bpa aBiicos eivai' TOV d\io-tc6fievov Be <f>av\ov l^rjreov eo-yjiTT) 'yap dBtfcla Boicelv Biicaiov elvai fjbrj ovra. BoTeov ovv TO> TeXeoos 5
dBiK(p TTJV Te\e(t)TaTr)v dBtfciav, teal OVK d<f>atpereov, a \ \ ' iaTeov

Ta /meyiaTa dBitcovvTa Trjv /jbeyla'TTjv Boljav avT(Z> Trapea/cev&tcevat B zk BucaLoavvrjv, I /cal eav apa a<f>dX\rjTai TI> 7ravop0ova8ai BvvaT<5
elvai, \eyeiv TC licav(p OVTL irpos TO ireideiv, edv TC fxrjvvrjTav TO>V <f>i\a)v Kai ovo-ias. TOVTOV Be

dBLfcrj/jidTcov, Kai /3cdcra<T0aL, ocra av /3ia? SerjTai, Bid Te dvBpeiav 10

teal pcofiTjv Kai Bid irapaaKevrjv

TOIOVTOV 0evT$ TOV BiKaiov Trap* aifTov [crTcofjuev TS \6yxp, avBpa

dirXovv Kai yevvaiov, KaT Ala^vXov ov BOKCIV dX\? elvai dyaObv eOekovra. dfyaipereov BTJ TO BOKCIV. el yap B6%ei BUaios elvaiy ' C eaovrai avT<j> Tifxal Kai Bcopeal BOKOVVTI TOIOVTO) elvai' dBrjXov 15
31. Ws I I : TI A. 33. iavTov I I : 4avr$ A.

fensible. It should be noticed that Kplaiv is at first a kind of pendent accusative, afterwards "resumed as a cognate accusative with Kpivai" (J. and C ) . Tucker strangely makes Kpiaiv = i choice.' The word means of course (our) 'judgment' concerning etc. Cf. 361 D tv' aixQbrepoi KpLvcwTdi and els TT)V KpLcriv iKKadaipeis. 3 6 0 E 33 els goes with rAeov: cf. 56a> ets 361 A. 3 6 1 A 2 O&TO>Xav9aWT<i>. iiriX^pCov opdios means of course attempting possible, and abstaining from impossible, ddiK^fjiara. But as an ddiKrjfia is possible only if the dduc&v is able to conceal it (the alternative of open violence is recognised later 361 B), it is necessary that the unjust man should escape detection. Hence \avdaviru, although XavOdvtiv was not attributed (because not essential) to the pilot and doctor (360 E). 4 <Jxxv\ov means a 'bungler' (D. and V.). With the sentiment cf. Prot. 317 A

rb o&v diro8i5pd<rKovTa fir) bvua&Bat. dirodpavai, d\\ct naraipavr) Ii>cu, ITOXXTJ fiuipia Kai TOV ivixeip^fiaTos: also Laws 845 B, and the Spartan practice of punishing boys not for stealing, but for being caught (Xen. Rep. Lac. 2. 8). With ax^TV ykp dSiida KT\. the editors compare Cicero de Off. I 41 " totius autem iniustitiae nulla capitalior est, quam eorum, qui, cum maxime fallunt, id agunt, ut viri boni esse videantur." 3 6 1 B 13 k a r ' At<rx>vXovd"ya0ov. Sept. 592594 (of Amphiaraus) ou ybp 5OKUV d/Jt<rros, d\\' etpui 04\i \ fiaOeiav aXoica did <f>pevbs Kapirov/xevos, \ e| ^s TA KeSvd /3Xa<rrdi'et povXeij/jLara. Herwerden would expunge dyadbv (" mente repetatur dirXovv Kai yevvalov"), on the ground that if Plato had added any adjective, ii would have been dUaiop. (The Scholiast substitutes 5/KCUO$ for apiaros in Aeschylus.) dyaBfo gives excellent sense, and is nearer to the poet's words.

74
elrj.

TTAATfiNOZ
yv/Avcoreos Brj irdvrcov ir\rjv Sucaioavvrjs, Kal TTOM/TCOS irporepq}' fjurjBev yap

[361 c
ivavrlws rrjv

ovv eXre TOV BiKalov elre T&V Bcopecou re Kal rificbv evetca TOIOVTOS BcaKeifievos rw 20 reyyeaOau filov, dBcKCov B6%av e^Tt)

fieyiGT'qv dBcKLas, Iva y /3e/3acravi<Tfjuevo? eh vvro KaKoBo^las Kal rcov air ^XPC eareo dfierdararo^

BtKaLoavvqv T<p fir) aBiKo? Bia D i\7)\vd6T<;, evBai-

airr}? ycyvofjuevcov* dWa TO ea^aTov

OavdroVy I BOKGOV fiev elvai

a>v Be BiKatos, Xva dfufroTepoi eh

6 fiev ScKaioavvT]*;, 6 Be dBiKias, Kplveoi/rai oirorepos avrolv

2

V. fid\i<rr\

BaySat, rjv 8 iyob, do (f>lXe T\avK(ov, co? ippcofiepcos eKarepov els rrjv Kpiaiv ovroiv eKKadalpeis rolv dvBpolv. II9 \CKe<f>7), Bvvafjuai. Be TOLOVTOLV, ovBev en, Xeyrjrai, irpo G$9 eywfiai,

(txnrep dvBpidvTa

'Xakeirov eire^eXdelv TG> \6y<p, 0I09 eKarepov fiios eirifievei. reop I ovv: Kal Brj nav dypoLKorepw 30 c3 2ft)/c/>aT?, dXkd rob? iiraivovvTas BiKaioavvq*;

/JUTJ ifxe olov Xeyecv, E dhiKiav.

20. &ir' Eusebius {Prcep. Ev. XII 10. 3) et Theodoretus (Gr. Affect. Curat. x n p. 1021 ed. Schulze) : vie1 codd. 21. <TTQ) Vind. D Flor. V cum Eusebio et Theodoreto: ITUJ A 1 : fJTw A 2 n 2 S^ : VTW (sic) II 1 .

3 6 1 C 17 ct-q is explained by Stallbaum as an optative of wish (though in a subordinate clause): 'it is not clear therefore whether he is fain to be just,' etc. This gives a fair sense, but the idiom is obscure, and unsupported by other examples. J. and C. remark that " the optative accords with the conditional nature of the case in an imagined future,"

is also wrong in point of sense. 20 dir1 avrrjs. See cr. n. The sense required is not ' what is produced b y ' (vird) * it,' but ' what results from i t ' : cf. yiyveadai air6 (in a similar connexion) 357 c and 358 B. The scribe no doubt assimilated the preposition to the preceding U7r6. 21 &rr. See cr. n. I formerly read taking adyXov as for adyXov BLV etrj. But trio with A1 and the majority of editors, an omitted av etrf cannot be responsible but I now agree with Schneider that OTO> for the mood of TOIOVTOS etrj, nor could is right, trw cannot be used by itself as hv etrj easily be omitted (see Schanz Nov. a synonym for ' live,' or as a copula: we Comm. PI. p. 33). Still less should we should require tros 5td /3iou, instead of accept Hartman's &8r)\ov <&v> oDv, sc. tru) ntxp1 Bavdrov (to transpose the two etrf. Madvig ejects etrj altogether, under- phrases would of course be too violent standing tan after roiouros. This may a change). The sole authority for fr is be right, but its intrusion is not easy to the first hand in A : and this is certainly explain. I think the word is genuine, insufficient to outweigh the inherent and means ' w a s ' : 'it is not clear then, superiority of <rrw. Most MSS have say they, whether he was just,' etc. #rw, a late form for <TTG>. Glauco again disclaims responsibility: 3 6 1 D 26 4KKa6api$: not ' polish cf. 360 B n. etrj would in direct speech u p ' (J. and C.) but rather 'scour clean' be riv. and the idiom is like that in (D. and V.), ' purge' from all extraneous ill 406 E, where see note. For the se- matter: see 361 C yvjxvwTios 5r; TT&VTW quence of moods and tenses cf. vi 490 A n. \i d J Failing this interpretation, the word must 3 6 1 E 29 dyponcoWpcos is said with (I think) be spurious. Herwerden's proreference to the exaggeration and coarseposalToiofary clvaij adrjXov 6v (retaining etri)does not surmount the difficulty and ness of the description: cf. Ap. 32 D, Gorg. 509 A.

362 c]

TTOAITEIAC B

75

epovat Be rdSe, on ovray Scarcei/xevo? 6 hltcaios fiaaTLydxrerai, GTpejSXcoaeTai, BeBrjaerat, eKKavdrjaeTai rd^daXfid), reXevr&v | 362 Trdvra /cafcd ira6o)v dvaa^LvBvXevdrjaeraL teal yvaxrerai, OTI OVK elvai BLKCLLOV dXXd Boicelv Bel edeXetv' TO Be rov Ala^vXov TTOXV ijv dpa opdorepov Xeyecv Kara rov aBi/cov. rcS OVTL yap (^tjaovac TOI/ aBiicov, are eTTLTrjBevovra irpayfia dXrjdeias eyppevov KOI OV 777509 B6%av faWa, ov Boicelv aBiKOv a\X' ehai eOekeiv, 5 B ftadelav dXoKa Sect (frpevos I e f rj<? ra iceBva 0\aardvet Kapirovfievov, ftovXevfjuara,

irpoi-rov fiev dpy^eiv ev rfj iroXev BOKOVVTL Btfcalo) elvac, eireira oiroOev av fiovXrjrai,, eicBiBovai eh oft? av ftovXvrai, %vfif3d\Vy tcoivtovecv oh av e6eXrj, KOX irapd ravra irdvra axfreXelaffat 10 KepBaivovra rw /JLTJ Bvayepalveiv TO dBiicelv' eh dytuvas roivvv lovra Kal IBia Kal Brjixoaia irepiylyveo~Qai Kal irXeoveicrelv T)V i^SpooVy irXeoveKTovvra Be irXovrelv Kal T01J9 re <f>iXov^ ev irouelv C Kal TOI/9 ixOpovs ' /SXaTTTetVy Kal Oeoh dvaias Kal dvadrjfiara iKavw Kal /jLeyaXoTTpejrcos Oveiv re Kal dvartOevai, Kal Qepaireveiv 15 TOV BiKalov 7roXv a/jueivov TOI)? Oeov? Kal rwv dvdpcoTrwv oft? av
32 8c8i]<rcTai.: 'will be kept in chains.' 6 paOctav KTX. : "reaping in his Setfrjo-ercu (so v and some other MSS) is thoughts the fruit of the deep furrow, required by Herwerden, and may be from which good counsel grows" (Verright. But in Xen. Cyr. iv 3. 18 5e5iJrail). Plato takes ra. Kedva ^ovXev/xara ao/j.ai is similarly combined with several more concretely, and places in apposition first futures. thereto Apxct" a n ( * the other infinitives 4icKav0i{<rcTai KTX. Schneider refers down to c&^eXeZirflat, SOKOVVTI being the to Hdt. y i l 18 dep/xoccTL cridrjplouri iicdative of interest after jSXao-rdi/ei. For Kale ivTO its 6<p0a\/Moijs, and Gorg. the change from the dative doKouvn to 473 C iav<rrpe/3\cDTai Kal iKTe/xvrjrai Kal the accusative Kepdatvovra cf. Euthyph. TOI>S 6<pda\fjLoi>s iKKayrai. That 4K- 5 A and infra IV 422 B, C. Kavdriaerai (and not e/cicoinJtreTat, the 3 6 2 B 10 Koivwvciv. Cobet deletes reading of some inferior MSS, and of the this word, as well as Kal KoivwvrnjiaTa in ancient authorities who cite this passage) Laws 738 A vpbs airavra TO. vfif$6\aia Kal is right here, is probable ^ also from Koiviownfiara. In view of the same passage X 613 E a aypoiKa 0r;<r0a <rb etvai a\r)6i) Platt (C/. Rev. Ill p . 72) would read KOI \4ywv, elra (TTpefiXuxrovrai Kal iKKavd-fj- Koivuvelv. No change is necessary, for (Tovrai, whether the last clause is genuine Koivwvetv is a term of wider connotation or not. It is not clear that Cicero {de Rep. than frfifiaWeiv (see I 333 A .), and the ill 27) did not find iKKauOfoeTai in his asyndeton has a rhetorical effect: cf. ill text; for though he has effodiantur oculi, 407 B, V 465 C, VI 488 C, IX 590 A nn. he adds afterwards vinciatur, uratur. 12 ITXCOVCKTCSV recalls I 343 D, E, 349 Herwerden recasts the words of Plato to B ff., as roiJs re <f>l\ous eu iroietv KT\. suit Cicero's translation, but Cicero is recalls the theory attributed to Simonides a much less trustworthy witness than in I 334 B. Here however it is not JusParis A. tice, but Injustice masquerading as Jus3 6 2 A 3 apa: see on 358 C. T< 6VTI tice, which is said to benefit friends and in the same line belongs not to <t>rj<rovai, injure enemies, but to rbv AdiKovi04\ew.

76

TTAATQNOZ

[362

i,, Sare Kal OeofyCXeaTepov avTov etvac fiaXXov irpoaijKeiv ire TWV elfcoTOJV rj rov 81/caiov. OVTOD (JMKTL'V, G5 Xcb/cpares, irapa Oeojv KCLI Trap av6po!>7rcov TCS dSlfcoy 7rape(TKvd<T0ai TOP j3Lov 20 afieivov fj TW Sc/caio). VI. Tavr elirovTOS rod TXav/ecovos, iyw fiev ' iv va> el^ov n D Xeyeiv 7rpo9 Tavra, 6 8e d8eX<j>6<; avrov 'KheifiavTOS, Ov rl irov otei, <f>rj, co %dtcpaT$y itcavoi)*; elprjcBac irepl rov Xoyov; ' A \ \ a ri fir)v; elirov. AVTO, ff 8 09, ov/c etprjrai b fidXiara eSei jnjdrjvai. 25 Ovtcovv, fjv S' iy(Oy TO Xeyofievov, d8eX<f>6<: dvSpl irapetTj' &GT /cat av, el TL o8e iXXeiTrei, iirdfivve, KCLVTOI ifii ye itcavd teal ra VTTO TOVTOV prjBevTa KaTaTraXaiaai /cat dhvvaTov iroLrjaat ftorjdeiv hiKaioavvrj. ' Kal 2<f, OvSev, e<\>r), Xeyeis, aXX' CTL teal TaBe aKove' E
23. (<fyi) I I : o m . A .

tice herself but the rewards which Justice 3 6 2 c 17 f&aXXov irpoo-iJKciv. The earns from men and gods. Homer and comparative is attached to the verb as Hesiod describe the benefits derived from well as to the adjective, so as to combine yustice in this present life, while Musaeus the force of two expressions, viz. (1) onrre fecu 0O<f>t\f) abrbv elvai fxaWov irpoarjKtiv and his son guarantee to her votaries senand (2) were Kal 0O<f>i\4<rTpov ainrbv etvat sual bliss hereafter, and others promise to the pious a long line of descendants, but TrpocrrjKeiv. In cases like \a0pai6repov relegate the wicked to punishment after fidWov Laws 781 A, fiaWov is quite death and unpopularity during life. redundant: in Hipp. Mai. 285 A tan 54 yewtpeXifiurrepovirai5eij<r$ai fxdWop fj 3 6 2 D 23 &|>T). See cr. n. t<fnj is KT\. it is resumptive. See on the whole present in the majority of MSS, and cansubject Kuhner Gr. Gr. 11 p. 25. not be dispensed with, where the interlocutor is specified, as here. See Introd. 19 irap<rKvd<r6aid|tivov. For Aficivov Richards would read a/xelvov' 5or dfieivova : cf. 358 c iroXdyap dfieivuv &pa 25 aScX^&s dvSpl irapffo): frater adsit 6 TOV ddLtcov ri 6 rod ditcalov fttos. The fratri. Ast proposed to insert dv before change is tempting at first sight; but dvSpl, making the sentence interrogative. Plato generally uses dfidvoj and not The rhythm would thus approximate to dfielvova, and the adverb expresses what the usual paroemiac rhythm of proverbs: is virtually the same meaning, since a but the brevity and force of the proverb /3/os Afieivov irapeaKevaafifros (cf! ir6\iv would suffer. If change were needed it Laws 75 B) is (ac751 ) p i i ( would be better to adopt Shilleto's eleh d i b d ) a cording to the views here described) gant suggestion a5e\06ds dvSpl irapely /3os dfieLvwv. Hermann's xdpov' for x^Pv (note on Dem. F. L. 262), but even if in Phaed. 85 B, though adopted by this was the original expression, it would Schanz, is also unnecessary, for txiv m a v be quite in Plato's manner to substitute the be intransitive. modern for the archaic word, in defiance 3 6 2 C363 E At this point Glauco of rhythm. The source of the proverb gives way to Adimantus. Glauco had (with which compare avyyvwixvi dde\<p(p maintained the superiority of Injustice over porifaiv F. L. 264) is found by the yustice by directly praising Injustice: AdiScholiast in Od. xvi 97 f. ij rt Katnyvrp-ois mantus will uphold the same thesis by iTijj.4jx<pai, olcri irep dvtjp | /MapvafUvoiai describing the arguments usually advanced Tr4irot.de, Kal el ixkya PCIKOS 6prjTai. Cf. in favour of Justice. In the first place, also / / . xxi 308 f. and Xen. Mem. 11 3. when parents andfriends exhort the young to follow yustice, they do not praise yus-

363 A]
hel yap hieXdelv rjfias

TTOAITEIAC B
teal rot>9 ivavrlovs dhiKtav \6yovs

77
(Lv ohe eiirev,

ot Bifcacoavvijp fiev eiraivovcrivy <TTpOV $ flOL hoKL /3ov\<T0ai

he tyeyovaLv, IV y aa<f)- 3

T\CLVK(OV. XeyOVGL he TTOV Kal KOI iravre^ oi nvduv Krjhofievoi hiKaioavvqv ical oaairep eTratvovvre^, aWa yiyvrjTai

irapafceXevovTac iraTepe*; re viaiv 363 ft>9 xpr) hUcuov \ elvai, T 9 air aprif avrfj? airo rfjs 86!;r)$ dp^ai ov/c avro

vSotUfirjO'i<;, Xva hoKOVvn hiicaicp elvcu re teal ydfioi ovra T ? yap \eyeiv
2.

TXavtecov StrjXdev

diro TOV evho/cifieiv a<f>0ova eypvai

ra> &c/caia). eVl irXeov he. OVTOL irapd Oe&v evho/cifir/o'eis e/j,@d\- 5 TOIS OGIQIS, a (fiacre deoy? dyadd

rd TGOV ho^wv Xeyov&iv'

&*' A 2 II: UTT' A .

3 6 2 E 29 vavT(ov$. Adimantus' rewards of justice) is to be just: cf. Xen. \6yoi are ivavrloi, because they praise Mem. II 6 . 3 9 ffVPTo/xtardTrj r e /cat d<T0aJustice, and censure Injustice: whereas Xe<rrdr>7 /cat KaWiffTrj 65ds8 TI dv /3ou\ft Glauco had done the reverse: Kararelvas doKeiP dyad6s efrai, rovro K<xi yepiaBai. ipQ rbv ddiKovfiloviircuvwv (358 D). dyadbp weipaadai and ib. I 7. 1 with Heracl. Fi\ 137 ed. By water crypTO/murd3 6 3 A 1 avr^ 8iKcuo<rvvnv. Not atiTo5iKaio<r6vr)v (with the second hand inrrjp 68bpes vdoLap rb yepfodcu dyaddp. Glauco's picture of the just man as one A), which would be the (chiefly postwho seems to be unjust is untrue to the Platonic) expression for the Idea of Justice (cf. atiroapdpunros and the like). avr6 facts of experience, as Socrates points out is ipsum, *by itself,' as in avrol yap icr/nev: in X 612 D: nor did even Glauco go so cf. Theaet. 146 E yvtovai iTTKTT^firjp avrb far as to say that the unjust man, qua 6 TI TOT* icrriv, and infra v 472 c, x 612 B unjust, rjvdoKifiei, but only 6 8OKQP Skaios clpai (who may, of course, be unjust). (cited by J. and C.). avrd may be thus The divorce between appearance and used even when the feminine of the article is present, e.g. Prot. 361 A avrb i) aper-fii reality is purely argumentative, and out of place in parental exhortations. Furcf. also Crat. 41 r D. ther, in order to make dirb rod evboKi^xeiv 2 7tyvT]Tcu. The nominatives are OPTCL etc. represent what Glauco said, we treated as equivalent to a neuter plural, should have to read r< ddl/cy nkp 5OKOVPTI whence the singular verb. Cf. Symp. 5t diKalif): otherwise the words 5oi-aofU188 B, Laws 925 E, Andocides 1 145. PU)P 8t d8iK(*)P in the corresponding phrase yLyvcffdai is the verb in each of these (363 E) might just as well be omitted. If examples. See also infra v 462 E. 6PT<L is construed with dtijXOep, the words 4 T<p StKaCw. Schneider is right in refusing to change the ducaly of A, II and Ty dtKai(f} must (with Ast) be expunged: most MSS to adltcy, which has the authority but that the clause represents what the parents say is further proved by the exact of a few inferior MSS. The reference in dirjXdev dpn is no doubt to 362 B, where correspondence of dvb TOV eirdoKi/Jieiv the benefits accrue to the man who seems 6PTOL ry ducaly with raj aTr' avrijs (sc 5IKaioatjPTjs) evdoKi/xifjcreis, which is to be just, although in reality he is unjust. Bu,t 6VTCL etc. should be taken, not what the parents praise. I have dwelt on this point at some length because with di^\dPt but as part of the parents' recent English editors (except Tucker) exhortation. This yields a better rhythm, have wrongly deserted Paris A. and much better sense. The parents exhort their children to be just, in order 6 TOIS 6cKots depends on dyadd ('good that (IVa depends on XP^I SlKatov elvai) things for the pious'): cf. dyadd diijXOe they may obtain the rewards dxb rod T(fJ TOV dSiKov 1 348 A n. This is much etidoKifjietv 6ura ry Sucal^. They very simpler than to punctuate a7a0d, TOIS properly assume that the surest way to oaiois a as the other editors do. Such a seem to be just (and so to obtain the postponement of the relative is rare, and

TTAATQNOI
BiBopat, wcnrep 6 yevpaio? ras
f

[363

HnoSo9 re zeal "Ofirjpos (fiacriv, 6 B Be fieXiaaa^.

Bpvs I rot? Si/caLoi? TOVS deovs irotelv arc pas flip T <f>epet,p fta\dpov<;, fieaaa^ 8* 6'e9, <f>T)<riv, jjuaWols dyaOd rovrwv

10

eipoiroKOL

/caTa/3e/3pi0a<ri, Be /cal

teal aXXa Brj iroWa

e^ofiepa* 7rapa7r\rjaca

6 6T6/0O9' &<TT TV ydp <j)T)<riP

ri 15 ' irvpovs

fiaaiXfjos

dfiv/jLovos, ocre
> (TC

deovBrjs peXaiva KapTr<p> 6%^{)9. irapa ecrreQ

evBt/cia? dpe^r^cri, 4 ^PV real /cpi0d$, TLKTT) B* efJLireBa firjXa,

^ yala

fiptOrjai

Be BevBpea

0d\a<rcra rdyaOd

Be Trape^y

Mof(7ato9 Be TOVTGOV veavitcwrepa tcaTatckivavTes

/cal 6 09 avrov

Oewv BiBoaatv row BiicaloLS' eWAiBov 20 <f>av(0fipov<; -Koioxxriv ' TIV uiravra r/yrjadfjuepoc KaWtaTOv

ydp dyayovres

rtp \6yu> /cal

/cat av/uLTroatov TWV oaltov KaraaicevdcravTes

yjpovov rjBr) Bvdyeiv fieOvovras, D

aperr}? ficaOop fieffrjp aldopcop' ol 8' ere

here, I think, unduly harsh, in spite of the analogy of 111 390 B and iv 425 c. Cobet felt the difficulty when in an unhappy moment he suggested aya0dt
a TOIS ocrlois KT\.

7 *H<rfo86s T KTX. Hesiod and Homer are appealed to as recognised theological authorities : see Hdt. 11 53. 3 6 3 B 9 aKpas KaTappp6acn..

Plato directs his attack against certain forms of the Orphic conception of a future life: see Lobeck Aglaophamus p. 807 with Rohde Psyche1 11 pp. 127, i29., and Dieterich Nekyia pp. 72ff.77 ft. nn. Lobeck refers to Plut. Comp. Cim. et

. Further rewards of justice ( ] iroXXd ayadd) are enumerated in w>. 227231, and 235237. Many other illustrations in support of Plato's attack on Greek religion throughout this passage will be found in Nagelsbach's Horn. Theol. and Nachhom. Theol. passim. 12 <rr Tvt\6vs. Od. xix 109 flf. The 1 before jSaciX^os is difficult: ap7 parently the author intended to give two comparisons, but dropped the second. We are hardly justified, I think, in abolishing the anacoluthon by reading
(with Platt) (V(TT4 reo (3a<ri\i}os or (with Ameis) wore rev fj. 3 6 3 c 17 Movcraios KTX. By Musaeus' son Plato probably means Eumolpus (cf. Suidas s.vv. E^OXTTOS and Mou<rcuos). In this section of the argument

Lucull. 2 UXdrujv eiricncwTTTCi rovs ire pi T6V 'Op<f>^a TOIS ev pepiwicdori (pdaKovras diroK?crdcu ytpas iv q.8ov fiidrjv alwviov OD. 232 f. Totoi (i.e. WudiK-QaiK av5pd<ri) and id. Ne suav. quidem vivi posse sec. t pp f h yaia iroXi/v ftiov, otiptai. 52 dpvs Epic. 1105 B, where the allusion to Plato is less clear: also D. L. vi 4. re <f^pei jSaXcivous, ixtavr) 5e I &Kpr) | elpoirbKOi 5' ol'es naWois /cara19 <rv|tfr6<ru>v TV ba-ltov. oaioi was Xl

the regular appellation of the yjuartxi

(ocrlovs fi6<TTa$ hymn. Orph. 84. 3 ed. Abel). For the avinrboiov cf. [Axioch.] 371 D avfnrtxrid re evfxeXij Kal elXairlvai a&roxopir/rjToi Kal aK^paros dXvirla Kal

ijdeia 5laira. The stock example in antiquity of earthly virtue rewarded by the delights of a sensuous paradise is Heracles: see e.g. Pind. Nem. 1 71, Theocr. x v n .28 f. and Horace Od. i n 3. 9f., IV 8. 29 f. A somewhat higher note is struck in Pind. Ol. 11 61ff.and Fr. 129 f. Several of these passages shew traces of Orphic influence, but the special instance of Heracles is traceable to Homer (Od. xi 602 f.).
3 6 3 D 21 JUOTJV alcoviov may be

illustrated from the fragment of Pherecrates ap. Athen. vi 268 E ff.

E]
iraiSayp evoptcov. <f>aal KCLX yevos ravra

TTOAITEIAC B
yuMrOovs irapd 0ewv' iralhas Xei'rreaOai rov

79
yap 6<riov /ecu ev 25

TOVT(OV fia/cpoTpov<; dirorivovtriv 8rj teal dWa

tcaroTnadev roiavra

iytc(o/jLidov<nv htKaioavvriv*

Tot>9 he avoaiovs

av tcai dSi/covs et<? wrfkov rcva KaropvTTOvaiv

Erf AiBov Kal tcoateivq) vBoop dvayfcdov<rt <f>pcv, en re ^wvra<; ' et<? teaKas 8da<? dyovres, direp YXavicwv irepl TWV Sitcaicov $oj*aofiivG)v Se dSifccov SirjXOe Tiptopr/fiaTa, ravra dXXa Se OVK eyovaiv. ifcaripcov. 22. airoTlvovaiv q\ diroretvovaiv 6 /xev ovv irepl rwv dSl/ccov eiraivo^ Kal Xeyovaiv, 3 6 yjroyos OVTO?

they call m u d ' : cf. 372 B infra and 22 diroTCvovoriv. See cr. n. The readSymp. 210 D {owdpuirou nvbs). The ing of A is defended by Stallbaum as an i abbreviation for fxaKportpovs \670us diro- mud' is Orphic: see Abel Orphic. p. 247 and cf. Phaed. 69 C, Rep. v n 533 D, reivovai irepl jxiadujv irapa decov; but no and the aKup ddvwv of Ar. Frogs 146, with other example of this harsh condensation Blaydes' note. See also Rohde Psyche1 has been adduced, and the sense is far I p. 313/2. and Dieterich Nekyia pp. 82 f. from satisfactory. A better meaning is The employment of the Danaid legend in conveyed by Schneider's translation, Orphic teaching is illustrated by Gorg. " Andere aber lassen die Belohnungen der Gotter nock iveitei' reichen als diese " : for 493 B : cf. also Dieterich Nekyia pp. 69 f., it is clear from the next clause that fxaKpo- 75ripovs (' more extensive,' not, of course, 3 6 3 E 27 8oaj;o)Uva>v Si. For 64 ' greater,' which would be /nelfovs) refers without fiiv see I 340 D n. to the extension of the rewards of virtue 29 dXXa h\ OVK ?x o v < r i ' v : sc* ^lei-v beyond the personality of the individual rtfiuprifxara. Adimantus means that they concerned. But ixaKportpovs dTorelvovviv dissuade men from injustice merely on fiiado^s is (to say the least) an obscure ei and difficult expression; and diroTivova-iv account of its results, ignoring riva lx dvva/xLP avrb Kad' avrb ipbp p rrj ij/vxy (i.q. \yov<TLV airoTlveadai) receives strong support from the parallel use of Bibbacnv (358 B). J- and C. aptly cite Theaet. in c above, and Karop^TTovcip, dvayKd- 176 D, E dypoou(Ti yap fy/xiap dbiKias, 6 bet frvcrt, and Ayovres below. The collocation TjKiffTa dypocip' oft ydp 4<TTLP r\p boKovaiv,v i ovffl of fiaKportpovs with airorlvovGi may easily TrXrjyaL re Kal OdpaTot, COP 4PLOT Trda x ' have led to the corruption dworeivovai^ ovbp dbiK0UPT$i dX\' TIP dbijparop iK<pvyeip, viz. " that by their wicked acts they owing to the frequency of such expressions become like the pattern of evil." as natcpote \6yovs diroTeiveLv. For the 3 6 3 E365 A Secondly {continues error see Introd. 5. Adimantus)) both by poets and in private iraiSasKaroirurdcv. The Scholiast life virtue is called honourable but difficulty remarks e 'Hpo56rou (vi 86) dirb rod vice easy, and disgraceful only by convendodtvros xp^GyLOV r\atffcy T $ Adicojpi ws tion. Injustice, men say, is in general 'Apdpbs 5' evbpKOv yeveij fierbiriffdev dfiei' the best policy: they admire the vicious vwv. The story of Glaucus admirably rich, and despise the virtuous poor. illustrates the view herein expressed; but Strangest of all, the gods themselves are Plato is more probably thinking of Hesiod said to be sometimes kind to the 7vicked, OD. 285 (a line which is identical with and unkind to the good; and seers profess that quoted from the oracle), and also to have power from the gods to atone for perhaps of some such lines as those of unjust dealing by pleasurable rites, and Tyrtaeus 12. 29 f. Kal Ttififios Kal iraides undertake to damage enemies for a trifling iv dvdp&irois dplarjfAoi | Kal iraibojv irdibes expenditure of money. In support of such Kal ytvos eo7n<rw. teaching they quote the poets, Hesiod for 25 cis ITTJXOV riva KaropvTTovcrtv. example, and Homer. There are likewise npa is contemptuous: * something which books containing sacrificial formulae, by

8o
VII.

TTAATQNOI

[363 E

Ilpo<? Be TOVTOIS atceylrai, (v XootcpaTes, dXXo av elBos teal virb yap e evos aro/naro^ vfivovcriv, fievroi &< teaXov /juev 364 > Kal eiriiTovov'

Xoycov irepl Biteaioavvris re teal dBitelas IBia re Xeyofievov TTOcrjrwv. I iravres d/eoXacla f) aco(f>poavv7] re teal Biteaioavvr), ^aXeirbv Be teal dBctcia TJBV fxev teal evireres XvatreXearepa teal irovrjpovs fiovov teal vofjico alcry^pov. 5 o>9 eVl TO TrXfjOos Xeyovai,

KTrjaaaOat, Bo^rj Be aXXas

Be rwv Btteaicov ra dBctca irXovcrLovs teal

Bvvd/jLL<; h'xovTas evBat/jLOvi^etv teal TIJJLCLV eu^epw? eOe'Xovcnv Brjfjboaia re teal IBLq, TOVS Be drtfjid^eiv TWV erepcov. 10 davfiaaicoTaroi v. dyvprac teal vnepopav, o't av 7 7 77 da6evel<$ re teal Trevqre^ wenv, 6/jLoXoyovvres avrovs Xeyovrat, & 9 dpa > d^eivov^ elvai B

TOVTCOV Be 7rdvro)v oi irepl 8ewv re Xoyoi teai dp teal 6eol TTOXXOZS fxev dy evavriav lovres 7m-

^ re KOI /3LOV teateov eveiixav, rol<; $* evavTiois Be teal fjbdvret^ eirl TrXovcrioav 6vpas
2. re Kal duccuoo-uvr) U: o m . A.

the use of which mat are persuaded that their sins may be pardoned both in life and after death. 3 6 3 K flf. The phase of Greek religious life here censured is illustrated by Dieterich Nek. pp. 81 f. and Rohde Psyche* II 74ff.:cf. also Lobeck Aglaoph. pp. 643 ff. 32 18C<JL has been understood of writing in prose, but the reference is only to the representations of private persons, e.g. parents, etc. )( to poets, who were in a sense the professional teachers of Hellas: cf. X 606 C, Laws 890 A idicjTuiv re Kal voiriT&v, and 366 K below.
3 6 4 A 1 KOXOV [iiv^rrCirovov. See cr. n. For the omission of re KOX <5I/CCUO-

x 618 B, 619 A). The sentiment is best illustrated from Polus's description of the happiness of Archelaus in Gorg. 471 A ff. 3 6 4 H 10 <> dpapotpav. 6.pa hints *S dissent: cf. 358 c n. The gnomic poets often express themselves in this vein: e.g. Solon 15. 1 7roXXot yap irXovrevai
KCLKOL, dyadoi 8c Trivovrat, Theogn. 373

380. A kindred sentiment occurs in Sophocles Phil. 447452. For the most part however it is held that Justice asserts herself in the end: see for example Solon 4. 15 f., 13. 732. Euripides expresses the general teaching of Greek tragedy on this subject when he writes (Ion 1621 f.)
is r A o s yap oi fxiv iaOXoi rvyxdvovaiv

dijlow, I ol KaKoi 8\ uxnrep Tre<pOKa<r\ ofiiror' see Introd. 5. The sentiment may 5 y ei5 Trpd%iai> av. There is no occasion to l l d be illustrated b H i d OD 289292 by Hesiod OD. 8 and Simon, ap. PI. Prot. 339 Bff.&v8p' write (with Richards) woXXdicis roh for voXXoh. dyadbv f y x cf. also Simonides' imitation of Hesiod 12 irl tr\ov<riiav Ovpas lovrcs. This semi-proverbial expression (cf. vi 489 13,c) {Fr. 58 ed. Bergk). stigmatises the avarice of seers and mendi5 s irl TO irXrj6os: i.q. ws iwi rb cant priests (dytiprai from dydpu, cf. infra TTO\6. So also Phaedr. 275 B. The senti381 D). Plato's contempt for fiavTiicfi in ment recurs in Isocr. de Pace 31. general is expressed in the Euthyphro irovtipovs is the substantive, and AXXas oyTas and sporadically in various dialogues (see dvvd/xeis x balances irXovaiovs. V\OIJTOUS, parallel to aXXas dwdfiets, and e.g. Tim. 71 E, with Archer-Hind's note); 0UTas but his attack is here particularly directed also dependent on x i rnight appear (cf. infra 364 E) against such 'Op^eorcneater. But there is no reason for desertXearal or Orphic friars as Theophrastus ing the MSS, although Plato is fond of the plural of TTXOVTOS (cf. e.g. vi 495 A, speaks of in his description of the detai-

364 c]

nOAITEIAC B

81

dovaiv C09 can irapa a^iat Bvvafics IK Oewv Tropi^ofievr) Ovalac? C re /ecu iirtpSah, eire ri dSlfcrj/jud TOV ' yeyovev avrov rj irpoyovwv, aKeladai fieO^ rjSovwv re zeal kopToov' iav re riva iyjdpov irrj^irjvaL 15 id&Xy, fxerd afiL/cpwv Sairavcov 6fiol<o<; Bifcacov d8ltc<p j3\dyfrtv eTraycoyats nalv Kal KaraBiafioL^y TOVS Oeovs, GO? <j>aatvy TreL6ovTe<$ <T<J)I<TLV virTjperelv. TOVTOL? Se iraaiv rols \6yots iidprvpas wonjTa? iirdyovrat, oi fiev Kaic'ias irepl evTrerelas
16. pXtyeivq: pXd\pi AXIS. Muretus: diSdvres codd. 19. irepl Madvig: irtpi ATI'S, q.

better to connect iirayuyals THTIV KOX 5aifiu)i> {Charact. 16) KOX T\e(r0r]<r6/j.i'os KaTa.t<Tfxois with ($\&\peiv, exactly as in irpds roi)s 'Op^eoreXecrras /card /irjva vror) iirapeijccrdai /xera rrjs 7WCUK6S, iav 5e firj Laws 933 D iav 8i Karadiffeatv fj TUV TOLOVTWV (rxoX&tv i] yvi/rj, /xerd rrjs TLrdrjs KCLI TUJV yujyals 1} TKJLV iir^ah <f>apu.aKi}v CJPTLVOJVOVV 56J; O/JLOLOS elvat. 7rat5twi/. The kind of ceremonies which pXdTTTovTLredv&Tio. Plato is still althey practised may be seen from Dem. luding to the debasing forms of oriental de Cor. 258 ff. Plato agreed with the superstition which had gained a footing more enlightened section of his countryin Greece in his day: see Foucart 1. c. men in condemning such degrading cults p. 172. and superstitions on the ground of their immoral tendency: see especially Foucart Ocovs <r<)>uriv virt]pTtv : whereas des Assoc. religieiises chez les Grecs pp. 153 true religion consists in man's virypeela, 157, where the opinions of ancient rots OeoTs Euthyph. 13 D ff. writers on this subject are collected. On 1 Q ot piv KTX. : 'some declaiming aytipTau in general reference may be made about the easiness of vice, how that' etc. to J. H. Wright in Harvard Studies hi ot p.kvq.8ovT$ recalls 364 A, while oi 84 Cl PhiloL vi p. 66 n. refers to the aytjprac /cat fidvTeis of 364 B. The reference in the first case is as pre3 6 4 c 15 &xv T p\d\|/eiv is in cise as possible: iravres yap e ivds <TT6oratio obliqua: ' et si quis inimicum laefiaros v[ivoveriv cos KaXbv /xiv 1 <rb)<ppo7 dere velit, nocituros se parvo sumptu iusto <rijvr) re Kal SiKaiocrijvr), xCL^'!r^v H&TOI Kal pariter et iniusto'(Schneider Addit. p. 11). iirlirovov' d/coXacrta 5 tcai aSitda i}8v y.lv This explanation (which Tucker also proKal evirerts KTr)<ra(r$aij 56$ 5 ixbvov Kai poses without knowing that Schneider had vd/xif) alvxpbv (364 A). Those who v/xvovforestalled him) is by far the best and <riv 10$a/coXaciaKal dSiKiaevwerts simplest. For other views see App. I I I . KTrjaaardai can be accurately described as 17 lircrycayatsKaTaScVjiois. iiraywyai are aytayal dai/movos <pcuj\ov iiri nva KOKiaS 7Tpl VTTTLaS q.8<)VTS, b u t yevdfxevcu (Timaeus Lex. s.v.). The da- scarcely by ol Kadas iripi evtreretas 8186VTS, because ' t o offer facilities for vice' tives are usually construed with weldopres, and KCLTad&fiois understood as the binding is not the same thing as to say that vice is easy. Stallbaum attempts to evade formulae " b y which the seer compels the this difficulty by taking 8i86vres as equivainvisible powers to work his will" (Rohde Psyche111 p. 88 n.). But in the Karddeo-fioi lent to 8i86c8ai Xiyovres, but neither is 'saying that facilities are offered for vice' which have been discovered it is the vicquite the same as 'saying that vice is tim and not the god who is bound down; see e.g. CIG 538 (an Athenian inscription easy.' It is also difficult to find another instance of the plural of evirireia. The of about 380 B.C.)KaradQ Kryalavteal K\eo<ppddr)v KarahO)/cat roi>s /xera Krr)- verbal echoes seem to me very strongly <rlov airavras /caraSw. This and other in favour of ireplq.8ovres. For q.8ovres= 'harping o n ' (like the V/JLVOVOTIV to instances from leaden tablets found in which it refers) cf. Lys. 205 C a 8k graves are given by Wachsmuth Rhein. T) TTSXIS OXTJ #5ei and 205 D atrep at Mus. XVIII (1863) pp. 560 ff.: cf. also ypalai #8overt (with reference to the proMarquardt Rom. Staatsverzualtung i n verbial ypawv vdXos): the use of qdeur in p. 109 n. 6. On this account I think it

82 20

TTAATQNOZ
<<- T^p p^v KaK0T7)Ta Kal l\aB6v eanv ' prjlBlcos' Xelrj fiev 0869, fidXa 8' eyyvOt T779 8' dperrjs IBp&ra deol irpoirdpoiOev e\e<rdai valet' edrjtcav

[364C
1

Kal nva

6Sbv /juatcpav re Kal dvavrrj'

01 Be T779 T&V 0(OI> VTT

dvOpd)7rcov irapaycoyfjs rbv ''Ofirjpov /jLaprvpovrat,, on Kal eKelvo? 25 elirev

\L<TTOI
1

Be re

Kal

deol

avrol,

Kal TOVS fiev dvalaiai

Kal ev^coXals

dyavalatv

\oc(3r) re Kvlarj re IT a par pear us a' dvdpcoTroc XicrcrofjLevoi, ore Kev TL$ vrrep^rjrj Kal d/judprr}. 30 fiiftXcov Be o/xaBov irapeyovrai Mova-alov Kal '0/3</>0)9, re Kal Movacov eyyovcov, 0S9 <f>a<ri, Kaff as 6uT)7ro\ov<Tiv, i
26. Xiarol d T 23. dvdvTTj AlIL: Kal rpax^iav addidit in m g . A 2 . a manu rec. I I : Xiarol 8 <TTpirrol re A 1 : XKTTOI 6e aTpewTol re A 2 : arpeTrrol
di re WEg: \L<TTOI (TTpcirTol 84 re II 2 .

Laws 854 c is different, but akin. For meets us continually in ancient literature: the corruption of qdovrcs to 8L86PT5 see cf. also the words of the king in Ha??ilet Introd. 5. The conjectures of Liebhold ill 3 " A n d what's in prayer but this (FL Jahrb. 1888 p. 107) and Zeller {Arch, twofold force To be forestalled ere we f. Gesch. d. Phil. II p . 694) Ka.Kia.% irtpi come to fall Or pardoned being down?" evTrereias 5L\66VTS and /ca/aas iripi eviriPlato expresses his dissent in Laws TLav dtddvras have little in their favour. 7i6Eff., 905 D : in Ale. II 149 E we read oi yap olfjiai TOIOUT6V i<TTi, rb TCOV OeCov 3 6 4 c, D 20 s Ttjv^OrjKav. Hesiod (xxrre virb dwpcjv irapayeadai. olov KaKbv OD. 287289. ws is due to Piato:
Hesiod has TTJV fi4v TOL KT\. F o r Xcirj
T0KL<TT7}V.

the MSS of Hesiod read 6X4777: \fir) (also in Laws 718 E, Xen. Mem. II 1. 20 and elsewhere) proves the existence of a different recension. Cf. G. E. Howes Harvard Studies in Cl. Philol. vi p. 165. The verses are partially quoted or referred to again in Laws 718 E, Prot. 340 D; their influence is also seen in Phaedr. 272 C. 3 6 4 D 23 Kai n v a 686v KTX. : Hesiod

3 6 4 E 30 pfpXwvkyy6vvtv. The allusion is to Orphic liturgies. Musaeus was the son of Selene, according to Philochorus quoted by the Scholiast on Ar.
Frogs 1033: cf. (paeaepdpov tKyove M^VTJS | Movvaie in Abel Orphic. Fr. 4. Or-

pheus' mother was the Muse Calliope (Suidas s.v. 'O/>0et5j). There is no solid basis for the old view that tKyovos means 'son,' and ^770^0$ 'grandson.' The etyOD. 290 fiaKpbs 5 Kal opdios otyuos ^s mological form is tKyovos, but iK~ was atiTyv I Kal Tprjxte KT\. T h e last two often assimilated to ey- before 7 during words account for the marginal addition the 4th century B.C., particularly in this Kal Tpaxeiav in A . word: cf. also iyyeirovuv etc. on Inscrip3 6 4 D , E 26 Xurroldpaprq. Seecr.n. tions. See Meisterhans3 p. 107. ElseThe words are spoken by Phoenix to Achilwhere in the Republic tKyovot is the les in//. IX 497501. Plato edits the lines to suit his own purposes. For XKTTOL our regular spelling. text of Homer has crrpeTTToL. The word 31 KCUT ds OvriroXowriv: sacrificial \iarot (though implied in aWicrros, rpi\- liturgies. A Bv-qiroXiKbv is mentioned by Xt<rTos) does not occur elsewhere, a fact Suidas (s.v. 5O/>0ei5s) as one of the 'works' which is strongly in favour of its genuineof Orpheus: see also Lobeck Aglaoph. ness here. We must suppose that the p. 371 and Rohde Psyche* II pp. 112, recension which Plato used had \KTTOI. 113 nn. The theology contained in these lines

365 A]

nOAITEIAC B

ov fiovov l&uora? dXXd teal 7ro\49, Q5? apa Xvaeis re Kai /ca0ap/j,ol 365 dScKrjfjLa.Tcov 81a Ouaiwv Kal Traihias rjSovdov elal fiev ert \ ^waiv, elal he Kal TeXevrrjaaav, as Srj reXerds KaXovaiv, at roov ifcel KaKcov diroXvovcnv rjfias, fir/ Ovaravra? Be Secva Trepifjuevei. V I I I . Tavra iravra, <f>7), t <f>iXe LtoKpares, roiavra w Kal roaavra Xeyofieva aperi]? irepi Kal KaKia<$, a>? avdpcovoc Kal deol 5 irepl avrd cloven TL/xrjs, TL olofieSa aKovovaa? vecov yfrv^d<; iroLelv,
32 iroXcis: as for instance when Epicause they alleged that the sensations of menides the Cretan purified Athens (see dying resembled those of initiation into Grote ill 8589). Plato may be thinkthe great mysteries (Plut. Frag, de An. ing of this event, which in defiance of 725). This and other ancient derivations chronology he placed ten years before the are given by Lobeck Aglaoph. pp. 124, Persian wars (Laws 642 D, E). Cf. also 126, 172. For irepififrei Cobet needlessly infra 366 A and Laws 909 B. conjectures Trepifiiveiv. Xvccis Ka8apfJLo(. Xvaeis means 3 6 5 A367 E Finally, what is the * modes of absolution' (Lobeck Aglaoph. effect on the souls of the young? Young p. 810): cf. 366 A OI\V(TIOL 6eol and Arist. ??ien of ability are encouraged to practise Pol. B 4 1262* 32 rets vo^oyukva'i Xv<ris. Injustice, while outwardly pretending to The Scholium on Ar. Frogs 1033 contains be just. To escape detection by their felthe remark: OVTOS (i.e. Musaeus) 5 irapa- low-men, they form political clubs, and Xijaets Kal reXeras Kal Kadap/xovs <TVVT- employ persuasion and force. The gods OctKei'. For irapa\v<Tis Blaydes proposes they can afford to ignore; for either there Xtf<ms, while Rutherford reads trepl \ti<ris are no gods, or they regard not man, or (apparently with the Ravenna Codex), according to those zvho are the sole authoinserting also on his own conjecture 71-007rities for their existencethey can be profxara after (TVI>T4$IKV. I have no doubt pitiated out of the proceeds of Injustice. that the Scholiast wrote irapa Xtf<ms: The?'e are special rites and gods who can 'besides Absolutions, he has composed deliver us from punishment after death: also TeXerai and Kadapfjiol.' Kadapixol so the godi own children say. So strong formed a distinct class of religious liteare the arguments in favour of Injustice rature, and were written by Epimenides, that even those who can refute them make Empedocles, and others: see Grote I allowances, recognising that no one is p. 27 n. 3. voluntarily just except from innate goodness of disposition or scientific knowledge. 33 ircuSias ^Sovwv: 'pleasures of It rests with you, Socrates (says Adiplay.' 7rcud\as depends on T)8OVG)V, and mantus), now for the first time to praise is here used abstractly: cf. Thuc. i n 38. 7 aKoijs rjdovrj and (with Schneider) Paus. Justice and censure Injustice in and by themselves, apart from their accessories. I 21. 7 6as ijdovfy. Madvig would eject i)5oi>u)v, but without ijdovQp Plato wouldNay more; you must assign to each the probably have written Traidt&v (cf. Laws reputation which is enjoyed by the other. Do not merely shew us that Justice is 829 B) : other suggestions, such as Kal iraiSicb Kal 7)5ovu>v, or Kal 7rcu5ias 5ta better than Injustice; tell us what effect they i)8opu>v, or Kai Traidiuiv KalijdovQv are open severally produce on their possessors, in consequence of which the one is good, to graver objection. For iralfciv and the like in connexion with religious celebra- and the other evil. tions Stallbaum cites Hdt. IX 11 '^advdid 3 6 5 A 6 TijiTJs i. q. rov riyJav. Cf. re 017676 Kal irai^ere and VIII 99 kv 0v<rlr}~ (with J. and C.) 359 c above. <rl re Kal eviraOelrjcri: add Phaedr. 276 B, riiroiclv. The subject to iroieiv is Laws 666 B. Plato's point is that atoneravra iravraXeybfieva : xf/vx&s is its ment if it is made a pleasure and not secondary object. Cf. infra 367 B ri a penance sets a premium on sin. rroiova-a eKartpa rbv %x0VTa KT^' a n ( l 3^7 E. 3 6 5 A 2 TcXfvTTJ<ra<riv TcXcrds* This view, which Schneider also holds, is better than to make \f/\rxas subject to The Orpheotelestae connected reXeraf iroieiv and ravra iravra KTX. dependent with reXeurav, sometimes on the ground assigned by Plato here, sometimes be-

84
(rvWoylaacrdcu ftiov ON dpiara 10 Kara UivSapov Xtacs airdrai^

TTAATQNOS
rd Xeyofieva Scnrep ei

[36S A

b'aoi v<j>vels teal iKavoi iirl irdvra BieXOoc; Xi^yoc yap iteelvo TO TLorepov dvaftds

e J CLVTGOV, TTOIOS I TLS av wv teal irrj iropevdels dv K rdcv CIKOTCOV irpbs BLKCL Ti%o$ vyfriov

rov B

avrbv

rj <JKO-

Kal ifiavrbv

ovrco 7repi<f>pdl;a<; Siaftico;

rd jjukv yap Xeyofieva hiKai(p fxev OVTL fioi, idv teal firj So/co5, o<peXo$ ovBev <\>aatv elvat, TTOVOVS Be teal ^rjfila^ cfravepds' dBiKcp Be B6%av hiKaiocrvvqs Trapaafcevaaafievq) ft tar at, Kal Kvpiov irpodvpa Oecnreato^ /3los Xeyerai. eVl OVKOVV, ' dXddetav o C 15 7Tt8rj TO hoKelvy ft)? SrjXovcTL fioc oi ao<f)OL, Kal rdv evhaifjuovias, TOVTO STJ rpeirreov aKtaypa(f>lav fiev Kal cryr\n,a KVKXQ) irepl ifxavrbv

TrepcypaTrriov, TTJV Be rod cro^cordrov 'Ap^iXo^ov aXcoireKa eXKreov 7 irtirr6|Xvoi. The image, as Jowett remarks, suggests a bee gathering honey:
elvai in human life (OVKOVV^LoLrai). T h e

proof is as follows. To be just and seem cf. Ion 534 B Xtyovffi yapoi iroirjTal on unjust is misery (see 361 E) : to be unjust, dtro Kp-qvwv /xeXippVTiov iic Mov&uiu K-ryiruvand seem just is bliss (see 362 A, c): there-

TLVIJOV Kal vairujv bpeTrofxevot ra tx\r} r}/uuv fore 8OKIV is everything, and irrl TOVTO (ptpovaiv uxnrep al ^ X i r r a i , Simon. Fr. TpeTTTeov 6'Xws. 47 o/uuXei 5' &v0<nv (viz. the poet) w r e 13 <{>a<riv. Is Ta Xt76^ei'a the sub-

/xtXiaaa ^avdbv fxiXi Kyjbojxiva and Pind. Pyth. X 53 f. 3 6 5 B 10 iroTcpov SCtcq.dvapas. The fragment (which appears tolerably often in ancient citations) is restored as follows

ject? or is the sentence an anacoluthon? ("nam quo modo res ipsa comparata sit, nescio : quae quidem vulgo dicuntur, talia sunt, ut iusto mihi commodi quicquam fore negetur" Schneider). The latter view is the more likely. Similar anacoby Bergk (Fr. 213) Hbrcpov 8iKa relxos \j\pLOv I 7 (TKoXiats airarais auafiaivr) | iiri- lutha are cited by Engelhardt Anac. 7 xOovluv yivos dvdpwv \ SLxa JJLOI vbos drpi- PL Spec, i n p. 40. Keiav eltreiv. It is, I think, unlikely that 3 6 5 C 15 oi <ro4>oi\ Simonides
0e<nreaios fiios and Kvpiov

below "si non a Pindaro, certe ex poetis 76 Bergk. Plato himself sets no small petita sunt" (Bergk). store by a good name (coupled with virtue) in Laws 950 c\ 12 lav Kal (irj 80KW has been commonly altered to idv /xi] Kai 8OK& on the 17 irpoOvpa<r\T]|ia: ' as my porch suggestion of Dobree and Boeckh (with a and trappings.' The mixture of metaphors few inferior MSS) : but the text is sound. is thoroughly Platonic: cf. vii 527 D n. We are dealing with raOra iravra With o~xillia ( a n v kind of external or adXeyd/xeva KT\.; and it has not been said ventitious means of impressing others or that it is useless to be just, unless one is hiding one's own deficiencies) cf. Gorg. also believed to be just (^d^ /JLT] Kal 8OKU>).511 E irepnraTei iv /nerpiif) o~XVIJiaTlThis would imply that it is useful to be <rKurypa<J>av ('perspective drawing' just, if one is also considered just; but vii 523 B, x 602 D) with its cognate what has been urged is that Justice is in words is continually used by Plato of itself never advantageous, although its things unreal, counterfeit, illusory : cf. eu5oKi/xr}<Tis (363 A) are: see 358 C, E, infra ix 583 B ., 586 B al., and Wohlrab 360 C {ovdels KUV diKaios, d\X' avayKa6on Theaet. 208 E. fxevos, ws OVK ayaBov I8ia OVTOS), 362 A (OVK J8 TOV (rocfximiTov KTX. Archilochus tluai 8lKaiov, dXXd doKeiv del id^Xetp). T h e seems to have canonized the fox as the w o r d s idv Kal /mi] OOKCO m e a n ' i f I a l s o embodiment of cunning in Greek literas e e m u n j u s t , ' for ov 5OACU> diKaios elvai, n o t ture : fragments are preserved of at least doK& ov diKatos elvai, is the Greek idiom. two fables of his in which the fox appears This meaning suits exactly. What has to (8688 and 89 ed. Bergk). In the second be established is that doKelv prevails over (89. 5, 6) occur the lines ry 5' (sc. iri0ijK(f))

evdai/uLOvias (<ro<f>bs yap Kal dclos dvrjp I 331 E ) Fr.

nOAITEIAC B
tcepBaXeav pahiop del \av6dveiv ravrrj Kal TTOLKIX^P. aXXa ydpf (f>rjai Tt<?, ov KCLKOV opra. ovBe yap dXXo ovBep V7rT<;} 20 iirl yap TO XavOdpecp e dop rd fiev

D ()>^(TOfjLv, TQOP fxeydXcop' d\X' o/i,&)?, ' el fieXXofxep evBai/Jiopr/aeiP, Ireop, w<; rd Xyyt] rdov Xoycov (jyepet. Kal gvvcofiocrias re teal kraipiai ao<f)iav BrjfirjyopL/crjP re ireitrofxev, rd d\\a avvdgo/jLev, eiaiv re 7ret,0ov<; BtBdaKaXoc StKavc/crjv StSopres,

Se ftiaaofieOa, 00? irXeopeKTovpre^ Sl/crjp /uur/ SiSopat. 25 Bvparop. OVKOVP,

8rj deovs ovre XapQdpeiP oiire ^idaaadat

p iXovaa to

pbaX4t) <TVPT}PTTO \ irvKvbv may be from Archilochus. For the senti vbpv. The KepdaXeav Kai TTOC- ment cf. i n 394 D.

KL\T)V of Plato corresponds in meaning

Kp5a\er)irvKvbv ^oucra vbov, and

In the Laws, Plato would suppress all such secret clubs and cabals with a strong hand : see 856 B ff. The iretOovs 8i5d<TKaXoi mentioned presently are the Sophists. 25 s for were (except in idiomatic tvdvfxoLiji irpo^drujv (this is the <TKtaypa<pia phrases like u>s TTOS eiTreip, ws ye iprevdev dpeTrjs), Hawdev 8 eiaiv \UKOL apirayes: with I8eip) is a curious archaism, tolerably \KTIOV 46iricr0P (opposed to irpbdvpafxh frequent in Xenophon (e.g. Cyrop. 1 2. 8, 360 " Why are his gifts desirable, to tempt Our earnest prayers, then, given with solemn hand As graces, draw a scorpion's tail behind?" Unnecessary difficulty has been caused by an erroneous gloss of
Kalo-xy/J-CL) Milton Samson Agonistes 358 v 2. 5, vi 4. 16, VIII 5. 1 and 7. 27),

may have ended one of the iambics in this or another Archilochean fable: it is at all events clear that they are from Archilochus. 'The crafty and subtle fox of Archilochus' means simply ' the crafty and subtle fox of which Archilochus speaks': the rest of the imagery is due to Plato. With the general sentiment cf. St Matth. vii 15 tyxovrai Trpdsfyuasiv

3 6 D 23 " ' vv|ioo-LascraipCas. An 85 allusion to the political life of Athens: cf. Ap. 36 B, Theaet. 173 D, Thuc. Vlll 54
%vp(jj/j,o<rlas, a'iirep irtiyxa-vop irporepop ip rrj irbXei oficai iirl 8iKais Kal d p x a * s #

Timaeus (TTJP aXwrreKrjp' TTJP irapovpyiav),

which seems to imply that he read dXwireKTJp 'fox's skin' for dXwTreva in this passage. Ruhnken (followed by Ast and Stallbaum) while retaining aXuireKa explained it of the fox's skin; but it would be pointless to 'drag behind a fox's skin.' With d\w7TKa'fox' for 'foxiness'cf.

II 141 B and Symp. 213 B rrapaxupV(raL yap T6P "E/WKparr) u 5 ^Ketpop KaOLfeip. See >

but almost unexampled in Plato. The Protagoras (330 E) furnishes an instance with OVTWS preceding (cf. Xen. Cyr. iv 2. 13). WJ in Phaed. 108 E is perhaps to be explained in the same way: cf. also Ale.

also on ws drj in I 337 c. As ptdfajtai can be followed by the simple infinitive, it might seem preferable to connect <bs TTXOPKTOUPTS as a participial explanatory clause either withfiiacrdfiedaor with diKTjp fir] 5id6pai (' not to be punished for aginfra 382 D TroirjTTjs\J/V8TIS ip 0e$ OVK grandisement ' ) ; but the first alternative &u, Phaed. 77 E, and the well-known "astu- gives a wrong sense to irXeopeKrodpres, tam vapido servas sub pectore vulpem" and the second involves too harsh an Persius v 117. inversion. 26 OVKOVV KTX. Cf. Laws 885 B deom 19 dXXct yap ' a t enim,' like dXXA dr) (infra D, X 600 A al.), introduces an TjyovfjLepos eipai Kara P6/JLOVS ovSels irwiroTe otire Zpyop d<7e/3es eipydaaro exiov otire objection: cf. infra 366 A al. 20 ovS^ y&pn"yaXwv : an audacious Xbyop a<f>i)KP &P0/J.0P, dXXd ip 5TJ TI TUJP aAe7r T rpiijjp rrdcrx^v, ij TOUTO owep etirop oi>x application of the proverb x & &
Kakd. rjyovfxepos, 1 TO devrepop 6pras ov <ppoprL7 eip dp0pu)ir(i)p, 1 Tpirop einrapafivdrjTOVS 7 eipai Ovffiais re Kal evxoXs irapayofiipovs.

22 s4>^pc. For OJS we might expect 7 (Ficinus has qua). Tavrrj must 7 be taken as referring to what precedes, though further explained by ws(pipet. txvi) and <f>ipei shew that the metaphor is still the 656s ftlov. The words tx

These three classes of heretics are severally refuted in 886 A899 D, 899 D 905 D, 905 D907 B. It is clear both from this passage and from the Laws that

86
fieXrjreop ' TOV \av6av.iv$ aXKodev TOL avrovs elalp oloc dvalacs irapdyeaQai 30 TQ)V yepeaXoyrjadprcop

TTAATQNOI

[365 D

el fikv fir) elalv rj fir)Bep avrol?

TGOV dp0pa)7rlp(op fieXei, ri teal rjf re Kal iTTL/jLeXovpraty OVK E OVTOI Xtyovcrip, w<; teal dpadrj/iaaip ireiareop'

el Be eld

cafiev rj dterjfcoafiep fj etc re TWV Xoywp teal TTOLTJT&V' oi Be avrot re Kal U%a)\a?9 dyapfjertv

dvaire 166pep01' ol? rj dixtyorepa rj ovBerepa

el 8* OVP 7rL<TT0Py dStfcrfriop fcal dvreop

diro TCOP dSifcrj/xdrcop, |

hitcaioi fiep yap 6Vr9 d^rjfjLiot viro Qewp eaofieOa, rd 8' eg dhtKia^ 366 KepSrj aTTwaofieda' aSi/coi Be tcepBavovfiep re Kal Xtacrofxepoi virepftaLpopres Kal dfjuaprdpopres TreLOopTes avrovs d^rj^iioi dT dXXd yap ip "AiBov BLKTJP 8C6<TO/JLP (SP CLP ipddBe dB aXV oJ <t\e, (fyrjaeL XoyL^Ofxepo^, ai
Kal A I I A : ot-5' q.

5 rj avrol

rj TralBes iraiBwp.
27.

ri Kal v.

the air was full of such heresies in Plato's day. The first was doubtless fostered by the sceptical attitude of Protagorasirepl
H&v dew O$K ix03 t '5^at otid' u>s ti<Jiv ofid' ws OVK eltriv ( a p . D . L . IX 5 1 ) : for t h e s e c o n d cf. A e s c h . Ag. 3 6 9 3 7 2 OVK <pa TIS I deovs ppor&p at-tovadat. /xi\ip | otrois aBlKTUiv x6pL* I ira-ToW' 6 5 ' OVK eiHTefirjs:

3 6 6 A 2 V1TppCUVOVTS Kal dfiapTCLVOVTS a r e s u b o r d i n a t e t o \I<T<T6JJIPOI:

'* by praying when we transgress and sin, we shall persuade them," etc. There is
again a reference to \i<r<r6iuLPot ore *tv TIS virp(3r)r) Kal dfxdpTrj quoted in 364 E.

The position of the participles is justified by the allusion to this line. the thirdthe most pernicious of all, 5 rjij. It was a common Greek according to Plato Laws 948 cfurnished belief that the sins of the fathers are the raison dHre of a degenerate priestvisited upon the children : see the pashood. sages cited by Nagelsbach Nachhom. 27 rl Kal r\\iXv KTX. ' If the gods do Theol. pp. 34 ff. If we take Plato at his word, Adimantus represents this vicarious not care for us, why should we in our punishment as extending even to the other turn (/cat) care' etc. For the text see world. cr. n. and App. I I I . TJ iraiScs ira8v. Baiter conjectures 3 6 6 29 dKT]Koa|jLvITOITJTWV. T h e first 1} is * or ' and the second * than.' In <ij 7rcu5es> rj iraidts iraibujp^ and so \6yu>p Plato may be thinking inter alia I formerly printed. But waides traidiop of the works of early \oyoypd<poi like means little more than * descendants * (cf. Laws 927 B), and the text may stand. Pherecydes, who wrote genealogies of Similarly in Ruskin Modern Painters gods and heroes in prose; but there is Ch. 1 " all those labours which men have no occasion to change \6ycov into Xoyiuv given their lives and their sons' sons' lives with Muretus. yepeaXoyyjcrdvrwv Trotrjrujp to complete." refers to Homer and the Hesiodic and Orphic theogonies. co <f>C\cX.OYI6|AVO$. J <pl\e is t h e objector who urges d\\& yaptraLdwp. 3 1 OvorCaisd"yavxj<riv: s e e 3 6 4 D. In <pr)<TL Plato recurs to the singular of 33 dir6: 'from the proceeds of.' Cf. 365 B Xiyot yap ap KT\. Xoyift/mepos is Laws 906 C, D TOVTOP Si} T6P \6yop not 'reasoning,' but 'making his calculop \4ytip T6P \iyopra ws ei<rl wiJLOPes ael Oeol rots TWV dpdpwTrioplation,' ' calculos subducens ' : such a Kal ddiKovatp, ap avrois TWP 6.81- man's morality is nothing but a balancing K7}ixdru)v TIS dicovifxTQ, Kaddwep KV<TI \VKOIof profit and loss. Hermann's devotion TUP dpTraa-fidTUPfffxiKpadirop^fxoup^ oi 5 to Paris A led him to conjecture d\\*
rots
<b<f>\r}<rov(rip aypifo/Atpovs dupois ffvyx<i)potP ret at reXercU rather

7}/j.poiJiJ.POL

iroifivia ddfa

than admit a simple case of omission

366 E]

TTOAITEIAC B

87

B reXeral av fieya Bvvavrai /cal ol Xvaioi Oeoi, OS? ai fieycarai ' TroXei? Xeyovau teal oi dewv TraiBes, TrocrjTal /cal 7rpo(j>riTac TGOV dewv yev6fjLvoL, o"l ravTa OVTCOS XLV ^vvovaiv. IX. Kara riva ovv CTL Xoyov Bucaioavvqv av irpo /jLeylaTrfs aStfclas aipoifi0* av; fjv edv fier* evo"xr}fjLoavvr)<; KL/3BT]XOV KTrjaco- 10 fieda, teal irapa 0eol<; /cat irap dpOpooiroLS Trpd^ofiev Kara vovv fcwz/T? re Ka\ TekevTrjaavres, cos 6 rwv 7ro\\d)v re teal d/epcov Xeyofievo? X070?. e/c 8?) irdvroov rwv elprj/jbevcov Tt? /jurj^av^ w C Sft5/cpaT69, SitcaLoo-vvrjv I Ti^dv iOiXecv, a> TI<Z hvvafJLis virdpyei rj xprj/judrcov fj a-cJ/xaro? rj yevovsf dWd fir) yekdv iiraivov- 15 dtcovovra; w? Brj roc el ri<; e%t yfrevBrj fjuev diro^>r]vai a v^ itcava)<; Se eyvwicev on dptarov ScKaioo-vprj, nroXXrjv TTOV avyyvoifjLTjv XC Kal ^K opyi^erat Tot? dhiicoi<;> a U ' olhev, on TrXrjv el ns 6eiq <f>vo~L $vo"%paLvcov TO dSttcelv i) iTricrrrf/jLrjv D Xaftoov a7T^Tafc avrov, TGOV ye aXXcov ' oJSet? e/cwv Bltcaio<>y dXXa 20 viro dvavhpias i) yr/pcos rj TLVOS dXXrjs do-Qevelas tyeyei TO dhucelvy d&vvaToov avTO Bpdv. 009 Be, BrjXov 6 yap Trpu>TO<; TGOV TOLOVTWV et? Bvva/JLiv eXdodv 7rpa)T0<i dBiicel, /caO' oaov av olos T rj. icai TOVTCOV dirdvTwv ovBev aXXo atTtov r) itcelvo, oQevirep aira<$ 6 \0709 0UT09 wp/jur/o'ev ical Ta>Be tcai i/xol irpo^ ere, c5 2fti/cpare9, eiirelv, OTL 25 E *I2 OavfAaate, irdvrcov vficov, ocroi eiraiveTai (f>are
6. ad fitya Mvavrai I I : om. A.
22. tus 5^ A 2 ! ! 1 : w5e A 1 !! 2 .

arising from homoioteleuton: see cr. n. Pol. 292 E, supra 360 E, infra III 405 A, Vermehren proposes etXX* d)<p\Tf}<rov<nv vai B. 459 vo/jLiftnevai reXeral [Plat. Stud. p. 90), 3 6 6 C 16 w$ 8tj TOI : see on I 337 c . but we should certainly follow II here. 19 OcC^ <|>vorci4irurTt{ji,T)v. Oela <j>u<Ti See also Introd. 5. means a disposition which is good by 6 Xv<rioi: 'givers of absolution': cf. divine grace or nature, not as the result of knowledge or compulsion. T h e virtue 364 E. Certain Chthonian deities of the of such m e n is 6eia /xolpa irapaytyvo/xivrj Orphic theology are meant, such as &vev vov {Men. 99 E) : they are dvev Hecate, Demeter, Dionysus Matos or \V<JIJS, and above all Zeus /u,etXt'xtos. See avdyKtis, ai)ro0uws, deia ixoipa ayadol [Laws 642 c), resembling Wordsworth's Lobeck Aglaoph. p. 303. "Glad Hearts! without reproach or 3 6 6 B 7 8iv iratScs: e.g. Musaeus and Orpheus {"LtXrjvrjs re KOL MOV<TU>V blot, Who do thy work and know it not." Cf. VI 493 A n. einaTiiix-qv is tyyovoi 364 E). Madvig's rejection of o'i scientific knowledge of the good in the (so also Ficinus) before ravra in the last clause seriously impairs the rhythm of the Socratic, not yet in the Platonic, sense. sentence. 3 6 6 D 20 ov8cls C C V SIKCUOS gives KO 12 aKpwv. &Kpos was a fashionable the lie to the Socratic oudels CKWV CLSIKOS: cf. 360 c. For avavdpLas below see on expression to apply to the elite of any profession or art: cf. Theaet. 152 E TUI> 359 B.
irotrjrwv ol Axpoi TTJS iroiriaeivs e/carfyaj, A. P.

88

T7AATQN0I

[366 E

elvat, afro reov if; d-PXV^ rjpdcov ap^ajxevoi, Sacov Xoyot, XeXei/jL/ievoi,, ^XP1 Tv v^v dvdp(O7reov ovSe\$ Trcoirore eyfrefjev dBiiclav ovS* eTryveaev Bcfcacoa-vvrjv a U w ? rj S6f;a<; re teal Ti/J,d<; tcai Scoped? Ta? 30 dir avrcov yiyvofxeva?' avro 8* etcarepov rfj avrov Bwdfiei iv rjj rod %OVTO<; tyv'xr} ivov fcal Xavddvov 6eov$ re teal dv6poo7rov<; ovBels 7T(W7roT6 ovr* ev iroirjaeL ovr iv IBiois \6yois l/cavto? TC3 \6y<p, a>? TO JJLV fiiyiaTov KCLKO&V oca io"% (IVTT), Siteaioavvrj Be fieycarov dyaOov. el \ yap OVT<O<; eXeyero if; 367 vvo irdvTwv V/JGOV KOX itc ve<ov rj/jids eTreidere, ovtc av i(f>vXdrTOfjiv /JLTJ dBticelv, dXX* avros avrov rjv e/caaros <f>vXaf;, BeSto)? fxrj dSifcdov TO) fJueyLartp Katco) %VVOIKO<$ fj. TaOra, 5 do XobtepaTes, laco? Be /cat ere TOVTCOV irXeico (dpaav/jtaxos re teal a \ \ o ? 7rov TI$ virep Bucaioavvr)? re icai dBiicLas Xeyoiev av jxera<TTpe(f)OVT<; avrolv TTJV 8vva/Mv, <f>opTitc6j<;, &<; ye fioi Bo/cel* dXX* iyco, ovBev yap ae Beofjuai ' d7roKpv7TTa0ai, crov iiriOvfioyv dtcovcrai B rdvavria, ws Bvvafiac iidXtcrTa Kararelva? Xeyco. fjurj ovv rjjJLLV 10 fiovov ivBei^rj rq> Xoycp, OTL Bi/caioavvrj dSitdas tcpeiTTov, dXXa ri iroiovaa ifcaripa rov eyovra avrfj Si avrrjv r) fxev Katc6vy rj Be luyaQov icrrcv rd<; Be S6f;a<; d<f>aipei, &o~Trep TXav/ccov Sce/ceXevo-aro. el yap fir) d<f>aipr)aeL<; e/caripcoOev ras aXrjOel?, rds Be yfrevSels irpoadrjaeis, ov TO SUaiov <j>rjcro^ev iiraivelv ere, aXXd TO Soicelv, 15 ovSe TO aBtKov ' elvat, sfreyeiv, dXXa TO So/celv, ical irapaKeXeveaOai C aSi/cov ovra XavOdveiv, teal o/ioXoyelv pao-Vfid^a), ore TO fiev
27. eTvcu I I : om. A. 15. dXXa rb SOKCIV U et in mg. A 2 : om. A 1.

8 6 6 E 27 TJfxwv. J. and C. think 32 ISiois: see on 363 E. "Plato is referring to well-known tales 3 6 7 A 3 aXX' avTos|VVOIKOS {. and maxims, which the poets and logoThis thesis is developed and elaborated graphers had put into the mouths of in Gorg. 472 D481 B. ancient heroes." It is simpler to under6 inr^p is here little if anything more stand the expression of Orpheus, Musaeus, than 7re^, cf. Laws 777 A virtp rod Aids dyopetiuv. This usage, which appears on and other BeCbv ircufles, noujrai /cat trpo^ijrai TQV dew yev6/JLvoi: see 366 B n. So also Inscriptions after 300 B.C. (Meisterhans3 Dreinhofer Plato's Schrift lib. d. Staat p. 222), is very rare in Plato. It occurs nach Disposition u. Inhalt p. 2 n. 16. occasionally in the Attic orators, espe29 aXXcus Tj. Praise of the 56cu of cially with \iyeiv, and is tolerably cornJustice is somewhat inaccurately spoken mon in Polybius and later Greek: see of as praise of justice itself: but it is unStephanus-Hase Thes. s. v. victp and necessary to insert 5x (with Richards) Jannaris Hist. Gr. Gr. 1685. I d not before 56t-as. Cf. 367 D TQV fxtv aKhwv think we are justified in translating (with dvodexolfArjv avoCrwj iiraivotivrujv 5IKCLIO- Tucker) *on behalf of their view of the <r<ivt)v KOX \f/ey6vT(av adinlav, 8 6 as re rrepi relations of justice and injustice.' aurQv Kai fuadoits iyKta/j.iafdvTiai' ical 3 6 7 B 9 KaraTcCvas: 358 DM.

367 E]

nOAITEIAC B

89

Bi/caiop dXkorpiop dyaOop, ^v/n<j>epop rov KpelrTopos, TO Be CLBLKOV avTa> fiep gv/jL<f>epop tea) \vatre\Ovp, rq> Be TJTTOPL dgvfufyopop. eireiBr) OVP dofioXoyrjaas TGOP fieyurTcop dyaOriop eivai BiKaioavprjp, d TGOP re aTrofiaiPOPTcop air avrcov epe/ca agia /ce/erf) ad at,, 7ro\v Be 20 fjiaWop avrd avroop, olov 6pap, dtcoveip, <f>popelp, Kal vyiaipew BTJ, ' D Kal So* aWa dyad a yopipa rfj avroop <j>vaei a\X' ov Bogy iarip, TOUT' OVP avro eiralpeaop BiKaioavvrjs, o avTrj oV avrrjp TOP eyppra opLprjaip Kal dBixla /SXaTTTeC fiiaOovs Be Kal 86fa9 Trapes dX\ot<; eiraipelp. a>9 eyto TCOP fjuep aWcop aTroBe^dL/iiTjp ap OVTCOS eirai- 25 POVPTCOP BiKacoavPTjp Kal sfreyoprcop dBcKiap, Bogas re irepl avr&p Kal fitadovs iyKco/xca^oPTcop Kal XotBopovprcop, aov Be OVK apy el E fiy av KeXevois, BLOTL irdpra TOP /3LOP ' ovBep dXXo aKoiroop BteXrjXvOaS Tf TOVTO. fJLr) OVP Tf/JLIP epBeL%7) fJLOPOP Tft) \6y(p, OTL BlKCtlO-

avprj dBiKias /cpeiTTOp, dXXd TL iroiovaa eKaTepa TOP eyoPTa avTrj 30 Be avTrjPy idp T \ap6dprj idp TC fjurj Oeovs T Kal av i) fxep dyadop, r) Be fca/cop i<TTt. X. Kal iya> aKovaa? del fjuep BY} TTJP <f>vacp TOV T
I 8. [xkv A 2 II: om. A 1 , contextu A. 25. &iro5exoLf*v1' H et in mg. A 2 : a7ro<rxotfirjv in

equally good Greek (cf. Prot. 339 D, Phaed. 92 A, E al.), but as OLTTO- is supported by both A and II, it is more pro19 <o|io\<Syno-as: 358 A. bable that the error lies in -<TXOI/JLVV than 20 iroXv hk |xdXXov. The sequence of in ctTro-, especially as dirohexotfirjv is & after re is frequent in Plato with 5 found also in the margin of A. The diroKal, el 5e potiXet, ri 5e\ in 64, ^KTTOV Uy rb 5e Ke<f>d\aiov and the like. For a clas- is at least as old a^ the Scholium, which mentions the two readings diroarxoLiuLyp sified list of examples see Hoefer de part. and dvaffxolfJi'rjtf. The latter is an obvious Plat. pp. 1517. correction of airoo-xoifxTjv, and has survived 21 axovciv is added to Glauco's list in S and a few inferior MSS besides. (357 c ) by Adimantus, who is also respon3 6 7 E369 B In a short interlude sible for the exaggeration iro\i> /JLOLWOV. Socrates, after complhnenting Glauco and Kalhr\ with vyiaiveiv marks it as Adimantus^ - remarks on the magnidifferent in kind from the other examples: cf. (with J. and C.) Men. 87 E KCLL TTXOVTOS tude of the task before himnone other than the defence of Justice against her dif} and infra 373 A. slander-ers. As the weak-sighted are better 3 6 7 D 22 "yovtfia: i.q. yvqata, but able to recognise small letters at a distance more forcible: cf. Theaet. 151 E, Ar. if they have previously studied the same Frogs 96. letters on a larger scale and on an ampler 24 Kal aSiKta pXdirrci. The sense ground, so (says Socrates) let us first study is: Kal yj/iye TOUT' atirb abudas 6 avrr) 5t' ai)TT)p T6^ txovra /3Xd?TTet. Hartman Justice in magno, that is, in a state, and afterwards look for her lineaments in parvo, would cancel the words, needlessly, alin other words, in the Individual. The though the zeugma is bolder than usual. contemplation of a State in process of For the stylistic effect cf. a6iKia 5' &rcucreation will shew us Justice and Injustice yeiTat 358 A above. 25 diroScxoCjtfjv and dpa<Tx^fxVp are coming into existence. 367C 17 dW6rpiov d"ya0dv: I 343

c n.

'

TTAATONOZ
icaX TOV 'ASeifidvTOU teal elirop' Ov

[367 E

r}yd/JLrjvy cnap ovv teal Tore irdvv ye rjadrjv \ 6 YXavKwvos elwcop' Oelov navv yevo? yap dvhpos. delov Treirovdare, ipaarrj^y evSoKifirj-

tea/coos et? i5/ia?, c5 TraZSes i/ceivov TOV dvSpos, rrjv 368 f^dy^v,

T&v eXeyeLo&v eiroirjaev irepl rrjv Meyapoi

' A p i a - T w o ? , /cXecvov 5 rovro elirelv

JJLOI, do <f}L\oc, ev So/eel e^eiv* virep avrov.

el fir} irefreua'de dSifciav Sucacocrvvris apeivov retcfiaipofiat,

elvat,, OVTCO Svvdfievoi

So/celre 81] fxoi c < d\r)da>s ov ireirela-Oai' I o? TJITLGTOVV av v/xlv' ocra* Be fiaXKov TTLCTevco, OVTC yap O T w 7<9

8e etc TOV aXKov TOV vfieTepov Tpoirov, iirel Kara ye B

ai/rou? T01/9 \6yovs

10 ToaovTw fjiaKkov diropw o TC xptjaeofiai''

1

CU A ! ! : xpMofJ-a.*- A 2 .

3 6 8 A 1 iraiScs IKCCVOV TOV dvSp6s. This curious phrase occurs once again in Plato viz. Phil. 36 D, where Protarchus is addressed in the words c5 TTCU ixeivov rdvdpds. Philebus has withdrawn from the discussion, his part in which he has bequeathed to Protarchus, who is therefore playfully called his son. That this is the meaning appears from Phil, I I A . B ,

4 iraiScsdvSpos. By 'Aplffrwvos, the author of the line of course meant Aristo, father of Glauco and Adimantus; but 'Aplo-rwv suggests &pio~Tos (cf. ix 580 B) and the pun conveys a friendly, if halfironical, compliment to 'bis excellency' Thrasymachus, whose TrcuSes (so far as the argument is concerned) Glauco and his brother are: see on w traides above. l i e 6ixl ^ TOVTOV rbv vvv 5L86[XVOV, <2 In Symp. 174 B, when inviting Aristode-" Hp&rapxe, \6yov; 'AvdyKTJ d^x^ffdai' mus to come as an uninvited guest to sup $i\ril3os ykp ijfuv 6 Kakbs dTreiprjKev, 12 A, with Agathon, Socrates indulges in a i6 B, 19 A : cf. also 15 c and 28 B. In presimilarly playful pun: tirov TOLVVV, tyrj, cisely the same way Glauco and Adimanha KCLI TTJV Trapoi/jilav Sia^delpufiev jxeratus are the ' children of Thrasymachus.' fidWovres, uis &pa KCLI dyad&v iiri datras They are dtddoxoi TOV \6yov as appears taaiv avrd/JLCLToi dyadol. (The 8ia<f>dopd from 357 A, 358 B (iiravaveuxro/jxii rbv consists in the substitution of dyaO&v for Opaffv/jAxov \6yov), 367 A and 367 C, as SeiXw*', the form of the proverb which well as from the substance of their arguPlato had in view being avTOiiaroi 5' d/yctments. This image is in fact one of the 0ol 8ei\Cjv iirl dairat taaiv, as the Scholinks by means of which Plato binds the liast remarks. Arnold Hug is ill-advised dialogue together: as Polemarchus is heir in adopting Lachmann's suggestion to to Cephalus (331 E), SO Glauco and Adi- read 'Ayddwv' i.e. 'Aydduvc for dyadCov. mantus are heirs to Thrasymachus. In see Cl. Rev. X p. 238.) Other plays on explaining iicdpov TOV dvdpds of Thrasyproper names in Plato are collected by machus, Stallbaum is therefore not "ridiRiddell Digest pp. 250 f. In KXCIVOV culous" ( a s j . and C. assert) but right. Stallbaum finds a * lusus facetus' on See my article in Cl. Rev. x p. 237. iicelvov; but this particular lusus (if it exists) is accidental and unmeaning. 2 6 FXavKwvos tpcurrrjs may be Critias, as Schleiermacher supposed; but 5 Octov. The addition of rt (proposed there is no evidence in support of the by Herwerden) is unnecessary: cf. i n 4 conjecture: see Bergk Poet. Lyr. Gr. 11 388 D n. Oeios is here used, like 1-vOeos, p. 283. of inspiration: if the speaker does not 3 n\v MiYapoi |xd\T)v: perhaps in understand or believe what he says, he 409 B.C.: see Diod. Sic. Xin 65. If so, is, like a rhapsodist or poet, nothing but Plato is guilty of a slight anachronism, the mouthpiece of the inspiring deity: supposing that the scene of the dialogue cf. Phaedr. 245 A, Ion 533 E, 535 E is laid in 410. See Introd. 3. 536 D.

369 A]

TTOAITEIAC B

91

^G)* Sotco) yap fjboc dBvvaro? elvai' arjfielov Be fioc, on a 7T/0O9 %pacvfiaypv Xeycov tpfirjv diro^aivecv, co? ayueivov BtKaioavvrj aSitccas, OVK direBe^aade fxov' ovr av r6irto<; fit) /BorjOrjca) & ' % > C BeBoiKa ydpy pr} OVS* oaiov rj irapayevofievov BiKaLoavvy I KaKf}yopovfievy dirayopeveiv Kal fir) ffotfOelv erl ifiirveovra Kal Bvvdfievov 15 (frOeyyeaOat,. Kpanarov ovv OVTCD? 27rG>9 Bvvafiai iiriKovpelv airy. 6 re ovv TXavKcov Kal oi aXXoi iBeovro iravrl rpoirrp f&ot)0r\Gai Kal fMrj dvelvac TOP \6yov, dWa Biepevvrja'ao'dai ri re ianv eKarepov Kal irepl rr}<; (ixfrekias avTolv TaXrjde*; 7roT/0G><? ^Xt" * 7roi/ vy oirep ifiol eBo^ev, on To ^rjTrjfxa cS iiriyeipovfiev ov <f>av\ov o U 20 D ogv /3\TTOVTOS, w? ifiol <f>alvrai. I iireiBr} ovv 97/16*9 ov Beivoly BOKL fjLot, Tjv 8' iyw, TOLavTTjv TTOvqaaaOaL ^TTJCLV avrov, o'lavirep av el irpoaera^e TI? ypdfi/j,ara a fit Kpa mopp^Qev dvayvwvat, firj irdvv ogij flkeTrovaiv, eirevran^ ivevorjaev, ore ra avrd ypd/jL/juara ean irov Kal aWoOi, fiec^co re Kal iv fiel^ovc epfiaiov av e<f>dvrj, 25 olfiaLy Klva irpSyrov dvayvovTa<; ovrco? eiriGKQTreiv ra e\aTTG>, el rd avra ovra Tvyydvei. Wdvv fiev ovv, e<f>rj 6 ' E dWa ri roiovrov, c3 ^coKpares, ' iv rfj irepl rb BiKaiov Kadopas; 'Eyco aocf <f>7)v, ipco. BiKaiocvvrj, <f>a/j,ev, earn fiev dv$p6$ evos, ean Be irov Kal 0X179 iroXecos; Tldvv yey ff S* 09. 3 OVKOVV fiel^ov 7roX,9 evo$ dvBpo?; Metfbi/, e(f>7]. vI(ra)9 roivvv irXeifov av BiKaioavvrj iv TG3 fiei^ovi iveirj Kal pacov KarajiaOelv. 369 el ovv ftovXecOe, irpayrov iv | ra?9 TroXeci tyrijo'CQ/jLev irolov ri
31. tieifov (bis) A x n : /xdfav (bis) A2.

3 6 8 c 18 ri ri fcrrivt\ti recalls trast Phil. 48 B, where the opposite course the conclusion of Book I (354 B, c). is recommended.) In the special case of 8 6 8 D 22 oavirp dv sc. irroirjad- the State versus the Individual, the words /460a, the verb being omitted as it freiv a/AiKpoUi h iXdrrofftv are not applicquently is with w<nrep av el. able, but iv fnj.o<rip irp6rpov Set fteXerav 25 p|uuovTyyxdvei. I have folis the essential part of the principle, and lowed Schneider in printing a colon beJustice in the State is pq.uv Kara/j.a$iv fore ^p/xaiov: for the sentence Zpfiaiov (368 E) than in the Individual. Cf. also rvyxdvei is not the grammatical apodosis infra 377 c iv TOU iid$o<rivntdois 6\f/5to the el clause, but a further result. The fieda Kal TO&$ iXdrrovs. Illustrations from asyndeton with Hpfjuouov is the usual asynletters are tolerably frequent in Plato : deton of ampliative clauses. For the cf. e.g. IV 402 A f., Theaet. 205 D206 A, principle underlying the method of inPol. 277 Eff. quiry here enunciated, see Soph. 218 c 3 6 8 E 3 3 3 6 9 A 3 trpwTovlirttaa 5' aO TQV fieydXcw Bel SiaToveicrOai <rKoirovvrcs lays down the method to be KaXws, irepl TWV roiotrw StSoKrat irdcn pursued in the rest of the treatise, except Kal irdXcu rd irpbrepov iv afxiKpols Kal in books VVII, which are professedly pqiocriv a&ra delv /tcXcrai', irplv iv atfa 'digression,' and X, which is of the rots rots fieyiarois and Pol. 286 A. (Connature of an epilogue. At each sue-

TTAATfiNOZ

[369

iariv* hreira ovrro<; iirur/ce-^dafieda /ecu iv kvl /cd<TT<py rrjv rov pe'i^ovo? ofAoioTTjra iv rfj rov ikdrrovos IBea iiTicneoTrovvT<;. ' A W a fioc So/cecs, <f)rj, /caXcos Xiyecv. *Ap' ovv, rjv 8* iyco, el ytyvofjuevrfv
5 iroXiv Oeaaalfieda \6y<py /eat TT)V Bi/cacoavvrjv avTrjs CSOL/JLCV av

yiyvbfievvtv zeal rrjv aSctciav; Ta^' av, 7 8' 09. Ov/covv 7

CLVTOV \7T19 V7TTCTTpOV IScLV O %r)TOVflV ,* ' Uo\v y.

yevofievov
Ao/Cl OVV B

Xprjpcu iTn^etprjaai
10 pi) aX\ft)9 TTOUL.

irepaiveiv;

OI/JLCU fxev yap

ov/c oKiyov

epyov

avTO elvai* a-Koirelre ovv. "Ea/ceTrrai, <j>rj 6 'ASefaavTos'

aWd

cessive stage in the exposition of his Ideal City: it is the degenerate Cities of subject, Plato reminds us more or less viii and ix that furnish the picture of explicitly of the method which he here Injustice. Plato does not expressly anproposes to follow:at the end of the nounce his change of plan till iv 420 B, c : first sketch of a State 371 E; in conip-^dr}/j.v ycLp 4v rrj roia&rr) fidXurra av nexion with the <f>\eyfxalvov<ra irdXtj evpetv bucaiofftivriv Kal av iv rfj /ca/ciora 372 E ; before entering on the theory of olKovfiivy adiiclavvuv fjukv ovvTTJV evdaleducation 376 c, D and again in m 392 C, fxova irXdrro/xcvavrlica d TTJV ivavrlav when he has finished the treatment of <TK\f/6iJ.&a. The discrepancy must, I think, X6701; at Adimantus'objection iv 420B,C; be admitted (see Krohn PI. St. p. 32, at the end of the picture of the just state and Kunert die doppelte Recens. d. PL St. iv 427 DrT.; in passing to Justice in the pp. 10ff.),but such corrections and deIndividual IV 434 D ff.; at v 472 B ff., velopments of plan are characteristic of where the question is raised ' Is this State the dialogue as a form of literature, and possible?'; on beginning the account of do not establish the theory of a double the degenerate commonwealths and men recension of the Republic. Cf. Grimmelt in VIII 545 B ; and finally when the whole de reip. PL comp. et unit. p. 19, and argument draws to a head at IX 577 c. Wester wick de Rep. PL pp. 4345. 3 6 9 B372 D The First Sketch of 3 6 9 A 2 rr\v rov iicCgovos o\ioi6m\ra. a City-state. Justice in the State is in fact to be used as a means of explaining Justice in the IndiA city is called into being by the fact vidual, which is after all the real Justice: that the individual is not self sufficient. cf. IV 443 Bff.nn. The relation between We may regard it as the union of many the two is that of a irap&fciyfxa and that men mutually helping one another in one. which the wapddeLyfia is intended to place. The individual gives and takes bee x p l a i n : see Pol. 278 c OVKOVV TOVTO H& cause he thinks it betterfor himself to do so. UavCos avvi\'f)<pafjLev, on irapadely/jLards y* Now maris first need is food, his second i<rrl T6T yiveats, otrorav ov ravrbv v housing, his third clothing and the like. tripy di(rirao'/J.fr(?, hoabfievop 6p0Qs KCLI The smallest possible State will therefore <rvvax0&v n^pl iKarepov u>s crvv&fxcpu) fdav consist of a farmer', a builder', a weaver d\rj6i} bbt-av dvoreXy; <J?atvercu. Plato has and a shoemaker etc.four or five men been severely blamed (as e.g. by Grote in all. Each of these must work for p,llt Plato i n pp. 123ff.)for representing the because Nature has adapted different men Commonwealth as the Individual "writ for different kinds of work, and because large." Plato, however, laid stress upon every kind of work has its critical mothis view, as tending to cement the union ment when it must be done and cannot between the citizen and the State, which be neglected. Our principle is One was rapidly dissolving in his day. This is man, one work. We shall accordingly well brought out by Krohn Plat. Frag. require carpenters and smiths to make p. 5. Cf. also Pohlmann Gesch. d. antik. instruments for the farmer, weaver, Kommunismus etc. pp. 146 ff. and shoemaker, as well as various kinds of herdsmen, to furnish cattle for 4 fl yvyvoiUvnvdSucCav. T h i s would lead us to expect that we are to discover ploughing and carrying, together with hides andfleecesfor the makers of clothJustice and Injustice in the same State. ing. Since it is almost impossible to In the sequel we find Justice only in the

369 c]
XL

nOAITEIAC B

93

Tiyverau rolvvv, r\v 8' 706, 7ro\(-9, O>9 iyai/xai, r)/ma)v etcaaTos OVK avjapKrjs, d\\a iroWoyv ivSerjs' fj riv
? 8' 09. } Oiirco 877

olet "PXVV &^<VV TTOXIV OIKL^LV ; OvSe/niav,

C dpa 7rapa\a/JL/3dv(ov a\\o<;

XP ^y

aWov

iir aXKov, TOV 8' iir

69 flldV rfj

aWov

TTOWOJV &O/lVOlf TToWoVS re KCL\ /3or)0ovsravrrj

oXlCf](JlV dyipa,VTS 15

KOLVOOVOVS

%vvoiiela edifxeOa TTO\LV

make the city self-supporting, we shall require middlemen to introduce imports; and as imports 7iecessarily imply exports, the number of farmers and manufacturers in our city will increase., and we shall need travelling merchants to dispose of their produce. Owners of transport-ships will also be necessary, if there is traffic by sea. Moreover, to facilitate exchange within the city, there must be a market, and coined money, and retail traders to act as middlemen betzueen the producer and the consumer. The retail traders should be those who are pliysically unfit to engage in any other pursuit. There will also be hired laboiwers in our city. Where then in such a commonwealth are justice and Injustice? Along tuith which of the component parts of the State do they make their appearance ? Adimantus suggests that we should look for them in the reciprocal intercourse of the various classes in the city. Let us see, says Socrates. The citizens will live the simple easy-goi?ig life of vegetarians, satisfying only the modest demands of their natural appetites. On a hint from Glauco, a few additional vegetarian luxuries are conceded. 3 6 9 B ir YC-yvcTcuiroXis KT\. The present episode is ostensibly an historical account of the genesis of society, and from this point of view should be compared with Laws i n 676 A ff. Some of the features are derived from an analysis of the industrial basis of society as it exists in civilised times: others (see 372BD), are semi-mythical and idyllic, recalling pictures of the golden age such as we find in Pol. 269 cff.,and in the caricatures of the comedians (e.g. ap. Athen. vi 267 E ff.). But the prevailing atmosphere is riot historical or legendary, but idealistic (note del in 369 E and elsewhere), and Plato's irpwrri ir6\is (Arist. Pol. A 4. 1291* 17) should primarily be regarded asin its essential featuresa preliminary and provisional description of the industrial foundation on which the higher

parts of his own ideal city are to rest. Cf. also on 372 B, D, Rettig Proleg. in Plat. remp. p. 42 and Steinhart Einleitung' p. 156. 12 Tvy^avit as a mere copula is very rare in Attic prose, and it would be easy here to insert wv after iroWuiv: see Porson on Eur. Hec. 782. In the Platonic dialogues this usage recurs in Phaedr. 263 c, Gorg. 502 B, Ale. I 129 A, 133 A, Hipp. Mai. 300A, Laws 918c, Tim, 61 c, nor is it possible in the last three examples to account for its omission by lipography. The idiom occurs in Sophocles and Euripides, once in Aristophanes (Eccl. 1141), and (though condemned by Phrynichus) must also be admitted (though rarely) in prose: see the instances cited by Blaydes on Ar. (I.e.) and cf. Rutherford's New Phrynichus p. 342. iroWuv 4VSCTJ9. In the account of the genesis of society given in the Laws (676 A680 E), more stress is laid on the social instinct of man: in Prot. 322 K ff the operating cause is man's defencelessness against wild beasts. Grote {Plato ill p. 139 n.) censures Plato for not mentioning the " reciprocal liability of injury" among the generative causes of civic life; but this (as well as assistance against external aggression) is hinted at in
j

14 aXXosXp(ty* n e w o r ds are short for aXXos a\\op, rbv /xev tir* aXXov, rbv 5' iw' dWov XP^Q (f r t n e omission of rbv iitv cf. Prot. 330 A, Theaet. 181 D al.): 'one taking to himself one man, another anotherthe one man for one, the other for another purpose.' Essentially the same meaning would no doubt be conveyed without rbv 5' 4w' aWov, which Herwerden following two inferior MSS would omit; but the fuller form of expression is chosen in order, I think, to prepare us for the principle of ' One man, one work' to be presently enunciated. 16 rorfrQ rfj gvvoucC^. Stallbaum rightly regards the sentence as an anaco-

94

TTAATQNOI

[369 c

ovofia. r) yap; Tldvv fiev ovv. MeraBi^oxri hr) a\\o<; a\\<p, el n fJLTaSi&u)(Tivf f) fieTaXafiftdvet,, olofievos avrq) afieivov eivai; Tldvv ye. "\6L hrf, r)v 8' iyoo, rep \6ya> il* dpxfjs Trottofiev iroXiv. 20 iroirjaei he avirjv, a>? eoitcev, r) fffxerepa %pe/a. IIcJ>9 $' ov; ' A U a fjLTjv TrpcoTT) ye teal fieylcrTrj ' T&V %pet(bv rj TT?S Tpo<f>r}<; TrapaGtcevr) j) TOV elvai re teal %rjv evetca. Tlamdiraai 76. kevrepa Brj oltcrjaecj^y rpiTT) he itrOfJTOs teal TCOV TOIOVTCOV. vEo*Tt ravra. <&epe hr)% r/v S* iycoy 7rci>9 V ir6ki$ dpteeaei eirl To<ravrr)v Trapacr/eevr/v; a\\o TI 25 yeeopyo? fiev el^y 6 Se OIKOSO/JLO*;, aWo? &e TI$ v<f)dv77)<;; rj teal (TtevTOTOfjiov avroae irpoaOrjao/jiev, rj TIP aXkov TG>V irepl TO acofia OepawevTrfv; Tldvv ye. Ely S' av rj ye dvayKaiordrrj TTOKIS etc rerrdpwv rj irevre dvSp&v. ' <$>alverai. Ti Srj ovv; eva eKaarov E TOVTWV Bel TO avrov epyov airaai KOLVOV tcaranOivai, olov TOV 30 yeeopybv eva ovTa irapaaKevd^eiv aiTia TeTTapaiv teal TeTpairXdacov y^povov T teal irovov dvaXiateeiv eirl GLTOV 7rapacrteevrjy teal d\\ot<z tcoivowelv, fj dfie\rjcravTa eavT& JJLOVOV TeTaprov jiepos iroielv TOVTOV TOV I aiTLov iv TTapT(p fiipeL TOV yfibvov, TCL he Tpia, TO fiev eVl 370 TTJ T779 oltcla<; Trapao-tcevf) hiaTpifiecv, TO he ifiaTiov, TO he vwohrjfjLaTwv, teal fir} dWois tcotvcovovvTa irpdyfiaTa e^civ, a U ' avTov he* aiiTov TCL avTov irpdrreiv; teal 6 'ASet/xai/To? <j>rj, 'A\X* tacos, 5 oJ XcbtcpaTes, OVTCO paov rj 'tceivws. Obhev, r)v h* ey<t>y fid Aia
1. (Tirlov A2U: alrov A 1 . 5. j><j.ov q\ pjidiov AIlSJ.

luthon, the antecedent to ratfrfl being the cities of the farmers, the auxiliaries, the words from TrapaXa/xQdvuv to por}- and the rulers, are in reality one city, dovs. If the subject to idifxeda (a gnomic yivoixivr) fxkv rod ^v HVCKCV, olaa &k TOV aorist) were aXXosdeSfxevoiayelpavres, e$ rjv (Arist. Pol. A 2. i252 b 29. Cf. we should probably have had irapaXa/j.- Laws 828 D 8el 8t avrijv Ka.06.irep fra (3&vovTS for TrapaXafi^dvup: and besides, avdpwirop frjv ed). Plato is not yet describing the particular 3 6 9 E 28 Hva iKatrrov KTX. Cf. city which we are iroutv \6y<p (infra Charm. 161 E Soictt av COL TT6\LS C5 onKeiadat virb TOVTOV TOV'V6/J.OV TOV KeXevovline 19), but laying down the law as to the yiveais of cities in general. For the TOS T6 iavrov I/UL&TIOV %K<XGTOV v<f>aiviv ical anacoluthon see Engelhardt Anac. PL ic\vvuv, KCLI viro8r)naTa. cKVTOTOfxfiv^ KOX Spec. Ill p. 40. \Y)KV6OV KCLI ffrXeyyida nal raXXa travTa 3 6 9 D 26 TV irpl TO crwfia: neuter, /card T6V avrbv \6yov KT\. ; not masculine; otherwise Plato woiild 3 7 O A 5 OVTW jSqiov -fj 'KCCVCDS. OOTUJ have written depairevTuv (as in q and refers to the alternative which is more some other Mss). familiar, although mentioned first: cf. 27 dvaYKcuoTdrn iroXis. Referring (with Ast) Xen. Mem. I 3. 13 TOVTO T6 s to this passage, Aristotle (Pol. A 4. 1291 SrjpLovTOO-OVT^ deivdTepdv i&Ti TUU <pa~ 1019) attacks Plato for making the end Xayyluv Bay iKetpa yJkv a\p6.fieva, TOVTO of his city not rd KCL\6V, but ret apayKaia. 6t ov8' airTdftepopivlrjcL TI. On the No doubt, the end of this 'firstcity' corruption pg\8top for foov (also in Men.

so Aristotle calls itis primarily ra d a ; but Plato would reply that

94 E) see Introd. 5.

S7OD]
droirov. ivvofis yap

TTOAITEIAC B
teal avrbs elirovTos irpd^iv. COV, OTI irpwrov

95
fiev Biacfrepcop rrjv T%i/a9 ' A \ X a 10

B <f>verai etcacrTOS OV irdvv Ti Be; irorepov

' O/JLOIOS etcdaTcp, aXXd dv TVS eh

<f>vat,v, dXXo<; eir dXXov epyov ipya6/JLvo$> r) orav SIOWVTCU. fiiav eh;

rj ov Botcel aoi; "Ejjuoiye. wv TroWas

tcdXXiov irpdrrov

"OTCLV, TJ S' o<?, eh fMiap.

fxrjvy olfjbcu, teal ToBe BrjXov, & <, edv Tt? TWOS irapfj epyov tcacpov, >? ArjXov yap. Ov yap, OI/JLCLI, eOeXec TO rrpaTTOfievov
TOP TTpaTTT)V TOV TTpCLTTOVTOS C T ^ o X ^ 7Tpi/JLVlV, a \ \ ' (ivdyKT)

Q TOVTCL TO) irpaTTOfievcp ' eiraicoXovOelv 'AvdytcTj.

fir)

iv

irapepyov

fiepei.

'E^ Bt) TOV'TCOV 7rXeio) TC e/caaTa ylyveTai WavTairaai /xev ovv.

/cal KUXXLOV 15

teal paoVj oTav eh v fcaTa <f>vaiv tcai iv fcatpa), a-^oXrjv TWV dXXwv dy(ovy irpaTTr). yecopyos, yetopyiav. TLXecovcov Br], < WBelfiavre, w wv eXeyofiev. 6 yap el eavT<p TO dpoTpov, Bel TToXiT&v rj TeTTapcop iirl T ? irapaaicevas ca? eoticev, OVK avTos iroirjaeTai

D fiiXXec tcaXov elvaty' ovBe crfiivvrjv ovBe TaXXa opyava

ocra irepi 20 oaaav-

otiS* av 6 olKoBofio^* TTOXXGOV Be teal TOVTG) Bel. g. TIS A II: TL A .

2 1

7 4>UTCU strikes the keynote of the City of Books IIIV. The first critic to lay sufficient stress on this point was Krohn: see PL St. pp. 5962, where he collects the references to <pij<ns throughout Books 1iv. The City of

specialization: cf. 370 C OTOM els iv /card <f>v<rivirpdrrri. Plato (as usual in the Republic) is thinking of Marts nature, one man being naturally fitted for one pursuit, another for another: cf. ill 395 B, IV 433 A, 434 A, B. The principle of IIIV is a Kara <f>v<nv oUicr&elaa TT6\IS. specialization had already been enunciated What is meant by <pv<ris? Not inorganic by Socrates: see e.g. Xen. Mem. ill 9. 3, Nature, but the * nature' of a 7r6\is or 15, Cyrop. VIII 2. 5, 6. Aristotle widens aggregate of iroAmu, i.e. (as the unit in it into a general law of Nature: ovBkv a city is the man) human nature, in other yap 7 <pv<Tis note? TOIOVTOV olov ol 7 xa^-K0~ words, the nature of the human soul, TVTTOL T7]V Ae\(plKT]V IX&\CUpOlV TTePLXP&S, which, according to Plato and Socrates, dXV iv irpos %v {Pol. A 2. I252b 1 ff.). constitutes a man's true and proper indiIn its application to politics, the principle viduality. It is not however human becomes in Plato's hands a weapon for nature as it is, but as it ought to be, attacking the foundations of Athenian which is the foundation on which the democracy (see Gorg. 455 Ac), to Platonic State is built; so that, although which, in this respect, his own Ideal the doctrine of transcendent Ideas is City was a kind ot counterblast. excluded from the first four books (see on 37O c 15 KdXXtov. Did Plato write III 402 c), Idealism at all events is present. KCLWLU) ? KCLXXIOV yiyverai may no doubt See also Krohn Plat. Frage pp. 811, and mean * are better made,' which is fairly (for the connotation of 0u<ris) Benn's satisfactory in point of sense, but KaWiu article on * The Idea of Nature in Plato' forms a better balance to irXdoj re, and in Archiv f. Gesch. d. Phil. IX pp. 24 is more suited to KCL\6V just below. With 49 and Pohlmann I.e. pp. noff. pq.ov immediately following, the corruption would be easy. On the other hand 37O B 10 OTavcts jifav. This the collocation /caXXtw KCLI pq.op is unprinciplethe cardinal principle of the pleasing, and it is probably safer to adRepublic, reiterated also with great emhere to the MSS. phasis in Laws 846 D847 Bis deduced by Plato from <f>v<ns, whose rule is

96
teal TOLOVTOL nves

TTAATQNOI
S* 6 vcpdvTTjs re teal 6 GKVTorofios.

[37OD
'AXrjOr}. Te/croves Brj Kal

iroXXol Brjfiiovpyol, KOLVCOVOI T}/JLIV TOV

TTOXI^VLOV ytyvofievoc, crvyybv avro TTOIOVGIV. Haw fiev ovv. 25 ' A \ \ ' ov/c dv 7T0) irdvv ye fieya rt el'77, el avrois $OVKOXOV<$ re teal TroLfievas rovs re aXXovs vofieas irpoadeifieVj ' Xva 01 re yecopyol E eirl TO dpovv eypiev fiovs, 01 re oUoBofioc 7rpo? rd<; dywyds fiera TOOV yecopyGov ^prjaOat viro^vyiois, v<f)dvTac Be teal (Ttcvrorofioc SipfjLacrlv re teal ipLots. OvBe ye, rf S' 09, afXiKpa TTOXIS av elrj 30 e^ovaa irdvra ravra. 'AXXa M^, ffv S' iyoi, tcaTOitciarai ye avrrjv
rrjv TTOKLV eis TOIOVTOV TOTTOV, OV eTreicraycoyLfjLcov fir) Betfaerac,

a^eBov rt dBvvarov.

'ABvvarov ydp. TlpoaBerjaec d'pa en teal

aXXcov, ot e dWrjs TroXecos avrfj tcofiiovaiv wv Belrat. Aerjaei. Kat /jirjv tcevos CLV LTJ 6 Bidtcovos, fxrjhev dycov wv etcelvot Beovrai, 35 Trap wv av tco/jLt^covrai wv dv avrols ^peia, tcevos direicriv. r/ ydp ; 371 Ao/cel fjioi. Aet Brj rd oitcoi fir} ficvov eavroU iroielv l/cavd, dWa teal oca teal oca etceivois wv dv Bicovrai. Ael ydp. YlXetovcov Br) yecopycbv re teal rwv aXXcov Brjficovpyduv Bel rjfilv rfj irokei. 5 UXetovcov ydp. Kal Br} /cal rcov aXXcov Bia/covcov irov rwv re elaa^ovrcov Kal i^a^ovrcov etcacrra. ovrot Be elcrvv efiiropoi' fj ydp; Nat. Kal i/jLiroptov Br) BerjcrofieOa. Yldvv ye. Kal idv fiev ye Kara OdXarrav rj efiiropia yiyvrjrai, crvyvtov ' Kal aXXcov TTpoaBerj- B aerai rebv i7riarr}fi6vcov rrj<; irepl rrjv OdXarrav ipyaaias. ^vyywv 10 fievTot.
34. Kevbs A 2 II: eAcet^os A1. irj q: et?7 A I I A .

37O E 27 ^irl TO dpovv. See on 372 B. 30 avrr]v Ttjv troXtv: ipsam tirbenr. the city as opposed to the inhabitants (T^KTOPCS, x^xrjs etc.)- C(. 360 D n. It is not necessary to adopt Hermann's conjecture av for OLVT'/JV, or (with Hartman) to eject rrjv iroXtv. 32 o-\86v rt dSvvaTov. Plato nevertheless endeavours tosecure this advantage in the Laws: see 704 A705 B. Cf. Arist. Pol. H 5. i326 b 26 ff. 34 <5v ^KCIVOI 8&>vrai. All exchange with foreign cities is to be in kind: money is used only for transactions within the city: see infra 371 c ff. Here again Plato is constructing his city Kara <pv<riv : cf. Arist. Pol. A 9. 1 257a 28 r\ ixkv olv roiavrrt fxTap\r)TiK7) ovre irapa <pv<riv OCT XP7)fiaTKTTLKrjs i<rriv e!5os ov54v.

35 <5v av avTois XPc^a* cuJrots is of course emphatic (ipsis). For the rare omission of rj cf. Ill 416 D and Schanz Nov. Comm. PL p. 33 with Cope's Rhe~ toric of Aristotle Vol. II p. 328. 3 7 1 A 3 v av S^wvrat. <Lv is masculine in spite of <Li> iKeluot dtoprai just above. The reading of q KIVOIS aov<riv, ot /jLTa5u)<rov<riv d>p av Stuvrai is a free correction (after 371 B) intended to make dv neuter. 3 7 1 B 9 rfjsipyatrias is not the work of a seaman (as Jowett seems to suppose), but a special department of 4/uLtropLa, viz. vavKXypla: see Arist. Pol. A r i . 125813 21 ff. The vavtcXypos owned a ship and conveyed passengers and cargo for payment (cf. Gorg. 511 D, E): he is frequently mentioned along with the Z/jLiropos, e.g. Pol. 290 A ifiirdpovs Kal

371E]

TTOAITEIAC

97

XII. Tt Be Brf; iv avrfj rfj TTOXCL TTO)? dXXrjXois fjLTaB(i)aovcriv wv av fca(TTOL ipyd^covrac; (Sv Br) evetca KOX Koivtovlav TTOXLV (pKLcrafjiev. ArjXov Br}, 7) S' o?, ore 7T(OXOVVT<S fcal * Ayopd Br/ T)/JLLV teal vo/jaa/jba t~v/j,/3oXov TT}? dXXayfjs eveica yevrjC aerai etc TOVTOV. Udvv pev ovv. *Av ovv teo/jLLaas 6 yecopybs ' t? 15 Tr)v dyopdv TL wv nrotel, r) ns aWo? rwv BrjfjLiovpy&v, fjurj eU rbv avrov y^povov rjfcrj TO69 Beofjuevois rd Trap* avrov dWdacr6ait dpyrjcreu rrjs avrov Brjfiiovpyia^ KaOrjfxevo^ iv dyopa; OvSafiobs, r) S' 09, dWd eialv oi rovro 6p6)VT<s kavrovs eVl TTJV ZtaKOviav TaTTOvaiv ravTrjVj iv fjukv Tat? 6pd(b<; ol/covfAivacs iroXeat O")(.h6v n 20 oi dadevearaTot rd aco/xara teal d^peloi TL aWo epyov irpaTreiv. D avrov ydp Sel jxevovra^ avrovs irep\ TTJV dyopdv rd [iev ' dvr dpyvplov dWd^aaOai TO?? TL Seofievots dirohoadaty TOIS Se dvrl av dpyvplov BiaWaTTeiv, oaoi TL BeovTaL irplaaOaL. AVTTJ dpa, rjv 8' iyco, rj \peia KairrjXcov TJ/JLLV ykvscLv ifjuroLel TJ) TTOXCL. fj ov 25
KaXovfiev TOU? 7T/OO? dvrjv T KCLI irpdaLV SiatcovovvTas

s iv dyopa, TOVS Be 7rXdvrjTa<; iirl TCLS iroXeis ifiiropovs; Jldvv fiev ovv, "ETA BTJ Tt;;e?, cJ? iym/juaL, eld teal OXXOL BLa/covoL, E oi av Ta fiev T^? BLavoLa? ' fir) irdvv d^LOKOLV(ovrjTOL ooaLV, TTJV Be TOV atofAaTos la^vv Uavrjv iirl TOV? TTOVOVS e^^^v* OLBT) 7ra>XovvT<: 30
TTJV TTJS lo"xvo$ xpelav, TTJV TI/JLTJV TavTTjv jJLtaObv /caXou^TC?,

Lj co? iy<p/naL, fiia6(OToi' r) ydp;

Tldvv fxev ovv. TlXrfpoy/Jba

vavKk'iipovs KCLI Kair^Xovs, Laws 831 E, confinied by Plato to those ujv Xen. Vect. 3. 4, 5. 3. . txjkvwv OVK 8LV ylyvoiro fieydXrj \6firj 12 Sv 8T\ ilvcKa. wv can hardly (as irdXet (919 c). 3 7 1 D 26 KairqXovs4jJiir6povs. J. and C. suppose) refer to [ieTad6<rov<np: it must denote the same objects as the Soph. 223 D rijs yaeTdjSX^rtAoJs ov% V V^v previous &v. The meaning is * for the /card TT6X> aMtryiJ, ffx^bv afrrrjs r\y.i<n) sake of which things we established the fipos6p, Kair-qXiK^ TrpovayopeijeTai; Naf. principle of community and founded a T6 5^ ye AXXrjs els aXXrju IT6XIP diaXXarrdfievov <bvjj Kal wpdaa i/xtropiK^; Tl city.' Cf. 369c Koivdyvoifsfxeradlduxn dij &XXos &XX({) KT\. 5' oi); 14 vo\i.i(r\iaIvcKa. Cf. Laws 742 A 3 7 1 E 29 a|iOKotvwvT|Tot: worthy vbfuafia 5' iveKa dXXayijs T^S Kadi of being admitted into the KOIVUVLCL of i)fi4pav. See also 370 E n. Plato reour city. This explanation (Schneider's) gards coined money as a necessary evil is better than ' worthy of one's society' the offspring, not of 0u<ri5, but of v6fios (L. and S.). a (cf. Arist. Eth. Nic. v 8. H 3 3 30 ff. 5td 31 njv T\y.x\v rawrqv. rwbr^v is idiol TOVTO Totfvona fx v6fu<r/Mat 8TL oi) </>v(TL matic for raijTrjs: see I 333 B n. b . 3 2 [IUTGCOTOC. Plato does not admit dXXA vbfxq i<rrl and Pol. A 9. i257 10 ff.), a mere conventional symbol, the private slave labour in his city, unless perhaps possession of which is denied to the highest in the persons of barbarians. The excluclasses of the State (ill 416 D ff.). sion of slaves is also a touch of ' N a t u r e ' : 3 7 1 c 21 ol durOfvIo-TdToi KTX. Cf. cf. Arist. Pol. A 3. I253 b 20 TOIS 5 wapa <f>(f(TLv (sc. done?) rb 5e<nr6^eip with SuseLaws 918 A920 C, where KairrjXela is

nAATQNOZ
Bf) 7ToX.e&)9 elaiv, o>9 eottce, KOL /uaOcoroL Ao/cel fioi. eS 'ASeifiapTe, 7/817 ijfilv rjijgrjTat, TJ 7ro\t9, &<TT elvai reXea; 35 IIoO ovv av 7roT iv avrfj rivi ft! Xootepares, el firj irov

[371
*Ap
v

I<ra>9. Kal

eirj fj re Sitcatocrvvr} /cat 1 aSitcla; 7 iv avrwv TOVTWV xpe/a rvvl

afia iyyevofjuevrj &v i<TKififie6a;

'Byco /xev, <f>y, \ ovre ivvo>t 372 rrj 717)09

ye Kal ovtc dirofcvrjTiov. 5 irpwrov oiv a-fceyfrcofjueda, riva aXKo TL rj alrov rpoirov Biacrrja-oPTac ol ovreo Kal oXvov Kal fiev Se 4K fiev B TOV Se %et/jL(bvo<; Trapeaicevacrfievoi. re iroiovvres ipydaovrai,

iybdria Kal virohrnxara;

Kal oLKoSofirjad/ievoi oltcia? Oipovs

ra TTOWOL yvfjivoi re Kal dvvirohrjroi

r}/jL(f)icrfiV0L re Kal ' vTToSeSefjLevoi t/cavco<; Opiifrovrai

34. ij A I I : om. A .
2 1

whence iiafa), dried in a mould, and mihl and Hicks ad loc. If barbarians may be enslaved, it is because they are afterwards moistened with water and <t>v<rei 5oOXot: cf. V 469 B fF., with 470 C eaten" (Bliimner, Gr. Privatalt. p. 218). b and Arist. Pol. A 2. I 2 5 2 9 rairb <f>v<rci /xafcu made of barley meal was the staple fidpftapov Kal 8ov\ov. food of the common Greek: the wheaten 3 7 2 A 2 4v avrcbv&XXiiXovs. The loaf was a luxury. The double chiasmus reply is to the first question, not to the a\<piTa, fi&favTes, /x&fas )( dXeupa, Wsecond: see on v 465 E. In so far as \f/avTst aprovs is noticeable: cf. Crito diKato<rvvri can be said to exist in so 47 c. elementary a state, Plato would have It will be observed that the inhabitants identified it with the performance by of this * First City * subsist upon a vegetable each class (farmers, artisans, etc.) of their diet. Cattle are used for ploughing and own work and no more. This is they?r.r/ carrying, and supply wool and skins to view of diKaiocrvvri in the Republic for make clothing and shoes (370 D, E), but the second see iv 432 ff., 441 Dff.,and animal food is unknown. It is improbable for the third or metaphysical vi 504 B n. that Plato deliberately borrowed this trait 7 viro8i]|uiTa. I have placed the from the current legends about the golden age (cf. Pol. 271 D ff.): for he allows the mark of interrogation after virod^fiara, slaughter of cattle for skins, whereas in as it is only the present participles which the golden age animal life was held belong to diaiT^ffovrai. 'And when they sacred (see Empedocles ap. Arist. Rhet. have built thems.elves houses' marks a 1 I 3 X373b H ff* a n ( * Robertson Smith fresh start, no longer interrogative, for Religion of the Semites pp. 282 ff.). But which reason I have also departed from the usual punctuation after licavws (in B) he no doubt regarded vegetarianism as characteristic of the primitive innocence and irdXcfiop (in c). 3 7 2 B 9 OptyovTai KTX. The pic- of a pastoral community (Laws 782 AD). In Plato's days, as now, the Greek peasant ture which Plato proceeds to draw rewas almost a vegetarian. To argue from presents the working of well-regulated iiridv/jLla or appetitethe psychological this and kindred passages (esp. Tim. 77 Ac and 80 E) as Teichmiiller does (Lit. groundwork of the third or lowest order in Plato's city. TA /JLU is the wheaten Fehd. 11 pp. 187202), that Plato was himself a vegetarian, is somewhat hazardmeal (aXevpa), TA 64 the barley-meal ous. Whether Plato wished his farmers (a\<ptTa). Only the wheaten meal was to be vegetarians or not, he permits the (as a rule) baked {irtaauv or dtrrav) soldiers to eat flesh: cf. i n 404 B ff. into loaves (aproi): the barley-meal was " kneaded into a simple dough (d

372 c]

nOAITEIAC B

99
ra 10 eirl yevvaias teadapd, fivppivais,
d\\tfXoi$9 OV) VTTp TT)V 15

Kpidwv a\(j>iTa <r/Cva%6fivoi, i/e Se r<5v irvp&v aXevpa* fj,ei> 7TyfravT$, rd Kakapiov iirl avroi C ovaiav nva arcftd&cw Be fidfjavre? fida$ /ecu aprovs irapa^aKKofievoi fj <pv\Xa

iarp(Dfiev(Dv fiiXaKi re teal

0OVS> q&(OS !;Vv6vT<>

T Kal *ra TraiBia, eirnrLvovres rov olvov, eare^avto^ievoi leal

TOV$

V/JLVOVVT<s

' iroiovfievoc rovs iraiSas, evXaftovfievot (ivhpas (TTi(o/iJLvov^ KOI Xdyava irov

irevlav fj iroXefJLOv. 8' iydb, xal iyfnjfiaTa 20 r<Sv re

XIII.

Kat 6 TXavKcov VTroXaftcoPy'Apev oyfrov, <f>f)f d>9 eouca$t 'AXrjOfj, fjv ola on Kal oyfrov e^ovaiv, aXas re BrjXov on Brj iv dypoU avroU irapadrjaofiev

Kal rvpov e^riaovraL,

Kal

ftoXftovs

Kal

rpay^fiard

GVKCOP Kal ipe/3ivd(ov

Kal Kvdficov> Kal fxvpra

Kal (fyrjyov?

10 r d jUv irtyavrcs KTX. The asyndeton (as usual) is ampliative. The punctuation in the text avoids the difficulty of the two verbs Bptyovrai and ejo)x^ovTai. Schneider places the colon before ix&fas, but this is much less natural. For /ji&fas yewaLas, * noble bannocks' (J. and C ) , cf. (with Stallbaum) Laws

unnecessary. 3 7 2 c 16 T ir6\cpov. The origin J of war is over-population (373 D). 17 dvcv o\|/ov KTX. 6\j/ov is meant by Glauco in its narrower sense of animal food (whether fish or flesh); Socrates on the other hand uses the word in its wider sense of anything eaten in addition to, 844 E TO. Yevpcua <XVKCL ivovofia^Ofxeva. or along with, bread, e.g. vegetables K&Xa/xov is not ' a mat of reeds ' (Jowett, (see Bliimner Gr. Privatalt. p. 223). with L. and S.), which would be much A spirited and athletic Athenian like too artistic, but * reeds,' K&Xafiov being Glauco cannot tolerate a vegetarian diet: collective as in Arist. Hist, An, ix 36. cf. 372 D. 620s 35; and nva is contemptuous (cf. 11 18 loTUttpivovs: sarcastic, with refer363 D n.). ence to einoxfoopTdL: ' you call it feasting when they have nothing but dry bread!' 12 irapaPoXXo^cvoi is also contemptuous for the irapaTiOtfiepoi of civilised (J. and C ) . 19 &Xas &|nj<rovrai. 'Of course society : it suggests throwing food before they will make salt and olives and cheese animals (cf. 372 D ) . and vegetables whether wild' (0oXj8oi/s) 13 <raf3aoa>v: not' mattresses' (L. and ' or cultivated' (Xdxcwa) * into such boiled S.): why should they 'strew' mattresses? dishes as can be prepared in the country.' The whole point of the passage is that ^xj/yjixa is not ' something for boiling,' but instead of reclining on manufactured something boiled; and i\f^<rourai is used couches they lie on natural ones of bryony with two accusatives, one external (&\as, and myrtle boughs: contrast 372 D. &c.) and the other internal (tyij/*ara). <TTpa)vv6vai <rrtj3d5as is simply * to make Plato hints that cookery in the country couches of leaves': cf. aropiaai X^xos. (iv dypoiSy cf. /car' aypovs III 399 D) The word fu\ai- means bryony (as Schneiis inferior to that in the town. For the der saw): cf. Sandys on Eur. Bacch. 107 XXoiJpet fiiXaKL KaMt/cdpwy. The * yew' kind of dishes in question cf. Ath. II 64 E wepl 5 rrjs T(2v /3oX/3c3v aKevavlas 3>IA7^WJ> of the English translators would make (pTjcrl rbv /3o\/36^, el fiovXei, aicdirei \ oaa a sombre and lugubrious couch. 8aTravr)(ras V8OKL/AI, rvpbv fUXt | <nj<ra14 4imr{vovTS. iirl means 'after': JJLOV tXaiov Kp6jj.jj.vov 6i-o$ <rLX(piov* | avrbs cf. Xen. Cyr. VI 2 28 //.era 5 rbv airov
el olvov imirlvoifjicv. In Greek banquets
5' t<f> avrov '<rriv irovrjpbs Kal mKpbs.

there was little or no drinking during dinner. The conjecture viroirivovres (Stephanus-Hase Thes. s. v. imirlvu)) is

22 <^T|-yovs: * acorns,' n o t ' beech-nuts' (D. and V.): see Blaydes on Ar. Peace

IOO

TTAATQNOI
r 9 eltcos, yrjpaiol w

[372C
TekevTwvres
dXKo fj

SlOVUlV ' 7TjDO9 TO TTVpy fJLTpitO^ VTTOTTlVOVTeS' Kdl OVTQ) BldyOVTCS D

TOP f&lov iv eiprjinf fjuera vyielas,

25 aWov

TOLOVTOvftlovTOZ? K<y6voi<s TrapaBcocrovcrtv. teal 09, Et Be TL av avras

ff

vwv TTOKLV) <& Xa>fcpares, e<f>v, tcareatceva^,

ravra iyo praxes; ' A \ \ a 7rc2<? xptf, fjv $ iy<oy < TXavtcwv; o Kirep vofjLi&rat, (f>rj' iiri re tcXivwv tearateeZaOaL, olfiac, rovs jxeXkovra^ /xrj raXatTrcopeZaOai, teal airb rpaire^dov ' heiirvelv^ teal oyfra airep E 30 KOL oi vvv eyovai ical rpayiifAara. EZey, rjv S' iyob, fiavddpco' ov

373 D

23

VITOTTCVOVTCS.

Wine was

Tpv<f>av tya/xev w6\tv) b y excluding some

sipped during dessert, uiro- in vwoiri' VOVTCS emphasizes the moderation already expressed in fierpiw. cf. Lys. 223 B vtroTeirwicdTes iv rots 'Ep/icuois. Dr Jackson connects irpbs rb wvp with viro-

of the features, and correcting and regulating others, both by prescriptive enactments and still more by the influence of education. It is this KKa6aptxivri T6\U which forms what we may call Plato's TLIK>VTS, comparing iv 420 E, Ar. Ach. dcurtpa 7r6X<s (II 372 Eiv): his third and crowning effort, the City of the 751 al. This may be right, but the ordiRulers, is contained in Books vVII. nary view seems to me somewhat more Cf. VIII 543 E n. and Hirzel der Dialog natural. 1 pp. 235 ff. 3 7 2 D373 c Glaucoprotests against the swinish character of such a life: more 3 7 2 D 26 vv. The city of Pigs is comfort^ he thinks, should be allowed. supposed by Zeller4 11 1 pp. 325, 893, and While expressing his opinion that the Diimmler Antisthenica pp. 5 ff., Proleg. healthy State is that which he has already zur PL Staat p. 61, to be a contemptuous described, Socrates is willing to describe allusion to Antisthenes' ideal commonthe ' inflamed* (<f>\eyfxatvov(Ta) City, inwealth (on which see Susemihl in Fl. case Justice and Injustice should be dis- Jahrb. 1887 pp. 207214). This concovered in it (372 D372 E). jecture requires us to interpret Plato's first sketch of a State as wholly ironical The Second Sketch of a City now begins and intended * to warn us against the (372 E ff.). false ideal of a Nature-City' (Zeller 1. c ) . Some will not be satisfied with the I agree with Henkel {Stud, zur Gesch. provisions of our first city, but will d. Gr. Lehre vom Staat pp. 8 f.) in thinkdemand a variety of physical comforts ing that there is no solid ground for and delicacies, and artistic delights. A crorvd of hunters and imitative artists of Zeller's theory. The irpibrr) irdXis is not different kinds will accordingly spring up, of course Plato's ideal republic, and his description of it is plentifully bestrewn and the race of middlemen will be largely with irony, but it is nevertheless the founincreased. As a flesh diet will come into dation on which his city is built, and, in fashion, swineherds will be in demand, and cattle will multiply. The new style point of fact, although some of its features are implicitly corrected or superseded in of living will bring doctors to the front. 3 7 2 D ff. The provisions of the irpibrrj the sequel, it still remains on the whole, and as far as it goes, a not unpleasing picture of 7r6Xis are insufficient for the satisfaction of human needs: for there is 6V/JL6S as the life of the lowest stratum in Plato's city, and it is nowhere expressly cancelled or well as indvfjda in the soul of man. abolished. See also on 369 B and 372 E. Hence we must advance a stage furtherThe ttixepfy /^ 5 [Pol- 266 c) of the irp^rrf Plato's method is as follows. He begins wdXis is ritly compared to that of pigs, the by enumerating many of the features of zvxtptGTQ-Twy&os r&v OVTWV (tb.); and it is ordinary Greek life, as he found it, without distinguishing the good from the bad. appropriate that Glauco, who is nothing if The resulting picture he calls a Tpv<pwcra not dv/JLoeidfy [Introd. 2), should thus txor (pXeyfialuovaa 7r6Xts. The next step press his contempt for a life which hardly is to purge this Tpv<f>Q>aa TT6\LS (cf. i n 399ifEat all rises above the level of iwidv/xLa. XX^di ye diaKaBaipovres ir&Xiv yjv &pri 3 7 2 E 30 Kal ol vtiv {\ov<ri: e.g.

373 A]

nOAITEIAC B

IOI

iroXtv, w? eoLtce, a/coTTOvfiev JJLOVOV OTTCO<; yiyverai, dXXd tcai Tpv(fydoo-av TTOXCV. t(7ft)9 ovv ovBe KCUCM? e^er crteoTrovvTes yap teal Toiavrrjv rax &v fcariBocfjuev TIJV re SitcaLoavvrjv ical d&iteiav oirrj irork rals iroXeacv i/n<f>vovTaL rj ^iev ovv dXrjOivrj TTOXLS Bo/eel \xoi elvai fjv BieXrjXvOafiev, wo~irep vyirjs res' el S' av fiovXeade, teal 35 (frXeyfiaLvovaav TTOXIV Oecoprja'co/bLev' ovSev dwoKooXvei. ravra yap 373 $V TLCTLV, o>9 Boteel, \ ovte ifjaptciaei, ovSe avTTj rj Blaira, dXXa icXlval re Trpoaecrovrai zeal rpdire^ai KQX raXXa cr/cevrj, /cal o\jra Srj teal /xvpa teal Ovfitdfjuara teal eralpat teal 7TfjLfjLara, etcaara rovrcov iravrohaird. teal Srj teal a TO irp&Tov iXeyofiev ovteeTt, Tapayteaia
36.
A>2I1:

A 1.

and means not 'for' but 'well.' TLCTLV fish, flesh, fowl: see on 372 C. The words contains a sly allusion to Glauco: cf. v airepixov(Tt- a r e t o be taken with rpayr}465 E, vi 504 c. /xara as well as with 6\f/a. Glauco is 3 7 3 A 2 Kal o+a 8ij. For 5^ see thinking of delicacies like the preserved sorb-apples (6a TeTapixev/xtva) alluded to 367 c n. in Symp. 190 D. See Blumner Gr. 3 eraipai. G. W. Nitzsch (Rhein. Privatalt. p. 222 n. 2. Mus. 1857, pp. 471 f.), Richter (Fl. Jahrb. 1867, p. 141), Madvig, and Stall31 TpiMpwo-av iroXiv. Krohn (PL St. baum take offence at the juxtaposition of pp. 34, 72) thinks that Plato originally eraipai and ire/JLfxara and suggest respecmeant to look for abiida in this Tpv<f>u><ra tively adrjpai (apparently an error for w6\is: but see on 369 A. dddpat, cf. Ar. Plut. 673), ipata ( = e ^ 34 dXij0ivi}^XcyjiaCvovo-av. There is a vein of irony in d\rjdii>ri: for the Acara in Schol. on 445 c), foxa-pirat 'panes irpwrr] 7T6\LS is not the final form of Plato's delicati,' and 'irepa (with the following city. The epithets rpvcp&aap, <p\tyjjial- Kal deleted),conjectures which are altogether needless and refute one another. vovaav are not however ironical (as The text is successfully defended by Hug Dtimmler seems to hold Proleg. p. 62): (Hermes 1876, p. 254), who cites an exsee ill 399E. act parallel in Ar. Ach. 10901092 35 clS'avdiroKcoXvci. I have adopted tcXtuai, rp&Trefai, irpo(TK(pdXaia, (TTpdifxara, Richards' suggestion, and printed a comI (jrtyauoi, /xvpop, Tpayr)/j.a0\ a t -rrdpuai ma after fiov\e<?d, a colon before ovbtv. irapa, \ &/J,V\OL TrXaKouvres, (rrjaa/JiovvTes, The meaning is: 'but if you wish it, let trpia I (varieties of irifx/xara). Cf. also us contemplate also' etc. The scribe Amphis ap. Ath. XIV 642 A olvos i]5vs, in Paris A must have understood /cat 0upr}<rojfxv in the same way, for heyd, GriGaixaX, I fAvpov, ari<pavos, avXr)~ rpls and infra in 404 D, ix 573 D n. assigns the words ovdiv d,7ro/cwXtfei to From these passages it may fairly be Glauco. We are hardly justified in making deooprjaiofiev the subjunctive after doubted whether Plato's mention of ercupouXeaOe, in the absence of other examples />cu is in any way even wapd wpoaSoKlav (as the Oxford editors suggest): for avXrjin which the subjunctive follows a dependrpldes were almost as common a feature ent ftovXei (fiovXto-dc). A possible view would be to take deuprjffuiieu as = 5ci^ew- at dessert as the cakes (wififxaTa) etc. prj<rat and construe 'but if you wish it and which accompany them here: see e.g. Xen. Mem. I 5. 4, Symp. 2. 1, PI. Symp. we are to contemplate' etc., cf. Crat. 176 E, Prot. 347 D. Vahlen (Index Led. 4 2 5 D el (XT) dpa 8T) (MSS 5e?)KCL! rjixeis airaXXayw/jLev ^('unless we too are to get pei' sem. hib. 18756 Berol.) quotes also Catullus' "cenabis benesi tecum attuquit'), and Postgate in Transactions of the leris bonam atque magnam | cenam non Camb. PhiloL Soc. in Pt. I pp. 5055. sine Candida puella | et vino et sale et But Richards' proposal is a better one. omnibus cachinnis" (13. iff.). 36 TavraTUTIV. yap is introductory

IO2

nAATQNOZ

[373

5 Oereov, OLKias TC Kal l/xaTia Kal viroBrjfiaTa, dXXa Trjv T %(pypa(f)iav KtvrjTeov Kal Trjv iroiKiXiav Kal yjpwov ToiavTa KTrjTeov. rj ydp; Kal iXe<f>avTa Kal irdvTa TOL Nat, ' e<f>rj. OVKOVV fjuet^ovd TC av Trjv B eveKa icrTiv iv

iroXiv Bel iroielv, iKeivrj ydp r) vyueivr) OVK4TL iKavrj, o \ \ ' rjBrj oyKov ifjLirXrjaTea Kal irXrjOovs, a oi)KeTi TOV dvayKaiov 10 T<U? TToXeaw, olov oX Te drjpevTal irdvTes o'i Te fjLi/j,rjTaiy 7roXXol /xev oi irepl Ta ayjoiLard Te Kal ^pdfjuaTa, iroXXol Be oi irepl TroirjTai T Kal TOVTCOV virrjpeTai, TCOV irepl TOV yvvaiKelov 15 Berja6fjL0a. rj ov Kal avfiwToyv Koa/xov. payfrwBoL, vTTOKpvraL, Kal Br) Kal BcaKovcov irXetovcov Tpo<f>wv, irpoTepa ipyoXdfioiy GKevoov Te iravToBairoov Brjfjuovpyoi, TGOV T ' aXXcov Kal i BOKCI Berjaecv TraiBaycoyoov, TLTOGOV, rj/xlv iv rfj

KOfjL/JLO)Tpt,(bv, Kovpetov, Kal av oyJroTTOLWv Te Kal fjuayelpwv; CTL Be irpoa-Berjo-ofieda' TOVTO ydp eBec ydp ovBev iroXei OVK ivrjv
6.

iv Be TavTrj Kal TOVTOV

7. aft TTJP I I : auTyp A .

Kal TTJP iroiKiXlap I I : om. A .

Kal TT^V iroiKiXCav.

TTOIKIXICL m e a n s

variety of colour as e.g. in embroidery: cf. 378 c, ill 401 A, Euthyph. 6 C. On the omission in A see Introd. 5. Xpvo-iv Kal cXi^avra: with reference to chryselephantine statuary. Note that (according to Plato) the demand for decorative arts does not arise till the physical necessities of man are satisfied. Cf. Nettleship Lectures and

TUP TT7}PG>P, iraniroXv 5t Kai rb we pi r& irefra 0T}pe6jj.aTa. In Euthyd. 290

BD, Soph. 219 Eff., and Laws (I.e.), Plato makes Bt\ptvTiKi\ include 'fishingfor men' e.g. in war, or by Sophists etc. This wider meaning clearly rests upon a Platonicor rather Socratic (see Xen. Mem. 11 6. 29, quoted by J. and C.)metaphor, and is not intended here. Cf. Benseler in Fl. Jahrb. 1881, pp. 236 ff. Aristotle on the other hand regards hunting as Remains, 11 p. 73. 3 7 3 B 7 |icCovd Tcav Trjv. T is avaKb- characteristic ofs the most primitive society (Pol. A 8. 1256 35 ff.), and so too Plato \ovdov (Hoefer depart. PL p. 14): for other instances in the Republic see v 463 D, himself in Laws 679 A. VII 522 B, IX 575 A. In this passage 12 paxj/u)8oC^p-yoXdpot are the poet's Richter would change re a& TTJV into servants. In Athens and elsewhere they TOICL6TT)P, comparing 372 E ; but the text formed regular guilds or aijpodoi TUP irepl is sound, and roiaOr-qp would be quite TOP ALSPUCTOP TXVLTCOP'. cf. A r i s t . Probl.
wrong. atiTT]p TT)P TT6\IV (cf. 370 E ) , XXX 10. 956** 11 oi AiovvataKoi Teypirai..

conjectured by Heller instead of a5 TTJP The ipyoXdfios contracted with the poet TT6\IP, is neat but needless. for the performance of his play, acting as 9 irXi]6ovs &: i.e. irXrjdous TOVTWP a, a kind of financial agent or middleman between him and the <TIJPO5OS to which he as Ficinus understood the words. Stallbelonged. See Mtiller Biihnenalterthumer, baum's alternative suggestion (that a refers pp. 392414. directly to oyKov and TTX^^OUS) gives a poor sense. Cf. infra 373 E n. 3 7 3 c 15 iratoavwYwyKovpa>v. 10 (hjpcural irdvrcs. The addition We infer that in the 'healthy' State of Trdires shews that O-qpevrai is used in fathers were irai5ay<oyol, mothers suckled a wide sense, including every variety of (TITOQP) and nursed (Tpo<pu>p) their own fishing as well as hunting : Laws 823 B children, and the professional hair-dresser
O-f)pa ycip ird/jiiro\6 TL irpayixd iari, irepiet\fi4pop 6p6/j.aTi vw <rx^v *vt- TroWrj yap i) TCOP 4PV5pup, iroWrj 6t 1 7 was unknown. 17 <ruf3<i>TMV. See on 372 B .

373
Se teal rwv D eSerat. XIV. rj yap; Kai

TTOAITEIAC B
aWcov II009 yap ^ X^Pa 7
7rov

103

^oo~K7]fjbdT(ov TrafJLiroXk(ovy el rt? aura, ov; ' OVKOVV V

T

teal larpwv

ev ^peiai^ 20 IIoXu ye. rore

>? ia6fji0a TTOXV /JLOWOV OVTCO Siairw/jLevoi fj &< TO irporepov; OT (TfXLKpa 8r) i l/cavr)? ecrrat' e^ecv vkfxeiv re teal dpovv, itcelvot, dcf)co(7tv abrovs E TOV TOOV dvayteaitov iirl ' opov; rj 7Tft)9 Xeyo/juev;

Ifcavrj rpecfyecv TOV$

OI/TG>9, e<f>rj. OVKOVV

TTJS TO)V TTXTJCTLOV %ftipa<? TJ/JLLV airoTfirfTeoVy el fJuiXXo/xev iKavrjp teal e/eeLvots av T779 ^/xerepa?, eav teal 25 ^prj^drcov terfjenv aireipov, TLoWr) dvdyter), <prj, w VTrepfidvTes 2ft)/fpares.

TloXe/JLtjcro/jLev TO fiera TOVTO, W YXCLVKGOV; r) 7 f> ear at; Tt 9 e<f)r/. Kal fJurjSev ye iron Xeyw^uev, r)v 8* iyoo, yu-qr el TI teateov el dyadov av yeveatv 6 7T6\/JLOS epyd^erat, orav A 1. dWd TOGOVTOV /JLOVOV, OTL TroXifiov 30 rats Udvv iroXecnv Kal ISia Kal jxkv ovv. 7)vp7]tcafjLv, i cov fidXtaTa yiyvrjTaL.

la KaKa. yiyverai 23. Xiyofieu A 2 II: mg. A 2 : om. A1.

31, 32. Kal idta Kal drj/xoaia II et in

3 7 3 D 20 xP^aLS- Cobet's xp<-a ls not, I think, necessary. The plural (for which cf. 369 D al.) refers to the different occasions when we may require the help of doctors. 3 7 3 D376 C In consequence of the increase of population we shall require more land. We must accordingly appropriate some of our neighbours'' territory, just as under similar conditiofis they will lay hands upon ours. Herein we have the genesis of War. The duties of War according to our principle of the subdivision of labourwill involve us in a standing army of professional soldiers or ' Guardians.' No%u as War demands not only concentration and application^ but also a certain natural aptitude, our Guardians must be qualified by Nature for their duties: that is to say, like generous dogs, they must be quick to perceive, swift to pursue, and strong in actual fight. They should also be brave and spirited, but gentle to their fellow-citizens and one another. The union of gentleness with spirit in the same nature is rare, but not unknown among men, any more than it is among dogs. Our Guardians must in fact be 'philosophic'' ((piXdaocpot), like the dog, who is a true philosopher when he defines friend and foe respectively by knowledge and by ignorance, hating the unknown y and welcoming the known, hi A. P.

brief, we shall 7'equire a guardian to be naturally philosophic, spirited, sivift, and strong. 3 7 3 D 23 \yojj.V. Xtywfiev may be right, but the first hand of A was apt to err in these subjunctive forms {Introd. 5), and the Indicative is somewhat more natural here: cf. (with Schneider) 377 E dXXa TTUJS 5^ \tyofiev Kal wola; 3 7 3 E 28 iroXcp.TJcrop.6V. Stallbaum adds 5T) after iro\/xr)<rofj.ei> with some inferior MSS. The effect of its omission is to lay special stress on the first mention of irdXefxos in iroXefirjao/Jiev, which should be pronounced with emphasis. Cf. IV 432 c, IX 583 c. 30 iroX^ov -y^v<riv. War then arises from the acquisition of territory and wealth : cf. Phaed. 66 C 5i4 7<xp TT)P TWV / J v KTTjaiv iravres 61 Tr6\efxoi li yiyvoprai, where war is farther traced to the body and its desires, to satisfy which we seek to multiply our possessions. Cf. Arist. Pol. A 8. 1256b 23
T) TroXe/JLlKT) <f>6<Tl KT71TIKTJ 7TWS &TTCU.

31

( (5vyLyvryrai. defines

ytvtaiv.

W a r comes e dv i.e. K TOIJTOJV COV KT\.

(wv for i Cov, according to the usual Greek idiom, cf. Euthyph. 10c, and ill 402 A iv airaaiv oh ton al.), from that which involves both cities and individuals in calamities, viz. from the desire of money. Cf. 373 B n. and (for the sentiment

IO4

T7AATON0Z

[373

<5 <f>iXe, fiel^ovos T7)<; TroXecos Sel ovtt, afii/cptp, dXX' oX<p aTpaTo\7reSo)} 374 h &%eX6ov vTrep TT)<; oiiaia^ drrrdar)^ /ecu virip Bia/xa^elrai TO?<? iiriovaLV. Tt Si; (Sv vvv Brj iXeyo/xev ov% i/cavoi; r) 8* os* avrol

Ov/e, el <TV y, r)v 8' iyob, teal rj^ieh anravTes G>/jbo\oyr)<raiuLv 5 rjvifca iirXaTTOfiev rr)v TTOXW ahvvarov <f>7). Tt ovv; SfioXoyovfiev Se irov, el 'AXrjdfj Xeyecs, eva woXXas /caXw? ipyd^ecrBac Tkyyas. Kal /udXa, <f>rf.

fjv 8* iyda' rj ircpl rbv iroXefiov ' aycovla ov reyyiKT) B *H ovv re atcvTi/ei]*; Bel fiaXXov 'AXX' apa rov fiev CKUTOTO/JLOV

SoKi elvav;

KTjheaSat rj TroXe/Mtcr)*;; OvBafim.

10 Sie/eeoXvofiev /JLIJTC yecopyov eTri^eipelv elvac afia firfre v<f>dvrr)v fii]T OIKOSO/JLOV, dXXd (TKvrorofiov, Xva &rj rjfuv TO T^9 o-tcvTitcrj? epyov tcaXcos yiyvoiTo, Kal r&v aXXcov ivl kudaTcp ato-avTcos ev di n. d\XA <TKVTor6fj.ov I I : om. A.

making war a profession, and citizens Laws 870 A ff. i) T&V xPrOIJt'^'r<av TV* Asynonymous with soldiers, Plato is laconTT\^(TTOU Kal aireipov KT^treui tpurras /xvpiovs ivriKTovca duva/xis 5ia <pti<riv re Kal dirai-izing. The language which Isocrates devcriav ri\v KaKrjv KT\. The love of money (Arckid. 81) applies to Sparta might in point of fact be used of Plato's State: T W so Plato heldis the root of all evil. This explanation is due to Schleiermacher; 'EXX^vwi' dievrjpdxoHev ov ry fxeyiBa, TTJS y others (Schneider, Stallbaum, J. and C. s, ovdt Tip irX^dei rQav dv6pu)7r(av, as an alternative) refer ii- wv to war and dXX' on TT\V iroXirelav 6/xotav KartaTt)the like = 'ex cuiusmodi rebus' (Stalla&fieda (TTparoTr^S^ /caXcISs dioiKovfxivifj Kal baum). It is an objection to such a ireiSapxciv idiXovn TOIS apxovaiv. Cf. view that it makes Plato say that evils Grote Plato ill pp. 176, 209. come from War (and the like), directly 5 wp,oXo*yov}icv: without elvai as in after he has declined to say anything of X 610 C adavdrovs rA$ \j/vxo.s dpoXoyeiv, the sort (firjdiv yt irw ipya^erat). and Soph. 246 E. The analogy of these Further, if uv referred to war, the senticases shews that afovarov here is not ment would in itself be a platitude and neuter but masculine, agreeing with t-va. almost deserve to be expunged from the The reference is to 370 B. text, as it is by Herwerden. On the 3 7 4 8 9 AW' df>CL AS 5lK0}\vO/XV other hand ii- u>vylypyrat is on Schleieris certainly interrogative, Ast conjectured macher's view quite consistent with fxrjdfr yi tru tpyaferai, for although war apa for apa, but apa (ntmirum) is regularly present in a fortiori arguments of this arises from that which harms a State, in kind, either in the 8i clause (Ap. 34 c, itself it may (and does) actually do good. 37 C, D, Crito 46 D) or in both (Crito 50 E, Good in other words may come out of Prot. 325 B, c j . In place of the second evil; which is exactly the principle on &pa is here written dij (ra 8t dr) irepl rbv which Plato evolves his ideal city out of 1 the Tpv<p&<Ta 7r6Xts. 6rav ylyvrjrai (sc.TrdXefiov KTX.). For the combination dXX apa cf. SopA. 243 E dXX' apa ra d/m<pco Kaicd) is equivalent (as J. and C. remark) fiotiXeffOc KaXeiv ov; "lew. t o K<i<TTOT i cf. Phaed. 6 8 D <f>6(3(p /ict^611 oXXd o-KVTOTojiov. See cr. n. and v(*)v KO-KUJV vTrofx4vov<nv avrCov ol &vdpioi Introd. 5. The homoioteleuton as well rbv d&varov 6rav uirofitvuxriv. as the presence of the clause 'ivayiyvotro 33 8X<p. Herwerden's conjecture fie- is in favour of the genuineness of these 7<X<p seems to shew that he connected words : and the construction itself, which afLucfxjj with arpaToirtdq), but the meaning requires iKeXetiofiev or the like to be is 'not by a small amount, but by a whole supplied out of diKuX6ofi(v (see Heindorf army.' For the datives cf. ix 579 en. on Gorg. 457 c and Kiihner Gr. Gr. 11 8 7 4 A 3 avrol o v \ tKavof; Glauco p. 1072), is too idiomatic to have been speaks as an Athenian citizen-soldier. In readily invented by a scribe.

375 A ]

nOAITEIAC B

105

h 7T<f>v/cL eKacrros KCU i<f>' c5 hfieXXe TCOV dXXcop

C dyayp ' Bca ftiov avrb ipya6fiepo$ ov irapiels rovs tcaipovs direpyd^eaOai* ra he Brj irepl TOP iroXe^op irorepov ov irepl 15 irXelaTOv ecrrlv ev direpyaaOePTa; rj ovrco pahiov, cocrre teal yeeopycop n$ nfxa iroXe/xtKos ecrrai ical CTKVTOTO/JLCSP tcai aXXrjp T)(yrjv rjvrivovv ipya^ofxepos, TreTTevTLKos he rj /cv/SevTctcbs t/cai/w?
oiS* av el<; yivotro firj CLVTO TOVTO etc 7rai86<; efjrLT7)Zev(ov) aXka

D irapepytp

xptofjievo*;; teal dcrrriha /xev Xaficov ' f] TL aKko rwv 20

TTokeiiiicatv OTT\<OV re teal opydvcov avOrj/juepbv OTTXLTIKYJ^ Y\ TWOS

a\\rj$ fia^ris TGOV Kara iroXefiov lieavbs earai aycovMrrT]*;, rwv he aWcov opydvo&v ovhev ovheva Srjfiiovpybv ovSe dO\r)j7]v \rj<p0ev iroirjcrei, ovK earat ^prjaifiov T65 firjre rfjv ein<TTr]^i)v eKaarov XafiovTi firjre TT)V /xcXeTTjv iicavrjv irapacrxofievq); HoXkov yap ap, 25 7) 0 0?, TO opyava r\v at;La. X V . Ovtcovp, rjv S' 700, 5(T(p fieycarop TO reap <f>v\dtc(DP ' epyov, roaovT(p a-yoXris re T&P aXKcop irXeiaTT]^ dp ecrj tcai av re^pr}^ re KaX eTTifieXeia*; fxeyla-Trj^ Seo/ievop. Olfiai eycoye, r\ S' o?. *Ap' OVP ov KOX <^>i/o"6ci)? eTrcTrjheias els avrb TO eTTLTrjhevfia; FIco? 8* ov; 30 'tt/jLerepop Srj h'pyop av etrj, cw? eoitcep, elirep oloi r ia/xePy e/cXel'ao'dai, ripe? re KaX irolai, fyvaeis iTTLTfjSeiai els iroXecos <J>vXaKr]p. <Lfierepop fiePTOL M a Ala, TJP S* ey<% OVK apa <f>avXop irpay/jua rjpd/jieOa*

375 o/JLG>$ he OVK diroheiXiaTeop, '6GOP y &p Bvpafits TrapeUr). \ Ov yap

17. (TKVTOTOfJL&V TL I CKVTOrdfKaV A.

13 4 > <: with <rx<>\ty dyw (Schnei<* | of special knowledge and training for der): cf. Ap. 36 D. The phraseology here success in war is insisted on by the recalls 370 B and C; historical Socrates in Xen. Mem, ill 1. 3 7 4 c 16 tj OVTCO <8iov: singular 27 <|>v\cuca>v. This is the first occurrence of 0u\cuces in the technical sense in spite of the plural rd frepi. Cf. (with Schneider) Hipp. Maior 299 A, Laws which it bears throughout the Republic. 708 D. It is important to remember that the 8 7 4 D 21 TC Kal 6p"ydvci>v is ejected name includes not only the soldiers, but by Herwerden, who is also inclined to alsoafter they have been introduced denounce rd opypva below. But it is just the rulers; when it becomes necessary to these words which "point the analogy: distinguish between the two classes, the the weapons of the warrior are his tools." former are called iwlicovpot (first named in III 414 B), the latter <f>O\aKs rav(J. and C ) On similarly inadequate grounds TQ>V viuv has been condemned reXels (ill 414 B), rAeot (puXaxes (iv in Euthyph. 3 A rods rdv vtwv rdf 428 D) or the like, or more commonly p\d<rTas hia<pdipovra%: see my note ad Apxovres (first alluded to in ill 389 B, but loc. TWOS a\\r}s (J-&XV* below refers not expressly separated off until 412 B ff., for example to \f/i\ol or TreXrcurraf; the and finally and fully described only in dcriris (it should be remembered) was Books vi and v n ) . worn by the 6w\irt)s (whence dcnrlda 3 7 4 E 34 oorov -y' av SVVOJUS irapCICQ. The phrase is not found elsewhere ixh XajSaw'6IT\ITI/CI}S). The necessity

io6

TTAATQNOZ

[375 A

ovVy <f>rj. OLL OVV TC, TJV 8 iyco, Biacfrepeiv <f>v<riv yevvaiov et? <j>v\atcr)v veaviaicov evyevovs ; irov Bel avrolv 5 alaOavo pevov yecrOai. Ael To irolov \yL<>; Olov o^vv re Kal iXa<f>pbv irpbs TO Kal firjv dvBpelov av, edv Bey eXovTa Sca/xdkiccwepov elvai irpo^ atadrjaiv Suo/cadelvy Kal ia^vpov ynp lift)? S' ov;

ovv, <f>r}> iravTu>v TOVTCOV.

ye, eiirep ev y^ayeiraL. ivvevoriKas, & 9 a^a^ov > 10 irdaa Kal 7rpo<? irdvTa

'AvBpelos Be elvai dpa edeXrjcreL

OTLOVV %G>OV,' Tf ' OVK B

6 (Mr) 0VjjLO6t,8r)$ CT XiTTTO^ IT KIHOV rj dXXo

re Kal dvLKTjTOv dvfxo^, ov iaTv Kal

irapbvTos Nat.

a^o/809 re

dijTTrjTos; TOVTO. II<tf9

Td fiev TOLVVV TOV aoifiaTO(; olov Bel TOV <f>vXaKa elvac, BrjXa. fjbtjv Kal TCL Tr}9 ^ ^ ^ 9 , OTL ye dv/juoeiBfj. Kal ovVy f]V S' iya>, do TXavKcov, OVK dypioi 15 paBlcos. 'A\\a fievToi 14. Bel ye aXXi]Xot<; eaovTai

Kal T0Z9 irpdows C

aXXoi? 7roXtTat9, 6Vre9 TOLOVTOL ra9 <f>vcrt<;;

M a Ata, 1 S' 09, ov 7

7rpo9 /J>ev ' TOU9 oUelov?

AXXotj q: AWorpioii AIlS.

in Plato, although wapd/cei is found with a personal subject (6 Oebs, Oeot) again in Theaet. 150 D, Laws 934 c. Herwerden would eject Svvafiis (cf. Symp. 187 E Ka0' 5(701* TrapeiKei), but such a word is very unlikely to have been interpolated, dijvafits is simply ' our powers ' : the article is omitted as in the idiomatic Kara AW/UP,
375 A 2 0-KVXO.KOS. A play on

197 B and Arist. Eth. Nic. i n 11. m 6 b 33 ff. 8 0vfiot8rjs. The technical term dv/xoeidif)s is here for the first time used in the Republic. Plato probably inherited the word from Socrates (see Xen. Mem. iv 1. 3
TUP Te trnrojp Tods eu0ue(7rdrous, OV/JLOCISeis T Kal (T<po5povs 6pTas KT\.) : in prac-

tice he employs it as the adjective corresponding to Ovfjibs (see e.g. i n 411 A, B),
as im0vfi7]TiK6s corresponds to iiridv/j.La.

<TKU\O and <pv\a!- is intended. Analogies from the animal kingdom were freely employed by the historical Socrates: for the dog in particular cf. Xen. Mem. iv 1.3 KOX
TQ>V KVVCOV TU)P 6ti<pV<TT&T(i)V, <pl\0Tr6v(0V T

ovc&v Kal iri$Tucu)V rots drjpiots, ras nkv KaXws &xOclaas dpLcrras yiyveffdai, &vayuyovs de yiyvofiivas fxaralovs re Kal bS Kal dv<nreid<TT&Tas. Cf. n. on

ai 370 A. 5 al<r6avo)ivov: * the moment he perceives.' The present (where one might expect the aorist) emphasizes the rapidity with which pursuit follows upon sight. 7 &vSpcu>s. For dpdpeios applied to beasts cf. Isocr. 15. 211 ef irepl rods tirirovs

Kal robs Kvvas Kal rd irXeicrra TUIP fripwp & TI yap SLP XPV^-tv y^eadai, bpGiPTS r^xpas 2XOPT&S rtvas, ah r a fiep XaXeirbp' avdpeidrepa, ra 5^ Trpa6repa, TCL 8i <f>popi- \j/vxys uWerai (Fr. 105 By water). fiwrepa 7roioO<n, irepl rijp TUP apdpibirwp ov uapovrosdijTrqTOS. Cf. Arist. tpijaip /JLTjdefiLap otoPTai ToiwbTt\p ijvprjvdai Eth. Nic. i n 11. i n 6 b 2 6 q iraiSeiap KT\. See also Lack. 196 D yap 6 OV/JLOS vpbs roi>s KIP6IJPOVS.

The usual translation ' spirited ' probably expresses the meaning as nearly as can be done by a single word. For a full discussion of the word reference may be made to P. Meyer 6 6v/n6s ap. Arist. Platonemque (1876), whose conclusion (p. 65) is "TOP dvfxbp esse earn naturalem vim, qua ductus suam quisque propriam naturam explere studeat, quaque incitatus, quaecunque hanc naturam ipsi propriam tollere vel laedere conentur, fugiat, quae contra perfectiorem redd ere possint, adpetat." See also on iv 439 E. Ast 3 7 5 B 9 a\ia\6vdviKtjrov. may be right in supposing that Plato has in view the words of Heraclitus, often referred to in antiquity, 0v/x<} fjL&xc<rOai

375 E]

TTOAITEIAC B

107

avrovs elvat, 7rpb<; Be TOVS iroXefilovs ^aXeTroi;?' el Be fir/, ov irepifievovaiv oXXou? &<f)a$ Bto\eaat,y a \ \ ' avrol <f>67]aovrat avrb Bpdaavres. 'WrjOfj, (f>r). TV ovv, rjv 8' iyai, rroLrjo'Ofiev; irodev dfia irpaov teal fieyaXoOvfiov f)6o<s evprjaofiev; evavria yap TTOV OvfioeiBel Trpaela <\>v<ri$. <>aiverat. 'AA,\<z fievroi rovrcov oirorepov 20 av areprjrai, (j>v\a^ dyado? ov fir) yevrjrac ravra Be dBvvdrot,*; D eoi/cev, real ovrco Br) I ^vfiftalvei dyaOov <f>v\aKa dhvvarov yevicrOac. "KivBvvevei, e<f>7j. teal iya> diroprjaa^ re KO\ eTTLa/ceyfrd/jLevos ra e^TTpoadev, Ai/catco? yey rjv 8* eycOy do <f)i\ey diropov^ev rj^ yap 7rpovdefjL0a el/covo? d7re\ei<^6r)iJLev. Flco? Xeyets; Ov/c eporjera/juev, 25 on elalv dpa (frvaeis, ocas f//JLeis ov/c wrjdrj^ev, eyovcrai rdvavria Hov Br/; "IB01 fiev av ris teal ev aWois ^ o t 9 , ov fievr av ravra. E Vfctara ev w r)/jLel<; 7rapef3dXko/JLev ra> <j>v\a/cc. J olaOa yap irov rwv yevvalodv /cvvwv, ore rovro <\>vaei airwv ro rjOos, TT/DO<? fiev TOU<? o~vvrj0L<; re fcal yvcopifiovs a5? olov re irpaordrovs elvai, irpb? Be 30 TOL><? dyv&ras rovvavrlov. OlBa /juevroc. Tovro fiev dpa, r)v 8' eyco, Bvvarov, ica\ ov irapa (f>vo~iv ^rjrovfiev roiovrov elvac rbv <\>v\aica. Ov/c eoi/cev. X V I . *Apy ovv croi Bo/cei ere rovBe irpoaBelcrOai 6 <f>v\a/ct,/cb<; iaofievos, 7rpo? TC5 dv/juoeiBel ert irpoayeveaOai fyikoGofyo*; rrjv 35

3 7 5 c 19 havriaydp<f>v<ris. Plato regarded this opposition as the fundamental antithesis of human character, and thought it a statesman's foremost duty to blend the dvfxoeiSts and irpaov harmoniously together: see Pol. 306 C 311 c, infra ill 410 Bff., vi 503 C, Theaet. 144 A, B. 21 Tavra^OIKCV. Van Heusde(/iV/a Phil. Plat. p. 471 n. 1) somewhat hastily declares these words to be corrupt, and supplies d/z</>6repa ^xLV after raOro 5^. raura refers like TOVTUV simply to the two qualities irpaov and fxeyaKbdvfxov: 1 these 'meaning the combination of these as opposed to one of them* are apparently unattainable': cf. vi 499 D ov yap dbvvaros yeviadai, ou5' T)/ULIS ddtipara Xtyo/xev. 3 7 5 D 25 lvotj<rajtV<(>v<ris. ivevo-ffo-a^v (with <j) is read by most of the editors, quite unnecessarily, as Schneider shews. vociv is not 'putare,' nor I think'perpendere,' but simply 'animadvertere,' ' notice,' as often. Such a meaning is peculiarly appropriate with

Woe following. Presently dpa is not 'then' (J. and C ) , but'after all.' 28 T j <f>v\coci: not r< (r/fi/\a/ct, as < Groen van Prinsterer conjectured (Plat. Prosop. p. 209). T$ <ptj\aiu of course depends on 7rape/3d\XoAtev, and ev y is for iv Totiry 6. 3 7 5 E 29 avTuv TO ^Oos. With avrQv (unnecessary, but welcome, after TQV yevvaluv KVVCOV) cf. IV 428 A n. irpos |i4vTovvavrCov. In Od. xvi 4to the dogs of Eumaeus do not bark at Telemachus, and Odysseus remarks (8, 9) Etfyucu', 7 fxdXa TIS TOI eXeiHrcrai 7 ivd&8' ercupos \ r) KOLL yvivpifMos a\Xos, e7ret Kuves oi>x v\dov<nv \ d\\a -nepiaaa'ipova1. See also Od. xiv 30, where they bark at the stranger Odysseus, and cf. Heracl. 115 (Bywater) KVVCS Kal (3avov<ri tv av /XT) yivdbaKwai. In Aristotle similar characteristics are attributed to the lion: see Physiogn. 5. 8o9 b 3436 ixeya\6\pvxov Kai <f>t\6vLKov, Kal -rrpav Kal diKaiov Kal (piXdaropyov icpbs a a c 6^X770-77, and Hist. An. ix 44. 629 b 1012. 35 irpos * j 8v|ioi8ct KTX. There n>

io8

TTAATniSIOI
ov yap \ ivvod). Kal

[375
TOVTO, rjv 8' iyd>f 376 To irolov;

<f>v<riv; Ilw? BTJ ; <j>r)* "On 5 avrov BrjXov. bv fiev av IBTJ ayvtoTa, dyadov 'AWa

ev rot? Kvaiv Karoyfreiy b teal at-iov davfid<rai rov Orjpiov. ^aXeiralvet, TTOvOcos* bv 8* av yvcopi/juov, daira^erat,, vovv

ovBev Brj KCLKQV irpo7reKCLV firjBev irwirore VTT* Ov irdvv, ravra, Trjs on Be wov Spa avrov

TreTrovdrj. rj ovnrw TOVTO idavfiatra^; fxrjv KOfjuyfrov ye <j>aivrai TO irdBos I117 Brj;

e<f>rj, fJiexpi> TOVTOV Trpoaea'xpv rov

<f>vaco^ I Kal ft>9 a\r)0a)<> <f>t\6<ro<f>ov. 10 TTJV Be dyvorjaai. 3.

8TI tv IT: 6v A.

*Ht, rjv 8' iy<b, fiyfriv B re

ovBevl aWqy (f>L\rjv Kal i^Opav SiaKpivei, r\ TO) TTJV fjuev KarafiaOeiv, Kairot .irto? OVK av <j>CKofiade<$ eXr)y avveaet A l l : 7c 4. 3, 4. irpoirewovdws II: A*II: /x^5i (ut videtur) A 1 .

5^ q: Oto A 1 : irpoireirovdos A2.

seems to be no other example in good TOVS <f>i\ovs: but the other interpretation Greek of TrpovyevtcrOcu meaning *to be- is more natural and relevant. There is come in addition ' : but we may compare perhaps an allusion to the Cynics: see irpoaivovTcu II 373 A, irpoaxLV V I 1 5 2 1 D Schol. in Arist. ed. Brandis (Berlin 1836) TrpocrcLirujfiev x 607 B, and similar instances23k 16 ff. TerdpTTf 8 (sc. alrta rod :K\T)~ with other verbs. I formerly wrote 0tX6Brjvax Kwitcotis) OTL SiaKpiTiKbv $OP 6 <ro<pov for <pi\6cro<pos (' that to the element yvuxrei Kai ayvolq. TOP <pl\ov Kai T6V KVOJV of spirit nature should have added' dWdrpiop bplfap' 8P yap yiypdxrKei, pofilfa irpoayevtadai, i.q. accessisse, cf. I 346 D <f>i\op efoai Kai el p6wa\op iiruptpoiTO, 8P * a philosophical temperament'). The 8& AyPOCT 4x0p6v, *cu el 84\eap pp accusative with infinitive has however eti). oiirus OVP Kai OVTOI TOVS fiep a harsh effect. Herwerden cuts the knot Seiovs vpbs <f>i\o<ro<plap <pl\ovs. 6 by deleting the irpo<x- of irpoayevtvdai. evfxepets i84xoPTOt TOVS 8e a i diriiKavpop 8LKTIP KVPQV icar' afar&v v\a3 7 0 A 3 STIirpoirfirovOttS. Schneia KTovvTes, and Philoponus id. 35 512. der justly observes that on is not likely The Cynics were themselves very fond to be an interpolation, and might easily of pointing the moral from the lower have disappeared before 8v, as it has animals to man (Dummler Proleg. p. 58 in A (see cr. n.). In itself the presence of on is an improvement. For ptid&v 8$ n. 2), and Plato here paints them not unkindly in colours of their own. It v (supported also by Stobaeus Flor. 43. 149) reads od84v, which may be right. should be noted that throughout IIIV Plato uses <f>i\6o~o<pos and <pi\ocro<pla with Cobet's oi>8 & is too emphatic. less of an intellectual than of a moral 5 o\> irdvvT6V VO$V : 4 1 have hardly connotation. In the earlier books the thought of the matter till now.' fitxP1 devpo is more idiomatic than ^XP1 rofrrov word is for the most part connected in this sense, but Xen. Cyr. v i n 8. 9 and with a gentle considerate disposition or character, whether naturally implanted Dem. de Cor. 48 are closely analogous instances. The alternative rendering my or the result of culture (cf in 410 E, 411 c, 411 E ) : in 407 c the sense is observation has hardly extended so far' is (in view of otiirui TOVTO idatifiaaas;) less somewhat different. See Nettleship in Hellenica pp. 7779, and Krohn PL St. suitable. p. 71. It is not until the latter part of 376 B 8 a s AXTJOWS <tiX<5<ro<f>ov. ws iXfjBGis indicates that <pt\6<ro<pov is to Book v (473 B ff.) where Plato is probe taken in its etymological sense: cf. posing to enter on the third and final I 343 c n. The dog shews * a love of stage of his ideal city, viz. the /ear<<raurts TUP apxbPTw, that the intellectual aspect knowledge' because he loves the known, of the word begins to predominate over and hates the unknown. Brandt (Zur Entivick. d. PL Lehr. v. d. Sedentheilen p. 10) the moral. Cf. iv 439 D n. ingeniously takes <pi\6<ro<pov &s = o-o<pbv

376 E]
teal dyvola 7 o 09, O r w ov. 7 7c 9

nOAITEIAC B
opi^ofievov TO re olteecov teal TO dXXoTpiov;

109

'AXXd fievTOL, elirov iyco, TO ye <f>iXofjLa0<; teal TCLVTOV ycip, <f)rj. Ov/eovv OappovvTts TtOwfiev yvwpifxov^

<f)i\6ao(f)op TCLVTOV ; teal iv

avdpooTTcp, el /xeXXei 717)09 TOVS olteeiov? teal

C 7rpao9 Tt9 eaea0at, elvat;

<f>vaei (f>iX6ao(f>ov teal <f>i,XopLa07) avTOv help 15

TC0QJ/JLV, e(f>7]. <>iXoao<f>o<; Brj teal Ov^ioeihrj^ teal T<X^I>9 teal r)/J>iv TTJV <f>vcriv k'aTai 6 fieWwv 7ro\e<w9; tca\6<> tcaya86$ ecreaOac

TiavTaTracn /juev OVV, <f)rj. OVT.O<; fjuev Srj av OVT(D<;

vircipyoi. D Tpoirov;

6peyfrovTai Se Srj TJ/JLIV OVTOL teal TraihevOrjcrovTaL Tiva teal apd TL irpovpyov rffilv <TTIV avTO atcoirova1 ' irpbs 20 atco7rov/j,v, hLtcaioo-vwqv re teal Iva fjur) ido/iev Iteavov

TO teaTiBelv, ovTrep epetca irdvTa a&iieiav Tiva Tpoirov iv

iroXec ylyveTau,

Xoyov rj avyyov

$1%LO)/JLV ;

teal 6 TOV TXavtecovos d&X(f)d$ Udvv elvai- el<z TOVTO TavTrjv

fxev ovv, <f)r]> eyoyye irpoaBoKco irpovpyov TTJV o~teyjriv. Md Ala, d(f>6T0Vy ovS* el ijv 8* iyco,

c3 (friXe 'ASeZ/ia^Te, ovtc dpa 25 ova a. Oi) yap oiv. "101,

fiatcpoTepa

Tvyydvei

ovv, (ioairep iv fxvOtp /xvOoXoyovvTes re teal a^oXrjv ayovTes E iraiBevcofiev ' TOU9 dvSpas. 'A\\o tvad

Xoytp

15. <pi\6(To<f>ov II et in mg. A 2 : om. A 1 . 22, 23. mg. A 2 : om. A 1 .

II et in

3 7 6 c 15 <f>v<ra is better taken with <pi\6ao<t>ov than with wpaos. Cf. 375 B. 20 apd n irpovp-yov KTX. See on 368 E. 3 7 6 D 22 tva jiij8ua>p.V. See cr. n. The omission in the text of A may be accidental (see Introd. 5), but the sentence is certainly a difficult one. If the MSS are right, the meaning must be * For we do not want to be tedious," * but avyyb% is rather 'lengthy'*' and we do not want to leave unsaid what is required for completeness" (J. and C , comparing for avxvbs Theaet. 185 E, Phil. 23 B aL). The conjectures of Teuffel {Rhein. Mus. 1850 p. 469) and Herwerden {Afnetn. N. S. XI p. 339) Xva T} (so q) iu/jiev avx^bv (so v) \6yov fj

3 7 6 c 3 7 8 E Let us next consider hoiv to educate our future Guardians: the enquiry may help us to discover the origin o/yustice and Injustice. We may accept the traditional view that Education consists in * Music? or culture of the soul, and Gymnastic, or culture of the body. * Music' must be begun before Gymnastic. Now ' Music' includes literature (X6701), and literature is either true or false (/xvOoi). We shall educate our children by false literature before we teach them true; but we shall eschew all legends that inculcate views inconsistent with those which we desire our Guardians to entertain when they are men. Makers of legend or fable must be submitted to a censorship, and most of our present 'iKCLvdir ( s o v) 5i^i(o/xP a n d 1'i/a /JLT] y iw/iiev legends rejected. Caricatures of the gods, like the stories about Cronus and Uranus, ffvxvbv \6yov 1 o\>x IKCLV6V 5ilu)/jiv 7 Zeus and Cronus, are not only false in improve the antithesis, but are much themselves, but ought not, even if they too violent. It is safest to retain the were true, to be told to children, lest they MS reading until a thoroughly satisfactory breed inhumanity and filial impiety ; nor emendation appears. Dr Jackson suggests tt/a fit) iCo/xev Uavdv \6yov fj oi>x should children be persuaded by Poetry or other imitative arts to believe that the gods Uavbv 5ILU>IJLV.

HO

TTAATQNOZ

[376 E

X V I I . Tt<? ovv r) ircuSela; rj ^aXeirbv evpelv T*7? V7T0 7 30 Toif iruWov xpovov 7]vprjfiiprj<;; eanv 8e irov 7 fiev iiri yvfivaariKT], rj 8' eVt tyvxfj fjLOvcriKij. "RaTiv yap, *Ap' ovp ov /jLovo-L/cr) irporepov apgo/xeda iraiBcvopTes rj yv/JLvaari/crj; IIco? 8' ov; Movo-uc?/? S\ elirov, {i0rj<; \6yovs, rj ov; "Tbycoye. Aoycov 8e BITTOP elSos, TO fiev d\7)0i<;, yfrev&o*; 8' erepov; Nat. IlaiSevTeoy 35 S' I iv afjL^orepoi^y irpoTepov 8' iv TO? t/reu8e<7>; Ov /xap0dpcot 377 Xeyet,?. Ov fjuapOdpets, r)p 8' 670), 6Vt irpcorop Tot? irai&ioL? Xeyofiev; TOVTO Se 7roi; a$9 TO 0X01/ eiirelv ^1)809, eW 8e /cal akrjQr). irpoTepop Be fivOot,*; 7rpo? Ta iraihia rj yvfipaaioi^ 5 xpoo/jbeda. VEO~TI TauTa. TOVTO Srj eXeyop, on fJLOV(riicr)s irporepop airreop rj yvfiva<TTt,Kr}<;. 'Op0ft)9, <f>7). Ov/covv olad' OTL ap
33. eiTrov v: dirwv A I I S ^ 1 : eTirev q1* 1. \j/(fbe(TLV I I : \f/ev5i<nv A.

quarrel and Jig hi among themselves. No 3 7 6 E 30 lf<TTiv & i r o v p ] plea of a l deeper meaning^ (virovoia) can The usual Greek view (see for example justify the telling of such tales to children; Isocr. 15. 180185), corrected by Plato for children cannot distinguish the spirit in i n 410 c ff. from the letter, and impressions made 33 ctirov. Richter (Fl. Jahrb. 1867 thus early are difficult to efface. p. 141) revives Muretus' conjecture eZSos: 3 7 6 E ff. T(S OSV X\ iraiScCa; KT\. but elirov is alone satisfactory. The conThe educational scheme contained in fusion of 0 and o occurs in Inscriptions > Books 11 and ill contributes to the purfrom the third century B.C. onwards 3 gation of the Tpv<f>ui(ra 7r6\ts, and thereby(Meisterhans p. 24 n. 128). See also helps to complete Plato's second picture Introd. 5. of an ideal city: see on 372 D ff. For X6*ywv 8i$rpov. The word 'lies' the correct understanding of these regulais here used by Plato in its popular sense tions it is well to bear in mind (1) that of that which is false in fact: his own Plato's object in this preliminary discipline definition of the 'veritable lie' is different: is to train the character rather than the see 382 B n. ' Lies' are necessaryso intellect (cf. iv 430 c .), and (2) that all Plato holdsin education: only they the guardians have to pass through this must be moral lies. Under ' lies' he curriculum. The higher scheme of eduincludes stories (IAVOOI) about the gods, cation (in Book v n ) , on the other hand, about the daemons and heroes long since is confined to those guardians who are to dead, about a future lifeall of them be made Rulers in the State, and its subjects where the alleged facts cannot express aim is to educate the intellect be verified. The aXrjdeis \6yoi are conrather than the will. See especially cerned with men, and are passed over by vi 502 E, v n 521 D522 A nn. The Plato, because he could not state his best discussion on Plato's theory of eduview without anticipating the conclusion cation in its broader aspects is still, which the Republic is intended to prove I think, Nettleship's Essay in Hellenica (see i n 392 Ac). This point is missed pp. 67!8o. Platon's Erziehungstheorie by Krohn (PL St. p. 12). n.s. Schrift. dargestellt von Dr A. Drygas 3 7 7 A 4 AXTJOTJ : i.e. truths of fact Schneidemiihl 1880 is a useful summary. or history, not yet with reference to moral For Plato's criticism of poetry, we may truth, for nothing has been said to change refer in particular to Heine's excellent the connotation of xf/evd-^s or its opposite dissertation De rat. quae Platoni c. poet. AXydfy. In Plato's view legend contains Gr. intercedit &c. Vratislaviae 1880, and some elements of historical truth. to Reber's Plato und die Poesie Leipzig, 6 apx^ilU-yurrov: semi - proverbial, 1864. with reference to apxh y/wrv iravrds: cf.

377

TTOAITEIAC B

i n

B TravTos epyov fjueycarovy aXXcos re teal viqy KaX diraXxp ' OTWOVV ;
fiaktara yap hrj Tore TrXdrrerai teal ivSverai TVTTOV, OV av T19 /3ov\r)Tai ivarj^irjvaaOaL fcd<TT(p. KO/JLLST) fjuev ovv. *Ap* ovv
OVTCO Traprjaofiev TOVS iir IT v^ovras viro TG>V eiriTV)(ovT(Dv 10

irXaadevra*; CLKOVGIV TOU9 iraZZas real Xa/iftdveiv iv Tafc So^a? itcelvaiSy a9, iirecBdv a$s iirX TO TTOXV ivavrlas

xeLV olrjao^eOa Seiv ai>Tov<s; Ov& oircoaTiovv irapr)aofiev. Up&Tov 8rj rjfuv) a>? eoitcev, eirtaraTr^Teov TO I? fxvOoiroiol^y I C fcal ov /xev av tcaXbv iroirjawaiv^ iyrcpireov, ov 8* av ixrjy diroKpireov 15
TOL>? S' iytcpiOevTas fidWov ireiaoixev rds Tpo<f>ov$ re KaX fjL7)Tpas \eyeiv wv Se vvv Xeyovac TOV? TTOXXOV*;
Set yap Srj rbv avrbv TVTTOV elvai 20

TO69 7raio~lv KaX TrXdrrecv ra<; yfrv^d<; avrcov TOW fivOots woXv
fj rd acofiara rat? yepaiv*

iK/3Xr)Tov. IT0/0U9 S?7; <f>rj. 'Ev rols /jLioaiv> rjv 8* iy(o> fivOois
6\fr6fjL6a KaX TOVS iXdrrov?.

D ical ravrbv BvvaaOac TOVS re /xetfou? KaX ' TOU? iXdrrovs. fj OVK oht,; vE7&)7r, <f>r) a \ \ ' OVK ivvoai oiSe TOU9 /JLIOU<; rivas \e7et9. O&9 fH(7to8o9 T, elirov, KaX "Q/jLrjpo? TJJUV iXeyirrjv KOX oi aXXoc
8. rtiirov Richards: ri/7roy codd.

8 7 7 C 15 KOX6V: sc. fivdov, which Laws 753 E, and (for the application of some MSS (including II) insert. For fiv$ov the sentiment) ib. 765 E. understood from fxvdovoioit cf. i n 399 D, 3 7 7 B 8 (loXwrra TUITOV. See where TOUTO i.e. av\6s is understood cr. n. To TI5TTOS there are two objections: from atiXoiroioiJS, 410 A, where avroi (1) the subject of irXdrrerai and ivdfcrcu (i.e. larpol) follows iarpiK-f), IV 421 E, and should be the same; but the subject of (with Schneider) Laws 886 C Otoyouiar TrXdrrerai is not TWOS, but the vty Kai aTraXy OTi^ovv, cf. irXdrreiv rds ^uxas dte&pxovTai, yevSfievot re (sc. oi Oeol) <bs irpbs dXXrfXovs <b/jJ.Xr)<Tav. in C below: (2) it is more natural and correct to say that an object which 17 irXd-rmv KTX. Mothers and nurses * is being moulded * * puts o n ' a TJJWOS, practised massage on the bodies of infants: than to say that the ruiros sinks into it. cf. Laws 789 E Tt0vTS vbjxovs TTJV fxh Reading TVTTOP we obtain the proper Kvovaav veptTraretv, T6 yevdfievov 8t TTX&Tcontrast between ivdverai and iv<T7)fi^- TLV re otov KTjpivov Iws vypdv, Kai fitxpi voiffdai: the youth puts on whatever imdvotv iroiv (TvapyavaVy and Ale. I 121 D. pression or type the educator desires A trace of massage practised for medical to stamp him with. The metaphor purposes appears in Zeno Fr. 180 (ed. becomes more explicit in Plutarch De Pearson). lib. educ. 3 F Kaddirep yap <r<f>payid$ TOIS 8 7 7 D 23 4XcY^Ttjv. The dual links airaXois ivairo/ji&TTOvTai Kr)poi$f O&TWS at together Homer and Hesiod as jointly fiaO-fiaeis rats rdv in TTCUSCW \f/vxous responsible for Greek theology: see on ivavoTvirovvTaL. Cf. also Theaet. 191 D 363 A. Among the first to rebel against and Hor. Epp. 11 2. 8 argilla quid vis their authority were Pythagoras, Xenoimitaberis uda. phanes, and Heraclitus (D. L. v m 21, 10 <j8Ca>s ottro): * carelessly, without IX 18, IX 1). Xenophanes' protest was 1 particularly famous in antiquity: see more ado : cf. 378 A and 1 331 c. This Sext. Emp. adv. Math. I 289 and IX 193 idiomatic otfrw is common with adverbs 1 like foSlojs, eUrj, ctarXws, vvv, ^ai(/>vr}s: for ap. Ritter and Preller Hist. Philos. Gr. pp. 76, 77. Plato's attack on the Olympian examples see Blaydes on Ar. Wasps 461.

112

nAATQNOZ

[377 D

7roiT)Tal. OVTOL yap TTOV fivOov? TOLS dvdpdoiroLS yfrevBels avvri25 Sevres eXeyov re Kal XeyovaL. Tlolovs Brj, f\ B? 09, Kal T'L avroov fjL/jL<f>6fjLvo<> Xeyets; "OTTGQ, r)v 8' eyob, %pr) teal irpwrov Kal /judXcara fjLefJbfyeaOaL, aXXcos T Kal idv TL% fir) KaXoo? yfrevBrjTac. Ti TOVTO; E "Orav eiKa^rj TLS KaK<Z<s ra> Xoyqy irepl 8eu>v re Kal rjpobcov oloi elcnv, wairep ypa<j>evs firjBkv eoiKora ypd<f>a)v 0I9 dv ofioca ftovXrjdr) 30 ypdyfrai. Kal yap, e<f>rjy 6p6(t)<; e^ec rd ye rocavra fMe dWd 7Tft>9 Br) \eyofxev Kal irola; Updorov fiev, r\v 8* iyoo, TO Kal irepl T(2v /jLeyiarcov 'sfrevSo? 6 elircbv ov KaXdos iyfrevaaro, 009 Ovpavos T elpydcraro a (fyrjac Spdcrai avrov fHcrtoSo9, o re av Kpovos c[)9 iTi/JLayprforaro avrov rd Be Br) | rov Kpovov epya Kal 378 Trddrj VTTO rod veos, ovB? dv el r\v dXrjdr), W/JLTJV Belv pqBlax; ovrco Xeyeadai irpbs d(f)povds re Kal veovs, dXXd fjudXiara fikv cnyda'daL, el Be dvayKT] TL$ rjv Xeyecv, Bi* diropprjrwv aKovecv 009 dXiyiaTOus, 5 dvcra/jLevovs oi yolpov, dXXd rt fieya Kal diropov Ov/xa, OTTCOS O TL eXa^laroLS crvve/37] dKovaai. Kal ydp, r) B? 09, OVTOL ye oi Xoyoi yaXeiroi. Kal ov Xe/cTeoi, y\ e^rjv, c5 'KBeifiavre, ' ev TTJ rjfieTepa B iroXet, ovBe XeKTeov vecp CLKOVOVTI, C 9 ahiicwv Ta evyjiTa ovBev dv 0

theology in this and the succeeding book was perhaps the severest blow that Paganism received before the Christian era, and pointed the way for those exaggerated diatribes against the heathen gods in which it afterwards became the fashion of early Christian apologists to indulge, beginning with the Apology of Aristides (cc. 811). Cf. X 607 B n. 26 oirp*|/v8iTTai. oirep is rb eiK&friv KCLKWS iTcpl 0U3v etc. A distinction is drawn between mere lies and the lie which is in itself ov KCL\6V, unbeautiful and immoral in tendency, e.g. the story of Uranus and Cronus (6 elirCov oi /caXws ixpevaaro in E below). Such legends not merely misrepresent the gods, but also corrupt mankind. 3 7 7 E 28 cUd^t). It is taken for granted that Poetry is a species of imitation : cf. Lazvs 668 Ac. 32 TV ncyCoTcov: masculine, not neuter : cf. 378 B. 33 fHcrfo8os. Theog. 154181. 34 TO. h\ 8ij KTX. d^i emphasizes the case of Cronus as the most important (cf. Prot. 311 D, 312 E) : it is so because the delinquent is Zeus, the reigning king of gods and men. The example set by

Zeus on this occasion was no doubt sometimes used to justify wrone-doing: see for example Aesch. Eum. 640, 641, Ar. Clouds 904906 TTWS dijra 5{/ojs ofays 6 Zei>5 I OVK awbXuikev rbv irarip avrov \ diiaas; ib. 1079 ^- ^ u r - H' ^' I 3 I 7 1319, and especially PI. Euthyph. 5 E 6 A, where Euthyphro urges the analogy in all seriousness to justify his vexatious prosecution of his own father. The pernicious effect of such legends on human conduct is again pointed out in Laws 886 c, 941 B : cf. also Isocr. Bus. 3843, Luc. Men. 3, and Grote Plato ill p. 194 n. 3 7 8 A 2 p<j8ws OVTW: 377 B n. 5 Ovo-afUvovs ctKOvcrcu. a.-nopp-f]TUjv suggests the mysteries, whence the allusion to the 'mystic pig' (Ar. Ach. 764). For diropoPj 'unprocurable' (Jowett), d7rupov has been suggested, absurdly enough. diropov is further explained by 6Vws &KOVO~CU. It should be noted that oirus with a past tense of the indicative in clauses of this kind is rare in Plato: it occurs again only in Laws 830 B, 959 c (where &v should be expunged). Cf. Weber in Schanz's Beitrdge zur hist. Synt. d. Gr. Sprache 11 2, p. 64.

378 D]
davjxaarov

TTOAITEIAC B
TTOIOI, OVS* av dSitcovvTa irarepa KoXd^cop 7ravrl Ov /JLCL TOP 10 OvBi ye,

dXXd Bptprj av oirep 6ewv oi irptoroi r/v 8* iyco, TO irapdirav, C Xevovac zeal iidyovrai'

re teal fiiyurroi.

Ata, r) 8" 09, ovBe avrtp fioi Boxel iircT^BeLa elvai Xeyew. ovBe yap dXrjdr}* ' el ye

009 Oeol deoU TroXe/JLovci re teal eTri(3ovBel r)/j,iv TOVS

TTJP TTOXLP <j>vXdj;Lv altryiGTOv vofjui^ecv TO paBLcos dXXrjdire^Odveadai' iroXXov Bel yvyavro^ayia^ TC fivOoXoyrjTeov 15 aW el ols ical TroLKiXTeov, fcal a \ \ a ? e^Opa? TTOXXCLS Kal iraPToBaira^ dedov re Kal r/poocov 7r/>09 avyyevel?
7TO)9 /J,XXo/J,P 7Tl<rLP, W9 OvBel?

re teal oltcelovs avT&v.

TToXlTT]^ TpO<; Tpq>

7r(07TOT

dinJxOeTo ovB* earcp D ra iraiBia

TOVTO O<TIOP, roiavra Kal

Xeicrea fiaXXov Kal

irpo? Xoyo-

evdv? ' /cat yepovac

ypav<riy

Trpeafivrepoi*; 2a

Kal TOU9 TroirjTas iyyv?

11. SoKi v: 5OKU>

TOVTCOP dvayKaareov
19.

II: om. A.

3 7 8 B 9 ov8* a$ has been needlessly doubted by Richter (Fi. Jahrb. 1867 p. 142), who suggests ov84v. The words aSiKwifrroiol correspond to the conduct of Uranus and Cronus towards their children : ov8* adrpdiry to Cronus' treatment of Uranus, and Zeus' of Cronus. Cf Euthyph. 5 E6 A. The Euthyphro presents so many parallels to 378 that some haveerroneously, no doubtsupposed it to be a spurious elaboration of that section: see my edition of the dialogue p. xxix. 3 7 8 c 15 troXXov SetITOIKIXTIOV. iroXXoO 5t is not adverbial (like ijKt<rTa), as J. and C assert: otherwise Set would be Setp (so Herwerden would read Mnem. N. S. XI p. 339). The asyndeton is justified by emphasis and the ampliative character of the sentence. The verbals are best explained (with StallbaumJ by supposing an ellipse of etvcu: cf. Schanz Nov. Comm. PL p. 33. 16 irouciXWov. troudWuv is used of depicting in a variety of colours (viu 557 c), not necessarily by embroidery. Cf. 373 A n. There is probably a special reference here to the TreVXos. At the greater, if not also at the lesser, Panathenaic festival, a robe woven by Athenian maidens and representing the triumph of Athena and the Olympians over the giants, together with other celestial fights, was carried in procession to the Acropolis, and presented to the statue of the goddess

in the Erechtheum : cf. Euthyph. 6 B, C and Mommsen Feste d. Stadt A then pp. 107 ff. The subject was depicted on the Parthenon frieze: see Baumeister Denkm. d. kl. Alterth. 11 p. 1185. The allusion to the ceremony is the more appropriate in this connexion, if, as appears, to be probable, the action of the dialogue takes place just before the great Panathenaea of 410 B.C. See Introd. 3. 18 <os ovScls KT\. Plato desires to obtain a religious sanction for his institutions, as in the myth i n 414 B ff. The best dri/xriydpos, according to Socrates,
is 6 (rrd<reis re iratjuv xal bjxbvoiav ifiiroi&v

(Xen. Mem. iv 6. 14): and the Platonic State may from this point of view be regarded as "an attempt to determine the ways and n^eans of securing political o ^ o t a " (Krohn PI. St. p. 369). 19 XcKT^asee cr. n.cannot be dispensed with. Madvig's suggestion, that
fxdWov is corrupt for <parov or q.GTiov

or the like, and Liebhold's fieXip-iov for fiaWop, are much less probable than the accidental omission of Xc/cr^a in A. See Introd. 5. Vermehren (PI. Stud. p. 92), rejecting Xexr^a, would carry on fxvdoXoyqTiov or the like; but this solution is much too difficult. 3 7 8 D 20 Kal irfKo-pvWpon 717VOpivois. The dative goes with \oyoirottv (*to make tales for them as they grow older'), and Kal before rots iroirjrds means

TTAATQNOZ
rrroielv. "Upas

[378 D
d/juvveiv, Kal Oeofiaxias veo$ ov% 0Z69

Be BeajJiovs bird veos teal * H<f>al<TTov piyfret^ viro rfj fiTjrpl rvirrofievrj eh rrjv iroXiv, OVT ev

7raTpo<?, fieWovros

ocras r/O/i7/p09 TreTToirjKev4 ov rrapaBeKreov

25 vTrovoiaiS 7r7roir)/jLPa<; oiire dvev VTTOVOIWV. 6 yap ev TCLLS Sofat9, BvaeKviirrd fcdWiara 30 ' re Kal d/ierdarara dtcoveiv. el res av ol fivdoi,

re Kplveiv o ri re virovoia Kal 0 /JL^ a \ \ ' a av TTJXIKOVTOS OV Xuftrj <f>iXel yiyveaOac. E o ri ravra av dv Brj r<ro)9 evefca irepl Travrbs TTovrjTeoVy a Trpcora dfcovovaiv, fxe^ivdoXoyrnxeva 7rpo<; dperrjv "E^efc yap, (f>rjy \6yov. early arra XVIII. <j>al/JLv; d\\! Kal rlvas

ipcoToir] ?7/ia?, ravra

Kal rive? 7r6\ea)s.

Kal iyo) elirov 'II 'ASe//iai/T6, OVK ecrfjbev TroLrjral iyco re oiKi-arais Be TOI/<? 379 ye irotrjreov

teal av ev ra> Trapovri, \ dX)C oiKiaral

jiev T 7 O 9 TrpocrrjKei elBevai, ev 0I9 Bel fivOoXoyelv rovs TroLrjTas, UT U Trap* 01)9 eav TTOLGMTLV OVK 7rtTp7rreovf ov firjv avrols 9, <f>rj * dX>C avro Brj TOVTO, oi TVTTOL irepl OeoXoyia^

etiam. This explanation was proposed ydprjaev. Before the time of Plato it was by Richter (FL Jahrb. 1867 p. 138) and practised by Theagenes of Rhegium, Anaxagoras, Metrodorus of Lampsacus, Vermehren (1. c. p. 91), and is probably right. Cf. Ar. Frogs 1054 f. Others Stesimbrotos of Thasos and others: see connect the words with Kal ytpovai Kal Wolf Pro/eg, ad Homerum pp. 161 166 ypaval: old men, old women, and the and Jebb's Homer p. 89. In Plato's day boys themselves as they grow older, must the Cynics were the chief exponents of tell such stories irpbs rot TaiSia evdtis. But this school of criticism, especially Antiit is difficult to understand rots iraidlois sthenes: examples may be found in with yiyvoiUvoL* unless Trpeafivrtpois 717- Winckelmann's Antisth. Frag. pp. 16, VO/A4I>OIS is construed with Xoyorroieip. 2328: cf. also Dummler Antisthenica pp. 16 ff. Dummler, many of whose 22 v^os. Hephaestus. Atos is a false combinations are highly speculative, rereading derived from a mistaken reference gards the present passage as directed to / / . xv 18 ff. The story (according to Clement ap. Suid. s. vv. "Hpas 5 8e<rimovsagainst Antisthenes, whose rivalry with Plato is well known: but there is novtrb vltos) was in Pindar: irapa Uivdapy yap vwb 'Hcpatarov deafxetjerat iu r y i7r' thing to suggest any personal reference. OVTOV KaraaKevaadivTi dpbvqtKai <pacnThe historical Socrates occasionally played with the same weapons, as appears from dcOijvai afrrty iin^ovXeijaaaav 'Hpa/cXet. Xen. Symp. 3. 6, and Mem. I 3. 7: so Cf. Paus. I 20. 3. f also does Plato, but seldom, if ever, withH<|>aC<rTov fC+eis. / / . I 586594. out irony, e.g. Rep. I 332 B ijvi^aTo 23 Ocopaxtasov irapaScicrlov. Ho6 ^i/iiiavidrjs TroirjTiKCJs: cf. also Theaet. mer / / . xx 174, xxi 385513. Cf. 194 c, Ale. II 147 BDal. Plato's attacks Xenophanes Fr. 1. 1922 (Bergk) upon Homer lent a great impetus to this and Pind. 01. IX 43, 44 fiij vvv \a\ayti method of exegesisthe only method, as ra Toiavr' ^o irbXejxov yjayjcxv re irdcrav it was thought, by which his animadXwpi? adavarwv. versions could be met: cf. Schow's 24 kv vtrovoiais'. adverbial, like iv <papfw.Kov etdei ill 389 B (J. and C ) . Heraclides pp. 223234. The allegorical interpretation of Homer 3 7 8 F38O c What then are the probably originated in the desire to save moulds in which our legends must be his character for piety and morality: cast? God should always be represented iravTT) yap ijai^aev (says Heraclides as He really is. Now God is good, and Alleg. Horn, ad init.), el /jL7]8h W as good cannot be the cause of evil, He

379 c]
rive? av elev;

TTOAITEIAC B
TOLOLBC TTOV Tcves, rjv S' iywm re iv TpaywBla. fiXaftepov. r) yap;
< V

otos Tvyyjdvei

6 deos 5

wv, ael STJTTOV anroBoTeoVy idv iv /jueXecnv, idv ye TWV dyaOwv ftXaftepov, alnov; dpa aWd OvBe TOVTO.
A

T TL<> CLVTOV iv 7re<Tiv Troif), idv T Ael yap. OVKOVV dyaOos o ye

B OeO? TW OVTL ' T tCdl Xe/CTOV OVTQ) ,' T t /JL7]V ,' ' A \ \ a fJLYjV OtjBiv Ov fxoi Bo/cel. *A/>' ovv 0 fir) etrj icaicov ACTLOV UavfiXdirTei; OvBa/iws. Tt Be; Nat. Ov/c O Be firj /SXaVret, tcatcov TL irotel; 10 Nat.

O Se ye fxrjBev tca/cov wocel, ov& av nvos axfreXc/jLov TO dyaOov; apa irdvrcov ye alriov

lift)? yap;

evirpaytas; <?/.

TO dyaOov,

TWV fiev ev i^ovTcov atTiov, OvB* apa, av elrj atTios,

TWV Be tca/cdov dvaiTiov. dXkd

C reXcS? ' y\ irdvTwv TayaOa

rjv Si* iyco,

6 ^eo?, 7reiBr) dyaOos, 15 okly<ov fiev aXXov TTOXV yap eXaTTco ovBiva

C 9 oi TTOWOI Xeyovatv, 0

rot? avdpouTTOL? acTios, TTOWCOV Be avaiTios*

TWV icatcwv TJ/JLIV ical TWV fiev dyaOwv 10.

6, 7. idv re ev /x^Xeacv I I : om. A. mg. A 2 : om. A1.

/AT) j3\ct7rrei*O 5^ ye U et in

is the cause of little to the human race, but the inference, that God, because for evil is far more common in the world He is good, is never the cause of evil, than good. This is one of the canojis is probably due to Plato. Bacchylides which our poets are to observe; but it is expresses a kindred sentiment in Fr. 29 constantly violated by Homer and others. (Bergk) Zei)s vxf/ifxiduv, 5s atravra 5ip~ Evil must ?iever be attributed to the gods; Kcrcu, I OVK atrios BvaroTs fxeyd\u)v axiwv. ory if it is, it must be represented as a Read in the light of Book vi, the theology chastening visitation for the sufferers of this and the succeeding chapters gains, good. no doubt, in significance and depth; yet it is illegitimate to argue on this account 3 7 0 A 5 otos Tiryxdvciiv \Ukwiv. i rvyxdvei uiv = really i s ' : cf. I 337 B n. (as Susemihl does Genet. Entwick. 11 p. 121) that the existence of the Idea On the omission of idv re iv ixi\e<riv in A of Good is already presupposed, unless see Introd. 5. it is shewn that Plato could not have 3 7 9 B 8 dXXd pr\v KT\. It is first purified his theology except by metaproved that good is not the cause of evil (dXXA fxrjvirws ydp;), and next that physics. In point of fact, Plato might have written the end of Book in even good is the cause of evirpayia {rl di; if he had never thought of the Ideas vai): the conclusions are then stated in at all. the reverse order. The step by which each conclusion is reachedthe identifi3 7 0 c 15 ov8* dpairdvTwv. Concation of dyadbv and <b<j>i\ifjLovis Socratic Aesch. Ag. 1485, i486 Aids iravatrtov trast (cf. Xen. Mem. iv 6. 8); but it is doubtful iravepyira. \ rl yhp fiporoh Avev Aids reif the historical Socrates ever went so far Xetrcu; Suppl. 822824 and many other as to deny that God is sometimes the examples in Nagelsbach Horn. Theol. cause of real evil or adversity to man, pp. 26, 51 ff., and Nachhom. Theol. pp. in spite of his belief in Providence {Mem. 16, 18, 60ff.,73 ff. I 4 and iv 3 ; yet I 4. 16 otei 5' dv TOI>9 17 TTOXV -yo-ptjp.iv. An old saying, Oeobs TOIS dvOpwirots d6av i/upvaai, ws as appears from Pind. Pyth. 3. 81 ff.
IKCLVOI elaiv eD Kal KCLKUS iroielv,

dvvcLTol ijaav;). The moral goodness of the Deity himself was proclaimed before Socrates and Plato by Xenophanes, Pindar, and the dramatists,

el /JLT] fxavddvujv olffda irporipojv' j v trap i<r\6v

wfjixaiTa <rvv5vo 8alovrai (UpoTois I dddvcLTotj

and Eur. Suppl. 196, 7: cf. also Horn. / / . XXIV 527 ff., Philem. Fr. Inc. 65 (ed. Meineke). Plato and Aristotle

n6
y rwv 20 rov 0e6v. dfiapriav 'AXrjdearaTa,

fTAATfiNOI
Be tcatcwv dXX* drra *O)+r}pov ovr Bet ^rjrelp ra atria, e<f>rj} Bo feel? (JLOL Xeyeiv.

[379c
a\V ov ' rr)v D Ov/c apa> fjv B% teal XeyovTos,

iyob, diroSetcreov ovre co? Boiol TTLOOL

dXXov TTOLTJTOV ravrrjv

irepX TOU? 0eov$ dvorjT<o<; afxaprdvovTO^ KaraKeiarat ev A t o ? avrap ovBet, o

25

KT)pa)v fJL7r\eioi, fcal <p fiev dXXore dv fieufjas fiev

6 fiv

iaOXdov,

BecX&v

6 Z e v 9 So) dfjL<f>oTpa>v> dWore 8' ecrOXa),

re KCLKG) O ye tcvperaL, rd erepa,

o5 8' dv [xrj, dXXy aicpara rbv

Be Ka/crj f3ov/3pG)<7Tt<; e V i y^Qova

Blav

iXavvei' E

30 ' ovS' di)<; ra/jLia<; f)iiiv Zeu? dyaOtov XIX. re teatewv re rervKrac,

Trjv Be Twv optcodv tcai GTTOVSWV avy^v<Tiv} rjv 0 IIdvedv TLS <frfj Be* AOrjvas T teal Ai6$ yeyovevai, ov/c Bed (defjuros re teal 380

Sapos avve^eev,

7raiv<r6/jL0a, ovSe dedov epiv re teal Kpl\atv

ovB' av} cw9 Alo"xvXo$ Xeyeit eareov dtcoveiv TOVS i'OU9, on

make room for it in their philosophies: Leaf ad loc. and cf. 379 C .): in see e.g. Pol. 273 D, Laws 906 A, and Plato there is one of each. So great Arist. Probl. x 45. 895** 39 ff. i) <f>6<ru difference is not likely to be due to a <pau\a /xtv Trdvra 7rotct, ;ai irXelovs KOX Plato: it is easier to believe that he irXeLu, atrovSata <5' Aarrw, tcai 0 J rrdvra 1 used a different recension from the Alexdtivarai. The counterpart in the sphere andrian.. The use of Krjpes unpersoniried of morals is Bias's ol noWol KCLKOI : with was apparently not admitted by the which may be compared Rep. IV 428 E, Alexandrian critics. Cf. Wolf Proleg. 431 A, 442 A, c, ix 588 D. It is a melanp. 37, and Howes in Hai-vard Studies choly cry born of the age of iron : in the in Cl. Phil. VI p. 204. golden ageso Plato tells us Pol. 273 c 3 7 9 E 31 &Ya0wvWTVKTCH is either the balance was the other way. from a lost line of Homer, or from some 19 dXV arrard atria. The dualism other poet (as Schneider inclines to should not be taken too seriously, in spite think): note otir* a\\ov iroirirov just of the good and evil souls in Laws 896 E. above. There can hardly be any referPlato is not now constructing a philoence to / / . IV 84 Zetfy, os r todpuinav sophy, but casting moulds for theology Ta/x^? iroXifioLo T4TVKTO.II as Howes and poetry. imagines (1. c. p. 196). The sentiment is common: cf. e.g. Hes. O. D. 669 and 3 7 9 D 23 Sotol ir0ot.. See //. xxiv Pind. Isthm. IV 52, 53 Zeds rd re KOX r a 527532 Soioi yap re wtdoi KaraKetarai
tv Aids oOdei I ddi)fju)v ola dibuxn /ca/cwi', i-repos 5e idutv I $ fxev K dfx/jd^as Siby Zei>j repiriKipavvos, \ dWore v.tv re KCLK(J> 6 ye Kvperaiy AWore 5' 4<r0\$' \ $ 8t ice TWV XvypQp Siby, XwfiriTbv tdrjicev | Kal i KaKTj poOppuxTTis ivl xt>va ^av 4\aAvi, v4/J.i, Zei)s 6 V&PTUV Kibptos.

In our Homer there is apparently only one jar of good to two of evil (see

32 <nrov8v <rvy\\Krw. II. IV 69 ff. 34 Ocwv Jfpiv T Kal Kpfrrtv. This is usually explained as referring to the Theomachy (//. XX 174), which was caused by Zeus and Themis in the sense that Zeus sent Themis to summon the gods to the council at which it was

38OB]

nOAITEIAC B
aiTiav (j>vei OTCLV rearecoaat Bwfia TTafxirrjBr^v OeXrj.

117

dXX3 idv T9 Trotr), iv oh TavTa T lafifteta eveaTtv, TCL T^9 N^6y8?;9 5

TrdOif rj Ta YleXoirtBdov r) Ta Tpaired, rj TL dXXo TWV TOLOVTCOV, fj ov

Oeov epya eaTeov avTa Xeyetv, rj el Oeov, igevpeTeov avTols a^eBov ov vvv rjfieZs Xoyov ^rjTov/jbev, real XetcTeov, & 9 o fiev 0eo$ Bireatd T > B real dyaOa ' elpyd^eTO, oi Be oavivavTo KoXa^ofievoL* ct>9 Be dOXioc
sanctioned {v. 4). But (1) Themis' part in causing the Theomachy is very small, (2) the simplest and most natural meaning of Kpivts is not 'contention,' but 'judgment' or 'decision,' and (3) the Theomachy in Homer is not productive of evil to men, but only to the gods themselves: its citation here would therefore be quite irrelevant. W. R. Hardie (in Cl. Rev. iv p. 182) is, I believe, right in 'supposing that the strife of the goddesses three and Paris' judgment is meant, (pis and Kpiais are regularly thus used : e.g. familiar Greek idea see Nagelsbach Horn. Theol. p. 321 and Nachhom. Theot. pp. 54 * 5 ^v otslv<rriv. I have left these words in the text, although they are certainly open to suspicion, and have been condemned by Platt {Cl. Rev. i n p. 72). The antecedent to oh is apparently rb. rrjs NI6/3T;S irddrj; but the play was not called ' The sufferings of Niobe' but ' Niobe,' and the relative can hardly precede its antecedent in sentences of this kind. If ots is referred to ravra Eur. / . A. 1307 Kp'icnvffTvyvav (piv r e understood after TTOIT/, then iv is difficult: KCLWOVCLS; cf. ib. 581, Hel. 708, Troad. ' if any one puts into poetry topics in 924, Hec. 644 f. Kplffis was the name which these iambics occur' gives no good of Sophocles' play on the judgment of sense. Unless Plato is writing very inParis {Fr. 330). The poem referred to accurately, we must pronounce the clause by Plato is the Cypria (so also Wilamo- a marginal gloss on rawddrf. witz Horn. Unters. p. 367 n. 46), which 38O B 9 wvCvavro KoXa&opcvoi. An traced the war of Troy to the judgment earlier generation looked upon punishof Paris, and that to Zeus' deliberations ment as retributory hpdaavn iradelv. with Themis (Zei)s ftovXeveTai fiera TTJS This view appears in Hes. Fr. 217, ed. Qt/judos irepi rod TpwiKou iroXifxov Kinkel Goettling, and especially in Aeschylus, Epic. Graec. Fr. p . 17. Qtfudos is e.g. Ag. 1563 f., Choeph. 309314, 400 Heyne's emendation for Qirtdos: but it 404, 886, 927 : in Sophocles and Euriis scarcely open to doubt: for the marriage pides it is rarer {Ant. 10741076, El. of Peleus and Thetis, at which the three 141 if., 1495 f., Andr. 438, Suppl. 614 goddesses quarrelled, was an episode of the 616), and Euripides expressly argues poem, and Thetis could hardly therefore against it in Or. 508 ff. Traces of a have been privy to the plot. See Kinkel milder theory were however contained in 1. c. pp. 20, 22 and Jebb's Homer p. 153). the doctrine ir&dos fiddos {Ag. 176ff.),as Themis was Zeus' dpx<it.a aXo^os (Pind. well as in the use of words like <rw<f>povLFr. 30 Bergk), and still appears as one eiv, ducaiovv, evOfoeiv, for ' punish.' I n of the Olympians in //. xv 87. The Plato punishment is remedial. Ignorance Cypria is quoted again by Plato in or vice is in the soul what disease is in Enthyph. 12 A. We may fairly suppose the body (iv 444 c, cf. ix 591 A, B), and that deQv (pis re Kai Kplais was the head- the judge is the soul's physician (in ing of one of the introductory episodes in 409 E ft., Gorg. 478 D) : hence {Gorg. the poem: to this also the omission of 480 Bff.)the sinner should go before the the article with tpiv re Kai tcplcrip seems judge as a patient visits his doctor, and to point. Mr Hardie thinks Plato may we should even prosecute our guilty have attributed the poem to Homer; but friends and relations. See also Laws Euthyph. 1. c. (6 voir)TT)s 6 -rronfiaas) does 854 D, 862 E, 934 A, 0,44 D rbv y&p not favour this view. Kaicbv del Set KoXd^etv, tvJ a/xelvuv J. T h e 38O A 3 6c6s pkv te\y\: Aesch. punishment, again, which awaits the wicked after death is intended to cure Fr. 160. For other examples of this

flAATQNOI
10 fiev oi Bltcrjv BLBOVTCSJ rjv Be Brj 6 Bpaiv ravra TOV iroir)Tr)v. aX)C el fjuev on

[380 B
0eo?, OVK iareov Xeyeiv eareov

iBetjOrjaav KoXdaeax; Xeyoiev &< >?

ddXioi oi KdKol, BLB6VT<; Bi Bitcrjv w(f>eXovvTO VTTO TOV 0eov}

tcatccov Be aiTiov <f>dvai Oeov TIVL yiyvecrOai dyadov OVTCL, Biafia^eTeov iravTi TpoTra) fMt/Te Tivd Xeyeiv TavTa iv TTJ avTov iroXei, el fjueXXei 15 evvo/jLTjaecrOac, /JLIJT Tiva dtcoveiv, fir}T vecoTepov I \xr)Te irpecrftvTepoVj C IMrjTe iv fxeTpw fir)T dvev fieTpov fivdoXoyovvTa, Xeyofieva, avTOis. dpeafcei. el XeyotTO, OVTC %vfJL$opa rjfxlv ovTe XvfjLyfrrj(f>6<; aoi el/it, e<f>Tjy TOVTOV cos OVT oaca av aiffxc/xova avTa TOV vofxov, teal /xoc Xeyeiv teal TOVS

Ourov fiev TOLVVV, TJV S' eyco, el? av elrj TO>V irepl Oeovs

20 vofitov re KOX TviroDVy iv u> Berjcri TOVS XiyovTds

TTOIOVVTCLS TroieiVj fjLTj irdvTcov CLLTIOV TOV deov, dXXd Tcbv dyada)v. TL Be Bf) 1 0 BevTepos oBe; dpa yorjTa TOV 6eov ocei elvav KCLI D olov ef eTrifiovXris <f>avTdeo~0ai, dXXoTe iv dXXais 16. fi^re iv I I : fir) iv A. IBeais, TOT fiev

3 8 O D383 c In the second place, their souls, unless they are incurable: God is changeless, and incapable of deceivand such as are themselves incurable, ing. He is changeless, since He is the best. help to cure others by their deterrent That which is the best cannot be changed example (x 616 A ) : SO that in its by others, and zvill not change itself, for deepest relations this doctrine reaches it can only change to what is worse. to the very roots of Plato's philoHomer and the other poets err in attrisophy, with all due deference to Mr buting changefulness to the gods. Neither W. S. Lilly, who with much intempercan God deceivey for while the true or ance of language denounces those who veritable lie, that is to say, ignorance attribute such a view to Plato (Fortnightly of truth within the soul, is hateful alike Review N.S. XLVi p. 116). to gods and men, the spoken lie, which is 14 iv T J avTov iroXct: 'in one's but an image of the other\ is admissible own city,' with reference to the subject of diajAax*riov, not to riva. Plato implies only when used against enemies, or on behalf of friends, or to invest the ancient that the preachers of such theology must and unknown with a semblance of reality. be suppressed in his ideal city. In all God has no need of lying for any of these this Teichmuller (Lit. Fehd. 1 p. 114) detects an assault upon Isocrates, but his ends: he is therefore wholly true. In this respect also Homer and Aeschylus evidence is of the slightest. misrepresent the divine nature. 38O C 16 nvOoXoYOvvTct is rejected by Herwerden: Ast suggested /JLV*)O\O38O D 23 dpa -y6T]Ta KTX. Although yov/jLeva. The choice of the participle the gods are constantly represented as is determined by Xiyeiv, which is more deceivers in Greek poetry and legend, important than &KOVCIV : for without say- Plato was by no means the first to uping hearing is impossible, /JL^TC veurepov hold the opposite view. In Pindar /x-f}T irp<r(3vTpov belongs both to Xiyeiv (01. 10. 4) Truth is the daughter of Zeus, and to oLKoveiv. and the dramatists often teach a similar 20 vofioov TC Kal TVITCDV. All laws doctrine: see NagelsbachiVtfM/ww. Theol. p. 46. There is a close imitation of Plato's are in Plato's view only moulds or outargument throughout this passage in Arist. lines, within which our actions should Fr. 15. i476 b 14fif.ed. Rose. fall. Cf. infra 383 c and especially Pol. 294 A fif.

8 IB] yiypo/xepop

T70AITEIAC B
Kal dWaTTOPTa Te elpai TO avTov ethos els

119 iroWds ToiavTa Iheas 25

avTop

TOT he 77/xa? diraTOiPTa Kal iroiovpTa irepl avTov v, rj dirXovp apdy/crf, elirep E fieOiaTaadai Ta dptaTa eKJBalpeiP; OXJK %G>, e(j>r), PVP ye OVTCOS elirelp. ' i) bir* aXXov; 'ApdyKrj. OVKOVP

Kal iraPTcop rjKuaTa TTJS eavTov

Ti he Tohe; OVK VTTO fxep dWov olop acofia 3

TI i^uaTaiTO Tr}<; avTov ZSea?, rj avTO v<f> eavTov Te Kal KipeiTai;

eyopTa r/KtaTa dWoiovTai

VTTO aiTicop Te Kal TTOToop Kal 7r6pcop, Kal irdp <J>VT6P V7ro eiXrjo-ecop Te Kal dpe/jicop Kal TCOP TOLOVTCOP 7ra6r}/j,dT(0p, ov TO vyteaTaTOP Kal 381 layypoTaTov rjKMTTa | dWoiovTai; NaL Ilw? S' ov; "^v^rjv he ov Trjp dphpecoTaTrjp Kal <f)povc/j,G)TdTr)p rjicio'T dp TL e^coOep TrdOos rapdgetep re Kal dWotwcretep; \6yop dWcop T ev elpyaayuepa Kal firjp TTOV Kal Ta ye gvpOeTa VTTO y^popov Te Kal TCOP 5 "Ecrrt hrj Tavra. IIdp irdvTa crKevr) Te Kal oLKohofjurffiaTa Kal d/jLcfyteafjuaTa KaTa TOP avTop Kal ev eyopTa TTaOrj/xaTayp r)Kio~Ta dWouovTai.

B hr) TO KOXGOS eyop,

31.
4.

rj <f>vaeL rj I Te^prj rj d/jbcfroTepOLS, e\ayLo~Tr)p

re II et in mg. A' 2 : om. A 1 . 33. ov IT: ov A.

Kal Kivdraioiriwv

Kal &/<f>i.e'<r/j.aTa H : o m . A .

25 avTov is emphatic: the contrast is between actual and apparent transformations of the Deity. After avrbv, Herwerden would insert TrauTodairdv, comparing 381 E; before it, Richards adds dWov, by which Benedictus and Ast replace avrbv. Hartman proposes < r t > yiyvdjjievov. It has apparently escaped notice that yiyvbixevov, as well as a'XXar-

383 c. 28 T 8* T<$8; Steinhart {Platan's Werke v p. 680) justly observes that the method of reasoning employed here the disproof of each of the two members of the opposite alternativerecalls the arguments by which Parmenides established the attributes of Being (see RP. 7 95> 9^) 5 l)Ut the resemblance is not TOPra rb avrov eldos, belongs to els rroXXas close enough to suggest that Plato was fiop<j>as in the sense of * passing into ' : cf. thinking of Parmenides when he wrote Tim. 57 A els ctXXo TL ytyvb/ievov, infra III this chapter. Although the unchange4 0 0 B i's /3pa.xv T Kal /xaKpbv yiyvb/j.evop, ableness of God was taught by XenoIX 588 c, and the frequent idiom ytvecris phanes and the Eleatics, there are few eh e.g. Phaed. 71 B, 71 E, Phil. 26 D, if any traces of such a doctrine outside Tim. 49 c, 54 B. the philosophers before Plato. 27 dirXovv: one of the watchwords 3 8 O E 30 VTTO \ikv aXXov KTX. JJ.IV of Plato's State (370 B, c, 374 AI) al.): has its counterpart in aXX' apa avrbs avrbv his citizens are to be nothing if not airXoi. KT\. 381 B. In making the gods a reflection of the 31 KivetTcu: a more general word for type of human character which he desired change than dWoiovrat: cf. Theaet. 181 D to foster, Plato is acting strictly in accord56o dr)ei'577 Kivrjcreujs, dWoiwaiv, TT)V 5 ance with the method of Greek theology, trepKpopdv. The doctrine of the permawhose Olympus is an image of human nence and immutability of good enunciated society. The end of human action is here foreshadows, but does not presupbfxoiuxns Beit) Kara rb bvvarbv (Theaet. pose, the metaphysical predominance of 176 B) ; and Plato's God, changeless and the Good in Book vi. with * no shadow of turning,' furnished 3 8 1 A 4 Kal d|x<J>iorfiaTa. See cr. n. the citizens of his ideal city with an and Introd. 5. abiding standard of human conduct. Cf. A. P.

120

TTAATQNOI

[381 B

fiTa/3o\r)v vir aXXov ivBex^Tai. "JLoctcev. 'AXXa firfv 6 #09 ye teal rd rov Oeov iravrrj apiara eye^ IIcS? 8' ov; Tavrrj fiev 10 Brj fjKicna av 7roXXd<; fiop<f>d$ Icryoi 6 Oeos. "H/ciara Srjra. X X . ' A U ' dpa avrd? avrbv fATa/3aXXoi av KOX dXXoiol; ArjXov, <f>r}y on, elirep dWoiovrai. HoTepov ovv eirl TO fiiXTiov T zeal tcdXXiov fieTafHaXXei eavTov, rj iwl TO x*lpov ical TO alayiov iavTov; 'Avdy/crj, e<f>rjt iirl TO yelpov, etirep aXXoiovTai. ' ov yap C 15 TTOV ivSea ye <f>rjaofjbp TOP Oeov KOKXOVS rj dpeTr/s elvai. r)v 8 iy<o, Xeyeis' teal OVTO)<; e^pvTo^ hoicel av T/? <T(H, do ' /co)p avTov yelped iroielp oirrjovp rj 8ewv rj dp0p(O7ro)P; ^ ecf>rj. 'ASvpaTOV apaf e(f)7jvy teal 0e<p ideXeiv avTov dXXotovv dXX\ a>9 eoi/ce, K&XXiaTos teal apiaTos wv els TO BvvaTOP etcaaTos avrcop 20 fMPL del airXoos iv TJ) avTov floppy. "Airaaa, ecfar), dpdytcr), e/xoiye Bo/cec. MrjSel? apa> ' fjp 8' eyoa, c3 apiGTe, Xe7T0> rjfilv TCOP TroirjTayp, D a>? deol gelvoiaiv ioucoTe? aXXohairolat iravToloc TCXCOOVTe? i'jr<,o'Tpco<f>a>o'i TroXrjas' 25 fir/Be UpcoT&ax; /cat TLBO<; KaTatyevBeaOw firjBek, fxr)b^ ev TpaycpBlais fxrjS ip T019 aXXois Troirjfiaaw elaayeTto "YLpav r/XXoicofiivrjv a>9 Upeiav dyeipovaav ' A p y e i o v iroTa/juov iracalv
9. 7c I I :
TC

/3ioB(opoi,<z'

A.

3 8 1 C io dvd^KTj: sc. ktrrlv. For t/xoiye SOKCT without ws see on I 332; E. Hart man needlessly suggests Z/xoiye doKeiv. 3 8 1 D %3 OfolirdVqas. Od. x v n 485 f. Cf. Nagelsbach Horn. Theol. pp. 166168. 25 npo>Ta>s Kal 04TI8OS. For Proteus see Od, iv 456458. Aeschylus also wrote a satyric drama called Proteus: Fragg- 2 o8213. The transformations of Thetis to escape marrying Peleus had been celebrated by Pindar (Nem. iv 62 ff.), Sophocles (Fr. 548), perhaps also (as Stallbaum thinks) by Hesiod in his i-mdaXd/Mov eis Il^X^a *at Qtnv (see Goettling's Hesiod pp. XLIX and 304). 27 us Upeiavptoowpots: from Aesch. ZtoLvrplai. (Schol. on Ar. Frogs 1344). Dindorf (Aesch. Fr. 170) restores as f o l l o w s : 6p(T<riy6i>oi<ri \ NiJ/x^at$ Kprjvidaiv d deaio'iv dyeipu), | 'Ivd^ou 'Apyeiov

iroraynou irai<rli> j3to5wpot$. Herwerden's pio5u)pov is a wanton change: the sons of the river-god are his tributaries, and lifegiving like himself. It is not clear why Hera was disguised as a priestess. The incident in Inachus' history most suited to dramatic treatment was the persecution of his daughter Io by Hera in consequence of her intrigue with Zeus. As Io was a priestess of Hera, Hera may have disguised herself as another priestess in order to discover her husband's unfaithfulness: see Apollod. Bibl. 11 1. 3 <j>u>pa0ls 51 (sc. 6 Zei>s) v<t> " H p a s , rrjs fxh ic6pr)s axf/dfjievos els povv fierefx6p<p<x><Te XCVK^V, airrijv 8e diru)fi6(raT0 (XT) ovveKOeiv. T h e subject seems to have been treated by Sophocles in his satyric drama Inachus (Fragg. 255278). With ws Upeiav dyeipovaav cf. dyvprai in 364 B and note ad loc.

382 B]
E Kal aXXa I rotavra yovaai

nOAITEIAC B
woXXa

121

fir) rjfilp yfrevBeaOcop* firjS* av v-rro iracBia i/cBeifAarovvTcov, \ e - 30 irepiepypvTai vv/crcop eh

TOVTCOV dpaireiOofiepat, ai firjTepes ra

TOVS fivffovs /ca/coS?, a>9 dpa deoi rtves

TTOXXOIS %evois Kal TrapToBairols ipBaXXojiepoi, Iva fir) afia fiev deovsfiXa&cfyrj/jLfSaiv,dfia Be roil? iralBa<: direpydfavTac Mr) yap, e<f>rj. ' A W ' apa, r)p S' iya>, avrol /xr) fierafiaXXeLP, rjfilv Be iroiovaw <f>aive<T8a^ i^airaTcSpre^ Kal yorjTevovres; 7rpoTLPQ)p; OVK olBay r) 8 09. dvQptoiroi fiiaovaip; K<0v iOeXei, dWa

BecXorepov?.

fiep oi Oeoi ei&cp oloi

v

BoKelv a<f>as iravroBairov^ 35 Icra>9, e<f>rf. TiBe; TO ye r)p r) epytp <f>dpracrfjLa

382 S* iycb* yfrevBeadai | Oeb? iOeXot, av vj \6y<p

OVK ol<r0ay ?)P 8* iycb, on

(09 d\rj0do<; yjrevBos, el olop re TOVTO elirelp, Trdpres deoi re Kal ITcS9, efrj, Xeyei?; irdprow /xaXtara O2T(9, yv B' iyco, OTL ray ovBeU 5 KvptcoT(iT<p TTOV eavTcop yfrevBeaOaL Kal irepl ra Kvpiwrara B OvBe PVV 7T6J, r) B* 09, fiavddpco. Olei yap ii

cfrofielrai etc el avro KeKTrjcrdai. fie, <f>rjp, I aefivop

Xiyecp* 700 Be Xeyco, on rfj yfrv^f) irepl ra opra \frevbeo-6ai re Kal

3 8 1 E 29 Totai)Ta iroXXd. For examples see Heyne's Virgil 11 pp. 146 152 (cited by Ast on 381 D). iroWb.
\J/V8OPTCLI doiiot, said the proverb.

dyvib/jLcw. In close connexion with this Strab. I 19 7rari irpocnp^po/xevels airo- conception of vice is Plato's view of rpoiTTjvroi>j <f>o^epoi)S (/JLV&OVS). ij re yappunishment as remedial: see 380 B n. Aa/xia /JLvdds icn Kal TJ Topyd Kal 6 8 8 2 B 8 TCL ovra KTX. rd oira 'EfaaXrrjs Kal rj Mop/j.o\vKrf. = 4 the truth.' The contrast between the act and state in xf/evdeffdai re Kal ixj/evoOai 3 8 2 A 1 <|>dvTao-pa is said with reference to <f>aivea0ai just above, and resembles I 351 B: txf/eucrOai, moreover, suitably bridges the distance between should be taken both with X6>y and
tpyy.

31 KctKws: like ov KCLXLOS 377 E. Slv8aXX6(j.Vot. &pa expresses incredulity (358 c n.) and rives contempt. Plato is thinking, inter alia, of the bugbears of the nurseryLamia, Mormo, and Empusa, whose power of self-transformation was unlimited: see Blaydes on Ar. Frogs 293. &vou need not here be limited to the masculine gender. Cf.

in in 413 A, IX 589 c : it is further implied by the entire scheme of education in Books VI and VII. For other assertions of this view in Plato see Simson der Begriff d. Seele bei PL p. 125 n. 35^. Cf. also Soph.
Fr. 663 7 5^ fiujpta | fiaXurr' d8e\(pi] TTJS 7

irovyplas (<f>v. The identification of ignorance and vice is in harmony with popular Greek psychology, in which the intellect was not clearly distinguished from the will; it can be traced in the moral connotation of words like dfxaO^s, d-rraidevTos,

lie: an example of the (pavracrfxa tpyip is a Qavracria or unreal appearance (382 E). The words tpyy (pavraafxa tcporclvwu must not be understood of actual self-transformations of the gods. 2 TO ^ ws dXi)6s tytvhos KTX. Cf.
rod aXyjdcos \f/ev5ovs Theaet. 189 C, and

^xlv T^ The <f>avraaiJL Xvyy is the spoken \f/ev5e<T0ai and d/xadrj elvai. ij/evdos corresponds to ^eu$e<r0cu, KKTT}<r$at rb ij/eddos to iyj/evffdai: the contrast

(for the sentiment) Laws 730 c. 5 ov8cl$ KWV KTX. With Plato, as with Socrates, vice is ignorance, and involuntary. The doctrine reappears below

is between * holding, ready for use, that which is already possessed,' and permanent possession: cf. Soph. Ant. T278 and Jebb ad loc. The words iv r y rotoijTif), * in such a case' (i.e. iv r<$ i\peva9ai r% \f/vxv ncpl Ta 6Wa), are quite satisfactory (cf. ill 393 c), and ought not to have caused Herwerden difficulty.

122

TTAATQNOZ
eyew

[382 B
re teal K/CTT}(T0CU TO avrb avy b iv vvv y

iyfrevaOai KCLI dfiadrj elvai teal ivravOa ra> roiovrw.

10 yjrevSos iravTe? rjKKrra av SegaiVTo KCLI ftiaovcri fidXiara TioXv ye, e<j>7j. 'AXXa fxrjv opdorard

8?) eXyovy TOVTO W dXrjffcos yfrevSos KOXOITO, rj iv TJJ yfrvxj] y) TOV iyfreva/ievov 15 a/cpaTov yfrevSos. XXI.

ayvoia,

7rel TO ye iv TOI? Xoyois fii/jbrjfjLa TI TOV iv rj ov% OVTQ> ; Tldvv fiev ovv. TL Be hrj; TO iv TOIS Xoyots ap

TJJ TJrvxj) icTTtv TraOrffjLaTos, fcai vaTepov 76701/6?, I eiScoXov, ov irdvv C To fiev 877 TW OVTI yjrevSo? ov fiovov virb Oecov dXXd KOX Ao^et fioc. 6L>O~T firj a%iov elvai filaovs;

VTT dv0p(O7T(ov fiiaetTai.

yfrevSo^; TTOTC fcal TOO xpr/cifiov,

ov 7rpo9 T Toi)? iroXeiLiovs, teal TCOV KaXovfJLevcov <f>iXcov, OTav Sia 9. 4\f/ev<r6ai KCLI II et in mg. A 2 : om. A 1 .

13 jiip/qfid TIt|/V$o$. TOV iv r% \f/vxv TraOrffiaTos must not be explained (with Bosanquet Companion p. 93) as the state of mind of him who tells a lie: for that is knowledge, and the spoken lie certainly is not an imitation of knowledge. They refer to the 'true lie,' which is a certain rrddrjixa in the soul of the * true liar,' viz. ignorance, and of which the spoken lie is an imitation. It is a tolerably accurate definition of a lie to call it 4 an imitation of ignorance in the soul': cf. iv 443 c n. The spoken lie is * not a wholly unmixed lie,' because it implies that the speaker knows the truth: in a certain sense therefore it is mixed with truth. It is Vcrepov yeyovds, because the spoken lie cannot be uttered until the truth is known. Inasmuch as the spoken lie is mixed with truth, it is better than the * veritable lie.' We have here nothing but a special application of the old Socratic paradox 6 GKCOV afxaprdviov d/xeipujv (see on 1 334 A). I have placed a comma after ycyovds, to mark the antithesis between etdu)\ov and aKparov i//e05os, and because etSwXov is not so much to be taken with TOV I> T% \J/vxji wadi/f/xaTos: rather it stands for el5uj\ov i//et)5ous, as ov irdw AxpaTov xj/evdos shews. The distinction between veritable and spoken lies savours, no doubt, of idealism: but it enables Plato to call his ideal archons ideally truthful, even when practically they tell lies, and it is with this object in view that the distinction is introduced. See in 389 B. 3 8 2 c 18 IT6Tpfrrovs; r is masculine : it is presently shewn that the spoken

lie is useless to God. Plato does not permit a man to lie in his own interest. Ordinary Greek morality, in spite of Achilles' ixOpbs 7&P pot iceivos 6/AUS 'Atdao iroXytrip etc., probably did. The saying of Democritus dXrjdo/jLvOedeiv xP{*)Vi tiirov Xibiov (Stob. Flor. 12. 13) leaves us to infer that we may also lie Sirov \610v. Cf. Soph. Fr. 323 KaXbv ixkv o$v OVK <XTI rd \f/65ri X4yiv \ 6T($ 81 oXedpov Seivbv aX-f)0eC Ayet, \ avyyvwaTbv elireiv iari Kal TO fiT] KaXbv. The cynical immorality of Hdt. ill 72 exceeds what Greek public opinion would have tolerated: cf. Arist. Eth. Nic. iv ch. 13. See also on ill 389 B and Nagelsbach Nachhom. Theol. pp. 240 ff. dp' oviroXcpCovs KTX. Cf. I 331 E 19 TWV KaXoujiivcav 4>C\v depends on drroTpoTriji. If 6rav 5i& /xaviavT6TC had been omitted, the construction would be quite clear: as it is, some difficulty has been felt. Schneider understands Tives as subject to ^7rixpw<ri: by Hermann 6Tav is changed to of tv. by Herwerden 6rav to ot av and T6TC to TOVTO: while Stallbaum resorts to an anacoluthon, as if Plato had intended to
s a y TQ>V KaXovfxivwv <f>LXu)v Evena. None

of these expedients is so simple as to connect awoTpoirrjs with (piXujv. The clause bWavirpaTTeiv cancels out with T6T and does not affect the construction. KaXov/jLtvwv, 'so-called,' involves a theory of friendship, viz. that no one who is dvdrjTos Kal /maivd/xevos can be a friend to man (any more than to God: cf. 382 E).

383A]
fxaviav iXeyopev i] nva avoiav

TTOAITEIAC B
KCLKOV TL iirL^eLpdaLv

123
irpaTTCLv, TOT diroTpoe^et Kara 20

D 7rr)<? evetea < (fxip/jLcucov xptfaLfiov w

TCLLS /juvdoXoylaLs, iroiovfiev;

ylyveTaL;

fcal iv a l ? vvv I By)

BLO, TO firj elBevaL OTTTJ TaXrjOes Kal fiaXa, 7 8* 09, OVTCOS S^SL. 7

7Tpl TOiv iraXaitov,

OVTO) xprjaifiov

d<f)OfJLOLovvT<; TW dXrjdel TO yfrevBos o TL /j,dXLaTa>

Bid TO firj 25

TL Br) ovv TOVTCOV TW #ea> TO -yfrevBo^ yjpr)dLyLOV; iroTepov

elBivaL
(j>r}.

TCL iraXaLa
rioLrjTr)*; fiev

d<j>o/j,oL(*)V av yfrevBoLTO;
dpa yfrevBrj? iv I yJrevBotTO;

YeKolov
Ov

pkvT

av elrj,
'AXXa Kal

0U) OVK evL. TToXXov

/JLOL 8OKL.

E ' A U a SeSiob? TOU<? i^0pov<; SL OIK1(JOV avoiav r) fiaviav; fiaLvofiievcov deofaXr]*;.

ye Sel.

' A X V ouSet'9, ecf^rj, TCOV dvorjTcov

OVK dpa GCFTLV OV VKCL av 0eo<; yfrevBoLTO. 30

OVK

kcTTiv.

YldvTrj

dpa

dyjrevSes

TO Baifioviov

T fcal TO delov.
KOL aXr)8e<; OVT OVT dXXov<; KaTa

WavTairaaL ev T epytp i^airaTay

/xev ovv, e<f>r). K.O/JLIB?/ dpa o deos Kal iv Xoycp, Kal OVTC avTos OVTC KaTCL <f>avTao~la<$ OVT XeyovTos. iv o5 Bel irepl JLvyxcopels Se&v KaTa

dirXovv Xoyovs

fieOiaTaTaL

383 a-7}/JLLO)v 7ro/r7r9 iiirap

<f)aLVTaL aov TVTTOV elvaty

ovS* b'vap. ^ O I / T & ) 9 , e<?7, e/xoiye

dpa, ecfirjv, TOVTOV Kal Xeyeiv

Kal avT<p 35
BevTepov

Kal iroLelv, C09

avTOvs yor)Ta<; ovTas

T&> fiTaf3dXXiv

eavTOvs

ixrjTe rj/idf; yfre

irapdyeiv iv Xoycp rj iv pyw;

34. otire Kara. <J)avTa<rlas U : o m . A . ovap A 2 ! ! ^ ^ 1 : otid' titrap oiid' ovap if.

^vy^copw.

TloXXa dpa 'O/xr/pov 5

35. tiirap o^5' 6vap A 1 : ofiO*tiirapotid*

3 8 2 D 22 JIVOOXOYCCUS KTX. Plato seems to have supposed that ancient history and mythology could be manufactured to order. Cf. Arist. Pol. B 9. i269 b 28 and Susemihl ad loc. He attempts the task himself in III 414 B ff., Prot. 320 C322 D (unless this is really an extract from one of Protagoras' own works), Pol. 269 A274 E, Tim. 21 A 25 D, Critias, and Laivs 676 B682 D. 26 cl84vat. The omniscience of the gods was no new doctrine: see Nagelsbach Horn. TheoL p. 23, Nachhom. Theol. pp. 23 ff. 27 irouinjs*vi. 'There is nothing of the lying poet in God.' Cf. 365 C n. I can see no point in Stallbaum's notion that there is a play on the two senses of TroLTjT7}s4 poet' and 'creator.' 3 8 2 E 28 *|/V8OITO. &u is carried on : cf. I 352 E n. 30 [icuvopivwv. Phaedr. 265 A fxavias dt ye etorj 5i;o, TT\V jxev virb voa-rj/jidTUv

a v d p u i r l v w v , r t y 5 virb Betas ^ y j TU>V d w d d T w v vofdfuav yvyvo}xtvr\v. Plato refers here only to the first variety: the second is discussed in Phaedr. 265 B ff. 32 KOfju8fj dpa KTX. The words airXovu, otire avrbs /xetftcrraTcu sum up 380 D381 E (see on airXouv in 380 D), the rest 382 AD. 34 34 OVTC Kara <f>avTao-Cas. See cr. n. f d Id iO d and Introd. 5. (paiveaOai and t pyp <f>dvrafffia vporcLvuiv in 381 E, 382 A favour the view that these words are genuine. 35 virap ov8* ovap. See cr, n. virap oi)5' 6vap is not co-ordinate with oure Kara (ftavraaias etc., but subordinate to them : for (pavrao-iai, X6701, and especially ffrj/jLelwv iro/xvai might be vouchsafed either in waking moments or in dreams: see Stengel and Oehmichen in Iwan Miiller's Handbuch v 3 pp. 3747. For the doctrine cf. Xen. Mem. I 3. 4. 383 A 5 irapd'yci.v. irapdyovras

124 iiraipovvres aWa TOVTO

TTAATQNOZ
ovtc iircuve<r6/j,0a, TTJP rod aSovTa

[383 A
ivvrrviov orav <fyf)

irrro A109 TO> ' A y afie/JLVOVC, ov& Ala^vKoVy rj? TOP 'ATTOWW iv TO69 avTrj? I

10

voccov r' airelpov? teal fiaKpalcovas /3iov$.

gvfnravTa iraicov
9

T' elTrdv,

0o<f>i\eis 6/xa? ipe. aiJreuSe ftpvov dolvrj irapoav.

7rrjv<f>'t]fjLT}(rev} evOvfiwv fiavTi/cf)

/cdya> TO <Poil3ov delov TJXTTL^OV elvai, 15 TaS' TOP iracb^a TOP

o 8', auTo? vfivayv, CLVTOS iv

y CLVTOS ia-Tiv 6 KTaviav

I OTCLP TI$ TOiavTa ^eyy irepl de&p, ^aKeirapoviJLep re fcal XPOV ^ ' ScoaofMev, ovBe TOU? SiBacfcdXovs idaofiep eirl iratheia xpfjadai TCOP airrijs A 2 II :

8. 'ATT6XXO; A 2 I I : 'AT6XXWV vel 'A7r6XXwv' u t videtur A 1 . a^rots A 1 .

(conjectured by Richards) would be dwell upon or emphasize,' is elsewhere easier, but the slip, if such it be, is always used in an ominous sense (see excusable, ws6vras is not the accusaJebb on Soph. 0. T. 205): and here too, tive absolute: if it were, us would express perhaps, it strikes a foreboding note. the reason, and here it does not. We are The words fiaicpaiuvaifttovswere doubted defining the TVITOS: and the construction by Stephanus, who suggested naKpaluivos is (they must iroieiv) us fojre atfrous ydrfras jSlou (so Euseb. Praep. Ev. x i n 3. 35) or 6vras, ' represent the gods as neither ficLKpaLuvasfilov: but Apollo's prophecies themselves being sorcerers,' etc. In did not refer to Achilles only, so that the Tapayeiv the construction is changed, plural is justified, awelpovs should be but the change is natural, for our rule taken not with eviraidlas, but with /3tous, applies bpth to X670S and trolrfCTis {KOL which is in apposition to etiiraidlas. In \iyeiv Ko.1 7roti>), and \iyciv takes the the next line BeocpiXeis ifxas rvxas deaccusative and infinitive. Both Xiyuv pends on the compound expression irai&v' and irotelp affect the construction, which iirr)v<t>r)/j.r}<rv-2L c o n s t r u c t i o n frequent i n involves a sort of chiasmus. Cf. ill Aeschylus, especially with verbs which 390 B n. denote singing, celebrating, etc. (Ag. 174, 6 TOO kvvtrvCov Trofrrrrjv. / / . 11 1 175 al.): after enumerating all the blessings in store for Thetis (j-6/j.iravTd r' 348 ^ Bins KTX. The verses are clxuv) Apollo raised a paean over her $0<pi\is Tjjxo-s. This explanation perhaps, as Schneider conjectures, from Aeschylus' "Ov\w Kplais, in which Thetis Schneider'sis much better than to conwas one of the characters (Schol. on Ar. nect ^OfM-rraura adverbially with 0eo<pi\is. 8 8 3 B 13 K&.yd>ftveu. Contrast Ach. 883). Apollo with his harp (txuv 4>6p/uiiyya) appears as present at the Aesch. P. V. 1032 xf/fvbrjyopctv yh.p OVK iirlaraTCLL orb^a. \ rb Aiov, aXXd irav tiros marriage of Thetis also in Homer (//. rcXet: see on 380 D above. xxiv 62, 63). Plato accommodates the 14 TJXirt^ov : * fancied,' not * hoped ' : beginning of the quotation to his own sentence : in Aeschylus perhaps it ran 6 5* cf. v 451 A, ix 573 c, and i\wls in v n 517 B. This idiomatic usage is illustrated ivedarciTo ras ifiks euiraidlas (so Butler, quoted by Schneider). ivdarelffOcu, * to by Rutherford on Babrius 9. 2.

383c]

nOAITEIAC B

125

v(oi>, el fJueWovoLV rj^ilv oi tyvkaice*; deoaefiels re teal deloi ylyveaOai, 20 Kad^ ocrop av0pd)7r<p eVl irXelarov oXdv re. TiavrairacTLv, l<^7;,
6 7 0 ) 7 6 T0U9 TVTTOVS TOVTOVS aVJ^COpCO Kdl ft>9 VO/JLOL? CtV

TeAoc noAiTeiAC B'.

3 8 3 c 20 6cioiotovT. The object of all worship and all religion, as of human

action in general, is assimilation to God : cf. X 613 A n.

APPENDICES TO BOOK II. I.

II 359 D. TO; Tvyov rov Avftov irpoyovw.

Most of the emendations (e.g. Tvyrj T<3 TOV AVSOV irpoyovio) which have been suggested in order to bring the present passage into harmony with the allusion in Book x 612 B, assume that the Gyges of 'Gyges' ring' is identical with the famous Gyges (who reigned about 687654 B.C.), founder of the third or Mermnad dynasty of Lydian kings (Hdt. 1 813). On this assumption TOV AV&OV cannot mean ' Lydus' (the eponymous ruler of Lydia: see Hdt. 1 7), but must mean 'the Lydian' i.e. (according to the usual interpretation) Croesus, who was the TrifXTrros diroyoi 05 Fvyco) (Hdt. 1 13). There is however no proof to shew that 6 Av86s could without further specification denote Croesus; and on this ground alone Wiegand's proposal (adopted by Hermann, Baiter, and Hartman) rw [Tvyov] TOV AVSOV irpoyovu breaks down: while Jowett and Campbell's alternative suggestions TO) Kpourov TOV Avhov 7rpoydi/u>, and Tvyrj TO> KpoLaov TOV AvSov 7rpoyoVa>, although satisfactory in point of sense, fail to account for the disappearance of Kpoicrov. The proposals of Ast TO) Tvyrj TOV AvSov (or AvSaJi/) 7rpoydva>, and [T<5] Tvyov TOV AVSOV [irpoyovto]will hardly win favour, while Stallbaum's T<3 Tvyy [TOV AVSOV Trpoydvo)] merely cuts the knot. There is however no solid reason for connecting the Gyges of the proverb with the historical Gyges. In narrating the adventures of the latter, Herodotus makes no mention of a magic ring; but if such a legend had been told of the founder of the Mermnadae, Herodotus is hardly likely to have ignored it. In Plato's narrative, on the other hand, everything hangs on the ring. Nor is the magic ring known to Nicolaus Damascenus, whose account of Gyges seems to follow a different tradition from that of Herodotus: see Miiller's Frag. Hist. Graec. in pp. 382386. It is therefore possible that Plato's story refers not to Herodotus' Gyges, but to some homonymous ancestor of his, perhaps (as Stein suggests on Hdt. 1 13) the mythical founder of the family, whose name may have survived in the \ifivr) Tvyairj (Hdt. i 93). The Gyges of history was not the first member of his family to bear that name: his great-grandfather at least was also called Gyges (Nic. Dam. I.e.). The resemblance between the two storiesthat of Herodotus and that of Platois confined to two incidents, viz. the joint murder of the reigning sovereign by the queen

APPENDICES

TO BOOK II.

127

and her paramour, and their succession to the throne. In these two features the history of the later Gyges may well have been embellished from the legends about his mythical namesake, or he may actually have copied his ancestor's example. It is noticeable that Cicero says nothing to shew that he identified the Gyges of Plato's story with the Gyges of history ; and in a poem by Nizami (as Mr J. G. Frazer has pointed out to me), where Plato tells the story of the ring, the name of Gyges is not even mentioned. (See Prof. CowelPs article in the Journal of the Asiatic Society of Bengal, Vol. 30 pp. 151 157. Prof. Cowell thinks Nizami became acquainted with the legend through Arabic translations of the Republic.) Thinking it probable, therefore, that the proverbial ring ot Gyges belonged not to Herodotus' Gyges, but to one of his ancestors bearing the same name, I have retained the MS reading. I do not think that the suppression of the name is a difficulty, though it would be easy to write (as I formerly did) < TO> Vvyrj >, T<5 Tvyov rov AvSov wpoyoVo). See Ifitrod. 5. Such a solution would bring the text into strict verbal harmony with x 612 B, with Cicero De off. in 38 (where the story is related, not of an ancestor of Gyges, but of Gyges himself/line ille Gyges inducitur a Platone), with Lucian Nav. 41 and Bis Ace. 21, and with Philostratus Vit. A poll. 101. In each of these places we hear of ' Gyges' ring,' not of 'Gyges' ancestor's ring.' But it is better to adhere to the almost unanimous testimony of the MSS, especially as in this particular passage they are reinforced by Proclus. Schneider can hardly be right in supposing that the older Gyges is an invention of Plato's, although in other respects his note is deserving of attention : " Platoni vero licebat alterum Gygen fingere, ingenio et fortuna similem inteifectori Candaulae, quern ideo genus ab illo ducentem facit, prioris nomen, quippe quod commune ei cum posteriori esset, reticens."

II.
I I 359 E. TOVTOV 8c aAAo /xlv %xiv ovScV, Trcpl Oc rrj \ipl ov ircpieXofjicvov Kf3fjvai. (TOVTOV) \pvo~ovv

If (with A) we omit xtv> the meaning must still be: * the corpse < had > nothing else upon it, only on its hand a gold ring, which he (Gyges) took off and went out.' But it is impossible in Greek, as in English, to dispense with ' had.' Dr Jackson proposes to read TOVTOV for TOVTOV, and omit c^civ and 6V, understanding the sentence to mean ' he took nothing from the corpse except a gold ring on its hand, and then went out ' (Proceedings of the Cambridge Philol. Soc. Vol. 11 1882, p. 12). In favour of this view he urges that * the nudity of the corpse is not mentioned, either in Cicero's paraphrase de Officiis 111 9 38, or in that of Nizami" (see App. I). Philostratus is also silent on the subject {Heroic. 28). If the principle of this solution is correct, I should prefer to retain TOVTOV : for there seems to be no reason why 7rptatpta-6aL should not take two accusatives like
d d irtpiKpoveiv, 7TptKO7rTii>, and the like; or, as Dr Verrall

128

APPENDICES

TO BOOK

II.

remarks {Proceedings, etc. I.e.)I think with less probabilityTOVTOV might be ' regarded as a second accusative after -n-oLr/a-aiTa understood
with aXXo fikv ovStv.'

X^PL xpvcrovv SOLKTVXLOV 7rcpicAo/xvoi/ eKfirjvai. is adopted also by the Zurich editors (1839) on the suggestion of Winckelmann. Dr Jackson's view of the passage, in which I formerly concurred, gives excellent sense, and may be right. But it is to be noticed (1) that our chief authority for *xuv *s Ven. II, a MS which is quite independent of Paris A and constantly enables us to restore lacunae in that MS, and (2) that there are other examples in Paris A of the omission of a single word without the excuse of homoioteleuton. See Introd. 5. S and Flor. B omit ^v, but add <f>piv after SaKTvkiovan obvious attempt to amend the error which survives in A. Madvig conjectures irXovrov 8c ov8cV and Liebhold (FL Jahrb. 1888,
p. 107) KoVfiov h\ aXko y\v <lyovT> ovhiv for TOVTOV SC dAAo fxkv ov$i\

T h e reading TOVTOV 8C d\\o /xv ovScv, vepl 8c TTJ

Neither of these proposals has any plausibility, and it is best to regard this as one of the places where we owe the right reading to II.

in.
II 364 C. lav re Ttva l\0pbv Trr)yJqvai Wikr), /ACTOL afXiKpiov Sairavwv
OflOlQiS SlKOLLOV d&LKW p\cu|/ClV KTX.

Instead of fikd^iv, the best MSS read fiXa-if/a. If ^Xaxj/u is retained, the subject must be either (1) n s or 6 eOekw -rrrffxau^iv supplied out of nrifjLrjvaL iOeXy, or (2) the prophet consulted. The latter alternative gives the right sense, but the change from the singular to the plural (in 7ri'0ovTes) is very harsh. If we adopt the first alternative (to which J. and C. incline), we must regard the clause lav TC Ttva p\d\pt as semi-parenthetical, and connect TTI$6VT<; with dyvpTai 8c Kol fxdvTL<; sit the beginning of the sentence. Such a solution is not less harsh than (2). /3\dij/L must, I think, be pronounced corrupt. Muretus read /?Aat/rcu, depending, like aKcto-^at, on hvva^i%; but fi\d\j/a.L is not likely to have been corrupted into pXdfat, nor is it clear why the aorist should take the place of the present (as in aKcur&u). Reading /3Acu//ii/, we might perhaps regard the construction as one of the rare cases in which Swa/xis and the like are followed by a future infinitive : see J ebb's Soph. Phil. p. 252, Kiihner Gr. Gr. 11 p. 164, and cf.
Phaed. 73 A OVK av oloi T r\<ra,v TOVTO Troirfcrtiv (so the Bodleian MS).

There is still however a serious difficulty in the collocation of the present aKtiorOai with the future jSXai^ctv. The explanation given by Schneider in his Additamenta is linguistically unassailable and gives an excellent sense. For the common confusion of -ct and -civ see Introd. % 5.

IV.
I I 3 6 5 D, E. OVKOVV, ct /xcv fir) tl&iv, rj firjSkv avTols /xcXct, rC Kal 77/xtv fi\rjTov TOV XavOdveiv ; T<J3V dvBpiDirivinv is

T h e reading of the best MSS, KOU TJ^UU /ACATJTCOI/ TOV XavOdvtiv,

defended by Shorey (A. J. Ph. xvi p. 231), but (as I think) unsuccessfully, and even the most conservative editors abandon it.

APPENDICES

TO BOOK II.

129

We have to choose between (1) <ri> KCU ijfuv ntkrjriov rov \avOdVLV ; (found in several inferior MSS besides v), (2) ovh* jjfuv /xcX^Wov KT\.

(q Flor. U), (3) xat rjulv <ov> fjLtXrjTtov KT\. (Paris D in margin), (4) KOX Tj/uuv dfi\rjTov (a conjecture of Baiter's). It is possible that each of these readings is due to conjecture, and we can scarcely hope to restore the hand of Plato with certainty in this passage. I formerly (with Bekker and others) printed ov8' 77/uv. The meaning is satisfactory, but the correction does not seem probable in itself. The same may be said of (3) and (4). I have now followed Stallbaum in supposing that rl was accidentally omitted after the -t of /xcAct. Such a slip is easy enough, and would be most likely to be corrected by the introduction of a negative, as in (2) and (3). Moreover, as Stallbaum says, TL KOLI rjfi.lv "huius sermonis alacritati plane est accommodatum,'* and KCU is, I think, sufficiently justified by the obvious contrast between the gods and ourselves. Tucker objects that ' " If the gods do not care,, why should we also care?" is as bad in Greek as in English': but /ecu is hardly so much as 'also': it merely points the contrast. Cf. m 414 E n. There is no difficulty in OVKOVV followed by a question, so long as the question is merely rhetorical. Hermann proposes OVKOWKO.1 j fieXrjrioV) but the negative would require to be reinforced before I can see no probability in Tucker's conjecture, viz. OVKOVV
KCU tjfUV fl\rjTOV.

r.
I. T fjbV Brj irepl Oeovs, rjv S' 700, TOLCLVT drra,
evOi)S K 7raiB(OV TOL$ deOVS

0J9 eoi/cev, 386

T

a/COV<TTOV T Kal

OVK d/COV(TTOV

TifjLrj<Tov(Tiv Kal yovea? iroi7}<To/j,evoi$. Kal

TTJV T dWrjXayv <f>i\iav fir} irepi a/MKpov e<f>r), 6pOa><; tjfuv <f>aiv(T0aL. Ti Be re Xeicreov Kal ola fj rjyeV rcvd TTOT B Ma Ata, TO Belfia; BeSievai;

ol/juai y\

5 Sr;; el fieXKovaiv elvai dvBpelot, apa ov ravrd avTov? iroLrjaaL rjKiara &v yeviadai rj S' 0?, OVK eyoyye. rov Odvarov dvhpecov, eyovra Tt Si; iv avr<p rovro

rdvri ALBOV rjyovfievov elvai re Kal Becva QvSa/jLcos. Ae Srj, 009 eoLKev, iiuyeipovcnv

elvai oiec Ttvd davdrov iiriarTarelv

dBerj eaeaOac Kal iv rats pdyai<$ aiprja-eadai TOVTCOV TWV /JLVOCOV TQIS

10 irpb IJTTT)<; re Kal Sovkela? Odvarov; Kal irepl

3 8 6 A380 A So much for the doctrines by means of which we are to foster the sentiments of piety towards gods and parents and mutual friendship among the citizens. In order to encourage Bravery, we shall require our poets to extol and not to decry the life which awaits us after death : otherwise their poetry will be not merely untrue, but detrimental to our future soldiers. Here again Homer Reserves censure. Fearinspiring names' like Cocytus must be discarded, as well as lamentations put into the mouths of famous men: for the good man has no cause to bewail the death of a good comrade, either for his comrade's sake or for his own. Homer offends against this canon when he represents Achilles and Priam as indulging in lamentations over their dead ; and still more when he makes the gods, and even the greatest of the gods, give way to grief. Moreover, as excessive mirth is apt to rebound into the opposite extreme^ our youths must not be laughterloving. Homer errs in depicting good men and gods as overcome with laughter.
386 A 1 Ta pkv 8| ircpl 0cov$ KTX.

pose that the virtue of 60-16x77$ is alluded to herea virtue which in the earlier dialogues is sometimes placed by the side of the four cardinal virtues [Prot. 329 C,
Men. 78 D, Gorg. 507 B ) . But 6<TI6T7IS is

not specifically named (in spite of 11 380 c), and it is clear from the words Kal
yovtasTTotrj<ro/j.vois that Plato is think-

ing at least as much of duty to man as of duty to gods: cf. 11 378 B c, 381 E, 383 c. See also App. I. 5 dvSpcioi. Plato has in view chiefly courage in war: hence the importance which he attaches to removing the fear of death. Cf. Tyrtaeus 10 {Tedud/j.vai yap KaXbv KT\.) and 12. 2332.

The poems of Tyrtaeus are not open to Plato's censure in this connexion. Pfleiderer (Zur Lb'sung der PI. Fr. p. 23) wrongly represents the present passage as tantamount (or nearly so) to a denial of the immortality of the soul, which is affirmed in Book x. It is possible to criticise the popular conception of immortality without disbelieving in a higher form of the same doctrine, and this is just what Plato does here.
11 Kal irepl TOVTWV TV pvOwv should

Rettig (Proleg. pp. 61ff.)and others sup-

386 D]

nOAITEIAC T
f/

131 AtBov, dXXa

Xeyetv, Kal Beladai fir) XocBopelv dirXw^ OVTOOS rd iv C fiaXXov eiraLveZvj 009 ovre dXtjOr) ' Xeyovras Act fievroc, ovre (f>rj. fieXXovatv fia^ifjboc^ ecrecrOai.

axf>eXifjLa roc? ^^aXetyfrofiev ra roiavra, aWco, eirj, dvdaaeiv 15

apay r)v S' iyd\ dvBpl

dirb rovBe rov eirovs dp%dfievoi irdvra icov Brjrevifiev

f3ovXoL/jLr)v K? eirdpovpos rj irao-iv teal rb D I oiKta Be Ovrjroco'c tca\ vefcvecrac

Trap1 d/cXTjpcpj c5 fir) y8tOTO9 TTOXVS Karacfydcfievocacv

dOavdroiai

(pavetTj

20

crfiepBaXe' eipoievray Kal

rd re arvyeovai

Oeol irep%

co TTOTTOL, r) pd T^9 eari Kal elv 'AtBao Bbfioiciv l XV Kal iBa>Xovf drdp ifcpeve? QVK evi irdfiirav Kal rb ot(p ireirvvaOaiy ral Be aKtal dtaaovav Kal r) S' itc pe0(ov irrafievt] "AiBoaBe /3e/3riKL, ov TTOTfiov yoowaay Xnrovo'* dvBporrjra Kal
y rv

17. $ett) II: om. A.

20. 6vr)roX<n I I : OVTJTOIS A.

be taken with iirurraTeiv rather than with lar TTOS is sometimes used of more than X^yet? (sc. avrotjs, i.e. roi>s IXTJOOVS). Hart- one verse, e.g. Hdt. v n 143. The lines man, connecting the words with X^et^, are addressed by the shade of Achilles would expunge rCbv /JUJ0OJV *' cum poetae Odysseus: Od. xi 489 491. On the to non de fabulis rb. iv A'idov describentibus omission of y /JLT) ploros iroXds etrj see X^yeiv soleant, sed ipsi Orci territamenta Introd. 5. narrent"a just criticism, and conclusive 3 8 6 D 20 oUCaBcoC irp. / / . XX in favour of the construction which Hart64, 65. The words in Homer are under man rejects. the construction of Selaasfi-f). 12 XoiSopctv. The traditional literary 23 w iroiroi. The exclamation of picture of the Greek Hades deserves what Achilles when the ghost of Patroclus Plato says of it (see the quotations in eludes his embrace: / / . x x m 103, 104. Nagelsbach Horn. Theol. pp. 397 ff., On 4>ptves as the '* physical basis of life " Nachh. Theol. pp. 396398), although in Homer see Leaf ad loc. a brighter prospect was held out in the 26 ot<j>dtcrcrovcrv. Tiresias retained Eleusinian mysteries and the Orphic theoin the other world something of the logy {Nachh. Theol. pp. 398407). physical reality of his earthly existence : Od. X 49^495 rov re (ppives t/xiredoL dirXws OVTWS. II 377 B n. elaiv' I rep Kal Tedvrjurri vbov trbpe Iiep<re3 8 6 C 13 XyovTas. For the accu sative after the dative iin.x ''pov<n cf. (pbveta j ot(p Treirvvadai' rol 8effKialtita<TOV<TLV. Plato allows the force of attracEuthyph, 5 A, Crito 51 D. Before X^yopras S l (with a few other MSS) adds &v, tion to alter rot to ral: cf. Men. 100 A as if el Xoidopocev should be understood olos iriTrvvrai rQv iv "Aidov, al 6e axial at<r<roif<Ti. (cf. 11 380 c ) ; but we should supply not \oi5opoUv, but el \oi8opov<ri (Schneider). 28 +vx^>fjPtjv. / / . xvi 856, 857. 15 TOV8C TOV ihrovs KTX. The singupe$iu)v, explained by the ancients as iX

TTAATQNOZ
teal TO
y rv

[387 A
387

l XV & /card

rjvre

teai 5 cos 8% OT vvKTeplhes Tpl^ovaai opfiaOov

1

^v^cp dvd

dvTpov tee TI$ d\ ey

TTOT&ovTai, irrei ete ireTprjs, lifi

T* dWrfXyaiv fjeaav. av

el)? a ? TeTpcyvlac IO aWovs 7roL7]Ta<; firj

TavTa teal Ta TOiavTa irdvTa 7rapaiTrja6fie0a "Ofiirjpov TC teal TOU? B yaXeiralveiv 8iaypd<j>cDjjLev, ov% ax? ov d/eovecVj dX\! ocra) 7rot,r}TCfcd)Tpa, o&9 Sec iXevOepovs WavTairacn fiev

TrocrjTL/ed teal rjSea TOL$ TTOWOU i, BovXeiav 15 II. BavaTov

ToaovTcp fjTTOv dtcov<TTov TTCLMri Kal dvSpdatv, fxaXXov Tre(f)o/3r]fjLvovs*

Oifcovv en teal rd irepl ravra teal aWa

13.

dvofjuara iravra

TCL hetvd re

teal <f>o/3epd d7ro/3Xr)Tay KOOKVTOV? r e teal aTvyas a\i/3avTa$,

' teal ivepovs teal C

oca TOVTOV TOV TVTTOV 6vo/j,a6/j,va <f>pLTTip

A2II:

A1 .

TOV (rAfiaros (Hesych. s.v.), more probably denotes the mouth (as part of the face) : cf. Leaf ad loc. and / / . ix 409. Leaf plausibly suggests that av in avBpoTTJTO, 4 manhood'found in all but two

MSS of the Iliadwas only the written sign of the nasalis sonans, and counted as a short vowel.
387 A 2 t|*vXTJ BkTcrpi/yvia. / / .

and the denizens of the lower world in general: see / / . xv 188, XX 61. The Scholiast's derivation is more probable than that of Brugmann, who (Grundriss II p. 180) derives the word from iv and a nominal suffix -epo. Plato at any rate would have preferred the Scholiast. On dX^avras (not found in Homer or Hesiod) see Plut. Quaest. Symp. v m 736 A (cited,
by Ast) 6 Se &\ipas /cat 6 <TK\T6S iirl TOIS

XXIII 100. " The voice," says Leaf, "is as weak a copy of the living voice as is the et5o)\ov of the avrds " : whence rerpiyvta and rerpiyvlai again just below.

vcKpoU yiyove, Xotdopov/xivrjs dvbfiaTa |i/p6-

TTJTOS. The ancients derived the word from d and the root of Xelpw \l\f> etc., calling the dead * sapless' 5t& T V TT)S 5 < > 8* OTf)<rav. *s Said of the Xi/3d5oy afieOeslav (Schol.). L. and S. souls of the suitors following Hermes object that the d is long, relying perhaps down to Hades : Od. xxiv 69. Possibly we should read f)i<jav for jjecrav (with on the line of Callimachus in Et. M. 63, 51 tp-rjl-av otov aXlftavTa TTIVOVTS Howes, Harvard Studies in Cl. Philol. (where aXlfiavTa, = oos). There, however, vi p. J90). the right reading may be aXLfiavTa, i.e. ol 3 8 7 c 16 iWf>ovs Kal dXCpavras. The Scholiast writes : iptpovs rovs veKpovs, &XL(3aPTa. But in Sophocles Fr. 751 ed. dwb TOV iv TT) tpq. (o <TTL yrj) Ki(T0ai. Cf. Dindorf the a is certainly long, unless the text is corrupt. Possibly the word is tpafe. Early psychology scarcely sepaconnected with rjXlfiaTos; cf. Hesych. rated the dead body from the surviving s. v. 7)\l(3aTov, where we are told that spirit : the latter still lived where the "LTtjalxopos T&pTapov TjXL^aTov TOV fiadvv body lay ' within the ground.' Hence 1 Xiyei. those within the ground' (opposed to the iTrix06i>ioi or living) became an ex17 TOVTOV TOV TVITOV. Instead of pression for the spirits of the departed, writing AXXa 6v6/xara baa TOVTOV TOV

nOAITEIAC T
Brj Troiel Trdvras rjfiels Be virep TOVS a/covovras. rdov (f>v\(iKcov Kal tVa)9 ev e^ei irpos rov a\Xo

133
rt

<f>of3ov/jL0a, fjurj itc r?}? TOcavTrj^ 8eovTO<; yevcovTac Nat. AfjXd Brj. TJ/JUV. 20 Tbv Be K a l T0U9

(f>piKi]<; 0p/jLOTpoi fcal fxaXafcdrepoL K a l opdcos y\

<f>r]y <f>o/3ovfjL0a. ^A(j>acpeTea dpa;

ivaVTLOV TV7TOV TOVTOCS \KT60V KoX 7TOCT]TeOV,' dvBpcov. ^Avdy/crj. ecfyrj, elirep Kal ra irporepa.

D oBvpfiovs apa ij-aipTJaofiev ' teal roi><; OLKTOVS TOV$ TCOV iWoyl/JLcov %KOTTL &;, TJV B"

iyco, el 6pda)<$ i^atprjaofiev rj ov. (pafiev Be Brf, ore 6 eirLeutcr)^ dvrjp 25 TO3 eTrieitcel, ovirep Kal eralpos iariv, TO TeOvdvat ov Beivov v)yr)aeTai. <>a/uev ydp. OVK dpa vnrep y eKelvov a>9 Beivov TL oBvpoiT dv. Ov BrJTa. 'AAAa firjv Kal ToBe Xeyofiev,
18. woie? Hertz: iroiet ws oferat AIlS: Troiei u s olbv re q. > 19. virkp I I : vrrb A. 26. iraipds *tLq et idem (vel potius Zraipds) A 2 : Zrepos A 1 !!. 18 Kal t<ra>$ aXXo TI : "videlicet ad T&JTOV ovra Plato writes aXXa ocra TOI/TOU rod Tvtrov 6vo/j.a^6fjLva, with precisely suavitatem et delectationem : v. p. 387 B, the same meaning: TOTUTOV rod rtiirov 390 A, 397 D, 398 A al." (Stallbaum). 19 in) IKiiiuv. <t>piK7) is a cold therefore depends on the copula involved shiver, sometimes followed by sweat, in 6vo/uLa6/xva. Stallbaum takes dvofxafdwhence K TTJS ToiavTrjs <ppi.Kr)s $epfxb/xeva as "quum pronuntiantur"; but this is pointless. The words mean simply repoi. Cf. (with Hartman) Phaedr. 251 A * other names of this type which make all ibbvra di avrbv, olov iic TTJS (ppiKrjSj juera/3OXT7 re Kal idpus /cat 0p/j.bTrjs &r)07}S who hear them shudder' etc. \a/ApdvL, where Thompson remarks that 4>p(TTiv 8ij iroicl. The remark UK oterai, which appears in the best MSS <f>pLK7j is used by Hippocrates of the ' cold see cr. n.after Troie? gives no sense, and fit of a fever.' In dep/mbrepoi Kai yuaXa/cwis admittedly corrupt, ws otbv re, found repoi Plato is thinking of the softening in four inferior MSS besides q, is a rare effect of heat upon iron: cf. (with J. and phrase, occurring, I believe, nowhere else C.) infra 411 B uairep <TL5tjpov ifjcaXat-e, in Plato (except of course in combination Laws 666 C, 671 B Kaddirep rtva atSrjpov with superlatives, e.g. m 412 B, VI 484c), T<XS xf/vxhs TG)V TLvbvriav 5taTnjpovs yiyvothough found in Aristotle {Pol. E 11.1313* fxivas (j.a\daKU)Ttpas yiyveadai; see 39, where Bekker conjectured olovrai); also //. XVIII 468477 and Whitelaw on b u t ' to shiver as much as possible' is pain- Soph. Ajax 651 in Cl. Rev. v pp. 66, fully frigid. No emendation at all satis- 230. In so far as it associates heat with factory has yet been proposedneither cowardice, the comparison breaks down, Winckelmann's oUtrcis, nor Hermann's for heat meant courage to the Greeks. For this reason Stephanus conjectured 6Va try (with reference to recitations of the rhapsodists!), nor Madvig's cas olriria, d6epjj.brepoi. and Ast ddvfibrepoi, a reading nor Campbell's us ered. Hertz (Fl. afterwards found in v. Ast's conjecture Jahrb. 1872 p. 852) supposes the words is thus refuted by Hartman (I.e.): '* Astii to be a gloss by some Christian reader, coniectura inepta est, quum ddv/xia vitium meaning' as he' (i.e Plato) 'imagines.' The sit, non vero iusta ac temperata jxaXaKia author of the gloss wished to indicate that (dixit enim (xaXaKurrepoi rod diovros)." he at least could hear such tales without In the next sentence Hartman expunges shivering. After us oterai found its way <po(3o6/jL0a without sufficient cause. into the text, it was probably altered 3 8 7 D 23 TV i\\oyi\i<j)v avSpwv: a to otovrai (to suit the plural aKoijopras), subjective, not an objective genitive: see E from which olbv re is a corruption: cf. below, and 388 E, 390 D et icoti rives 11 358 E, where q has otovrcu as against KapreplaiKal \4yovrat Kal irpdrrovrat. olbv T6 of the best MSS. See also on virb iWoyifiuiv dvbpCov with X 605 D. vi 504 E. 25 6 ciriciK^s dvTJpirpoo-Scirai. This

134
&)? 6 TOLOVTOS fidXiara "H/ciaTa rj aXXov oBvpeTaiy KaTa\d/3y. dp* avT(p Beivbv

TTAATQNOI
avrbs avrw avrdp/crjs

[387 D
7rpo? TO ev %VV> Kai *AXr)0r)y ecf>r). E dpa teal Oprjvovs Tavrais 388 Tpetyeiv.

30 Bta<j>ep6vT(o<; ' Tft>i> aXXcov r/KiCTa eTepov TrpoaBetTCU. aTeprjOijvac TOV T&v TOLOVTCOV. YioXv ye.

ueo? rj dBeX<f)ov r) ^prffiaTcov

"HtCHTTa fjuevTOL. "H/ciar TOL>?

(f>pL Beft)?irpaoTCLTa, OTCLV TCS CLVTOV TocavTrj %vfi<f)opa 'Op^c5? dp* av e^aipolfiev yvvac^l Be diroBtBolfjuev, icaX ov$e

35 TOOV ovofJuacTT&v dvBpwv, TOVTOIS iroielv 3?, (f>rj. TldXtv 7roirjTQ)v fjLJj iroielv 5

S, Kai I OCTOL /catcol TO)V dvBpwv, Brj ^/xrjpov 'KyjXKea, Oeas

Lva rj/julv Bva-^epalvoxriv

o&? Brj <\>afiev iirl <f>v\a/cr) TTJ<; p^wpa? iralBa, dXXoTe S'

r e BerjaofAeOa tcai TCOV aXXcov

aXXoT* eirl irXevpas

KaTa/celfjievov,

V7TT10V, dXXoTe Be irprjvrjy TOT B' 6p6bv dvao-TavTCL T^ dXvovT* iirl 33. 33
34.

Qlv* aXo?

aTpvyeToio, Pro

fp

coniecit Stallbaum:

ap h.v I I : &pa A .

passage is full of Socratic colouring, ovirep KO\ Taip6s i<rri contains a suggestion that only good men can be comrades: cf. Xen. Mem. 11 6. 19, 20 and PI. Lys. 214C. That death has no terrors for the good man is laid down in Ap. 41 cff. The self-sufficiency of virtue was illustrated in the person of Socrates himself {Mem. 1 2. 14, IV 8. 11), and continually preached by him {Mem. 11 6. 2, cf. iv 7. 1). Steinhart appears to me to exaggerate the force of aurdp/trjs when he characterises the doctrine of this passage as anti-christian {Einleitiuig^p. 160). 3 8 7 E 31 v4os. The fortitude of Pericles on receiving the news of the death of his two sons was a case in point, and may have been known to Plato. It is commemorated in a fine fragment of Protagoras preserved by Plut. Consol. ad

refuge in the latter. Hartman by a tour deforce resolves rJKia-Ta deivdv into rJKio-Ta
IK6$ CLC/TOV dedifraij and carries on the

U6s. It would be somewhat easier, I think, though still very harsh, to supply 8eiv6s out of dewbv, 5eiv6s being used as in deivbs KaTapd<ra<r$ai r y \id<t> (Theophr. Char. 15, cf. infra 395 c): but it is difficult not to believe that the text is corrupt. In q> Kai has been corrected to x/37?* a d the insertion of dei before KaL is suggested by Hartman. The question however is not what the good man ought to do, but what he actually does, and lor this reason Ricnards' ZOIKC after odvpeadai is better, although otherwise unlikely. Stallbaum's alternative proposal to read 65i'perat, (ptpei 84 seems to me far the best both in point of sense, and because it might easily pass into 65vpeo0ai, <p4peiv 5 under the influence of <TTcpr)Or)vai. For these reaApoll. 33. I I 8 E , F. sons I have printed it in the text. Cf. 33 <$SvpT<u, <J>^pi. See cr. n. The Introd. 5. infinitives 68vpeadai and <f>peiv are explained by Stallbaum as dependent on 3 8 8 A $ OXXOT'dTpvY^roio. The \yo/j,ev, but this is too harsh. The picture of Achilles sorrowing for Patrorhetorical repetition of I'JKKTT' &oa proves clus in Iliad xxiv 1012. Plato acthat like <TTpr)$r)i>a.i they should be under commodates the Homeric narrative to the government either of deivov itself, or his own 7roi?j/, and reads TrXou^oj/r' of some notion supplied out of detvdv. arpvytroio instead of SivetfeoTc' aXijwv irapa As the former alternative gives the wrong Biv' AX65, which appears in our Homer. sense we must, if the text is sound, take lfa elsewhere is always used of sail-

388 D]
B ' //^Se

nOAITEIAC
d/jb(j)OTpai(TLV ^epcrlv eXovra KOVLV iyyvs

135
alOaXoecraav de&v yeyovora,

Xevd/juevov Xuravevovrd

fcdfc KecfraXr}?, fjbrjBe dXXa KXaiovrd re feat dBvpofievov, 10 re /cal tcvXivBo/jLevov Kara tcoirpov, dvBpa efcaarov. iroielv lS

oaa teal ola ifcelvos eTroLrjae' firjBe Uplafiov,

i^ovofiafcXtfBrjv 7roXij S' en

dvofid^ovT*

TOVTG)V /JLOXXOV Berjao/jueOa /JLTJTOL Oeovs ye Xeyovras

oBvpo/nevovs teal C

' dofioi iya> BeiX?], CO/JLOC BvaapMTTOTo/ceia* el 8* ovv 6eovs, JJLTJTOL TOP ye peyiGTOv rcov Qeoav ToXfjuriaai OVTOOS
UVOLLOLCOS LLLLLllO'aO'UaL, W(7Ty ft) 7TO7TOt, (pCLVai,

7} (filXov 6(p6aXfioi(TLV teal at D at eycov,

dvBpa opojfiac,

BicoKOfievov ifibv

Trepl darv r^rop* dvBpcov

20

S' oXofyvperat ^iXrarov

0 re pot

^apir^Bova

' /xoLpJ V7rb Harpo/cXoLO 23.

^JlevoLndBai

0 re Leaf ad //. XVI 433: ore codd.

ing in the literal sense (yet iic rod vou {OPT1 conceals some word meaning 'to iKTrXcbeLv in Hdt. vi 12), but it cannot rush wildly from his tent,' iiri 02V' being bear such a meaning here. If the MSS probably for iirl dtpa, not for iirl 6LPL. are right, irXcji^ovr' must be regarded There is apparently a contrast between (with Schneider) as a metaphor, the Achilles' anguish within his tent and agitated movements of Achilles being without, and some word is needed to compared to the unsteady motion of a mark his exit. Nothing can be made of ship upon the sea. Achilles is so to the variant TT\&OVT' (in a few inferior speak 'at sea' and shews it in his gait; MSS). In default of anything better we l JL J aL cf. the metaphorical sense of x / ^^l ' ' must (I suppose) provisionally acquiesce The picture savours of the burlesque, and in Schneider's interpretation. Howes suggests that irXulfav may.be a 3 8 8 B 9 |U)&K<{>a\TJs. / / . XVIII deliberate parody on Plato's part (Har23,24. vard Studies etc. vi p. 202). As no 11 Kivos. Homer. other example of such a use of irXw/fw Zeus was Priam's seventh lyyvs 8cv. has been adduced, the word is perhaps ancestor (Apollod. ill 12). The phrase corrupt. Heyne's irpwtfavT' "matutinum has a dash of old-world romance about it: s e a g e n t e m " (ovde /JLLV -^OJS ' <paipo//.prj cf. 391 E infra and Stallbaum on Phil. XrjBeaKev vwelp a\a, says Homer) will 16 C ol fitp iraXaiol, Kpeirropes ijfxwv KCLI never command a wide assent: still less iyyvrtpoj BCCJP OIKOVPTS. irWicrouT' (Benedictus), wpy LOVT' (Ast), 12 Xiravcvovrd TJkcurrov. / / . whose quantity is not above suspicion, or XXII 414, 415. frpq> tifopr' (Liebhold Fl. Jahrb. 1888, 3 8 8 c 17 cofioi KTX. Said by Thetis p. 108). aiat;ovT (Herwerden and Naber) in / / . XVIII 54. is better in point of sense, but the altera19 c irtfiroi. 11. XXII 168, 169. The o tion is too great. I have thought of 7r6X\' words are uttered by Zeus with reference ^OVT^ ($fcis 'cry co' and not comets is the 'to Hector. For darv our Homer has spelling of the Codex Mediceus in Aesch. reiXos. Bum. 124), or a^XolfrvT* (cf. &<p\oi<r/j.6s 23 at atbapjvai. / / . xvi 433, 434. in / / . XV 607). Perhaps, however, irXarfThe only variant is cS/xoi for at at. A. P.

136
25 III. av eavrov E yap,

TTAATQNOZ
a> <f>L\e 'ASeL/JLavrCy ovra rd rotavra f)yr)aairo

[388 D
rj^ilv oi vkoi rovrtov KCU

(Tirovhfj cuKovotev zeal /JLTJ tcarayeX&ev (09 dva^icos Xeyofievcov, o"%o\rj ye T9 avBpwirov dvd^iov i7TL7r\r}!;t,V) el KOX eiriot avra> TOLOVTOV rj Xeyecv rj iroielv, aAA,' ovBev alo")(yv6iAGvo<; ovBe icaprepwv TTOWOVS iirl Gfiiicpolaiv iraQr]30 fia<TLV Oprjvovs av aBoi teal oBvpfjuovs. ' 'AXrjdearara, Ael Be ye ou%, a>9 apn rjfAiv o \6yo<? iarf/juaivev Tt9 rjfJias aWcp KOWLOVL ireiarj* <\>i\oye\a)Td<$ ye Bel elvac. ajfeBov yap orav Oi yap ovv Bel, e<j>r)y Xeyeis, E a> TreMrreov, eco? av 'AXXa /JLTJV ovBe Aotcel JJLOI, H0X1) fievroi,, 389 TLS i(f>cy layyp<p

yeXcoTi, la")(vpav fcal /jLerafioXrjv ^rel 35 e(j>7j. Ovre dpa dv0p(O7rov<z d!;LOvs \6yov f) B' 09.
0Q)V'

TO TOLOVTOV.

KpaTovfievovs VTTO yeXcoros diroBe^ofJueOa irepl

dv T9 Troifiy I aTToBe/creoVj TTOXV Be ?/TTOV, edv Oeovs. OVKOVV 'O/juijpov ovBe rd rotavra

da/3e<TT0<; S' dp* evcopro yeXeo? fiaKapeaac deolcriv, ft>9 LBOV f/H<f>aicrTov Bed B(bfiara ironrvvovra
OVK aTToBefcreov Kara ridevac ov yap 33. rbv crov \6yov. Et <rv> e<j>7jy ftovXet ifiov B ovv ' Brj diroBetcreov, i<t>ifi (vel potius i<plr)) S : 2<Pw Aq: tyy II.

3 8 8 D 28 cl Kal ivtoi avTcu. Kal is not 'even' (J. and C ) , otherwise there would be too much emphasis on 4TTLOL} but 'also': 'if it should also occur to himself (sc. as Homer says it occurs to gods). The emphatic word is avr<f. For TOLOVTOV Hartman requires either
Toiovrbv rt or TO TOIOVTOV ; but cf. 416 B, iv 426 B, 429 E, ix 590 E and 11 368 A n.

p. 832) but 8 follows re very often, especially in iroXv 6^, fxiyio-Tov 8t etc.: see II 367 C 11. Cobet's otiTapa i.q. otiroi dpa, though approved by Hartman, is therefore unnecessary. 3 8 9 A 2 OVKOVV- -X670V. The lines are / / . I 599, 600. Hermann wished to
read ofiicovv and reject a7ro8e6fj<.0a irepi

0<vv, placing ra rotaura under the go-

vernment of dwodeKT^ov. otiicouv may be o-fxiKpotaL Tra6^jj.a<Ti has a poetical rhythm, right, but the change is not necessary.

29 <r|iucpot<riv.

See on 1 330 B. iirl

and may possibly be from a hexameter. 3 8 8 E 31 &i>s dv risirc<rg. Cf. Phaed. 85 C, D, Gorg. 527 A.

Ta.ToiavTCL does not refer specifically to the verses, but means rd KpaTelo~dai virb y4\(oros and the like; while the two l< verses are themselves the object of d-rro33 ^ nTOIOVTOV. See cr. n. The 8KTOV. I have accordingly placed a colon present <i<f>ty is slightly better than <prj: for rd ToiovTov denotes the state or con- after Oewv and removed the pause after ironrvtiovTa; a remedy which removes, I dition rather than the act. i<prj comes rather nearer to the reading of A and II, think, the objections felt by Hermann to dirodei-d/jieda wept Oe&v, and by Herwerand is preferred by Baiter and Hartman. den to ircpl 0eu)p. The asyndeton in For ftyret H. Wolf conjectured iroiet, &O~/3O-TOS 5' A/o' etc. is common in ampliaHerwerden TIKTCL or ivrtKTei, in both cases needlessly: cf. w i t h j . and C. 404\i tive and illustrative sentences. in 11 370 B. The sentiment is generalised 3 8 9 B392 A A high value should in VIII 563 E. also be placed upon truth. The medicinal lie may indeed be permitted to our rulers, 35 OVTC dpa. otire followed by 5^ is in the interests of the State: but any others rare (examples in Kiihner Gr. Gr. 11

389D]
iXeyofiev Totovrov larpois dprty

TTOAITEIAC f
fl fjLrjv Kal dXrjdeidv ye irepl TTOXKOV iroir)Teov, el

137
yap

Kal ra> ovn

deolcn fiev dyjpr)CTOV yfrevBo^, TO ye 10 ArjXov, e<f>r). nrpoGrjKei ^Jrev' 777369 ye Brj TOL9 traiBoTpifi^v fjurj rd ' iv ovra rfj 20

Be ^prjcrifiov & 9 ev (frap/xaKOv etBei, BrjXov, on > Boreov, lBi(orac<; Be ot5% dirreov, To? dp'xpvatv C Be aWocs Br) ri}? 7roXea)9, elirep ncrlv aXkois, rov TOLOVTOV, dWd ravrov rj daKovvn

Beadai rj iroXe^iicov rj TTOXLTCOV eveKa e V <b<f)\La r?5? 7r6Xea)9, ro?9 Trdaiv ov% dirreov TOLOVTOVS dpyovras irepl rcov TOV avrov IBicorrj ^evaaaOat larpov Kal fiel^ov d/jbdprrj/jLa 15 irpos

(^rfaofxev 7) Ka/jLvovrt irpos 7T/3O9 Kvftepvrjrr/v D rara, e<f)r). *Av

crdofjuaTO^ iraQri^droav /J,rj rdXrjOr) Xeyecv, rj

irepl T779 vea><$ re Kal TCJP vavrcov dp' aWov rtvd eacrc, KaKcov rj reKrova Xafifidvy

Xeyovri, 07Tft)9 r) auT09 rj TLS TCJV gvvvavrcov irpd^eox; eye*>* 'AXrjffea-tyevBopevov TroXec TWV oc Brj/JLtovpyol fidvTLV rj Irjrrjpa 15.

Bovpcov,

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

who lie are to be punished. To lie to the and it is difficult not to believe that Plato riders is worse than lying to a physician was in reality referring to his own rulers. about one's illness. The serious objection to this view is that Not less necessary is self-control, which we have not yet heard anything of 7vill enable our citizens to obey the rulers, Plato's rulers: they are not described till and to rule their oivn appetites. Homer 412 B. I think the solution may be that frequently represents heroes and gods as the present section on truth is a later lacking in this virtueas insubordinate', addition made by Plato after he had gluttonous, lustful, avaricious, prone to written his first account of the rulers in revenge, and mean. The effect is to dis- Book in. See also App. I. courage in the young the virtue which we 19 X^OVTI has caused difficulty, and desiderate, and all such representations Madvig would expunge the word. The must therefore be forbidden: they are both explanation is simple enough, fxrj TdXrjdij impious and untrue. \4yiv should be repeated between ij and 3 8 9 B 8 dXXd pi)v Kal dXiJOeiav ft*. irpds, and fir} ret ovra Xtyovri onus taken On the place of this section in the geneclosely together, 'or to lie' (fir) TaXydr) ral plan of the Republic see App. I. \iyciv understood) 'to a pilot about the 9 6couri |jivCI'SCL. For the dative ship and its crew by misrepresenting the deolcri see I 330 B n. iv (papudicov etdei facts about one's own condition e t c ' One (cf. II 382 C, D) implies the usual Socratic MS of Stobaeus (I.e.) has Xtyovra, which is analogy between body and soul: see on also possible, and could only be explained 11 380 B. in this way. I have removed the comma 11 ov\ diTT^ov KTX. Cf. Laws 916 Eff. usually printed after Xtyovri. 3 8 9 c 15 TOIOVTOVS is omitted by 20 Xa^pavn: sc.o&pxw. Cf. 1347 A . Hartman, and is certainly open to doubt. Xa/i(3avr)s (Ficinus and Benedictus) gives a The balance of MS evidence is in its wrong sense. favour, although a few inferior MSS and 3 8 9 D 21 r<av otSovpcov. Od. XVII one MS of Stobaeus (Flor. 46. 95), agree 383, 384. KCLKWV is of course neuter. If with A 1 in omitting it. It must either Schneider could shew that this quotation mean rulers who act iirJ dxpeXlq. rrjs wdXeujs,refers to a case in which a chieftain in or else such rulers as Plato's. The former Homer did or did not punish a drjfiiovpalternative is not altogether satisfactory, 76s for lying, he would make out a

138
TIKOV re 25 KOX oXedpiov.

nAATQNOZ
to? iTTLTTjBevfia eladyovra 'Edv ye, 7r6\eco<; &a7rep z/eft>9 1 8' o?, eV/ 76 \07ft) 7

[389 D
dvarpeir6/970. lift)? 8' dp^ovrcov KCU E

Tl> Be; <r(o<f)po<rvv7]<; apa ov Berjcei TJ/JLLV TOLS veaviais; 01;; fiev %co<f>po(TVvrj<; Be & ? irXrjOei ov rd rocdBe fieycara, > VTTTJKOOVS elvai, avroix; Be dpftovTas TOV ' irepl irorovs

atypoBLaia teal rrepl eBcoBas rjBovdov; "Qfiotye Bo/cel. Ta Brj rotdBe 30 (\>r)(TOfiev, oi/ncu, rcaXa)? XeyeaOai, ola fcal 'Ofirjpw &LOfirjBr)<; \eyei, Terra, aiODirrj fjaOy i/np rd fievea irvelovres Icav crcyrjy BeiBiores 35 KCL\ oaa aWa olvofiapes, roiavra. /cvvbs
23.

8'

eirLirelOeo

KOI rd rovrcov eypfieva,

<rr}fidvropa$, KaXw?. Tl Be; rd rocdBe S' i\d<f>oto

y

6fifxar

e^a>z/, /cpaBirjv

KoXdaei a>s I I : /coXdceajs A .

prima facie case for his view that Plato is here prescribing canons for poetical representations, but there is nothing of this in Homer; and we must suppose that Plato is speaking here of his own citizens. See App. I. 24 lav 7crcXrJTai does not mean 'if our theory is carried out' (J. and C.) or *if our ideal city is ever realised' (Rettig). Such a remark would be frigid and superfluous. The meaning is merely that the ruler will first use words, but, if these fail, he will afterwards proceed to deeds i.e. KoXaxrei. Thefirst7c assents : the second enters a caveat. %pya reX^rat = tpyuv T4\OS

3 8 9 E 30 'Ofirfpo). For this A and a few other MSS read wap' 'O/^py. Schneider successfully defends 'O/x^/>y by Arist.
Pol. 9 5. I339 b 7 ov yap 6 Zevs avrbs q.dei Kal KiOaplfa rots woirjTais. T h e line is

addressed by Diomede to Sthenelus in //.

IV 412.

32 TCI Tovrwv i\6^uva. The two verses which Plato here quotes do not follow r^rra, <nu)Trrj KT\., and do not even occur together in our Homer, foav 'AxaioL is from / / . i n 8 {ol 6' &py taav
criyrj jxivea wvelopres 'A^atoi), 0-1777<n\-

(xavropas from IV 431. Some editors bracket the first verse, but (as Hartman ylyvrjTCLi. points out) it is not likely that a scribe 27 <rci)<j)po<rvvT|s 84\Uyi<rra: * for the should have interpolated a line from //. i n before one from / / . iv. Plato may be mass of men, are not the cardinal points guilty of 'contamination,' or the lines of temperance such as these?' (Jebb on Soph. O. C. 20 ixaKpkv yap u>s ykpovn may really have occurred together in his text of Homer. J. and C. suggest that Trpov<TT&\r)s odova precise parallel). Plato perhaps did not mean the lines to There is no authority for interpreting be connected. The objection to this these words (with Stallbaum, Hartman view is that <riyrj (as in our text of etc.) as 'plerumque' 'in universum.' Homer, though there it is in a different Plato is warning us not to regard his account of GuxppootivT) here as scientifi- place) goes best with taav, and that foav fxivea TrveiovTCi 'Axcuot is not by itself an cally accurate and complete. It is the illustration of obedience to rulers, and most obvious and conspicuous aspects of therefore would not be relevant here. self-control which poets should chiefly See on the whole subject of Platonic quoimpress upon the multitude, and to these tations from Homer, Howes in Harvard Plato confines his attention. On the Greek conception of (ruxppoavvrf see the Studies etc. vi pp. 153237, with whose conclusions (p. 210) I heartily agree. passages collected by Nagelsbach, Nachhom. Theol. pp. 227 ff. 36 olvofSapfc KTX. Achilles to Aga-

39 c]

nOAITEIAC
ISceorcov els apyovras; davfxaarov ovhev.

139
Ov KaXobs. el he 5 r) 7 ( 9 croi TW 009 hotcei

390 I teal rd TOVTCOV %r}<;, dpa teaXcoSy teal baa dXXa TIS iv Xoy(p rj iv 7roL7](Ti eiprj/ce veaviev/JiaTa nva aXXrjv rjhovrjv irapeyerai, O{/TG)9, (f>rj. dvhpa TOP ao(f>coTarov Xeyovra, TTCLVTCOV, OTCLV irapd B ' CTLTOV zeal Kpeiwv, OtVO^OO^ fieOv TrXeat UXTL Tpdire^ai
IO

Ov ydp} olfiat, el'9 ye craxppoa'vprjv veois 7riTrjheia dtcoveiv. <f>aivTai; IV.

TV Be; iroielv

avTcp KOXXUJTOV elvai

8' i/c Kp7jTrjpo<; d<j>v<r<r(ov 8e7Td.<T<TI, eavrov dtcoveiv vecp;

<f)0p7]<TC KOI y)^ir]

Sofcei croc iiriTrjBeiov elvai 77 TO Xi/JLG) S' OXKTKTTOV

irpo^ iyKpdreiav

Oaveeiv

/cal TTOT/JLOV

eirKJirelv;

rj Ata, KadevSovTwv rebv dXXcov 6ewv re teal dvOpwTrcov, a>9, fiovos iyprjyop(o<; a eftovXevo-aro, TOVTCOV irdvTcov paBicos eirLXavOavo^ievov 15 C ' hid Tr\v TCJV dcj)pohi(TLcov iiTidv/jLiav, KaX ovTto? ifcirXayevTa TTjv'Hpav, 2. ob<TT /jLrjS* eh TO hcofiuTiov ideXeiv ihovTa eXOelv, aXV avTOV

veauiev/jLCLTa II2</: veaviKevixara A : peavicrKe^fxara S et fortasse II 1 . 8. rrapa 7r\^ai nos: 7ra/3a7rXrat vel 7ra/)d7rXeiat AIIS

pijp waph 7rX^<p OIVOTTOT6.^U)V. See memnon in //. 1 225. The point of this my article in Cl. Rev. XI p. 349. illustration is not in the abusive epithets, but in the insubordination which they and 39O B 13 Xi|jwf 8' Imoirctv. Od. the rest of the speech (rd TOUTWV i-r)s) xii 342. express. 14 if Aa&Tn.Xav0av<S}icvov. [xSvos 30O A 2 vaviVfia.Ta. See cr. n. iyprjyopds refers to //. II 14 : the inciThe spelling seems established by the dent itself is narrated in / / . xiv 294 ff. verb veai'teveadat: e.g. Gorg. 482 C. peaui- For the postponement of the relative a cf. GKtvixaTa has however some authority, for iv 425 c. The effect is to throw emphasis veaviaKevofiai was used (Photius s.v.). on fidvos iyprjyopibsthat Zeus should veavLKev/maTa, to say the least, is doubtful, forget what he had purposely kept awake nor is vtavinovv (Photius s.v.) enough to to devise makes the scandal all the worse justify such a form, in spite of Schneider and brings it into sharper contrast with {Addit. p. 19). Kadu56i>TuvavdpwTTWjr. ws must be 8 irapd ir\&uScTrdeoro-i. Odysseus taken with imXaudavdixevoif, the construcin Od. ix 810. Our text of Homer has tion being rj iroieiu Ala 1 $ 4iriXav6av60 napa d TrXrjduai. I have written Trapd fievov: cf. II 383 A. Stallbaum explains 7rXeai for irap&TrXeiai or 7rapa7rXe(cu of ws /u(Ws iypriyopibs as " ut solus vigil": nearly all the MSS. Vat. r and Vind. B have while J. and C. supply aKoijeiv after TJ. TrepnrXeiciL, Cesenas M 7rapd7rX6iat (sic). Neither view seems to me at all satisfactory. The text has been often called 7ra/)d,7rXeiat (which Howes I.e. p. 205 in question. Instead of Cos Hermann thinks Plato found in his text of Homer) reads KCLL : Herwerden and Richards sugis in reality a vox nihili; even if it did gest 6<ra (dropping a before iftovXeuvaTo). occur, it could not mean 'almost full,' as The best emendation is perhaps Jackson's L. and S. say : and such a meaning would ds for (is [Journal of Phil, iv p. 147), be ludicrously inappropriate here. With irapa 5e TrXtai cf. Anacr. 94. 1 ed. Bergk but I see no good reason why ws cannot be

140 /3ov\6fJLVOV 20 (j>[,\ov<; \rj0ovre 'H^aia-rov ov fioi fcaprepiai

TTAATQNOS
l %vyyiyveo~daL} teal Xeyovra Cyft>9ovBi* ore TO irpcorov Beo-/j,bv BL erepa 7Tpb<; airavra rotavra.

[39OC
& 9 ovrco? viro > iirc-

i<f>olrcov Trpbs Ov

dWi]\ov<;

TOKr}a<;; ovBe "Apeco? re real 'A<f>po8iTT)$ V7r6 fjud TOV Ata, r; 8' 09, TTOV Twes, rjv 8' iyco, J) viro iWo' A W ' ' el

(j>aLVTat eTrirrjBeiov.

KOX \eyovrai

KCCL irpdrTovraL

yl/jLQ)v avBpcoVy Oeareov re ical OKOvarreov, olov teal TO

25

arrjdo*; Be 7rX?f^a9 fcpaSirjv y]viiraire fivdw' TerXadc $rj, Kpahirj' KCL\ Kvvrepov aWo 7TOT' 6TX779. Ylavrcnracn fiev ovv, etyq. Ov fiev hi] Bcopo&ofcovs ye eareov elvai TOt>9 (ivhpas ovhe (friXoxprj/jLCLTOvs. ' OuSa/x&)9. OvS* acrTeov avrols E
r/

OTl

30

Scopa

0eov<; ireLOet,

Swp' alhoiovs

ftaatXrias'

ovBe TOV TOV 'A^A,\eG)9 iracSaycoyov Qoiviica eiraiveTeov, C 9 0 eXeye Grv/x/3ov\ev(DV avTtp 9, avev Bcopa fjuev \O,/36VTL iirafivvecv TT)<; fAtfvios. ovS* Be Bcopcov, fjurj dTraWaTTeadac

ovB* ojJLoXoyrfO'Ofiev OVTCO

s. vv. 8&pa KTX.). It is referred to by Eur. Med. 964 ireideiv SCopa KCLI 0eoi)s <f>LXovs X-ffdovre TOKijas {II. XIV 2 9 6 ) is Xdyos. Cf. Nagelsbach Nachhom. Theol. not said by Zeus, as Platodoubtless inII p. 64. tentionally, to increase the effectmakes 32 o-vjipovXcvwv. //. ixsisff. The it appear to be.. genitive /xr}vios, for which a few MSS read /xrjvidos, is natural in paraphrasing Homer. 20 "Aps8c<r|i6v. Od. VIII 266 ff. dearfidv is* still under the government of Cf. the form GdXew in x 600 A. iroitlv. 34 ovS' 6|ioXoY>j<''O|iV. " Dele futile 39O D 23 KOA Xfyovrai KO.1 irpcLT- interpretamentum" exclaims Hartman. TOVTCW KTX. : ' are either described or The words are genuine, and add a new done by famous men' etc. : described e.g. point : cf. 391 A <p&vai /cat aXXwp X 6 in poetry by Homer's heroes, or done in iOd

construed with 4irt\ap0av6fivov. The pause which on this view is necessary after ws helps still further to increase the stress on fidvos iypyyopuis, which Plato certainly intended to emphasize. 39O C 18 povXojicvovroKTJas. (3ov\6fievov is not otiose after edeXetv (as Hartman alleges): * to wish ' (pouXeaOai) and * to be willing' (tOtXeiv) are different ideas. The same critic also rejects KCLL before Xtyovra "quia ea verba excusationem rod 4dtXiv humi consuescere continent"; but it is more effective to represent so gross an utterance as an additional part of the picture. For (poirav irpds cf. Lys. I 15, 19, where the meaning is the same. Herwerden should not have wished to replace the preposition by wapd. In Homer the line els evvrjv 0otrwi/re

actual life before our eyes. Beariov refers to irp&TTOVTai, aKovariov to X4yovrai by

the usual chiasmus. J. and C. translate " performed by famous men or told concerning them," understanding wept iXXoyi/lav dvdpuv with Xtyovrai, but this cannot be right. 25 <rrfj8os 8*ITXTJS. Odysseus in Od. xx 17, 18. 27 SwpoSoKovs KTX. The excessive love of money is a sign of dKpdreia : so that its mention here is relevant enough, although the vice was not specifically named in 389 D. 39O E 30 SwpapacrtXtjas : an old saying attributed by some to Hesiod (oi
JJV Jlffiodeiov otovTcu rbv Griyjiv Suidas

391 D ]

TTOAITEIAC

141

XprjfAarov elvai, ware irapd TOV 'Ayafiifjuvovo^ Ba>pa Xa&elv, fcal 35 391 TL/Jir)V av XafiovTa veKpov diroXveiv, | aWw? Be fit) 'deXeiv.
Ovtcovv BiKaiov ye, e<f>r}, iizaivelv rd roiavra. 'OKVOJ Be ye, TJV

B' iyco, Bi "Ofirjpov XeyetVy OTL oiB? oaiov ravrd ye Kara ' A ^ We 009
<f>dvai KaX dXXo)v Xeyovrtov ireideadaLy KaX av a>9 irpo? TOV 'ATTOXXCO

elirev
eftXaifrd? yj eKaepye, decov oXcxorare TTUVTCOV f) cr' av reicraLfirjVy et /JLOC Bvvafxi^ ye irapeirj,

B ' KaX a>9 7T/>09 TOV irora/jLov, Oeov ovra, direudo)^ el^ev KaX
TOL/JLO<; rjv, KaX av rd<; TOV erepov iroTa^iov ^Trepxeiov UarpoKXcp rjpco'C, k'<f>r), KO/JLTJV OTrdaai/xc veKpo) ovTij KaX a>9 eBpaaev TOVTO, OV 7reiareov, lepas <f>epecrdat,

r9 re av "I

eXljeis 7repl TO crfjfia TO UaTpoKXov KOI T 9 rtov ^co a<f)ayas 69 TTJV irvpdv, !~vfjL7ravTa TavTa ov ^ao^ev dXrjdf) elpfjaOai, .
C oiB' idaofjuev ireiOecrdai TOL>9 ' rj/ieTepovs, 009 'A^WeiK, deas wv

7ra?9 KaX U 77X60)9, aoxfypoveaTciTOV re KOX TpiTOV diro AtO9, KaX biro 15 TC3 ao<j>(OT(iT(p Xeipowi Tedpa/J,/J,evo<;, ToaavTr)? r^v Tapa^fj^ 7r\ea)9,
&CTT eyeiv ev avTq> vocnfj^aTe Bvo ivavTio) dXXrjXoiv, dveXevdepiav

a (f)LXoxpVfjLaT^a(* , (prj} Xeyei?.

V.

KaL

av

vireptjcpaviav decjv re KOX dvOpwTrwv.

M^ TOLVVV, rjv 8* iyco, firjBe TaBe irecdco/jLeda firfK euspev 20

D XeyetVy C09 r)aev$ IIo<7eiSa)i/o9 vb$ Tleipldovs re ! Ato9 oip/jurjaav O/TO)9 eirl Beiva? dpTrayds, /irjBe TW dXXov Oeov TralBd re KOX fjpco
22. dWov II: aXXou A, sed v puncto notavit A 2 .

35 Swpa Xapctv. //. xix 278 ff. Plato is unjust to Achilles : see ib. 147 ff. (J. and C.) 36 Tvp^v KTX. //. xxiv 502, 555, 594. 3 9 1 A 1 aX\u>s64Xciv is again unfair : see //. I.e. 560. 6 p\cu|/asirapcCt]. //. x x n 15, 20. 3 9 1 B 8 iroTOftov. Scamander : / / . xxi 130132, 212226, 233 ff. 9 teal a$ KTX. WS should be repeated with </7 (J. and C.)- Herwerden rejects both rod and IZirepx*>u, the former because he thinks the article would suggest the Simois. Why should it not specify the other river towards which Achilles (according to Plato) shewed insubordination? Plato (as Hartman remarks) has just as much right to mention the river's

name as that of Achilles' tutor (390 E). The reference is to //. x x i n 140151. Although the locks were * sacred to Spercheius,' the vow was nevertheless conclitional on Achilles' safe return, which he knew was hopeless. This is the reason which Achilles gives for offering his locks. to the shade of Patroclus rather than to Spercheius: ib. 150. dirdaatfxi'suffer me to give'is in reality a prayer to the Spercheius. 11 "Eicropos '&(.$. / / . XXIV 14 ff. 13 <r4>a"yds //. XXIII 175 ff. 3 9 1 c 15 Tpfrrov dtro Avos. Peleus* father, Aeacus, was son of Zeus, 20 p.Tj$*[Lifti. Bekker read fj-fre juTjre; but fiijde T&5e is of course ne haec quidem. 3 9 1 D 21 wpp/rjcravdpira^as. Pi-

142

TTAATQNOI

[391 D

roXfirjo-ac av Beiva /ecu daeftr) ipydo-acrOcu, ola vvv /carayfrevBovTai aircov dWd irpoaavayKa^ayfiev rov? 7roir)Ta<; r) fir) TOVTCOV aira 25 epya <f)dvac, rj TOVTOVS fir) elvai deoiv TraZBas, dfufcorepa Be fir) Xeyeiv, firjBe rjfiiv eTnxeipeZv ireiOeiv TQVS viovs, a>9 ol Oeol Kaica yevvaMTLv, fcal ijpeoes dv6pdairtov ovBev /9e\T6ou?. oirep yap iv TO?? E irpocrdev iXeyofiev, ovd' o<ria ravra ovre dXrjOr). eireBei^aixev yap 7rov, on, etc Oeeov leafed yiyv<T0at dSvvarov. II<W9 yap ov; Kat fjbrjv 30 TO^ ye dfcovovacv /3\a/3epd. 7ra9 yap eavrw gvyyva)firjv eget ovriy ireicrdeXs 009 apa rotavra TrpdrTovaiv re tcai eirparrov
Kat

ol 0ecbv dyy^Lcriropoi, <ol> Zrjvbs iyyvs, wv tear* 'l&alov irdyov 35 A^O9 Trarpcpov fico/xos ear1 iv aiOepi, /cal ov ird) a<\>iv igirrjXov al/ia Bat/jLOvcov. tov evetca Travareov TOU9 TOIOVTOVS fivdovs, fir) rjficv TroWrjv &%pecav I ivTLKTcoat, TOLS veois irovr]pla^. KofiiBfj fiev ovv, ecf)rj. 392
34. ol Bekker: om. codd. wv By: u>u A l l .

rithous assisted Theseus to abduct Helen : and Theseus Pirithous in his attempt to carry off Persephone from the lower world, otfrws belongs to deivds : the order is regular and idiomatic: cf. Ap. 36 A, Symp. 192 c al. Sophocles and Euripides each wrote a play called * Theseus ' : but Plato is probably alluding to some epic Theseis. Cf. Kinkel Epic. Gr. Frag. p. 217. 24 avreC is censured by Heller, who conjectures roiavra, while Hartman keeps atird but rejects Zpya. Stallbaum says we should expect ravra for aurd : but ravra would be too precise, atird means simply ' the actions in question.' Cf. I 339 E n. The turn of the sentence recalls 11 380 A rj 06 deov tpya tartov aura \yiv r) KT\. Cf. also infra 408 C. 26 KCLKCL. Hartman approves Cobet's conjecture /ca/coiJs, <4cum yevvap hie translaticiam vim non obtineat." Why not? Cf. Kaica ylyveffdai just below, KCLKOVS would be extremely tame and commonplace. 3 9 1 27 *v TOIS irp6<r86v. 113788, 380C. 3J pa : II 358 C n. 32 018ai|iova)v. From Aeschylus' Niobe'. see Dindorf Fr. 155. The passage is also quoted in part by Strabo (xn 8. 21),

from whom it appears that Niobe is the speaker, and that oi Bewv ayxiwropoi are her father Tantalus and his kindred (oi

rrepi TdvraXop). wvaldtpt means 'whose

is the altar to ancestral Zeus on Mount Ida high in heaven,' i.e. their debs irarpyos is Zeus (who was Tantalus' father), and they worship him on the heights of Ida. Tantalus' territory extended to Ida: see Strabo I.e. 6 TdvraXos Xtyei (TireLpw 5' dpovpav 5w8exJ Tjnepuv 656v, \ Bep^Kwra Xwpov, tvd' Abpaareias i-dos \ "15 rj r e /xvKrjdfiotai KCLI ^pux^fJ^criv \ irptirovat fx-q\u)v. F o r u>v /car' 'YdaZov irdyov Strabo has oh iv 'I5cuy irdyy, a much inferior reading. KOLI before otiiru) may be Plato's (so Stallbaum and others),in which case the last line is from a different part of the play,but is much more likely to come from Aeschylus, the resolution of Kotiiru being due to Plato. The line follows naturally on the others, and is not sufficiently important to have been selected from a different context. The verses are complete in themselves, and present a stately picture of the sons of the gods, which is the only reason why they are cited here. 3 9 2 AC So much for legends about gods, heroes, daemons, and the unseen world: it re?nains to determine what shall

392 C]

TTOAITEIAC f

143

Ti ovv, rfv 8* iyd), rjfxlv ere Xonrhv elBos Xoycov iripi op re XeKreov Kal firj; irepl yap de&v 009 Bel XeyeaBav efprjrai, Kal irepl Baifiovcov re Kal rjpoocov Kal rcov iv r/AtBov, Haw fiev ovv. OVKOVV Kal irepl dvdpooTrcov TO XOLTTOV eXt] dv; ArjXa Btf. 5 'ABvvarov Brjy w cfriXe, rjfiiv TOVTO ye iv rw irapovn rd%ai. IIG)9; 'On olyuai rjfid^ epelv, o>9 dpa Kal iroit]ral Kal XoyoTroiol /ca/co>9 B Xeyovaiv ' irepl dv6poo7rcov rd yu-ey^erra, on ela\v dSifcoc \xkvy evBaifjboves Be iroXXoi, BiKacoL Be adXioi, Kal o> XvcrireXet TO [9 dBiKelv, idv XavOdvy, rj Be BiKaiocrvvr) dXXoTptov fxev dyaOov, 10 otKeia Be ^rj/jLua' Kal rd fiev roiavra (Wepelv Xeyetv, rd S' ivavria TOVTCJV irpocrTd^eLV aBeiv re Kal /juvOoXoyelv rj OVK olet; ES /lev ovv, e(j>r)} olBa. Oi KOVV idv 0/10X07^9 opOcos fie Xeyeuv, ipija'co ere Q)/j,oXoyr}Kvat, a iraXat ^rjrov/JLev; '0/o^a>9, e<j>r}, u7reXa/3e9. C OVKOVV irepl dvOpooircov on TOLOVTOVS Bel Xoyov? XiyeadaCy rore 15 Bi,o/jLoXoyr}cr6fA0a, orav evpcofxev, olov ianv BiKaioavvrj, Kal a>9
2. T)/JUP I I : o m . A . irtpi opifafiipots q: irepiopi^ofieu oh A : fjiivois I1SJ. 14. ^7]TOV/JLV Stallbaum (cum Ficino): i^rodfiev codd.

^ would imply that the discussion be said about men. But on this subject we cannot lay down rules until we have had changed, but it has not. Cf. iv discovered the nature of Justice, and proved 420 C 6 irdXai Iftrovfiev. that Justice benefits the just, apart from 3 9 2 c 15 TOT 8topioXoyr]<r6(A6a KTX. all appearances. This is not "an ironical or fanciful excuse for varying the order of the subject" (J. 3 0 2 A 2 T ofiv K T \ . This is the and C ) , for if Socrates declared at this d\rj0h ddos X67o/. Plato has prescribed canons for the \pev5eU \6yoi or legends stage that justice is a good for its possesabout gods etc.; but rules for aX-rjOels sor he would in point of fact be presupposing the results of the whole investi\6yoi, i.e. \6yoi relating to men and gation. See ix 588 B592 B. Others human affairs, cannot be drawn up with(e.g. Hirzel der Dialog p. 237 n.) have out begging the conclusion which the taken rdre Sio/uLoXoyrjad/jLeda as a hint of Republic seeks to establish. See also on the additional discussion on Poetry in 11 376 E. Book x : but there is nothing either here tijjtiv. See cr. n. Without y\ixiv, we should have rots \6ywv iripL bpioixvoi$. I or in that book to justify any such interpretation. Cf. X595A/Z. What Plato's agree with Hartman and the majority of regulations about \6yoi irepl dvOpdjiruv editors in retaining the word. See would have been may be easily gathered Introd. 5. from the end of Book ix and x 608 c ff., 6 dSvvarov 8rj. For hr\ Stallbaum although the subject is nowhere specifiapproves Ast's conjecture 54. 54 would cally and expressly resumed in the Repubbe too weak, if the meaning were adlic. Cf. I 347 E n. versative, but it is not. $ ? is only 'well': 7 cf. II 368 A (Schneider). 3 9 2 c394 D We have now finished our treatment of the subject-matter of poetry, 7 Kal iroirjTal Kal Xo-yoiroioC. On XoAll yoiroioL see 11 365 E n. ; and for the state- and have next to discuss its form. composition is in a certain sense narrative, ment itself Laws 660 E ff., 662 B. narrating things past, present or future. 3 9 2 B 10 aWoTpiov ayaOov. I Narration in this sense may be either (1) 343 C n. simple and unmixed, (2) imitative, (3) both 14 i|Tov|ifv. Stallbaum's conjecture simple and imitative. Homer furnishes see cr. n.is now generally accepted.

144
<f>V(JC XvaiTeXoVV
1

TTAATQNOI

[392 C

TW eyOVTl, idv T SofCtj idv T flTf TOIOVTO? elvdl ,* i^ero) re\o9, TO Be Xe^eco^, e > iyoo E9 7 8' 7 09, ov ?<ra>9 D

AXTjOiarara, (j>rj. VI. Td fiev Brj Xoycov yepi

> 20 olfjuac, /juera TOVTO aKCTTTeov, KCLI TJ/JUV a T Xefcriov teal & 9 XeKTeov iravTeXox; icnce-tyeTat. fiavOdvco o TL Xeyeis. ovv TjjBe /judXXov etaec. TL yap, KOX 0 'ABeLfiavTOs, TOVTO, dp ov irdvTa, 'AXXa JJLVTOI, ' r}v S' 7*0, Sec ye. Tvyyjdvei rj yeyovoTcov oi^l

ocra VTTO fjuvOoXoycov fj r) OVTCOV TJTOC dirXfj TeXoio<;> r)v

iroL7)TOiv XeyeTdL, Stijyrjcris ovaa 25 7 fieXXovTcov; 7

<f)7jy dXXo;

*Ap* ovv

Bcr/yrjaei, r) Bed fiifirjaeoy^ yiyvo/jLevrj, 7 Bi? dfi(f>OTpcov irepalvovaiv; 7 Kal TOVTO, 7 S' o?, TL Bio/Mat, aa(f)aTpov fiaOelv, 7 8* eydd, eoc/ca BiBdcricaXoq elvai KOX dcra<pr}<;. Xeyetv, 30 iv ov icaTa oXov ' dXX* diroXaft(6v TOVTW BrjXcoaai b /3ovXofiac. diroXvaai &airep ovv oi dBvvaTOi

fiepos TC TreLpdaofjuaL aoi E

KCLI /JLOL elire* inTLO'Tao'ac T779 TOV Be 'xake'iraiveiv,

'I\^aSo9 Ta 7rpa)Ta, iv ol<; 6 Troi7)Tr)<$ (prjac TOV fiev Xpvcrrjv Belcffcu TOV 'Aya/juefivovos 6eov; "ILycoye. TTJV OvyaTepa, \ icaTevyeaQai
T

TOV Be, iireiBr) ov/c iTvyyavev,

TCOV 'A^atcov 7rpo9 TOV 393 VTO>V TCJV iircav,

Olaff* ovv, OTI ^XPL ^V fcal iXiaaeTO

TrdvTas

'A%aiov<z, Xawv,

'ATpelBa

Be fidXcaTa

Bvco, /coa/jur/Tope

an example of the third kind: his poetry is purely narrative^ when he is speaking in propria persona, it is imitative, when he puts his words into the mouth of any of his characters. Tragedy and Comedy exemplify the imitative style. The best example of the purely narrative is the Dithyramb, of the third or mixed variety, the Epic. Which of these forms shall we admit, and on what occasions? 3 9 2 c ff. That Poetry and Art are a species of filfirf<ns, was an accepted canon in Greece even before the time of Plato: see Butcher Aristotle's Theory of Poetry and Fine Art2 p. 121. Starting from this principle, Plato gradually deepens and intensifies the connotation of ixlfir)<ns as the dialogue advances. At first, the word denotes a specific variety of style the dramatic as opposed to the narrative (392 D394 D). But as according to Plato style is at once the expression of, and also exercises a reflex influence on, the soul (400 D n.), ni/j.r)<ris begins to assume an ethical import and is used to express imitation or assimilation m matters

appertaining to or bearing upon character and conduct (394 E, 395 cnn.: cf. also 401 B404 c). Finally, in Book X, after the psychological point of view has been superseded by the metaphysical, the word acquires an ontological or metaphysical significance: see on X 595c. On the subject generally, reference may be made to the dissertation of Abeken de /ju/if)<Tu)s apud Platonem et Aristotelem notione. 19 TO 8* X^o>s. Hartman approves the variant ra 5 \^ew*: but the subject of \i-is is better treated as a unity until it has been subdivided, 3 9 2 D 23 JIVOOXOYUV ^ irouynSv. fivdoXoywv is said so as to include writers of /mudot in prose: cf. 394 B and 11 365 En. 28 <nrcp oSv KTX. Plato means that poor speakers cannot grapple with an abstract notion, but use a part of it, i.e. a concrete example, ov Kara 6\ov KT\. may be illustrated from Symp. 205 B, c. 3 9 3 A 3 Kal 4X(crrcTOXav. / / . 1 15, 16. Leaf reads XicareTo because

393 E]

TTOAITEIAC T

145

Xeyet T avrbs 6 TrotrjTr)? /cal ovBe eircx^pel r)fi&v rr)V Sidvoiav 5 aXXocre Tpeireiv, ox? a\\o<; TI? 0 Xeytov rj avro^% ra Be fierd ravra B ' wcrrrep avrds Av 6 Xpuo-iy? Xeyec /cal ireipdrai r)fia$ o TL fidXtaTa Troifjccu fir) "Ofirjpov So/cetv elvai TOV XeyovTa, dXXd TOV lepeciy 7rp<r/3vTT)v ovra. /cal TTJV dXXrjv Si) irdaav ayeBov TL OVTCO 7T7roLT)Tai hirjyrjGiv irepl re rcov iv 'IXitp teal irepl ra>v ev 'I0d/cy IO teal oXy 'Ohvcaelq 7radrj/jbdrcov. Udvv /xev oitv, (fyr). OVKOVV Birfyrjais fiev iartv real orav ras pqaeis eKaarore Xeyy KCLI OTCLV rd fiera^if TWV prfaecov; TI(M9 yap ov; ' A \ V orav y Tiva Xeyrj C pf)<riv'&$ Tt<? ' dXXo? oil/, dp* ov Tore O/JLOIOVV avrbv (frrjaofiev 0 TL fidXiara TTJV avrov Xe^cv i/edcrrfp, ov av irpoelirri o>9 ipovvra; 15 ^rjcofiev ri yap; OVKOVV TO ye ofioiovv iavrbv dXX(p rj xard <f>covr}v r) Kara o"xfj/jLa ybi\ielaQal iarcv itcelvov w av Tt9 6/JLOLOL; TL fir]v; 'Ei/ Brj TO) roiovrcp, (09 eoiteev, 0VT09 re /cal ol aXXoi Troirjral Bed fjuL/nrjceeo^ rrjv Birfyqaiv iroiovvrai. Tldvv fiev oiv. Et Be ye firfBa/iov eavrbv diroicpviTTOiTO 6 iroir]Tr)^y irdaa av avr<p 20 D dvev /jufir/aecos r) TrolrjcrLS re teal Bir}yr)crL<: yeyovvia eirj. ' Xva Be JJLT) elV^v, on oifc av fiavdaveiSj O7ra>9 av TOVTO yevoiro, iyeb <f>pdcrco. el yap r/OfjL7]po<z elircov, on ffXBev 6 Xpvorrjs r?)9 re Ovyarpbs Xvrpa (frepcov /cal ifcerr}^ rcov 'A^aitou, fidXtara Be r&v fiacnXecoVy fierd TOVTO fir) o>9 Xpi;0-779 yevofievo^; eXeyev, a U ' CTI 9 "Ofirjpos, olaff 25 OTL OVK av fiifirfai? fjv dX>C dirXr) Bcqyrjo'is. cl^e S' av coBe 7ro)9* (ppderco Be dvev fjuerpov ov yap elfii irovr)TiKo^' eXOcov 6 lepev? E rjvxT0 ' #Cti/ot9 fiev TOU9 Beovs Bovvac eXovTa? Tr)v Tpoiav avTov? acoOrjvai, Trjv Be OvyaTepa ol Xvaai Bef;afiivov<> diroiva Kai TOV Oebv alSea-devTa$. Tavra Be elirovTo^ avTov ol fiev aXXoi iaefiovTo 30
/ apparently had a second initial consonant, and is never preceded by a short vowel." The word had probably been Atticised by Plato's time. 3 0 3 B 8 OOKCCVovTa. doKeip is here 'to fancy' not *to seem.' Contrast II 381 Eijfiip 5 TToiou<ri hoKeiv <r<f>a$ travrodairofo ipaLpccrOaia passage which is cited by Hartman to justify woirjirai as against the variant ?ret<rcu. 10 irfpC- T TVira0i]jJidTv. This clause is rejected by Herwerden. The difficultywhich lies in the collocation of 'I^d27 the place and 'Odwraeiq. the poemis no doubt lessened by reading (with Richards) KOX iv or K&V before 6\y, but does not wholly disappear. Possibly the last twelve books of the Odyssey, in which the scene is Ithaca, were sometimes known collectively as 'I$6KT}. 3 9 3 D, E 23 8TI I5X0CVf3a<ri\lwv paraphrases //. I 1216. 25 (is Xpvcrqs 7cv6|icvos: 'as if he had been transformed into Chryses,' not merely *in the person of Chryses' (Jowett). In * simple narrative * he is Homer: when Chryses begins to speak, he becomes Chryses. Cf. 393 B vo-rep afoot fo 6 XpiJcr^j (* as if he himself were Chryses'). 27 IXOcovat8r8^vTas. //. 1 1721. The emphatic a&ro&s accurately represents Homer's ir/uv fxh. For XOcat H. Wolf conjectured diro\0<rat; but Plato is closely following Homer, who has Xi/o-aire. rbv 0e6v is Apollo, 30 Tavra 8*f&\c<rkv. //. I 22

146 Kal awpvovVy

fTAATQNOI
6 Be * Ay afie/jLvcov rjypiaivev ivreWo^ievo^

[393
vvv re

airikvai Kal av0L$ fjurj eXOelv, firj avT(p TO re crfcrjirrpov Kal ra TOV Oeov aT/jL/jLara OVK iirapKecroi* irplv Be \v0rjvat iv
y

avrov TTJV dvyarepa, S' iKeXevev Kal /JLTJ aKovaa? eBetaev 394

'Apyei

(f>rj yrjpdcreiv fjuerd ov'

dirievai

35 ip0i%Lvr tva c < 9 ocKaBe eX0oc. \ 6 Be irpeafivrris rw

re Kal dirrjeL o~cyy, diroyjuipriaa^ Be K TOV crTpaTOiriBov 7roXXd T(p 'ATTOXXCOVL 7jv^eTOy T(i<; re eircovvybla^ TOV Oeov avaKaXcov Kal v7ro/jLi/j,vr}<TKG)v Kal tnraiTOiv, el TL iroairoTe r) iv vawv oiKoBo/jbrjcrea'tv 5 rj iv lepcov Ovaiais Keyap^ybhov Telaai TJV S' eyda, a> eTalpe, VII. 10 ylyveTai, TO ^Advdave BcoprjaatTO' cov Brj X(lPLV ^CLTTJVX^TO Bctfyrjais ylyveTai. ivavTia B TOU9 'A^atou? TCL a BciKpva TOIS eKeivov fteXecriv. OVTCOS, dvev ' fu/jurjcrecos difky)

TOIVVV, fjv 8* iy<o, OTL TavTi)^ ay

OTav T6? TCL TOV 7TOLrjTov T<i fieTaljv TCOV prjcrecov i^aipcov KaTaXeiTrr). Kal TOVTO, <f>rj, /xavOdvco, ore ecrTtv TOLOVTOV.

TCL djjboi^ala

irepl ra9 Tpay(pBlas

e<fir)v,

42. The paraphrasis is accurate, and Plato leaves nothing essential out. There is no sign that his text differed from ours in this passage.
32
recta:

(xt)OVK

eirapK&roi.

eirapK^oi

presupposes iirapK^aet in the iiarratio

H o m e r has /JLTJ VU TOL OV x/>c">t?7
Kal (TTtjUL/JLCL 0OIO. I t i s USUal (TKTJWTpOV

592). It is not however clear that pOfe could not be used without an object expressed, and I therefore revert to the MS reading. 3 9 4 A 4 v vcuov olKoSo|XTJ<rc<riv shews that Plato understood Homer's pe\f/a (et
TTOT TOL xap'L*VT' iri VVOJ/ tpcxpa) of build-

to regard this sentence as iinal: if so, it is the solitary instance in Plato where the future after a final /xtf must be admitted. See Weber in Schanz's Beitrdge II 2, p. 60 and Goodwin AIT. pp. 45, 91. The nearest parallel is Euthyph.

ing. According to Leaf, tpexf/a seems to denote the mosL primitive form of temple "a mere roof to protect the image of a god standing in a grove." 6 Tur<u|3A.<riv. 'Axcuofo is of course the subject to rei(rat('pay for,' 'expiate'): in Homer it is Ttcreiav Aauaol i/xa baKpva 15 D d\Xd Kal TOVS deoi/s dv USeioas irapaaoTai (3\ecr<Tiv. The translation 'that he Kiv5vvViv, jX7] OVK opBCos avrb iroirjcrois,would aveYige his tears upon the Achaewhere /ULTJ depends on a verb of fearing. ans' (D. and V.) is wrong, a is appaIt is better, both in point of grammar and rently a solitary instance of 6s = 'suus' in of sense, to regard this sentence also as Attic prose (Kiihner-Blass I.e. 1 1, p. expressing apprehension ('for fear lest'), 602). Plato chooses the word because although no verb of fearing is present. it expresses Homer's ifxa briefly and It is not final in any proper sense of the neatly, rather than from any conscious word. Bekker read eirapKiveLe, saying desire to make the paraphrase archaic. that G has eirapKiauev. 3 9 4 B 12 Tpcrya>8tas. Adimantus 34 p.T| p8tiv. Valckenaer's conjec- quotes a single concrete instance* trageture fir) e epedifiii' (/xr) JX iptOite in Homer)dies'to shew that he now apprehends is attractive in view of r<x d d&Kpva in the meaning of ixi/x-no-LS. Socrates, out of 394 A for Homer's ^ d daKpva, and be- politeness and because he wishes to make cause it provides an object for ipedi^eiv. progress, interprets this as a recognition Plato uses the pronoun tolerably often of the imitative character of Tragedy and (e.g. in 1 327 B, x 617 E, Symp. 175 C, Comedy in general (uio-irep o~v X ^ e i s 223 B): other Attic writers seldom, if Tpaytpdla re Kal KUfxydia), as in point of ever (Kiihner-Blass Gr. d. Gr. Spr. 1 fact it virtually is. ixxxirep <rv X^yeis is not

394 E]

nOAITEIAC T

147

teal olfjuai croi tfBr) BrjXovv o eynrpocrOev ov^ olo<; r rj, OTL rf)<; C 7roirj<r(0s re teal fivdoXoyias rj fiev BLCL fALfjurfaeo)? ' oXrj iariv, o&cnrep av XeyeLs, TpaywBLa re teal tcco/iaBla, rj Be 81 dirayyeXias 15 airov TOV TrotrjTOV* evpoLS 8' av avrrjv /jbaXiard irov ev hiOvpdnftois9 7) 8* ad St* dficf)OTpcov ev re rrj rcov eirayv TTOLTJaei, rroXXa^ov Be teal aXXoOcy et /not /j,av0dvei<;. ' A \ \ a gvvirj/M, e(j>rj, o Tore iftovXov XeyeLV, Kal TO irpo TOVTOV Brj dva/jLvrjadrjTL, OTL e<j>afiev, a fiev XeteTeov, Tj&rj elprjaOat, co? 8e XetcTeov, TC crKeirreov elvai. ' A \ \ a 20 D fiifivrjfiaL. TOVTO TOLVVV avTo r)v o eXeyov, ' OTL xpeif) StofioXoyijaacrOat, iroTepov edaoyuev TOU9 TroirjTas fii/jLovfievovs TJ/JLLV TO,? Bvqyrjcreis iroiela-Qaiy fj TCL fiev fiifiovfievov^, ra Be fiij, teal oirola eteaTepa, r) ovBe /MfxeicrOai, M.avTvo/jiai} etyrj, cneoTrelcrdai ere, etre irapaBe^o/JLeOa rpayroBiav T teal tea&fMpBlav els TTJV TTOXLV, elre teal 25 ov. "IcrGt)?, rjv S' iyco' tcTft)9 Be teal TrXeico TL TOVTGJV OV yap Brj eycoye irco olSa, aXX* oirrj av 6 \6709 wcrirep irvedfjua (frepy, TavTrj E ITOV, Kat /caXct>9 7', (j>rj, Xeyecs. ' ToBe TOLVVV^ a> 'A8el/j,avTey

true in the beggarly literal sense of Xiyetv, 'purging' (399 E). See 11 372 D n. but it is sufficiently so for polite conver26 V r > 8^TOVTWV. co s In this resation. To insertwith Hervverden and mark J. and C. find "an anticipation of Hartmanre KCU KuyfjupSias after rpa7^5tas the condemnation of epic poetry in Book seems to me unnecessary and pedantic. X." I cannot see that it does more than prepare the way for d \ \ ' 6wr) aviriov. 3 9 4 c 16 vpoisS'avSi6upd|i.f3oisSee on x 595 A. The dithyramb was at first purely narrative or nearly so; it afterwards became 3 9 4 E397 D Our guardians must b mimetic (Arist. Probl. XIX 15. o.i8 19). not be prone to imitation. We have agreed Only one of Pindar's dithyrambic fragthat one man can do but one thing 7veliy ments appears to be 'mimetic' {Frag. and it is impossible for one man even to 74). On the growth and decline of imitate two things aright\ as %ue may see the Dithyramb see Smyth Greek Melic from the special instances of poetical comPoets pp. xliiilviii. position and acting. The sole duty of our guardians is to make and keep the city 17 T6 S K U II367C;/. C. free', if they practise imitation at all, their 18 A jtot fxavGdvcis: ' i f I c a n m a k e models must be such as are appropriate you understand,' with reference to fiavto the freethat is to say, men of brave and Oavu in 392 c, 394 B, c. Heindorf's et ixov fxavdaveis (as in Phil. 51 c) is at- virtuous character, for imitation means assimilation. Dramatic poetry continutractive, but the corruption is not easy to ally offends against this canon. In general, explain, and the M reading is sufficiently S defended by I 343 A 6s ye avrrj oi>8e irp6- the good man will not make use of imitation except when he is narrating the sayings or jSaraytyvibu/ceis (so also Hartman). 21 TOVTOavTo refers to 6TL xPLrl deeds of the virtuous, or some lapse of the vicious into virtue, or sometimes in mere /M/xeicrdcu, and ZXeyov is ' was saying' i.e. 'wastrying to say,' viz. when I digressed. play. His style of speech will combine plain narrative and imitation, but he will 3 9 4 D 24 CI'TC iTapaSe^op-cOa KTX. use the latter sparingly; whereas the bad Krohn (PI. St. p. 13) declares this pasman will imitate more often than narrate\ sage to be inconsistent with 11 373 B, where VTTOKPLTCLL, xopeura/, ipyoX&ftoL are and no kind of imitation will come amiss to him. In respect of mode and time, the admitted. He forgets or ignores the fact language of Virtue will be nearly uniform, that in 373 Plato is describing the rpv(pLoffa 7r6Xis, which he is now engaged in that of Vice varied.

148 aOpei,

fTAATQNOI
TTorepov /M/JLr)Titcov<; TJ/JLIV Set elvai OTL eh rovs

[394
<f>v\atea<; rj ov. av irov ewxeipol, etcaaTOS eV fiev dv, WGT elvai

30 rj teal TOVTO TOIS efiirpocrSev hrerai, iirLTrjhevixa /caXcos iTnrrjSevCti, iroWa iWoyifjLO?; \6yo$, 35 Ov yap ovv. TV 8' ov fieWei;

8* ov, aX)C el TOVTO

TTOWOOV iifxnrTOfievos iravToav diroTvy^dvoi OTi 7roWa 0 auT09 fUfielaBai

Oiteovv teal irepl /JLtfirjaecDS 6 avTO<; ev (Lairep ev ov BvvaTos ; 395

2%oX^ a pa e\7riTr)SevcreL ye TL d/jua TWV dglcop \6yov /jLL/nrjaeTai, teal ecTai dWrjXcov elvai Bvo fic/jkij/jbaTa hvvavTai

7nT7}BevfidTcov teal iroWd 7rov oiSe Ta hotcovvTa iyyvs

/jLi/jLrjTtKos, eirei irotovvTes. \iyeis,

oi avTol dfjua ev fjLLfxelcr6aLy olov tccofupSlav KOX Tpaywhlav $ rj ov fjLL/jLij/jLaTa dpTi TOVTCO etcdXecs; OTi oi BvvavTai 01 avToL

"Eyavye* teal aXrjOi] ye

Ovhe yJqv pa^rwhoi ye teal virotcpcTal g2.

re A (sed T& in litura) I I :

tragedian is also capable of writing a 394 E 2 9 Tr6Tpov |JII|A,T]TIKO^S KTX. comedy. In the Republic^ on the other The question is not ' Are our guardians to become dramatic poets?' but 'Are hand, he is describing Greek dramatic they to have the imitative habit of mind?' art as he found it : for which reason he The answer is in the negative, and the writes dfoavTai and not duvaiPT* &p (a drama is banished because it fosters this corruption in v, wrongly adopted by habit in spectators. Cf. 395 D n. Stallbaum). Cf. Ion 534 c. Aristo30 oniroXXd 8' ov explains rots phanes did not write tragedy, nor the ifjLirpo<r0v, as Hartman points out, and tragedians comedy. The passage in the not TOVTO, as D. and V. translate, tfi- Symposium is interesting as an unconirpoadtv refers to II 370 B. scious prophecy of the Shakespearian 32 iroXXwv KTX. suggests, perhaps drama. Cf. Reber Plato u. d. Poesie intentionally, TT6W ifwlaTaTo tpya, /ca/ews p. 11. 5' rjirlffTaTo TT&vTa. T h e words a><rr' 5 }U|iTJ|idTa. See cr. n. Former ediiW6yi/jiosequivalent to a neuter accusators variously read /ufi^fxaTa or /xi/i^/uare. tiveare undeservedly cancelled by Her- Either is admissible, so far as concerns werden and Hartman. Translate ' he the Greek, but the plural was perhaps will fail in all of them to attain creditowing to the proximity of roi/rwsomeable distinction': cf. the adverb /ca/ews in what more likely to be corrupted to the KCLK&S 5 ' TJirlaTCLTO TTdvTCL. dual in this instance than vice versd. Cf. 33 OVKOOV KTX. The reasoning is a X 614 C 5tfox^(rAtara ^XfJL^V(a dWrfKoiv fortiori', if two or more departments of with n. ad loc. The reading fii/j.r}fj.aT& merely imitative art cannot be represented re represents the correction /zi/jT^uara. by the same person, still less can imitaThis is, I think, a somewhat simpler tion be combined with any serious pursuit view than to suppose that an original
(<TXOXT7 &pa KT\.). 3 9 5 A 3 o v & TO, S O K O V V T O . i r o i VTS. T h e r e v e r s e is a f f i r m e d b y S o c r a t e s i n Symp. 2 2 3 D rod OLVTOV dvdpbs elvai KWfiifdlav KOLI Tpayq)8iav i l O

fiifxri/jiaTe became fxifirumaTt re by ditto-

, XV pyfi Kal K(t)fx(fdoiroi6v elvai. The solution that in the Symposium Socrates is applying to the drama the Socratic principle
jda Tri<rT7)/iri s. dtivafjus T(OV iuavTlwv :

theoretically, therefore, and ideally, the

graphy, and T was afterwards changed to ret. Roeper, however, pronounces in favour of the dual (de dual, usu PL p. 14), and it must be admitted that duals are peculiarly liable to corruption in the is MSS of the Republic. See Introd. 5. 6 pa\|/a>8oviroKpiTcU. Even pa\J/ip5oi seem to have generally confined themselves to a particular poet: see Ion 531 c, 536 B.

395
*AXr}0f).

nOAITEIAC

149

'AW' ovBe rot viroKpLTal tccofjuwBois re feat rpay<p-

B Sofc oi avroL' irdvra Be TCLVTCL [M/Ar/fiara. r) ov; Mi/nrf/iaTa. Kat en <ye TOVTCOV, r 'ABei/jLavre, tyalveraL fioi els (Tfiifcporepa w

KaraKKpfjLarladac rj TOV dvOpcoirov <u<?, ware dBvvaros elvac 10 iroXXd feaX(Z)<; /ju/juelcrdai,, rj avrd i/celva Trpdrrew, dov Br) /cal ra fjicyu.77fxard eartv d<f>o/jLOid>fiara, 'AXrjOearara, rj 8* 09.
VIII. Et dpa TOP irpcorov Xoyov htacrwaofieVy TOU? <f>v\a/ca$

rffjblv rcbv aWcov Traacjv Srjfiiovpyiwv dfaifiivovs Belv elvcu Brj/jbtovpC 70U? iXevdepias Tr}<; 7r6Xea)<; irdvv dicpLftels KCLI /xrjhkv akXo iirirrj- 15
Seveiv, o TI fxr} els TOVTO <f>ipi, ovBev Br) Beoc av avrovs dXXo TTpdrreiv ovBe /jbi/nelaOac edv Be fii/j,a)VTai, fJUfielaOai TU TOVTOI?

irpoa"Y)KOVTa evOix; etc iraiBcov, dvBpelovs, aaxfrpovaSy ocrlovs, eXeuOepovs, teal rd rotavra Trdvra, rd Be dveXevOepa firjre iroieiv fiTjre Beivovs eXvat fic/jLTjaaaOac, firjBe aWo firjBev rcov alor^pwv^ iva \xr\ 20 D ifc 7779 fJii/JLri<TQ)<; TOV elvai diroXava'coa'LV. r) OVK fjadrjcraiy ' on ai /jLtfJLrj<rL<;, edv etc veoov 7ropp(o BiareXecrcDoriv, et$ 0rj re zeal <f>v<Tiv
20. fj.ij II: om. A.

7 dXV ov8^ot avToC. This was true without exception till comparatively late times: see Miiller Gr. Biihnenalt.
pp. 185188. Kco/j.(f}do7s a n d rpaycpdois

17 TOVTO is : viz. rots drj/uuovpyoiis i\evdeplas 7-775 irdXeus. 20 tvet jxtjdTroXavo-oKTiv reveals

(literally ' at the tragedians' etc.) are localalmost adverbialdatives, regularly used to denote the exhibitions of comedies and tragedies : see e.g. Arist. Eth. Nic. iv 6. ii23 a 23, Aesch. in Ctes. 36, and cf. the Latin use of'gladiatoribus ' for 'at a gladiatorial show.' 3 9 5 B, c 11 T) avTcl iciva irpdirciv. KctAws should be repeated with wpdrretv, and 7} is simply ' or,' not ' or else.' The alternative rendering given by J. and C. 'or elseif able to imitateis not able to do the things themselves,' does violence to both grammar and sense. 14 8T)p.iovp-yovs &v0pa$. An artificial and somewhat strained expression, selected in order at once to compare and contrast the guardians with other artists. They too are artists, and their fyyov is Freedom. To iXevdepia Plato attaches his own meaning: true freedom lies in the subordination of the lower to the higher, both in private conduct and in political life : cf. Xen. Mem. I 2. 5, 6 and infra ix 577 D, E, x 617 E nn. It is in this sense that \ev0povs is used below.

the object of this attack upon the drama: cf. 11 383 C and infra 401 B. An admirable illustration of the sentiment is quoted by Susemihl from Plut. Sol. 29. 6
fierd, 8t rr)v 84av Trpocrayopefoas (sc. 6 2>6\u)v) avrdv (viz. TOP Q4<nriv) ypibrrjaev, el TOGotiriov ivavrlov OVK atVx^erai rrjXiKavra xf/evdSfxevos. (prjaavros 5e rod 0^(TTTISOS fXT) 8eiv6v etuai rb fiera iraidids X^yeif Toiavra icai irpdaffeiv, a<p6dpa ry (3aKT7)plq, TT}V yrjv 6 SoXcuv xard^as Ta^i)
ical riyLtwfrej evprjO-ofxev kv rots av/mpoXaiois.

To omit ixri (with A and a few other MSS), and govern IPCL by fuixeiadai above is grammatically difficult, and gives an unsatisfactory sense. The genitive TOV dpai has been called in question by Hartman (following Ast) on the ground that
" q u i TOV etpai. (sc. alo~xpol) &7roXav'<ru<np

iam sunt turpitudine infecti." This would be true, if Plato had written the present diroXav'wip, but the aorist is ingressive, and TOV elpai

virtually equivalent to ytpupTcu roO0' d1 /jufJLovPTdi. Few will acquiesce in Ast's conjecture rb CXPCLL, or in Stallbaum's view that TOV elpcu is a partitive genitive.

dtroXa^<ruxrip is

150

TTAATfiNOI

[395

KadicrravraL teal Kara aoo/jua Kal (jxova? teal Kara rrjv Bidvoiav; Kal /jud\a, r) 8' o?. Ov Brj eirtTpe^ofiev, r)v S' eyco, <JOV (fxifiev 25 KrjBeaOac Kal Belv avrovs avBpas cuyaOovs yeveaOat, yvvaltca fufietadai avBpas ovras, fj veav fj Trpecrfivrepav, fj dvBpl XocBopovfievrjv fj rrrpb? #eor;9 epl^ovadv re Kal peyaXav)(ov\xkvr)V', olofievrjv evBaifiova elvai, rj ev %v/jL(f)opaL<; re Kal irevdeav ' Kal Oprjvot,? E i%o/jLvr)v Ka/uLvovcrav Be rj ipaxrav rj inhlvovaav iroKXov Kal 30 Berjaofjuev. TLavra7racn fiev ovv, r) S' 09. OvBe j Bov\a<; re Kal BovXovs TTpdrrovTas ocra BovXcov. OvBe TOVTO. OvBe ye avBpas KaKovs, G$ eoLKev, Beikovs re Kal rd ivavria irpdrrovra^ wv vvv e9 Brj elirofJieVy KaKrjyopovvrd<; re Kal Kco/jLwBovvras dWrjXovs Kal aicrxpoXoyovvras, fiedvovras rj Kal \ vrj$>ovTas> rj Kal aXka ocra 396 ol TOLOVTOL Kal ev Xoyois Kal ev epyoi? dfiaprdvovaLv eh avrovs re Kal eh aXXou?. olfiat Be ovBe ixaLvo^evoi^ idiareov dcfro/Moiovv avTovs ev \6yoi<; ovBe ev epyocs. yvaycrreov fxev yap Kal fiaivofievovs 5 Kal irovr)pov<; avBpas re Kal yvvaiKas, iroir)re'ov Be ovBev TOVTCOV ovBe/jLL/jLrjTeov. JAXrj0eaTara}(f)r). TlBe; rjvS'iyoi' yjcCKKevovra^ r) TL aXXo Brj/Movpyovvras, rj iXavvovras rpir/pets r) KeXevovras
3 9 5 D 23 Kal KaTa crw\i.aSidvoiav. For aco/xa Stallbaum conjectured ox>7Ma but Plato would surely have said crxv~ ixara, as in 397 B. Hartman boldly ejects Kara <f>u)vds and reads Kal /card < r d > ffuifia Kal Kara TT)V biavoiav, remarking that Kara rb auifxa by itself includes "gestus, habitus, vocem, vultum, similia." This is in a sense true, but there is no reason why one particular instance of physical resemblance should not be selected for special remark. Plato differentiates the external from the internal characteristics by combining cr&ixa and <f>uvds under a single preposition, and repeating Kara before TTJV diavoiav. 25 aiiTovs. For aiWous following WP see on 11 357 B. The rule against the repetition of the relative in such cases is sometimes dispensed with for the sake of rhetorical emphasis, e.g. in 11 374 B and perhaps Theaet. 192 B. 26 jup.ucr0cu. In what sense can the guardians be said to 'imitate' in such a case, or in those specified in 396 A, B ? Not as actors, but as spectators. Acting involves three elementsthe character, In good the actor, and the spectator. acting the spectator identifies himself with the actor through sympathy ; and as the actor 'imitates,' so does he. Such is Plato's theory, though merely glanced at here. Cf. x 605 C ff., Jon 533 D ff., and see the excellent remarks of Nettleship Lectures and Remains II pp. 100104. rj dvSpl KTX. dvbpi is of course * husband,' not simply ' a man ' (D. and V.). Contemporary comedy doubtless furnished abundant illustrations. In irpds Oeoiis ipiovaai> KT\. Plato may be thinking of Aeschylus' Niobe (see on 11 380 A). The emphasis on oiojxlvr\v should be noted : cf. I 336 A n. 3 0 5 E 29 Kapvoucrav cu8voucrav glances at Euripides and his school : cf. Ar. Frogs ro43, 1044 and 1080, with the Scholiast's remark on 1080 typaxpe yap (6 ElypiTriSTjs) TT)V Avyriv wbivovoav iv iep<$. Plato's strictures throughout this passage tell much more heavily against Euripides than against the other two dramatists. 3 0 6 A 1 rj Kal aXXa. aXXa must be coordinated with ahxp^oyovvTas, not with vi)<l>ovTaS) so that Hartman's correc7 tion (Kal for 1 Kal), though scarcely necessary, is an improvement, and may be right. 3 p.cuvofiyois. As in the Eumenides, Ajax, Hercules Furens. 4 -yvaxTT^ov KTX. cf. 409 A.

396 Dj
B TOVTOLS, 7] TL dXXo

nOAITEIAC
TCOV TTepl ' TCLVTa fJLLfl7)TOV,' K<Zt 7TW9, <f>7]} OL$

76 ot>Se TTpoakyjciv TOV vovv TOVTCOV ovBevl e^iarai; XpfjLTiovTa<; ical ravpov? #at OdXarrav Krwirovaav Kal ftpovras avTols, Kal irdvra

TL Be; ZTTTTOVS av rd fiavOdvco roiavra d crv

fjivtcco/jLevovs Kal 7TOTa/>tou9 y(ro<f>ovvTa<; 10 (f>r)> firjTe fiatvecrOai fjLrJTe

r) fjLLjjbr)aovrai; 'AXX' direlp^Tai eanv av dvo/jLotov

d<f>o/jLOLOva0aL. E apa> r)v B* iyco, C 0 TG3 OVTL /ca\o9 ' tcdyaOos, oirore TL heot avTov eypLTO del

TL elBos Xe^eax; re icaX SLrjyrjcreco^y iv c5 av $L7jyoLTO XeyeLv, /cal Tpov 15 c5 BLrjyotTo 6

f

TOVTO) eZSo9, ov av

KCL\ iv

ivavTLcos i/cLV(p (j)i><; TC KOL Tpafyels. iirl \e%LV TLVCL rj irpd^tv dvhpos dyaOov,

Ylola Srj, <j>r)y TavTa; iOekrjcreLV 009 avTos ao"<^aXa>9 T Kal r/ viro airovhfj ^vfMpopas'

fiev

/JLOL So/eel, f)v & iyci), fieTpLO? dvrjp, iireLhdv i/celvos dirayyeXXeiv D
!

d<f>L/cr}TaL iv Tjj $Lr)yijaL GSI/ eVl TT} TOLavTrj /jLL/JLijaeL, 20 ifM^povcos ipcl)T(ov bWav Be direL-

ical OVK alaxwelaOaL Be Kal eavTov

fjidXLGTa /JLV fjLLfiovfJLevos TOV dyaOov 7rpaTT0VTa> iXaTTco KaTa eavTov Ttva icr<f)aX/jLvov rj Kal

rjTTOV rj VTTO voaoov dvd^LOV, OVK iOeXrjcreiv KaTa /3pa^,

VTTO fxeOr)^ r) r^O9 dXXrjs

TW ^eLpovL, el fir) dpa

oTav TL XPVa"T0V 2 5

Lrj^ aXX' alo"XWLcr0aL} 25.

djxa fjuev dyvfxvao~TO<; wv TOV eavrdv II: eavrov A.

396 B 8

|XI^IT]TOV.

See on /JUfieiadai

some distance from its noun (e.g. 6

otfJLdi, f)v 5' eyio, KCLTaK'riQdeU davdrq)

395 D9 tirirovsppovrds. The reference is probably to stage machinery and musical effects etc. in dramatic poetry generally, as well as in the later and degenerate form of the dithyramb (see on 394 c). Cf. (with Nettleship Led. and Rem. 11 p. 105) Laws 669 c ff. and Ar. Plut. 290 ff.
The fipovreiov and KepavuoaKotreiov for

8l5oTCLi VIII 566 c), I still prefer the former view. Some may be inclined to regard fitrpios dvrjp as a gloss. I have sometimes been tempted to make fxoi 5oKeX parenthetical (exactly = * methinks'), in which case 6 fxtv can easily be connected with fxiTpios. The idiom occurs in Phaed.
IOS D 6 ftlo$ jXOL 50Ki 6 ^/x6s T< fl^KCL TOV \6yov OVK i^apKeT and Menex. 236 B :

producing thunder and lightning were familiar enough (Miiller Gr. Biihnenalt. p. 157 n. 2). It is clear, as Nettleship remarks, that " Plato felt strongly that Greek literature and music were declining " in his days: see Latvs 659 A ff., 700 A ff., 797 A ff. 3 9 6 c 17 6 ykv avi^p. It seems difficult (as Schneider remarked) either to
connect 6 /mtv with fj.trpios avrjp, or to

cf. also Crito 43 D, 50 B, and 1 332 E n. This solution would involve the change of ideX-qaetv to ide\rj(reiso vand of alffxvveiadai to afoxwetrat just below, as well as again in D. Such a corruption, once started, px ercu as Plato might say
cos KVKXOS av^avo/j.4vr}', but I do not

understand 6 fxiv as * the one ' and suppose that fitrpios dvrjp is in apposition to it. If the latter alternative is right, we should expect nirpios < UP > &vfip, or < 6 > fxirpios Avyp, and in view of other cases in which the article is placed at A. P.

venture to change the text. 3 9 6 D 22 Kal tfTTOv is not superfluous with iXdrruj. eXdrrta means * in fewer respects,' and TJTTOV * to a less degree.' 24 <rrrov8{j. Cf. 6 n fxr) TrcuSias in E and airovdfj 397 A. 14

152

TTAATQNOZ

[396 D

TOVS TOIOVTOV?, afia he Kal hv<rxepaivcov avrov eKfidrreiv re Kal evtardvaL eh rou? TCOV /eatctovcov TV7rov<;} ' arc/Jbd^cov rfj hiavolay E o TI fir) Traihias %dpiv. Et/cd?, <f>7).
3O IX. OlJKOVV 8l7)y7]<Tl, XpiJ<TTClL oXci T)fltS oXiy

irepl rd rov 'Ofirjpov 7rr}y Kal <TTCU avrov 7 7 fiev d/jLcfrorepcov, /JUfitfaedbs re Kal rrj<; aifkri (TfUfcpbv he n fiipo? ev iroXXa) \6ytp TT}<; fitfjur/aecos rj ovBev Xiyco; Kal fiaXa, <f>r], olov ye dvdyicq rov TVTTOV elvai rov TOLOVTOV 35 pyTopo?. OvtcovVy ffv S* iydoy 6 fit) \ TOLOVTOS avy 6<T(p av <f>av\6rpo<; 397 17, irdvra re /JLCLWOV fiifirja-erac Kal ovSev eavrov dvd%iov olrjaerat elvcu, ware irdvra iircxeipTicra, fic/jbelaffac GTTOVST} re fcal ivavriov TTOWOJV, Kal a vvv Brj iXeyo/xev, ftpovrds re Kal yfr6(f>ov<; dveficov 5 T Kal yaKa^&v Kal d^ovcov Kal Tpoxikiwv, Kal aaXTriyycav Kal avXci)v Kal avpiyywv Kal irdvrcov opydvcov <f>covd<;y Kal ere KVVCOV Kal Trpoftdrcov Kal opvicov <\>66yyov<i* Kal earrai Brj rj TOVTOV Xe^t? (iiraaa Sea ' /jLi/uurjo-ecos <f>(oval<; re Kal a")(r)iAaGivy fj afiiKpov TL B 8i7)yr)(Tco<; fyovo-a; 'AvdyKrj, <j>T), Kal TOVTO. Tavra TOLVVV, fjv 10 8' iydj eXeyov rd Svo ecBr) 7775 Xefeto?. Kai yap eanvy <f>r).
32. ATX^S n o s : AXXiys codd. i\yofAi> A2H: dieXtyofxep A 1 . 2. /At/iijo-erai q: diTfyrjaeTai A I I A . re I I : 7c A. 4. drj

3 9 6 E 29 8 TI |M} irouSids X<ipiv. trated by Bast Comment. Palaeogi'. p. 730. Cf. VII 518 B. Cf. my article in Cl. Rev. x pp. 384 f. 30 otoj. According to Van Cleef (de 33 fUpos (as Schneider points out) Attract, usu Plat. p. 36), otos is not elsedepends on ixerexovcra : cf. Enthyd. 306 A where attracted in Plato. cov aiupoTtpwv fxtpos fxer^xovai. 32 TTJS clirXris. See cr. n. The read3 9 7 A 2 fxip/qcreTcu. See cr. n. ing of the MSS TTJS AWrjs ought strictly The choice of reading lies between this speaking to mean ' t h e rest of 1^7770-15,' and Madvig's emendation <fxt/jLTjaerai i.e. besides [xLnrjais. A reference to 392 D ^ > dtriyrjaeTaL. I n favour of fja^-qaeTat will shew that the rest of diTjyrfcns includes is fiaWov, which correlates with 6Vy dv (1) simple dirjyrjffts, (2) the mixed style. (pavXdrepos 77. The corruption doubtless If the text is sound, Plato therefore says arose from a misinterpretation of /JLCLWOV. that the good man's \tis will resemble Thinking that an ij clause was needed to Homer's in partaking of all three varieexplain it, a scribe added rj 8njy7)aTai in ties. This is a cumbrous and unnecessary the margin, and dirjyrjcreTaL was afterelaboration : for if style partakes both in wards taken as a variant and ousted fii/xi/xyjcTLS and in simple 8tr}yr)<ris, it is already /Arjaerai. These arguments, which are ipso facto * mixed.' To take aXKt)% as Hartman's, seem to me conclusive in 'besides' may be admissible, but in any favour of /xifir)<reTcu, which Schneider first case it is desirable to define the kind of restored. diriyrjcris meant. I believe that Plato 3 o-jrovSjj TC Kal IvavrCov iroXXwv: wrote aw\rjs. The good man's style will like the professional dramatist or actor, resemble Homer's, which has already 5 Tpo^iXiuv KTX. Cf. supra 396 B n. been said to partake of /j.ifir)<ris (393 c) 3 9 7 B 8 orx.TJ|Aa<riv 'gestures.' 1 B and of air\ij dir/yv? * (394 ) The cor10 IXCYOV. 396 B, c. ruptioncommon in uncial MSSis illus-

397 D]
OVKOVV avTolv diro&tSq) irpeirovaav TTJV avT7]v yiyveTai C cr/M/cpai yap 7rXr]<rt(p Ttvi;

nOAITEIAC
TO fxev (TfiLKpds Tas /jLTa/3o\d<; e^et, Kal idv dp/movtav teat pvOfwv

153
rt? TJJ Xelfei, oXiyov 7rpo9

Xeyetv TO> opO&s XeyovTi teal iv fjud dpfiovta* pvOfjuw doaavTcos ' irapaTi Be; TO TOV 15 /xev dpyLOVLOiv, irdvTcov Bed TO rj TCS Tp(p TOVTCJV

at fJLTa/3oXai' /cat Brj iv

KofiiSfj fiev ovv> e^rj, OI!TG>9 e%e. iraaoiv ol/ceicos Xeyeadai,

eTepov eZ8o9 ov TOiv ivavTicov Selrai, Se pvO/jLwv, el fieXXet av ovv 7rdvT<; oi irotrjTal fiop(f)d<; TCOV /xeTaftoXdov eyeiv; iirLTvyyjxvovcnv

Kal a<f>6Spa ye OVTCDS

KOI 01 TL XeyovTes

TVTTO) rr)? Xe^eo)?, rf TO3 Tep(p> fj i d/j.(f>OTep<ov 20

D Ttv\ vyKpavvvvT<$; 'Avdy/C7)y (j>rj. ' Tt ovv Troirjcrofiev; fjv $ iyd>* TTOTepov eh TTJV TTOXLV irdvTa^ TOVTOVS irapaBe^ofjbeOa r) TWV d/cpaTwv TOV eTepov r) TOV KeKpafievov; iirtetKoix; /jbi/jirjTrjv dtcpaTov. *Edv r) ifirj, e(j>rji vt/ca, TOV TOV 'AXXd /jLt'fv, do 'ASet/xai/Te, rjBv? ye 6 25 'AW'

Kal 6 /ce/cpa/juevos, TTOXV Se r^Bt(TTo^ nrata-i T Kal iratBayayyots ov av alpel, Kal TQ> irXeia'Ttp o%Xo). "H.8to~To<; ydp.

13 irpos TT]V avnjv: sc. apfxoviav, as liTaf$o\G)v is surely good enough Greek: I cannot see the point of Richards' jxopSchneider saw. To supply \t%tv with Stallbaum, Hartman, and others is not <pas 4K rdv /j.Ta(3o\u)p, still less why satisfactory, nor is it easy to understand Hartman should eject T&V (xtTapoXQp or XopSrjp (with Campbell). On the other as an alternativefxop<pds. hand cLpixoviav may be readily supplied in 20 iriT\ryxavov<riv = 'hit upon,' view of ev fxtg. apfiovlq. following. 6 \6yos 'stumble upon,' as if by accident and qualifies rr\v avrrji/. The somewhat vague Avev POV, not * succeed,' as J. B. Mayor expression irpbs rr\v avrty, where the is disposed to construe (CL Rev. x p. musical sense of irpos may be illustrated 109). The same scholar proposes to by irpos AtjSiV Xa/ceti/ 1 av\6v (Kur. Ale. change %vyKpavpvpr$ into i-vyKCKpa/jLtpy, 346), is afterwards made more explicit but the text is much more idiomatic as it and precise by iv ixiq. apjj.ovig. i.e. * in onestands. musical mode ' (see on 398 E), as opposed 3 9 7 D398 B We shall therefore to iracrwvapfiovi&v in C. /xeTafioXy was admit that style only which imitates the technically used of passing from one good man's way of speaking. The mixed apixovla. to another: see Cleonid. I sag. and mimetic varieties do not suit us, for Harm. 13 and Bacchius /sag. 53 ed. von the character of our citizens is simple and Jan. We shall best apprehend the full uniform. Those poets who refuse to meaning of the whole passage if we comply we will dismiss with compliments read it in connexion with 399 A, B. into another city. The general sentiment may be illustrated 3 9 7 D 23 TOVfrrcpov: 'one or other.' from Arist. Eth. Nic. iv 8. 1125s I2 & Presently TOV iiruiKovs 'the good man' Kai KIV7)<TLS 5t fiipabeia rod fiya\o\l/ijxov is said for 'the good man's style of SoKei elvai, Kal <j>u)vr) /3ape?a, Kal \ ^ i $ speaking'; see 398 B and cf. 399 B. crrdaifios, PI. Charm. 159 B, Dem. 37. 52 Before &Kparop, many editors add T6P and elsewhere. (with SJ2): but the position of aKparop is normal: cf. TO, P vda<ri (paprda/xara dela 3 9 7 c 17 8tct TO iravToSairds^XIV vii 532 c and note ad loc. As the X^is itself is full of variety, it 25 xaurCT<O TTXCCO-TCJ) O^A**)- The requires for its proper or appropriate (oUelws) expression every variety of mode expression recurs in Laws 700 c (quoted and rhythm or musical time. /xop<pas r(av b y j . and C ) .

154
on ' OVK eartv

TTAATQNOI
9, r)V 8* iyco, OVK av avrbv dpfiorreiv

[397 D

<\>alr)$ rfj fjfierepa 7roXtreiay OVKOVV hid ravra yecopybv

SnrXovs dvrjp Trap* T//JLIV ov$e iroXXcnrXovs, eVetS^ E Ov yap ovv dpfiorrec.

e/cao"TO9 ev ITparrel.

30 ev fiovr) rfj rouavrrj iroXec rov re o-Kvroro/uov aKvroro/jiov evprjaofjuev KOX ov Kvftepvrjrrjv 7rpb<> rfj aKvrorofiia, KOX rov yecopybv KOX ov ScKaarrjv 77-/009 rfj yecopyia, teal rov iroXe^iiKov iroXe/jiiKov KOI ov xpr)/j,art,o-rr)v 7T/009 rfj TroXefiLKfj, Kal iravras e(f>7j. "AvSpa yiyveadao Srj, & 9 eoiKe, Svvdfievov > Kal fiifieto-Oai irdvra ovrco; 'AXTjdrj, 398 I V7rb ao<\>La<; iravrohairbv

%pr)/j.ara, el rjfilv dfy'iKOiro eh rrjv 8' av,

TTOXIV auT09 re Kal rd TTOLrj/jLaraftovXofjuevoseTrihei^aaOaL^ irpoGKVvolfiev av avrbv 009 lepbv Kal Oavfxacrrbv Kal rjhvv^ eliroinev 5 ore ovr iyyeveaOaty diroirk^ironikv re eh ecrrtv rotovro*; dvrjp ev rfj iroXei Trap TJ/JLLV ovre 0/JLL<; dXXrjv iroXiv /xvpov Kara rrj<; airol 8' av ra> avert]Kal epL<p o-retyavres, 5. ofir* nos: O$K codd.

K(f>aXr}<; Karayeavres

other times, according to Proclus, who 3 9 7 E 29 OVKOVV Sid ravTa KTX. remarks on this passage fxvpov avrijs (sc. There is probably a satirical reference to TTJs iroirjTiKTJs) Karax^as, ws TQV iv rots ayi(aAthenian democracy : see Prot. 319 D. T&TOIS iepois dyaX/xdrujp tfefiis, Kai wy lepav 3 9 8 A 3 currosta-iSetfjcurOai: 'anxious (jT^yj/as avrriVi wcrnep Kai iKeiva <jT^<f>eiv TIP to shew himself off together with his poems.' iridia<rdcu is intransitivei.q. P6/XOS (in revip. p. 42 ed. Kroll). Schnei4T15ILP iroi-qiraa0ai> cf. Lack. 179Ewith der aptly compares Paus. x 24. 6 ro6TOV (a sacred stone) /cat iXaiov 6<n)fxpai avrds, but transitive with n-onj/xara. This Karax^ovcri Kai Kara eoprTjp KCL(TTT]P Hpia explanation, which is due to Schneider, iviTidtaoi ra dpyd. For other illusgives a much better sense than if we regard CL&T6S re Kai rd iroL^fxara as subject to trations see Frazer on Paus. I.e., and &<PLKOITO, or translate 'himself, and want- Munro on Lucr. v 1199. Apropos of the present passage, Dio Chrysostom and ing to shew his poems' (J. and C ) . A reference to avrbs re Kai rbv ddeXcpov other ancient writers cited by Ast refer irapaK&Xei in 1 v 427 D is therefore hardly to the anointing of swallows by Greek w o m e n : Kai KeXeuei fxdXa elpcoviKios (so to the point. A s t : MSS elpTjviKQs) arixfravTas avrbp epiip irpoo-Kvvot^uv. The insertion of fxtv, ACU fivpif) Karax^avras d<f>Upai irap dXXovs' recommended by Shilleto (Dem. F. L. 91) and Richards, is unnecessary: cf. TOVTO 8e al ywaiKes etci TU>P x^Xidoywy I 340D n. For irpocTKvvelv 'to kiss the iroiovvi (Dio Chr. Or. 53 p. 276 ed. Reiske). To this custom Ast supposes hand' (adorare), as to the image or shrine that Plato is alluding, the poets being as of a god, see Cope's Rhetoric of Aristotle it were faithless and garrulous swallows Vol. 1 p. 86. (cf. xe^L^VU)V /Aowreia), as well as to the 5 OUT' &TTIVOVTC 6^is. It is perhaps better to correct OVK into oftr'see Pythagorean precept ' not to admit swallows into the house' (Plut. Symp. vin cr. n.than the second otirc into oiidt 727 Bff.),on which see Frazer in Ci. Rev. (with Bekker and the other editors). v pp. 13. This explanation lends an 6 pvpovo*T^avTs. The idea sugadditional point to diroirt/xTrot/JLep: and gested by irpoaKwoijAev and Updv, that the poet is a sort of Beds or #etos op-ftp, is irpocrKVPotflep might fairly be interpreted of the joyful salutations with which the now elaborated with ironical politeness. Greeks hailed the advent of the swallow The images of the gods were anointed, and in the spring (see e.g. Baumeister Denk. crowned with garlands, not only on great d. Kl. Alterih. p. 1985). G. B. Hussey occasions (cf. Cic. Verr. IV 77), but also at

398C]

TTOAITEIAC T

155
Xeyofieva

B porepw Kal arjBecrrepq) 7roirjrf} y^pat/neOa ' Kal fivOoXoytp

evKa, 09 fj/Mv TT)V TOV iineiKovs Xigiv /JLI/JLOITO Kal ra Xeyoi iv KIVOL<; TOLS Tinrots, ofc Kar dp%a<; ivofio0Tr)<rd/jL0af ore io Kal /JLOX\ tyr), O/TG)9

TOVS (TTpaTtG)Ta<; iire^eLpov/jLev iraiheveiv.

av 7roioi/JLv, el ifi rjfilv ecrj.

NO*/ 8rjy elirov iyoo, co <f>iX, Kivhvvevei

re Kal /JLVOOVS TravreXcos hiaireKal avr<p
1$

rf)<; /JLOVCTLKT]^ TO irepl Xoyovs

/IOC BoKL, (f)T).

i* a re yap XCKTCOV Kal a>9 XeKTeov, etprjTai. C X.

OVKOVV ' fiera TOOTO, TJV 8* iyco, TO irepl a>hrj<$ Tpoirov Kal

8.

(Proceedings of the America?i Philol. Asother to imitate his accents in seasons of sociation Vol. x x n pp. xliiiff.) thinks peace and calm. We shall deal similarly that Plato has in his mind the wellwith instruments of ??ntsic, forbidding all known x^l^0V{-a^ of which we read in those ivhich lend themselves to a variety Athenaeus (vni 360 Bff.), remarking that of modes. It is thus that we purge our 1 in the swallow song 'the custom seems luxurious city." to have been to carry some sort of symbol3 9 8 c 16 TO ircpl <porjs KTX. The ic swallow from house to house.' It is discussion has hitherto confined itself perhaps more probable (as Mr J. G- Frazer chiefly to tragedy and comedy. It resuggests to me) that "the ceremony of mains .to discuss lyrical poetry also on its anointing the swallows and crowning formal side. Now the chief formal chathem with wool was performed on the racteristic of lyric poetry is its invariable children who went from door to door in association with music. It is therefore spring, singing the swallow song and necessary to lay down canons for musical apparently personating the swallow." But composition. This is the justification the tone of the whole passage, with its for the sections on 'harmony' and rhythm, air of studiously exaggerated politeness which are wrongly pronounced to be irand compliment, as well as the particular relevant by Krohn (PI. St. p. 15). expressions TrpovKwoiiiev, iepov, and dav- The present section, and its ancient fiaaTdv, are strongly in favour of Proclus' commentators (Arist. Pol. 6 7. 1342s1 28 interpretation, although Plato's thoughts I342 b 34, Plut. de A/us. cc. 1517, may have dwelt for a moment on the Aristid. Quint. I pp. 21, 22 ed. Meibom), practices connected with the x ^ ^ have been fully discussed by Westphal when he wrote the words biroirtixTr (Gr. Harmonik pp. 187-234). Westphal's views have been combatted by C. von f Jan (see especially his article Die Tonarten 3 9 8 B 10 KttT* dpxas II 379 A ff. bei Platon im dritten Buche der Rtpublik 3 9 8 c399 E We have now to treat in Fl.Jahrb. 1867 pp. 815 ff. and 1883, of of Song three fa lyric poetry. a certain involves mode, PP- *354 l3fa a n t i 15681579), and factors, viz. words, musical more recently (in other respects) by and" a certain movement or time. Our Monro in his 'Modes of ancient Greek regulations about words when unaccomMusic' The last edition of the Harmonik panied by music apply equally to words (1886) contains Westphal's reply to von when sung, and the musical mode and time Jan's criticism (pp. 209215). See also must conform to the words. Now we provon Jan in Baumeister's Denkmiiler d. Kl. scribed all lamentation in our city, so that Alt. pp. 976ff.,Susemihl and I licks The we must exclude the lugubrious modes; Politics of Aristotle Vol. I pp. 595ff.and and those which are relaxing in their 624631, and H. S. Jones and Monro in effects must be rejected on similar grounds. the Cl. Rev. v n i pp. 448454 and IX In short, we shall retain two modes and pp. 7981. The writers in Meibom's no more, one io imitate the brave waifs Antiquae Musicae auc tores septem have utterances in times of stress and strain, the

56

nAATONOI
ArjXa Brf. *Ap

[398

fieXdov Xotirov ;

ovv ov iras ijBrj av evpot, a rjf (f>r}, a>

Xetcreov 7Tpl avrcov, ota Bel etvai, eXirep fieXXofiev rols 7rpoei,pr]/j,vot,<; <rv/JL<f>a)vr}<recv; e'xca iv TW irapbvn fcal 6 TXavtceov eTriyeXdara*;, ^Eycb roivw, ^vfi^aXeadau, Uavrco? irola arra 20 ^(Ofcpates, tctvBvvevco eKrbs rwv TTCLVTGOV elvat* v7ro7TTvc0 fiivTOi. l/cavdo? e^eis Xoyov re KOX apfiovias Xoyov 7rpo9 TO iv OVKOVV iKavcSs ye Sec r}/*a<; Xeyeiv> fjuev roBe OVKOVV aprt

Brjirov, fjv S' iyco, irpoirov Nat, e<f>rj, TOVTO ye. Seiv TVTTOIS XeyeaOai lift)? 8' oii; Xoyocs

Xeyeiv, ' on

TO fieXos e/c Tpiwv ecrrlv avyKeiixevov^ D

KOLI pvd/j,ov. TOI$ avrois

25 OCTOV ye aifrov Xoyo? ear'tv, ovhev Brjirov Biatyepet, rov JJLYJ aSofievov 0I9 irpoeiirofieVy KCLI axravrcos; dprjvwv 3 Ov yap re 'AXrjdrj, e<f>rj, Kal /JLTJV rrjv ye apfjuovtav ' A X \ i fievroc yapl* oiBev TrpocrBeicrOai. Xeye fjuoi' av

KOX pvdfjiov aKoXovOelv Bel TO> Xoycp. KOX oBvp/jucov e<f)a/Jiv iv Tlves ovv.

ovv OprjvabBets ' dpfiovlai;

now been re-edited Aristoxenus by Marquard (Berlin 1868), Aristides Quintilianus by A. Jahn (Berlin 1882), Alypius and others by von Jan in his Musici Scriptores Graeci (Lipsiae 1895), where also the passages of Aristotle bearing on the subject are carefully collected, together with all the extant remains of Greek Music. The account of Die Musik derGriechen by Gleditsch in Iwan Miiller's Handbuch will be found a useful and compendious introduction to the study of this part of the Republic. Von Kralik's recent monograph Altgi-iechische Musik (Stuttgart und Wien) is interesting, but too slight to be of much service. Taken by itself, the language of Plato in this chapter seems to me to point to the existence of four leading or simple modes, viz. Dorian, Phrygian, Lydian and Ionian (the last two having each two varieties, a crtWopos and a xa^aP^) and one composite mode, the Mixolydian. See App. II. 16 Tp6irov. Hartman suggests rpbirov, in view of rb irepl pvO/movs 399 E; but cf. 392 C. Tpdiros is not here used in its technical sense, for which see Monro 1. c. p. 63. 19 <rvp.<j>a>vTJ<ri.v. The metaphor may be suggested by the subject under discussion: cf. Phaed.qiQ. 3 0 8 D 24 Xo-yovpvOpov. In the best period of Greek music, lyric poetry was written only for music, and music only for poetry, the separation of the two being condemned as illegitimate: see Monro I.e. pp. 119, 120. The elements

of music are pvdfibs and dpfxovLa. The former 'reconciles' raxu and (3pa56 by arranging a proper sequence of short and long notes and syllables, the latter 6^6 and papv by a proper arrangement of notes of higher and lower pitch (Symp. 187 Ac). In the wider sense, therefore,
any 6/xo\oyia of 6%v and (3apu is a aptxovLa,

but in practice the word was used specifically of certain scales or modes, and it is in this sense (according to Westphal) that Plato uses it here and in 398 E, where see note. 27 WOUVTWS: i.e. iv T% avrrj \ei as defined in 396 E, 397 D. Kal jii\v KTX. The poet should be his own musician, and write the music to suit the words, not vice versd. This was another characteristic feature of classical Greek music, although a change set in during the fourth century B.C. See Westphal Gr. Khythmik p. 1 and Lazvs66g D, E,
812 D.

3 9 8 E 30 dpfiovtcu. (according to the orthodox view) are 'musical modes' and not simply 'keys.' They differed from each other both in the arrangement of the intervals (like our major and minor modes) and also in pitch. It must have been the former difference which chiefly though not perhaps exclusivelyaccounted for the different effects of different modes upon the character and emotions, just as we are ourselves affected in different ways by music written in major and in minor keys. See H. S. Jones in
Cl. Rev. VIII p. 449.

399 B]
MigoXvBLcri, rives. yvvai^lv Ovtcovv

nOAITEIAC
<f>r), Kal avvrovoXvBca-rl teal CLVTCU, r)v 8* eyco, dtyaipereai; <j>vXa!~iv dirperreararov ^aXapal Kal dxpva"roL TUdvv ye. fiaXaKia \

157
roiavral J^p teal 'AX\a Kal apyla.

as Bet eirteiieels elvai, fxrj on dvBpdat.

fjLTjv /juedrj ye

Ucos yap ov; TtVe? ovv fxaXaKai re zeal avfiirortKal 399 'Iacru, rj 8' 09, Kal XVBLCTTI av rives e<f)7}* dWd

reov dpfiovtcov; 35 Tavrais OvBajjua)?, ()v/c

KaXovvrai.

ovv, co <^>tXe, eirl iroXefJLLKoyv dvBpcov eaO* 6 ri xp^ei; KLvhvvevei croc Bcopearl Xeiireadai

teal (frpvyiari.

olBa, (f>7]v iyd), ra$ dpfjLOvias, dXka KardXenre itceLvrjv rrjv apfiovlaVy rj eu re TroXe/juifcrj irpd^ec 6vro<z dvBpeiov teal ev irdarj /3ial<p ipyacria 5 7rpe7r6vrco<; av fjULfjurjaacro <j>06yyovs re teal 7rpoa>(pBia^i teal %6vro<; r/ els rpav/Mara B ^v/jL<f>opav rj els davdrovs rovrois lovros rj et9 nva ireaovroSy ev iraat Traparerayfiivtos dirorvdXXrjv teal teapre36* ai5

31. <TWTovo\vbi<TTi A 2 S : crvvTovotXvdiaTi A 1 : arjprovot Xvdtarl Kg. TiPes A 1 I I 1 : a'LTLves A 2 S : KOLI TOiavraL Tives II 2 q.

31

JJLI|OXV8I<TTI KTX. The omission

of the article has been questioned, but in merely naming the scales it can be dispensed with: cf. (with Stallbaum) Arist.
PoL 0 5. i34O b 1 {TT)P /JLIO\V5I<TTI KaXovfiivTjv). On the apixoplai recognized

by Plato see App. I I . 36 'IcurrlKaXoOvrai: ' there are also varieties of Lydian and Ionian which are called 'slack'.' Jowett and Campbell, reading atrtves (see cr. n.), remark that the "indefinite relative suits with Plato's affected ignorance"; but the speaker is Glauco, not Socrates, and Glauco is fxov(rtKds. See note on 399 c. Richards spurious because airiues "cannot be used in this way in good Attic prose of Plato's date." With the older and better attested reading av ripes, which I have ventured to restore, everything is plain. The words ad TLPCS establish once for all what Westphal (I.e. p. 198) and von Jan (I.e. p. 816) detected even when (drives was read, viz. that Plato is referring not to Ionian and Lydian, but to slack Ionian and slack Lydian, a point which escaped Monro (I.e. p. 7) but not his reviewer {Cl. Rev. v m p. 449). See also my article in Cl. Rev. x pp. 378 f. We learn from Aristotle that certain musical critics censured Plato for rejecting ras dpei/uUpas apfxovias and for characterising them as /xeOvo-TiKai, (3aKxcv-

9 7. I342 b 2327). It was partly perhaps in deference to these criticisms that Plato altered his view of fxidr} in Laws 666 Afif.: see also Grote Plato IIT p. 328 n. 3 9 9 A 3 Swpurrl teal 4>p\ryurT(. The absence of the Aeolian mode is remarkable, for it must certainly have been known to Plato (see Pratinas quoted in App. II). Westphal agrees with Bellermann in supposing (I.e. p. 195) that alokiari is included under dtapiari Aristotle also ignores aloXiarl, unless indeed (as Westphal holds ib. p. 196) it was identical speaker is Laches, whose ideal of courage is military rather than pacific), and Dorian, 'the only national Greek mode,' alone recognized. 4 U<C\n)v -r^v dppovCav : viz. Dorian, not Phrygian, as Ast seems to have thought. 6 fiip.i]<r<UTO. Cf. Laws 798 D ra
irepi rovs pvdfwtis Kal ndaap fiovaucfip ean rpbwup /xifx^fiara fieXridpup Kal xtP^l/U)v pcov and 397 B above. Kai dirorv^ovTOS. KCU connects OVTOS and ajuLVPo/j.e'pov. dirorvx^vros (which is

TIK6P

yap r\ ye ixidt} TTOIC? /JLOWOP (Pol.

with vwobupiGTl. In Lach. 188 D <ppvyurrl is excluded (perhaps because the condemns CUTLPCS x a ^ a P a * KOLXOVPTCU as

itself logically subordinate to dfivvofj^vov) has three subordinate alternatives (r)ireGOPTOS), all of which are summarised in
iv Tract TOIJTOIS.

158
10 fir) ftiaitp a\\9

JIAATQNOI
dfivvofikvov rr)v rvyr\v

[399

real aWrjv av iv elprjvucr) re teal

iv eKOvaitp irpd^et OVTOS, rj rwd TI TreLOovros re Kal

Seofjuevov, rj evxv @v V ^aXV Kai vovOerrjaet avOpwrrov, r) Tovvavriov a\\(p heofjuevcp rj SiSda/covTi rj fieraTreiOovrt eavrbv
teal itc rovrcov irpd^avra KCLTCL VOVV, teal fir) vTreprjcjtdva)*; irpdrrovrd derives , dXXd acocfypovco^ T fcal fierpLG)? iv irdcn TOVTOI?

15 re teal ra ' diroftalvovTa

wyair&vra.

ravras

Bvo dpfjuovias, (31 atop, C

e/covaiov, SVCTTV^OVVTCOV, evrv^ovvTooVy aoMppovcov, avSpetayv unus S : eir^xovra A l l : irap^xovra q. 15. 16. avbpe'nov : dvdpeluv apfiopias All q.
399 B 9 <\XTJV : viz. Phrygian.

rb. I I : om. A.

Aristotle blames Plato for retaining the Phrygian mode, while rejecting the ai>\6s, with which it was usually associated :

' to his liking': cf. KCLTO. vovv : evTvxovpTiav below. 3 9 9 c 15 ravTasXctire. The style is intentionally weighty and formal, as &/x(p(jO ykp dpyiatTTiKa Kal TradrjTiKa {Pol. befits a solemn pronouncement: cf. x 0 7. i.342b 3). Plato, however, rejects 617 D, E. After rai^Tas there is a slight the flute, not because it is orgiastic, pause : ' Just these, two modes and none but because it is iroXvap/xdpiov (399 D). other.' The insertion of ras would imIn Plato's opinion the Phrygian mode pair the effect, besides suggesting that expressed sobriety and resignation : ArisSocrates had in view two of the current totle thought it ecstatic and purgative modes, which, not being himself fiovauc6s, s (I.e. 1341 23). The difference of view he professedly had not. It is Glauco's is interesting and important as shewing business to fit the cap (398 E, 399 A) ; that the ethical effect of different modes Socrates only makes it. The indefinite was a disputed point even among the atripes (before <p06yyovs) is therefore ancients. strictly appropriate in the mouth of Socrates, although it would not be in 11 TJ vxtjotvOpwirov is subordinate Glauco's. kpiAovias is rejected by Herto ireidoprds re Kal deofi^vov. werden in both places (see cr. .) but it 13 vir\ovTa. irxVTasee cr. n. is almost as indispensable here as it is cannot, I think, be right. iir^xlv TW di&voiav (Laws 926 B) certainly does not wrong after apdpelwp, although Stallbaum lv justify iirx ^avrbp, and even if it did, rejects the word here and retains it there. * submitting t o ' and not merely * attend- The genitives 5v<rTvxotiPT<A)p etc. must depend on <p$6yyovs. Forfilaiov,eKovcriov ing to ' is the sense required. With virtXOPTOL cf. Gorg. 497 B vir6axes ZuKparei (* one involuntary, one voluntary'), Ast suggests fiiaiov, eKovaiov, Hartman (Hialtap 4!-e\tyi;ai 07rw$ SLP /So^X^rat, where the KOV<TL(OP. A human being cannot howreflexive pronoun is omitted, as often with LV ever be called jSfcuos because he is engaged iraptx ' Here it is better to take eavrdp ep with VTT^xovra than with fxeTaireLB^OPT1. peaty irp&i-ei, although the mode which imitates his accents may be so described By changing the construction and writing with propriety and even elegance: cf. accusatives instead of genitives, Plato (with Schneider) such expressions as 4>6PO$ makes the man himself rather than his <f>d6yyoi appear the object of imitation vyyepr)s for the slaughter of kindred. The words 5V<7TVXOIJPTU)PK&WUTTOL sim(cf. 397 D fi.). This is natural enough, because the situations described in rj TOV- ply define the meaning of (Slaiop and VOPT'LOPdyaTroJvTa give less scope foriKofoiov (* whatever musical modes they <f>86yyoi. Stephanus wished to read the be that shall best imitate the accents o f genitive throughout (virixovros, irpdi-aPTos etc.): the relative is postponed in order to keep the essential marks of the dp/xoplai etc. : so also v and two Florentine MSS), together, but the careful reader will note but there is also inscriptional evidence that Plato begins a chiasmus with dvarvfor a genitive or dative participle followed XotPTwv, as if to separate the genitives by an accusative in the course of a long from what precedes and prepare us to sentence: see Meisterhans3 p. 205.

399 D ]

TTOAITEIAC T

159

<f>06yyov<; fAi/jLTjcrovTat, fcdXXtamray ravras Xelire, 'AW', 1 8' 09, ovtc 7 aXXas alrels Xetiretv, fj a 9 vvv Srj iya> eXeyov, OVK apa, rjv S' iyoo, TToXvxpphias ye ov& iravappoviov TJ/JLCV Beijaei iv rals (phots
re teal fJbiXecrLV. Ov JJLOI, e<\yq, tfraiverai. Tpcycovcov apa KOX 20 D TTTJKTLSCOV tcai irdvrwv avXijras opydvcov, oaa ' iroXiyxppha teal 7roXvapfi6vcay

SrjfiLovpyov? ov dpiyjrofiev.

Ov <f>aivo/ji0a. Tl Se; avXoiroiovs fj

7rapaBe^ec L<z TT)V ITOXLV ; fj ov TOVTO foreign instruments of high pitch, and

find their construction in the sequel.

many strings. The rpiywvov in particular H a d he written e&TvxofivTiov, IVGTVXOV'VTUV, dvdpeitav, acj<f>p6vu)v t h e double chiasmus was associated with loose and voluptuous melodies. For an exhaustive account of would have compelled us to connect the both see Susemihl and Hicks' Politics of genitives with 5i/o ap/xoptas. Arist. vol. 1 pp. 632636 or von Jan's 17 OVK AXXas^Xryov. The Dorian to express dvdpeia, the Phrygian <rw<ppo- defidibus Graecorum pp. 29 ff., 33 ff. ai)VT\. These are the two contrasting 3 9 0 D 23 avXTjTds. The atf\6s revirtues which Plato's /xovaucif} endeavours sembled the clarinet. It had a "mouthto combine (410 E). piece (fcvyos) in which a vibrating reed (7\a>rra) was fitted," and was sometimes 19 iravappovCov. In Plato the noun iravapfxdvtov occurs only here and in 404 D played in pairs. See Diet. Ant. s.v. q>drj rrj iv r y iravapfioviq) icai iv wa<n tibia. Plato banishes the 'flute' and repvdfxois irTroi7)iJLivri. I n the latter passage tains the Dorian mode, although Dorian melodies were often played on it, as it certainly does not denote a musical Milton well knew : see the noble descripinstrument of any kind. Here the word tion of the " Dorian mood of flutes and soft is sometimes understood of a particular recorders" in Par. Lost 1 550 ff. In and definite musical instrument, but a Boeotia, where the ai)\6s was highly careful study of the context shews that esteemed, it was supposed rather to calm it does not bear this meaning even here. than to excite the feelings. See Rhys Plato has decided to admit only two Roberts The Ancient Boeotians pp. 33 modes, the Dorian and the Phrygian. 'Consequently,' he continues, 'we shall have no need in our songs and melodies T| OV TOVTO TTOAV^OpOOTaTOV J TOVTO IS of wo\vxop8ia or wavapfAdviov, and that with which auXoiroioi and a^X^rat therefore (Apa) we shall dispense with are concerned, viz. the 'flute': cf.- II rpiywvot, irrjKTldes etc., with all instru- 377 c n. OVTOS instead of TOVTO would ments, in short, which are iroXtixopba. have been a trifle harsh. iro\vxop66TaToi> and TToXvapfiovia.' The prohibition of has been repeatedly called in question, certain musical instruments is an inference and there is the usual crop of emendafrom the general principle that iro\vxop5La tions, intended to obliterate the metaphor. and travapixbviov are unnecessary, so that Schneider has however shewn that the iravapfj.6viov cannot itself be a particular MS reading is sound, by citing Pollux IV musical instrument. Probably, as Mr 67 UXOLTUJV 8 Kai To\ijxop8ov etprjKe T6V Archer-Hind has suggested to me, the avXdv, a n d Simon. Fr. 46 6 KaXXip6a$ iravap/xdviov was "not a mode or modes, 7roX^xP^os cwX6s, and comparing expresbut a style of composition, in which the sions like avXbv KpiKttv, apfidfeiv, Kpoveiv. 'Tondichter' passed freely from dwpHrrl Many other illustrations are given by to (ppvyiarL and \V5HTTL and as many others Smyth, Greek Me lie Poets p. 326. Here as he chose. The name may even have the metaphor is intended to arrest attenbeen given to well-known compositions tion by its boldness and prepare us for in this stylecf. VO/MOS iroXvictyaXosthe the theory of the origin of iravap/xdvia in fantasia with many subjects. The effect, the next clause; but iroXvxopb'oTaTov in I should think, may have been analogous itself, like wdfupuyvos in Pindar (Pyth. 12. to a series of bold and sudden modula19 al.), refers only to the number of tions in modern music." See also on aurct different notes which the flute, thanks TA TravapfMOvia in 399 D. to various contrivances, such as plugs, wax, etc., was capable of producing. 20 TpiYvwvITT]KTC8O)V. These were

160

nAATQNOI

[399 D
ArjXa 8TJ>

Kal avra ra iravapfiovca avXov rvyyjdvei ovra

25 7 6 0^. 7
f

A u p a 8*7 <ro 1, 771^8' eycJ, /cat /ciddpa

XeLTrerat, Kal

Kara

ITOXLV xprjcnfia,' teal av icar aypoits TOIS vofjuevcri <rvpiy!~ av n<; ecrj.

Xl9 yovVy <f>rj, 6 Xoyos rjfjblv <rrj/jbaivi. OvBev ye, rjv o iyd), E
iroLov/Jbev, 00 </u\e, fcpivovres rbv 'ATTOXXCQ Kal ra rov

tcaivov

opyava

irpb Mapavov

re Kal Ttov eKeivov

opydveov.

See Abdy Williams in Proceedings of the given, and von Jan de fid. Gr. pp. 526. Musical Association 18978 p. 135. By admitting the professional KiQdpa, Plato objects to the multiplicity of strings Plato perhaps lends his sanction to and notes as admitting and even inmusical festivals or contests in the apviting change and fusion of modes. We proved modes. are told by Paus. ix 12. 5 (cited by Kal Ka-ra KTX. After xpfynixa supply Monro I.e. p. 38: cf. Ath. xiv 631 E) icrriv. This is better than to eject Kal that it was one Pronomus of Thebes who (with Ast andaccording to Bekker irp&ros TTv67)<TP CLVXOVS is d'trav ap/movias Vat. 0). Demetrius (irepl ip/j.. 185, eldos tyovras tiriTrjdelws. Down to his cited by Schneider) finds in the words Kal day there were three forms of 'flutes,' av Kar1 dypovs ro?s iroiixicn (sic, not vointended for the Dorian, Phrygian and fxeucri) aOpiyi- av TU etrj an imitation of the Lydian modes respectively. On the sound of the otipiyi-. " Ceterum Demetrii means by which this change was effected rationem me non perspicere fateor," see Diet. Ant. s.v. tibia. says Schneider. Demetrius' remark is, I believe, correct, and has reference to the 24 avTd TCL iravapp.6via: sc. 6pyava, such as TnjKrides and rplyiavoi. Plato sigmatismus in the words of Plato : cf. Laws 700 C rb de Kvpos TOIJTCJVofi <rtimeans those instruments on which panptyii (used for avpiyfibs) fjp ov54 rives harmonic melodies could be played (cf. d/jLovcroi. /9oai 7rX?)^ous, Kadairep rb. vuv. Proclus in remp. p. 63 ed. Kroll): but The orvpiyZ was either /xovo/cdXa/xos, rewe must beware of translating (with D. sembling our flute, or TroXu/cdXa^tos (like and V.) 'the panharmonium itself,'for no Pan's pipe): see Diet. Ant. s.v. The single specific instrument is here intended, indefinite ris shews that Plato did not as some later lexicographers appear to wish to specify which variety he intended. have supposed. The gloss in Hesychius irava.pix6vi.ov e!5os dpydvov, 4i- 6\ov reray- 3 0 0 E 27 ovhiv Y6pydv<av. Plato /x4vov is not quite clear, and may con- puts himself in the position of the Muses, ceivably refer to a whole class of instruwho preferred Apollo's performance on ments, but Photius apparently thought the Kiddpa to that of Marsyas on the flute that there was a special instrument called (Apollod. 1 4. 2). This is the force of Travapfxbviov. His note (p. 388, 26 ed. ovhh> ye Kaivbv iroioOfxev. The words rd Porson) is as follows : iravapiibviov 6p- rod 'AirdWuvos opyava must not be yavov /XOV<TLK6V ' "A\ets, iv (p rb iravap- pressed ; for although Apollo invented fibviov rb Kaivbv f-vreivov TXv&v i^^XVU}V the cithara, the lyre was ascribed to Meineke). Photius may of course be Hermes (Paus. v 14. 8 : cf. the Homeric right in his interpretation of Alexis' line: Hymn to Hermes\ and the syrinx to Pan. but wavapfibviov in Plato never, I believe, The discovery of the flute was also refers to one particular instrument: and ascribed to Athena, especially by the even Alexis may mean no more than Boeotians. A third account represents * perform the new panharmonic melody,' Marsyas as picking up the instrument evTe'ivia being used as in TO K6XKL<TTOV after Athena had discovered and disivrdvas AIAOS, Dionys. Hal. de admir. carded it. This legend may be an attempt vi dicendi in Dem. c. 48. to reconcile the two conflicting stories, and probably dates from the decline of 25 XvpaKiOdpa. The Xi5pa was the the flute as an instrument of education stringed instrument in common use; the Kid&pa was employed chiefly by pro- in Athens during the fourth century (Arist. Pol. 6 6. 1341s 32 ff. Cf. Preller fessional musicians or KiBapySol. See Gr. Myth. p. 223). In making Marsyas Monro in Diet. Ant. s.v. Lyra, where its discoverer, Plato declares the flute a illustrations of the two instruments are

4oo A]

nOAITEIAC
<f>aiv6fie0a. Kal vrj rov

161 /cvva, elirov, 30 iroXw. yap

M a Ata, r) 8' 09, ov fioi

XeXrj0afiev ye ht,atca0alpovre<; iraKiv fjv aprc Tpv<f>av e^afiev ^eo<j>povovvri<; ye ^/-tefc, r) 8' 09. XI. Sr) raU avrov? "\0i S77, <f>r)vy /cai rd Xonrd fcadaipcofiev. apfioviai? hv TJ/JUV etrj TO irepl ftdcreis, pv0fiov$y Bicotceiv fJLt]Be iravrohairas

eirofievov

fir) TTOLKIXOVS iroSa TO) \6yov epyov, Xeyecv.

dXXa /3lov pvdfiovs Ihelv 35

400 tco&fiiov re KOX dv&pelov rives TOLOVTOV Xoyq> dvaytcd^eiv TTOSL re teal fiekei. Sacnrep rets dpfiovias, ore fiev yap

elalv ovs Ihovra \ rov

eireaOai teal rb /xe\o<?, dXkd fir) oi pvdfjuoi, abv ecj>r)y ov/c eyw dpfioviaiy 'AXXo fid Ai\

oXnves V av elev ovroi (frpdcai. itrrlv

rpi* arra

et&Tj, ef wv al fBdaeis irXe/eovrai, 5 oQev al iraaai redea-

ev TOW (pOoyyots rerrapa,

foreign instrument, and appropriately excludes it from his 'Greek city' (v 470 E). 30 vij r6v Kvva. This peculiarly Socratic oath occurs only once again in the Republic (ix 592 A). In both passages it marks the highest degree of emphasis. On the oath itself see my note on Ap. 21 E and Blaydes on Ar. Wasps 83. 31 Afm: II 372 En. 3 9 9 E4O1 A Let us now continue the purgation of our city by laying down rules for rhythm and time. Our rhythm must not be varied or manifold; for time as well as tune should conform to words, and not conversely. ft is agreed that there are certain rhythms expressive of sobriety and courage. These and these only will be admitted into our city. For particulars, we shall apply to Damon; but we can enunciate the general principle ourselves. Rhythm and Mode reflect style, and style expresses character. It is to promote the growth of character that we shall require the young to pursue the beautiful throughout the realms alike of Art and Nature. The section on Rhythms is hardly less difficult than that on Modes. Westphal translates it with a short commentary in his Gr. Rhythmik pp. 237239, but without shedding any light upon the darkest places. Schneider and Stallbaum give little help. I have found Gleditsch's summary account of die Metrik der Griechen (in Iwan Miiller's Handbuch) a most useful guide in dealing with the subject. 35 pdcrcis. The word /3d<m in the technical writers on Rhythm generally means a dipody or combination of two

feet under one main ictus: cf. Schol. in Heph. 13. 1 p. 124 ed. Westphal d<rts
54 icrn rb iic 860 iro8Qv (TWO'TT}K6S1 TOV /JLCV Apcret, TOV 8e Oi<rL irapaXafi^avo/j^vov.

Such a technical use of the word would be out of place here, especially in the mouth of Socrates; and the word is employed throughout as equivalent simply to 'step' or 'foot.' Even technical writers sometimes so use i t : cf. the Scholiast already cited S^erat 8t (sc. the Iambic
metre) iv ixkv rrj Trpibrrj (3d<rL ta/xpov KCLI

awovSeiov II 5. p. 151 and Gleditsch I.e. p. 702. 36 KO<T|IOV re Kal dvSpctov recalls
399 c <nt>i>p6v(i)v dvdpeiujv, and would

seem to point to the necessity of two kinds of rhythm, one to go with the Phrygian mode and express sobriety and self-control, the other to join the Dorian mode in expressing courage. On the ethical qualities of Greek rhythm in general, consult Westphal Gr. Rhythmik pp. 226239 and Arist. Rhet. in 8, with Cope's notes. 4OO A 2 jiij Xo-yovpiXci. See 398 D n. 5 rpl* arra fXSi\. Arist. Quint. I 34 ed. Meibom yevrj roivvv iari pvdfjuKa rpia '
TO io~oi> ( ) , rb 7]/HL6\LOV ( f ) , TO diirX&ffiop

($). To the first belong dactyls, spondees, anapaests: the second includes paeons, cretics, and bacchei: under the third fall trochees, iambics, ionics. See Gleditsch I.e. p. 694. 6 <T7Tp up|xovtai. What are the rirrapa etdrj? The following answers (among others) have been given : i the ervals of the fourth, fifth, octave, and

162
'A\\a
rives

TTAATQNOI

[4.OO A

civ elirotfiL* irola S' oiroiov /3lov fiifirjfjiaTa, Xeyetv OVK ' ravra fjuev, rjv $ eyd, teal fiera Adficovos fiovXevaofieda, B
re dveXevOepias /cat vftpecos rj fiavias KCLI aXXrjs tcaicias

10 TrpeTTOvaai ftdaets, /ecu rivas rots ivavriots Xe.tirrk.ov pvdfjuovsoilfiat Be fM a/crjtcoevat ov aa(f>(bs evoirXtov re rtva ovo/jbd^ovros avrov %vv6erov teal SdtcrvXov teal rjpwov 76, ov/c otSa OTTCOS Sia/co7. etrroifii v\ etiroi A : iirioifii II!

rota 5' oiroiov ftlov I I : om. A.

double octave (Ast) : 20 the four notes iiriTpiTov and cf. ib. 8, 12, and for this of the tetrachord, which was probably the reason I now believe that Monro's view historical and at all events the 'theoretihas most in its favour. cal unit of the scale ' (Stallbaum, Jowett 7 irota 8' oiroiov KTX. On owotov see and Campbell): 30 "the four ratios which I 348 B ., and for the error in Paris give the primary musical intervalsviz. A Introd. 5. the ratios 2 : 1, 3 : 2, 4 : 3 and 9:8, which 4OO B 8 AdfiuvoS- fxerd Ad/xtovos give the octave, fifth, fourth, and tone " is almost a formula with Plato : of. (Monro I.e. p. 106 n.; cf. also Diet. Ant. infra C, 424 c, and Lack. 200 B. Susemihl II p. 193): 40 the four dp/xoviai Qpuyiarl, (on Arist. Pol. 6 5. i34Ob 5) thinks that AV5KTTL, AupiarL, AoKpiarl (Westphal Plato is alluding to a special work by Rhvthmik p. 238). Ast's view cannot be Damon on the rfdos and irddos of modes right, unless we suppose that dp/xovlai and rhythms. The word di<riKo4vai and here includes scales of double compass, the general tone of the passage seem which is most unlikely. WestphaPs exrather to refer to an oral demonstration. planation is improbable, for Plato has 10 rCvaspvOfiovs. In general, icbsaid nothing of AoKpiarl, and (though des dirb ap<rewy, or feet in which the dtais perhaps no great stress should be laid (i.e. the syllable bearing the ictus) followed on this) it is awkward to derive the dp- the aptrty, were believed to express more lioviai {60ev at 7ra<rat dp/xoviai) from themenergy and life, than 7r65es dtrb Screws. selves. If the principle of Westphal's See Gleditsch p. 694, and for details as interpretation is right, I should be into the ?70os of the different rhythms ib. clined to substitute 'laari for AOKPHTTL, pp. 713, 721, 725, 730, 739, 744, 766. having regard to 398 E, where see n. Cf. 11 olfxcu hi fi KTX. Schneider's 6 V Cl. Rt-v. x p. 379. (I have since found 76 (found in some inferior MSS) is not that Prantl also took this view : see n. appropriate here. The superfluous pro116 in his translation.) I do not think noun after ol/xat is a well-established that Stallbaum has hit the truth, for colloquialism : cf. Charm. 173 A, Symp. Plato's language is not suggestive of any 175 K. 01/j.aiy aKrjKotpai, and ov ca^tDy allusion to the origin of the octave from 6po/j.dovTos are just the words one might the combination of two tetrachords, and employ in giving one's recollections of an a single tetrachord* cannot produce a dp- abstruse and half-understood lecture, and fiovla. (66tv al wdaai dpixoviat). Possibly this is just what Plato is either doing or, the rlrrapa etdrj ev TOIS <p06yyoi$ denote more probably, affecting to do. A few simply the keynote, its octave, and the technical terms and a vague idea (OVK old* intervals of a tone and a semitone: for OTTWS) of some of the processes are all that these are as it were the threads out of he remembers. which all modes ' are woven ' (wXiKoprai 4v6ir\iovV)pu>6v -y*. ifdwXcos ^tWcros, should be repeated with dp/xoviat), the 5dKTv\os, i)p$os are expressions from the difference between the modes depending lecture : in English they would be in inon the difference in position of the tones verted commas. The ivdirXios is not and semitones. But huclid lays the great~ w~^,^ (Proclus in remp. p. 61, if, est stress upon the ratios 3 : 2 and 4 : 3 as as appears probable, by ira.ptaiJ.f3Ls he the component elements of the octave : means the TrapLafxpos or pyrrich), nor the see for example Sect. Can. 6 T6 StirXdcriov cretic (J. and C ) , nor, strictly speaking, btdffTfjfia K dvo TG>V ix^ianav iiri/j.opLwi' the anapaestic foot (Hartman), but c z w ^ ^ ^ > ^ a common processional Vj tlC T TOO TJfJLLoXioV KO.I ilC TOU

40OC]
GfJLOVVTOS KOLl XGOV

nOAITEIAC
CIVCO KOL KOLTCO TC06VTOS, 669 ftpa^V

163
T KCLl fJLCLKpOV

yiyvofjievov, Kai, 009 iyoa ol/xac, cafiftov, Kai nv

14.

aXKov TpoyaZov

C oavo/jba^e, fjbrfKT) he Kal ft paxvTrjra*; ' irpoa-rjTTTe. fcal TOVTCOV rcalv 15 riv A 2 S: fortasse rbv A 1 : n U q, qui sequentia dXXovppaxtTTiras omittunt.

(irpoo-odiaicds) or marching rhythm, con- diagrarrwibove the latter, in some such sisting of an lujuiKbs dirb /xeifrvos and a way as ^ 3 . The position of the ictus choriambus (Hephaestion c. 15), or (as Aviv Kai Kara, not K&TW Kai &v<ashews the Scholiast on Ar. Clouds 651 measures that Plato is speaking of the dactyl and it) a spondee, pyrrich, trochee and iamspondee which replace the anapaest in bus. For examples we may cite Sappho's the anapaestic rhythm: for in the dacatfra & <rt> KaXXibirrj {Fr. 82) and Tyr-tylic rhythm proper the ictus falls on taeus' dyer' 1 Hirdpras tvoirXoi (Fr. 16). the first syllable (see Gleditsch p. 693). 0 See Gleditsch I.e. pp. 717, 722, and Now the ivoirXios is also anapaes'ic, so Bacchius hag. 101 ed. von Jan, whose that it looks as if Damon had taken as example is 6 rbv irirvos arecfrapov. vv0eros the subject of his demonstration some probably refers to the composite character passage like Persae 9, 10 rfit) \ KaKbixavns of the rhythm, as described, for example, &yav dpaoXoireTTai, and analysed it into by the Scholiast on the Clouds. The an V6TTXIOS ^vvdeTos, a dactyl, and a later technical expression for this peculispondee (included, as stated above, under arity was iwKnjvderos (Gleditsch p. 746). the ijpipos pvdfxds). SdKTvXov must be understood as a foot, not cts ppa-X1^ 7t*yvo|icvov. These words as a rhythm, although the 4V6TT\IOS tyvderos can only mean 'passing into a short certainly, and probably also the rjpe^os, are and a long,' "mit kurzem und langen rhythms. There is no difficulty about Ausgang" (Schneider), "so dass er sowohl this, provided we remember that Plato is in eine kurze als auch in eine lange Silbe quoting (or pretending to quote) isolated auslief" (Prantl): see on 11 380 D. The technical expressions from Damon's lecslight inaccuracy involved in saying 717ture. The ingenious, though hazardous, vbjxevov, where reXevruvra (cf. VI 511c) proposal of Blaydes, to read /ecu < Kara > would have been more precise, is perhaps 8aKTv\ou (cf. Clouds 651), would confine in keeping with the airy nonchalance of the instances to rhythms until we reach Socrates' description. The construction t^v. Dr J Jackson suggests 5aKrvXiKbv is missed by Westphal (Rhythmik\>. 237) f^ gg f 5 & \ I i i and the English translators and editors. in place of 5&KTV\OV. It is tempting (with J. and C.) to take ijpepos as 'spondee,' yiyvbfxevov agrees with Tjpyov: the Tjpyos fivOfxbs yiyverat eis fipaxv when it uses a but there seems to be no authority for such a use of the word. The i)p<pos Trots dactyl, ets fiaKpbv when it uses a spondee (or anapaest), the two alternatives being is apparently a dactyl; although the denoted by re Kai. I have sometimes felt ijpyos pvd/xbs admits of the spondee. disposed to take the words as referring Unless, therefore, we take ijpipof as a to the iambus, and place them just before rhythm, the spondee seems to be altocos iy<b oluai, translating 'and when it' gether excluded. It is unnecessary to (the rhythm) 'changed to a short and a do more than allude to Hartman's exlong, I think he called it an iambus': cision of tyvderov KOX 5&KTV\OV. but although this interpretation gives 13 icrovTU^VTOS. &VW and KCLTW a somewhat better sense to yiyvb/jiepop, I refer of course to the position of the arsis and thesis (cf. 6 avw, 6 K&TU) xpbvos said am not convinced that the MSS are wrong. Hartman also suggests the transposition of the notes at which the foot or baton is of Kai, but he might have spared his raised and brought down respectively), but "minime audax coniectura" 4K fipaxtwv Westphal's remark that Plato uses rb &vu> and TO KCLTU is misleading (Rhythmikre Kai fiaKp&v yiyvbixevop. See also the next note. p. 104). The words must be taken as adverbs, and can only be explained by 15 |XTJKT]irpoo-TJirrc. Hartman takes supposing that when Damon was demonthese words as explaining the trochee strating the equality of arsis and thesis only, laying emphasis on the precedence he 'placed'Tidtvros is not 'assuming' given to /nf)K7); but the use of the plural as 5iaKo<riJ,ovvTos shewsthe former in a shews that the iambus is also included.

164
olficu ra<$ ay coy as eiraivelv %co Xeyew. 20 ov/c eycoye. da^n^oavvqs rov rj TOVS pvOfiovs dXXd ravra yap

T7AATQN0I
TTOBOS avrbv avTovs, oi>x yrrov

[400 c
yfreyew re teal

TJTOI ^vvafi<f>6rep6v TI% OV yap rj crv otei; Ma Ai\ T teal

/xev, ooaTrep elirov, els Ad/jucova dvafieTO Trjs evo"xrj/jLoo~vvr)<>

fiXijo-Oco' BteXiadai

ov c/Mtcpov Xoyov.

AXXa ToBe ye, on

TO5 evpv9/j,<p T teal appvOficp d/coXovOei,

Bvvaaai

BceXeaOac; ITw? K ov;

'AXX jirjp TO evpvdfiov ye '' teal TO dppvdfiovy D

TO iikv Tjj KaXfj Xegei eireTat ofiotovfievov, TO Be TT) evavTia, zeal TO evdpfjLoaTov /cal dvdpfjLocrTov daaavTcos, elirep pvO/xos ye fcal dp/jLovia 25 \6y(p, wairep dpTi eXeyeTO, dWd /JLTJ X0709 TOVTOIS, 'AXXa pifv, TIws ydp evapfioaTta fj 8* 09, TavTa ye \6y<p dfcoXovOrjTeov. ov; Tfj Be Xeljei TCL dXXa; Nat. TV S' 0. Tpoiros TT)<$ Xe^eo)<;} i&vXoyia dpa teal

TJV B* eyd), /cal 6 X0709; ov ro3 Tr)<z ^ ^ 7 ) 9 rjdet eweTac; teal evo")(7]fjLoavv/r) teal eipvOfila

' evrjOela, dicoXovOel, ov% rjv avoiav E

30 ovcrav VTTOKopt^o/jLevoc KaXovfjuev a>9 evrjffeiav, riXXa TTJV (vs

24. Kal dvdpfxocrTOv H: o m . A.

The meaning is simply 'and he assigned 20 v<r)(T]fAO<rvvT|s: grace or beauty of them longs and shorts,' i.e. to each one form in the widest sense. The word is long, and one short. This clause is in introduced in view of the application of favour of keeping e^s /3/>ax^yiypd/xepov these principles to objects appealing to in its place; if we transpose (as sugthe eye: see 401 A. gested in the last note), the short and 4OO D 24 dvdpfiooTov. The article long of the iambus will be alluded to (which Baiter and Hartman require) is twice. unnecessary. See on 1 334 E. 4OO( 16 d-yw-yaS. dyuyr) is tempo 26 aKoXov8r|Tov (i.q. Set &KO\OV0CIV) (Gleditsch p. 688). The unit of measurehas TauTd for its subject, as Stallbaum 05 ment was the XP^ Trpuros or ~ : and points out: cf. Laws 803 D rl trai^ovra hence the dactyl, for example, has usually itrri 5ia/3ia;r^oi/; and infra V 467 c. a reTpdarjfjLos dyuyfi, the iambus a rpi- 27 T j TTJS +V\TJS TJOct fcirerai. Le < > (r77/xos, and so on. See Excerpta Neapol. style e'est l'homme. Conversely, thought in von Jan's Mus. Script. Gr. 14. The is the dialogue of the soul with itself: duration of the yj>6vos Trptoros was of see Theaet. 189 E (with Wohlrab's note) course relative, and not absolute, so that and Soph. 263E. Cf. also iv 437 c n. the time occupied in singing or declaimand Homer's 5te\^aro 6v/x6s. ing a foot often varied, and we are told 4OO E 30 s cvrj0iav is expunged by that ZGTIV 6re Kal iv dta-ofAy (sc. dyuyrj) Herwerden; Baiter would omit ws. If yiveraL 5aKTv\tKos notjs (Exc. Neap. I.e.). ws belonged to evrjdeiav (as these critics But it is clear that in general the 0 7 ^ 7 ^ apparently supposed), it would deserve of the different kinds of feet were different expulsion; but it goes with o$<ia.v underfrom one another. Hartman ejects rod stood. The antithesis is between &voiav wodds, "cum apud Platonem irovs et pu6jj.6s and eurjdeiav : and if the sentence is read non discrepent." The distinction between so as to lay stress on these two words, it nous and pvO/nds is not always preserved will be seen how easily ovaav can be by writers on metre (e.g. Bacchius /sag. repeated after eirijdecav. The sense is: 100 ff. ed. von Jan), but Plato seems to not the eurjOeia which is really HVOLCL, but make the irotis differ from the pv8/x6s as which we euphemistically designate as the unit from the whole. if it were eti-rjdeia (i.e., as before, in the good sense of the word), but evijOeia in 17 TJTOI. See on 1 344 E.

4Oi

B]

nOAITEIAC
ravra

165
YlavTairaai "E<TTIV Be av rj BtcoKrea rot? veot,?,

ev re teal /ca\a>9 TO r)6os Karea-Kevaa/jLevrjv hidvoiav, pev ovv, e<f>rj. *Ap* ovv ov iravraypv el fieWovo-i TO avrayv irpdrreiv; Aico/crea fiev ovv.

401 ye TTOV 7r\r/pr)<; fiev ypa\(j>LKrj avrcov Kal iraaa r) Toiavrr) Br)fiiovpyLay Tr\r)pr)<; he vepavrcter) ical iroiKiXla ro)v aXXcov (TKevcov ipyaaia, vvri, T(t)v aXXcov <f>VT(ov ev iraa'i yap Kal oltcoSofiia Kal iraaa en, Be fj T&V crcofjidTOJVfyvaisKal rj TOVTOIS evecrrcv eva^y fAoavvr) rf Kal dvapfioaria rov ivavrlov, Hav5 8' evavria

Kal rj fjuev do-^Tj/xoa-vvrj Kal appvOpla

Kal KaKoi}dela<$ aSe\<f>d, ra a(o<f>pov6<; Te Kal dyadov TeXw? fiev ovv, efyrj. B XII.

ijdovs, dSe\<f>d re Kal fiL/jur/fiara,

*Ap' ovv TOI$ TroLrjrais rjfiiv fiovov ' iTTLaraTrfTeov Kal TTJV rov dyaOov eiKova rjOovs ifiiroieiv TO?? 10

TrpoaavayKacrreov

reason comes, with fullest consciousness, and joyful recognition of the beauty to Sidvotav. This explanation seems to me which he is himself akin. No one is truly better than to regard ws ev^deiav as atimbued with musical culture until he can tracted for ws eu-ijdeia. (sc. eariv), a con- recognise the originals of virtue wherever struction for which we may compare they are found, as well as their copies Prot. 357 D: see my note ad loc. For everywhere. Such an one will love suUJS aXrjd&s cf. I 343 C n. premely the union of a beautiful soul with 33 TO avTwv irpcrrmv. The principle physical beauty, but will let inner beauty atone in part for outivard defect, and his of d7rX6r7;s, which is the corner-stone of Plato's city, presents itself in the educa- passion will be pure from sensual taint. Our account of Music is now ended: for tion of the young, as the pursuit of the end of Music is the love of Beauty. &TTIV 84 7^ irov KTX. This lofty 4O1 B 10 n)v rov dyaOov KTX. This conception of apixovia and pvdfxbsfor famous section describes in glowing lanCLVTQP shews that these are included no guage, like that of the Symposium, Plato's less than evaxqiLoovvt)stretching through- ideal of art. He does not desire to out the whole domain of art and nature, banish art, as is sometimes asserted, but may have been suggested by Pythagorean rather idealises it by effectingas he beteaching: but the view of education as lievedits reconciliation with beauty and the pursuit and assimilation of all this truth. Art aspired to be KCL\6V in his beauty is due to Plato himself. Cf. day : Plato wished it to be so in the 403 c n. fullest sense of the word : and his idea of beauty is sufficiently comprehensive to 4O1A 2 irouaXia. H 3 7 8 c . include moral and spiritual beauty as well 4 0 1 A4O3 c To these canons not as physical. Plato was doubtless unfair only poets but all other artists must conin the application of his principle to some form. We shall admit no artists save of the Greek artists and poets, but in only those who are able to track otit the itself his idealthe love of spiritual beauty nature of the beautiful^ and beguile our is one to which the best and most enchildren even in their earliest years into during artwhich alone can find a place unconscious harmony with the beauty of reason. The value of a musical training in an ideal cityconsciously or unconlies in its peculiar power of imparting sciously ever seeks to conform. See Nettleship Led. and Rem. 11 pp. 112 grace and beauty to the soul. It enables the learner to discriminate between the fair 116. and the foul in other spheres, admitting TOIS iroi-qiMuriv KTX. Cf. Laws 656 n, E. only that which is beautiful and fair, at Nettleship {Hell. pp. 117 f.) remarks on first instinctively, but afterwards, when the fact that "Plato in his criticism of
*0<2s)the ev rb ydos Ka.T<rKva<r/j.pr)v

its true and etymological sense (ws d\r}-

166 r) fir) irap

T7AATQN02
r)fuv iroielv^ rj teal TOIS aXXois

[4OI B Srj/Movpyois

Kal htaKcoXvTeov TO Kcucorjdes TOVTO Kal aKoXaaTOV Kal dveXevOepov Kal acrxvtJb0V M^e iv el/coat Z<*>G>V (JLT)T iv OLKOZOfjirjfiaa-L fir)T iv aXXqy firjBevl Brffitovpyov/jbeva) ifiiroielv, r) 6 fir) 0Z09 15 re <nv OVK eareo? Trap r)filv Srj/Movpyeiv, Iva fir) iv ica/ctas etKoat Tp(f>6fivoi rjfilv itcdaTTfs rjfiipas oi <f>vXatc<; coarirep iv icaicf) fioTavr), ' iroXXa C re Kal iv TJJ avTcov KUTU afiiKpov dirb iroXXcov hpeirofievoi

V/J,6/JLVOL, ev TL ^vvio~TavT<; \av6dvcocrt,v fcatcbv fieja

tyvXV* dXX! iiceivovs %VTVTV TOVS hr)fjnovptyov^ TOI)? u<f)vob<z hvva20 fievovs fyveveiv Tr)v TOV KOXOV T Kal eva^rjiiovo^ (frvcrtv, wa coairep iv VyiLVG) T07T0) OLKOVVTS ol V6OL OLTTO TTaVTOS OdfyeXtoVTCit,, OTToOeV (frepov&a curb yjpr)GT&v TOTTCOV iyiecaVy et9 ofiotoTrfTa T Kal <f)i\iav Kal D UoXv yap avy <f)rjy KaXXccrTa av avTOis airo TWV KaXwv epycov r) 77/009 oyjnv r) 7rpo9 aKor)v TIS TrpoaftaXr) tLairep avpa Kal evOvs ' iK iraihwv Xavddvrj

25 f;v/j,<f)covLav TCQ KaXcp Xoyq) ayovcra;

OVTCO Tpa(f>iev* *Ap' ovv, r)v 8* iy<*>, < TXavKcov, TOVTCOV eveKa w KvpicoTaTrj iv fiovacKfj Tpo<prj, OTL fidXiaTa KaTaSveTai et9 TO ivTos r% yfrw)(f)<; 6 T pvdfib^ Kal apfiovia, 18. Kal ippcofievecrTaTa aiTTCTai 22. TIS n o s : TL codd.

V/j.6fJLvoi I I : diveixinxevoL A et in mg. avi/jub/jievoi A 2 .

Greek art has almost ignored the painters and sculptors, and confined his assaults to the musicians and still more to the poets." This is true, although the present passage shews that his canons were intended to regulate painting, sculpture, architecture, and the minor arts as well as music and poetry. Among other reasons, Nettleship plausibly suggests that Plato "did not see in the sculptors and architects of his time the signs of degeneracy which drew his attention to the poets and musicians." Cf. 401 c. 4O1 C 21 oiroOcv civ KTX. No Greek could read these words without thinking of Olympia; no Athenian without recalling the glories of the Acropolis. It was probably in the spirit of this ideal that Epaminondashimself a man of Platonic sympathies, if not a Platonist hinted to his countrymen that their city could not be truly great until the Propylaea crowned their citadel (Aesch. irepl irapairpeo-pelas 105. See also Nettleship Hell. pp. 115123). Partly on grounds of style, and partly for grammatical reasons, I believe that Plato wrote rts and

not TL (see cr. n.). ' Whenever anything strikes on their eyes or ears from fair works of art' sounds material and gross in a passage so full of poetic feeling ; and in the second place Ayovaa agrees with atipa, whereas it should be Ayov and agree with TI if TL is right. Translate ' Whensoever from beautiful works of art there smites upon their eyes or ears as it were a salubrious breath from healthful regions.' In the same way a sort of I'/xepos Hows into the soul from beauty, awakening love and admiration \Phaedr. 251 c). The melodious current of Plato's rhythmic utterance flows onward like the steady though gentle breeze which it describes. W7ith atipavyluav cf. Arist. Prodi. I 52.
865 b 19 TT6\L$ vyLtLVT) Kal TSTTOS etinvovs

(8L6 Kal T) 6a\a<r<ra vyLeLvrj). For the syntax of rtswairep atipa <f>cpov<ra cf. r a s r-^s yevtvecos 1/7761'e?s wWep /j.o\vp5L5as VII 519 B, where a similar corruption occurs in some of the MSS : see n. ad loc. Paris A has TL for TLS again in 11 360 E. 4O1 I) 27 4v fiov<rucfj Tp<xj>-q. The insertion of rj before ev (suggested by Riickert) is needless : cf. 404 B.

4O2 B]

nOAITEIAC

167

avrrj^y <f>epovra rr/v evcr^rjfiocrvvrjv, KOX iroiel eva-yr)fiovay idv Tt? E opOtos rpacfrr), el Be fir)y rovvavriov; av alaOdvoiro 402 rpecpocT av Bvvarbs elvai ' /cat ore av TWV TrapaXenro- 30 fievcov Kai fir) KaXa)? BrjfiLovpyrjOevrcov rj fir) KaXcos <f>vvT(ov o^vraT* 6 eicel rpatfrels &)? eBec, fcal opOcos Br) Bvo"^epatvcov air* avrwv Xaftelv, Kai yiyvoiTO Ka\6s re KayaOoSy \ ra S* veos wvy irplv av 'E/xoi, Xoyov avrbv yovv rd /lev zcaXd eiratvol Kai yjaiptnv Kai KaTaBe%6fivo<> e? rf)V yfrv^v alcr%pd -^reyoc T' av opOcos Kai fjuiaol en

eXOovros Be rod Xoyov daird^oiT

yvG)pl%cov BL olKeioTTfra fjudXtara 6 ovrco rpafyels; dpay r)v 8' iyc6y ypa/jb/judrcov irept r)fxa^ oXiya rore iKavws

8OKL, <f>r), TWV TOLOVTCOV eveKa iv fiovcnKfj elvai r) Tpocfrrj. r/fla7Tep 5 elyppeVy ore TCL earcv cfTOLyjfta fir) XavOdvoi ovra ev diracrLV 0I9

7rpL(j)ep6fiva) Kai OVT iv

crfiiKpw OVT iv iaofievoi

fieydXco r^rifid^ofiev irpovOvfiovfieOa irplv OUTO)9 10 ypafifiariKol

B avrd, ft)9 ov Beot ata6dveadat, eyoifiev\\Xr)0rj.

dXXa iravrayov

BiayLyv(tiCTKLV} c> ov irporepov t9

OVKOVV Kal etKOvas ypafifidrcoVy el irov rj iv

4. e'/mol yovv A 1 I I : fixoiy o$v A 2 . 11. etKovas

30. av TU>V I I : avTuv A. S<7 ' et LK6Vas A l l .

29 <|>4povTa : not'imparting'(Jowett), fled in altering the text. (The omission but 'bearing,' 'carrying,' like <f>tpov<ra in xaLP^v KaL m 9 should not be used as of the simile: cf. Symp. 188 A iJKei <pipovra evidence of dislocation.) Hart man (after VT7)pLaV. Stallbaum) excises Kai between xa^P0)V and KaTadexb/JLevos, but this too is un4O1 E 31 KOA. jjtrj KaXws. Heruerden's conjecture rj for Kai misses the pre- necessary. We may translate (with cise force of irapaXenro/jApuv ' falling Jowett) 'and rejoicing in them' (as opshort' : cf. Critias 107 D 6f ws aiadavbposed to Swxepcufwi/ just before) 'and fxevot rb T apaXeiwd/xepov. T The word receiving them into his soul.' The preis explained in nai firj0IVTWI/, where the position Kara- in KaTadexbpevos suggests contrast is between imperfections of art that beauty is an exile coming home and imperfections of nature. again : the return of exiled truth and 32 Ki: i . e . ev fjLovcriKTJ. beauty is indeed with Plato the aim of education and of life. Cf. Phaedr. 250 A opOws 8ij KTX. I formerly (with Baiter and others) adopted Vermehren's proposal 252 A. (PL Stud. p. 94) to read opdws 8r] <xal34 rp^4>oiTO. For the metaphor cf. pejv Kal> bvGxcpaivw TCL ixev KaXa-iiraivoiPhaedr. 248 B flf. Kai [xaipuv /cat] KaraBexofievos KT\. The 4O2 A 6 7paji|xdTv. See on 11 correction is certainly an attractive one, 368 I). The reference in etxo^ev, howin view especially of Laws 653 H, C, ever, is not to that passage, but to the where education is defined as /jLiaelv fiev a actual experience of the speakers. XPV fiioreivaT^pyeiu 5 a XPV vrtpyeiv, 7 cv &ira<riv ots &rriv : i.q. ev airacriv and 654 I) rd fx^v daira^b/xevos 6<ra Ka\a, iv oU'GTL,by a common idiom : see on TO, 8e v<JXpaiviov birbaa IXT) KaXd, and 11 373 E and cf. vil 520 D, IX 590 c. Arist. Ktk. Nic. 11 2. 1 iO4h 11 flf. But the 4O2 B 9 cos ov Scot depends on the Ms reading, though less pointed and idea of thinking involved in dTLfid^oixev. pregnant, is in itself satisfactory enough, Richards suggested 84ov, " sine causa," as if bvax^paivwv be understood with referHartman observes. ence to what precedes (TCOV irapaXeuro11 clKovas 7pa|xp,aTv. The referixevuv), and we are therefore hardly justience to letters throughout this part of the A. P. 15

168
vSaacv
irplv av avra

nAATQNOI
rj iv /caTOTrrpois i/ju^aivoivTO, ov irporepov

[4O2 B yvaxrofieda,

yvcofiev, a \ \ ' <TTLV TT)? avTrjs re^vr)*; re Kal /JL\T7)<; ; iaofieOa, OVT avrol OVTC OVS <f>a/xv ' TJ/JLLV C

Havrarrracn fiev ovv. *Ap* ovv> b Xiyco, 777)09 0<bv, OVTCOS ovSe
15 fiova-LKol rrporepov Trac&evreov elvai TOVS <j>v\a/ca<;, irplv av ra TT/S (raxfrpoavvTjs i8rj

Kal avhpeias

Kal ekevOepiorrjTos

Kal jJueyaXoirpeireia^ Kal Sera

iravTayjov

TOVTCOV dSeXcjya Kal TCL TOVTCOV av ivavTia

Repttblic is only by way of illustration, that Poetry and Art in his ideal city are and we must beware of reading more really to imitate the Ideas directly? This into Plato's words than they are capable is a bold and attractive solution,and there of meaning in the context where they are several hints elsewhere to the same or occur. No doubt it is true, as Dr Jackson nearly the same effect, but Plato expressly remarks, that "this passage makes us speaks of the eidrj here only as immanent, acquainted with the relation of copy and and not transcendent (ivdvra ev ots Zvemodel which is to become important (TTIV), and we must therefore suppose that later," but Bosanquet goes too far when the artist copies from the life (cf. eu rrj he asserts that " t h e expression * images \fsvxy Ka\a r/dr) ivdvra D). The word of letters ' points fonvard to the classificaei'577 is repeatedly used by Plato without tion of grades of knowledge, at the end reference to transcendent Ideas, as has of Book VI, the allegory of the cave at been amply proved by Krohn {PL St. the beginning of Book vii, and the argupp. 6$, 66), Pfleiderer (Zur Losung etc. ment of Book x." p. 17), and Campbell (11 pp. 296 ff.). Here it does not mean 'varieties' (as if 13 avTtC is emphatic: ' t h e letters there were more than one variety of themselves' as opposed to their eUdves. <Tu<ppo<r(>v7)), but simply 'forms' or ' kinds/ There is of course no allusion to 'Ideas' in the sense in which the immanent reality of letters. which every general notion attempts to 4O2 c 16 TCL TTJS <ro><f>po<rvvT)S ctt>T) express is a 'form' or 'kind'a genus KTX. Are the el8r) Plato's Ideas? So 4 or speciesof the totality of things. Cf. Zeller (il 1 p. 560 .), and many other IV 435 B ;/. The genitives are genitives critics, understand the word ; nor can it of definition. The use of etdrj in the sense be denied that the language of Plato, if of "immanente Seinsformen *' (Krohn) is interpreted in the light of Book VII, can bear this meaning. Nevertheless we are interesting as a harbinger of the Ideal theory of vi and VIIa sort of half-way bound in the first instance to interpret this house between the Socratic \6yoi and passage by itself, and not by Book VII, the Plato's ideas. It recurs in iv 434 D, 435 H, more so as the doctrine of transcendent or 437 D. See further Krohn PL Frage pp. separate (xwpio-rai) Ideas appears nowhere 5458, and cf. vi 504 D n. But although else in 1iv, and seems to be expressly the separatists have (as I think) made out reserved by Plato for his philosophical, as their claim that transcendent Ideas do distinct from his musical education (see iv 435 D and vi 504 B //.). What is meant not appear in Books Iiv, I agree with by the words eiicbvas CLUT&P ? The context Hirmer (Entst. u. Komp. d. PL Pol. p. shews conclusively that eUdves refers to 645) in thinking their deductions from this copies (sc. of the virtues ou)<f>po<Ttiv7} etc.) fact unwarrantable. represented in poetry and the fine arts 17 ii^yaXoirpcircCas- fxeyaXotrp^ireta (so also Krohn PL Frage p. 47). On in Plato is 'highmindedness,' not, as in any other interpretation the introduction Aristotle, 'magnificence': cf. vi 486 A n. of these eUdves is irrelevant in a discussion In like manner Plato's iXevdepidrrfs deon the rules which imitative art must obey. notes the virtue proper to an iXetidepos, This being so, if etdTj means the Ideas, and is not restricted to liberality in Poetry will be a direct imitation of the spending money. Contrast Arist. Eth. Ideas, which is inconsistent with x 595 c Nic. iv cc. 26. 598 D. Or does Plato mean to suggest

403 B]

nOAITElAC T

169

yvw pi^co/juev Kal ivovra iv oU eveanv alaOavoo/jLeOa Kal avra Kal eLKovas avTwv, Kal firjTe iv (r/jbiKpols fxrjTe iv fieydXoi? anfiascofiev, 20 dXXd rfjs avTrjs olco/xeda T%vr)<; elvai Kal fieXeTrfs; II oXXr) dvdyKf), D <j>r). OVKOVV, r)v 8' iyco, ! orov av ^vyjiriiTTr) ev re rfj yjrvxv KaXa r)0r) ivovra Kal iv TOO ecBec SfioXoyovvra iKeivois Kal ^v/jL<f>(ovovvraf
TOV aVTOV /jLT%OVTa TV7TOV, TOVT CIV 17) KoWlCTTOV 0a{jLCL TcS

$vva/jiV(p deacrdai; TIoXv ye. Kal firjv TO ye KaXXcarov epaaynw- 25 rarov. fl &)? S' ov ; Twv Srj 6 TL fjunXtara TOLOVTCOV avOpcowcov o ye fjLOvaiKos ip(t)Tj av el Be a^vficfxovo^ etrj, OVK av ip(pV* OVK av, L ye Tt, ecj>rj, Kara rrjv ^v^rjv iWetTroi' el /JLVTOL TL KaTa. TO crcj/ia, E vTrofielvecev dv, coaTe iOeXeiv do~7rd^ea0ai. MavOdva), ffv ' 8' iyd* OTL eaTiv aoi rj yeyovev irathtKa TOtavTa' Kal crvy^copco, dXXa 30 ToSe fiot elire- crcocppoavvrj Kal rjSovj) virep^aXXovarf eo~Ti TIS
Kotvwvia; Kat TTOJS, ecfrr}, r/ ye K<f>pova iroiel ov^ TJTTOV rj XVTTT) ;

403 'AXXd Tjj aXXr) dpeTj); | OtiSa/Aws. Ti Be ; iiftpei re Kal aKoXaaia; YidvTfDv /judXtcrra. Mei^w Be Tiva Kal oljvTepav e^et? elireiv r/Bovrjv TT/S Trepl TCL dfypoBlaia; OVK '%, rj S' 09, ovBe ye jjuaviKQ)Tepav. 'O Be opdbs epcos 7re(f)VK Koa^iov re Kal KOXOV aco(f>p6v(o^ T Kal /JLOVCTIKGIK; ipdv; Kal fidXa, 7 S' 09. OvBev dpa irpoaoicTeov 5 7 fiavtKov ovBe vyyeve<; aKoXaaias TG> dpOqi epcoTt; Ov irpoaoiaTeov. B Ov irpocroLCTTeov dpa % avTrj r) rjBovrj, ovBe KOivcovrjTeov avTr}s ipaaT?i Te Kal iraiBiKois opOws ipcoau T Kal ipcopivots; Ov fjid A/', e(j)r), (o XooKpaTes, irpoaoLGTeov. OVTCO Bt), a>9 vofio0T7]crei,<; iv Trj oiKc^o/jbevr) iroXev, <f>iXelv /lev Kal tjvveivai Kal 10
1 9 , 2 0 . yvupifaixevalcrdav&ixedadTL/nd^u/mev A 1 ! ! : yvupt^ofieval<r0av6/xeda aTin&toiiev A 2 . 21. olib/j.0a II: olbfxeBa A . 26. drj 6 TI I I : 5i6n A. 10. vo/j.o0T-f}<ris IT: 6 VO/JLO0TT]S (sic) eh A, sed 6 addidit A 2 .

stand: (you say so) because' etc.: see 4O2 D 26 TWV 8-qdcnra?r9ai. Cf. Syrup. 209 B and 210 B,c. The whole I 332 A n. of Diotima's wonderful speech (210 D 4 O 3 A 7 ov irpotrourr^ov dpa. This 212 A) should be compared with the somewhat extreme example of a common closing sections of this chapter. In point liberty in concord serves to increase the of language the words K&XXicrrov Oia/xa rhetorical emphasis by the energetic reipacr/xubraTov closely resemble Tim. 87 D. petition of Glauco's ipsissima verba. 27 dgv|j.<j><i>vos: i.e. (as Glauco's answer The emphasis becomes still greater in shews) strictly speaking one whose soul Glauco's reply ov /AVTOI, /Ltd A/a, trpoaand body do not harmonise in point of oKrrebv. The particle ixfrroi is especibeauty, but the word also suggests "the ally used in replies when the words of man who has no music in his soul." Cf. a previous speaker are repeated (Hoefer Symf). 206 c ra dc (KVTIO-IS Kal ytvyTjo-is) de part. Plat. p. 32). q and Flor. U have
iv Tip dpap/j.6(TT(f) &8\JVOLTOV yeviadcLi. With TrpocroiaTta.

the sentiment in general cf. Tim. 87 D ff. 4 O 3 B 10 <f>tXtv is 'kiss' (as Schnei4O2 E 29 fiavOavco<STI : ' I underder rightly translates the word): cf.

170

fTAATQNOI
ra 8' dWa

[403 B

a7TT<r0cu wairep veos iraiBiKoyv ipa&TTjv, TCOV /caXcov yjxpiv, iav

irelOr)' OVTCOS o/xiXelv 777)0? OV TI<$ airovBd^oc, OTTGX? ' 6 Be fit), yfroyov ovv, OUTCOS, <f>r). rAp* fir)&TroT Bo^et fxaKporepa TOVTCOV ^vyyiyveaOat' ajjLovaias teal cLTreipoicaKias v<f>^ovra,

15 771/ S' iycb, Kai <Tol (JMtLverai reXo? 7)y2v k'yeiv 6 irepl \xovaiKr\^ X0709; ol yovv Bel reXevTav, rereXevrrfKev Bel Bi irov Tekevrctv ra
/JLOVCTLtCa 6 K TO, TOV KOKOV ipCOTllcd. Svfl<f)7f/ULl, ff Bi* O?.

X I I I . ., Merd

Brj /uLovaitcrjv yvfivaa-TLKr} Opeirrioi

ol

veavlai.

v 468 B and Arist. Pol. B 4. 1262s 32 ff., stead of /jLcucpdrepa TOIJTWV is a singularly where xp^ets (as Hicks observes) means gross conjecture. 'endearments.' 4O3C 14 V^OVTO.. "Si v<p4ovra 11 &TTT<r0ai KTX. We think of non sanum, corrige v<t>^eiv^ (Hartman). Socrates and the * disciple whom he This catches the point, but, as Hartman loved' in the Phaedo : eiibOet yap, birbre admits, the text can be defended as it T6XOL> ira-lfcw pov ds rds rpixas (89 B). stands. The participle agrees with the subject of o/uXeiv, ei 5e fir) being all but worircp t^os- Herwerden's conjecture ws adverbial, and therefore not followed by Trarijp v4os (or uiawep WCLTTJP vtoi) deserves a main clause. Cf. Prot. 311 D. the praise of ingenuity, but Plato's text is better and more expressive, because it 16 8ev & irov K T \ . The love of represents the object of affection almost Beauty is <t>i\o<ro<t>La (Symp. 204 B) ; so as the lover's very son. It should be that the famous saying of the Phaedo noted that in Plato's pws it is the elder (6r A) </>t\oao<pia fxeyLa-rt) /xou<ri^ rewho loves, and the younger who is loved; sembles this. I agree with Krohn (PI. and that the aim and purpose of Platonic St. p. 71) in holding that TOU KCIXOV is love is T6KOS iv /ca\(j5 {Symp. 206 B)the still beauty as it is revealed in Nature bringing to birth of noble thoughts and and in Art (see on 402 c), the 7ro\i> ire"aspirations from the beautiful soul of Xayos TOV KCLXOV of Symp. 210 D, and not youth. Socrates was the embodiment yet the transcendent Idea of the Beautiof Plato's ideal in this respect (Symp. ful, the contemplation of which demands 2i6Dff.). Some true and excellent oba still higher flight (ib. 2101)212 A). servations on the subject will be found in But Plato leaves his /ULOVO-LKOS already Dugas VAmitie Antique pp. 5053 al. knocking at the gates 'of the blest promised Land.' TWV KCIXWV x^P tv * Plato is resolved 4 O 3 C4O5 A Let tis now discuss that Love, as well as Art, shall serve the subject of physical training. We may Virtue and not Vice. safely entrust the duty of making specific 12 TaS'aWa^vyyC^vccrOat. airovbdfav rrpos nva occurs with the same sense 7'ules to the intelligences which we train, in Gorg. 510 c. Madvig's ire pi wv for and content ourselves with tracing outlines. Every kind of excess or self-inirpbs 6v would give quite a wrong meaning, crwovdafci has been suggested for dulgence in eating, drinking, and the other appetites, must be forbidden. Gymnastic airovdafoi (Ast, Richards, Hartman), but must be 'simple' like her sister Music. the optative puts the case more generally: Complexity in the one case breeds disease, any one in whom one may be interested. in the other vice; so that doctors and Cf. Soph. Ant. 666 dXX' tv TT6\IS ari\<rei, rovde XPV K\I>IV, with Jebb's note. judges rise in public estimation, and chicane?y and medicine give themselves airs. The previous sentence has told us what the actual relations of the pair of friends 4O3 c 18 yv\kva<TTiKJ\ KTX. Plamust be; and Plato now forbids all to's statements on yviMvaariK-f) have been conduct likely in any way to occasion carefully collected and expounded by scandal or misapprehension: hence 56ei Kanter Platos Anschauungen iiber Gym('be supposed to'). Such conduct is in nastik, Graudenz 1886. Admirable rebad taste (^670^ anovalas), rather than marks on the whole subject will be found positively aiaxpbv or immoral, like actual in Nettleship Hell. pp. 132 134 : cf. vice, fiapy&repa TOVTIP (Herwerden) in- also his Lectures and Remains 11 pp.

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171

D Tt fjbrjv; Ael fiev Br) teal ravrrj atcpi/3(o<z Tpe<f>e<r6ai K iraiBcop ' Bia fttov, XC & 7Tft)9, C09 iy<*>/j,ai, wBe' GKoirei Be teal o~u* ifiol fiev yap 20 ov (f>aLverat, b dp ^prjarov rj crco/jLa, TOVTO rrj avrov apery yjrv)(r)p dya0r)p irotelv, aXXa rovvavriov yftvj(rf dya0r) rfj avrrj$ dperfj aa)fia irapeyeip GO? olop re fteXricrTov <rol Be 7rw9 <f>aiverai; Kal e/W, <f>r), ovTtos, OVKOVP el TTJV Biavoiav l/cavco? QepairevcravTes irapa Boifiev avrfj ra rrrepl TO aco/na cucpiftdKoyeladaij rj/jueh Be ' ocrov rov<; 25 TVTTOVS v<f>rjy7jaaL/JL0ay Xva /JLTJ fjuatcpoXoycb/iev, 6pda><; ap iroiolfxev; Haw [lev ovv. M e ^ ? fiev Brj ecTrofiev ore d(f>/creov avrols* iravrl yap TTOV fidWov ey^jcopel, rj <f>v\ajci, jjL0v<rOevTt firj elBevat, oirov yrj<; icTTLV. YeXocov yap, rj 8' 09, TOP ye <f>v\atca <f>v\a/co<; BelaOai. TL Be Br) CTLTCOV irepi; dOXrjral /JLCV yap oi avBpes rov fieylaTov 30 dy&vos. fj ovyi; Nat. *Ap' ovv r) rcovBe rwi> dcr/crjTWV e^9 404 7rpoo~rjKOva> | dv etrj TOVTOIS ; >;I<7(9. 'AW', r)v 8' 700, virvcoBrjs avTTj ye TL<; Kal (7<f>a\epa wpb^ vyieiav i) ov^ opas OTL KaOevBovai re TOP /3LOP /cat, edp a\xucpa eic$o)<TiP rfjs rerayfievr}^ Biairr)?, /jueydXa Kal cr<f>6Bpa poaovatp ovroc oi daKrjrat; *Opa). YLofxy^roTepaf; Brj T41/09, r)p 8' iydi), daKrjaeco<; Bel T0Z9 Tro\eiiiKoZ<; dffXrjrais, 01/9 5
26. ixaKpoKoyCofiev A 2 I I : fiaKpoXoyoifxev A 1 .

123126. Plato deals here, chiefly with the hygienic aspect of gymnastica subject which was much discussed in his day : see Diet. Ant. I p. 929, where we are reminded that gymnasia were dedicated to Apollo, father of Asclepius, and himself a god of healing. In his interesting treatise Die Platonischen Dialoge in ihrem Verhdltnisse zu den Hippokratischen Schriften (Landshut 1882) Poschenrieder has shewn that Plato was strongly influenced throughout this passage by the views of Hippocrates and his school. See also Haser Lehrb. d. Gesch. d. Med. etc. 1 pp. 94 ff. The athletics of Gymnastic are treated of inLaws 795 D ff., 833 flf. 4O3 D 22 ^ X 1 ! <"Ya^P&TUTTOV. No very recondite theory of the relation of body and soul is here involved. Plato simply means that the soul has more power over the body than the body over the soul. (The restriction in ws olbv re should be noted.) On this principle some doctors held that to cure the body one should minister to the mind diseased: see the curious passage in Charm. 156 B157 c. The general sentiment is well illustrated

by J. and C. from Democr. Fr. A/or. 128 (Miillach) aydpiviroicri apfi65iov ifrvxy* ftoiXXOP 7} aoofiaTos iroiieadai \6yov \//vxv /J-cv ykp TeXewrdr?; <JKT)VOS /JLOX^VP^VV bpQol, aKTjveos 5k tax^s &veu Xoyia/xov i/'yxV oti8v TL afxdvw rroieT. 4 O 3 E 27 d-KO\iV. 398 E. Cf. Laws 30 dOXtjTal a*ya>vos. 829 E d^X^rds rwv ixeyiaruv dyocvupy and Lack. 182 A. 31 TCSVSC means contemporary athletes: cf. iv 425 en. With Plato's strictures on Greek athletics cf. Arist. Pol. 9. 4. b i338 10 (with Susemihl and Hicks' note) and especially Eur. Fr. 284: for his attack on the diet and training of athletes cf. Diet. Ant. 1 pp. 98, 928 and the authorities there cited. 4O4 A 3 ileiv crjuicpd iKf&o-iv KTX. Poschenrieder (I.e.) cites the Hippocratean Praedietiones 11 c. 1 Littre rovs ddXrjTOLS yivw(ncciv...i}v rt rov cririov biroXliruxriv, rj erepotdv r t Qayoxnv, 7) iror<jj TT\4OVI xpy<rwra-i, V Tv ^eplwdTov diroXiirwauf ?/ d<ppod(.atui> TL irpd^wai' TOVTCOV irdvrcov oufev Xavddvei, ov8J el a/miKp6v n efy diretdriffas

172

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[404 A

ye wcnrep tcvvas dypvirvovs re dvdytcr) eXvai teal o n o^v opdv teal dtcoveiv Kai rroXXa^ fjLeraftoXa*; iv rah /j,Ta/3dXXovras ' vBdrcov re teal rcov aXXcov <TLTCOV teal elXrjcrecov B teal yeiyLtoVtoV fir) dtcpoafyaXels elvai irpos vyieiav. <>aLveral /ULOI. 10*Ap ovv r) ^eXriarri yv/j,va<rriter) dBeX<f)rj T9 av ecrj T779 fiovat#779, fjv oXiyov irporepov Bcfjfjiev; IIG>9 Xeyets; 'AirXr} irov teal iirieitcr)? yv/jLvaariterj, teal fjudXicrra r) rcov irepl rbv TTOXC/JLOV. UTJ BT] ; Kal irap* 'OfirjpoVs ffv 8* iydl), rd ye roiavra fiddot av T^9. olcrOa yap ort iirl crrpaTeia^ iv rah roov rfpaxov earidcrecriv ovre 15 l%0vcnv avrovs earia, teal ravra ' iirl daXdrrrj iv 'RXXrjcnr6VTay C ovraSy oiire etyOols tcpiaaiVy dXXa fiovov OTTTOZ*;, a Brj fjudXia-T av ecrj o-TpaTMOTais eviropa* TravTa^ov yap, o>9 e7TO9 elirelv, avro> TOS irvpl xpfjcrOat evTropcorepov, rj dyyela %v/jL7repi(f)epiv. Kat fjudXa.
6. 14. re n : re Kai A. 7. o-rpareiats 0 r : crrpaTiais A!Eq: <rrparlous (sic) II. (TTparelas U2q: droartas A S : (rrartas (sic) II 1 .

6 wcrircp Kvvas. 11 375 A. yvfipatTTiKT) iiTLeiKTjs or yv/mvaaTiKr) i) iirlei7 iroXXds p.Tapo\ds KT\. Cf. [HipKrfs; but if the stress of the voice is laid pocr.] de umoribus v p. 496 c. 15 Littre o n yv/jLvaariKt], a n d eVtet/CTjs yvfiva(TriKy at /j.Taf3o\ai fidXiara TIKTOVCTL vo(njfxaTa treated as a single expression (cf. v Kai ai fityurrai fMaXiara Kai iv ryaiv upr/aiu 453A.), I think the text may stand. at fxeydXai /xeraWayai Kai ev roitri AWXoi14 OOT txOvoriv KTX. Cf. Eubulus <ru>: cf. also Aphorism. 1 v p. 486 1 al. and ap. Athen. 1 25 C (Jackson). PI. Laws 797 D ff. (Poschenrieder I.e. 4 O 4 c [5 iv 'EXXTjoirovT^ is repp. 31 ff.) jected by Cobet and Hartman; if the Homeric heroes were iv 'EXXrjairovTy, 4 O 4 B 11 dirXrjTTOXCJIOV. The senthe Hsh forsooth would more easily have tence is usually explained by carrying on eaten them than they the fish ! This is rj fteXriaTr} yv/xvaariKT) av etrj and regardhowever so obvious that even Cobet's ing CLTTXTJyvfivaartKij as the predicate both to i] fieXrlarrj yv/xvaarriKT] and to rj " scriba sciolus " would have seen it, and avoided the preposition iv. The fact is r&v irepi rbv trdXe/jLov. Besides its exthat 'EXXfoirovTos was constantly used to treme cumbrousness, this view makes Plato say that the best gymnastic is good denote the whole coast stretching from (iwieiKris is practically synonymous with the Pontus to the Aegean, including Bosporos and Propontis. See Stein on ayadrj), which is, to say the least, unHdt. iv 38 and cf. Thuc. n 9. The usage necessary. It seems to me much simpler is also found in Inscriptions (Meisterhans3 and better to make iwieiKrjs yvfivaartK-n p. 226. 16). An Athenian of Plato's day the subject to airX^. The meaning is: was much more likely to employ the will the best course of training be sister name'EXXfoirovros in this idiomatic sense to the music we described? How so? than a later copyist; and for this reason 4TTIIKT}S yv/jLvaoriKri, l i k e iirieiKTjs fxov<riKri (this is the force of Kai), is (i<rri I have no doubt that the expression is genuine, although the words of Hartman understood) 0,^X77, and so above all is " nihil refert utrum iv 'EXXriffirdvry an iv that of soldiers. Hartman, who saw that Aiyijirry sint" are nearly, if not quite, the passage must be taken in this way, true. Plato may however intend to rewould write i) for Kai, and I once premind us that fish were plentiful in the ferred Kai <Tf>, but the article can be region of the Hellespont: cf. / / . ix 360 dispensed with (cf. 401 D .), and Kai is and Athen. iv 157 B. necessary. As the emphasis is primarily on yufAvaariKri, some may prefer to read 17 cos liros'dirctv. I 341 B n.

405A]
OiBe rj Tovro D taaai fjurjv r/Bva'/jLarcov,

nOAITEIAC
fjuev /ecu 01 aXXoi daKTjral re Kal direyovrai. Ov caaacv^ OTL TCO fjuiXXovn

173
aojfiarL 20 Kal ravra JJavrd- 25

a>9 i<ya>ficu, "O/jL7}po<$ Trayrrore /JLV)J<T07). 6p6w<; 76, (j>7}y

V %IV d(f>KTOV TCOV TOLOVTCOV dlTaVTCOV; Kal ' XvpaKocrlav

Be, GO (j)lXe} rpdire^av dpa

^iKeXiKrjv TTOLKiXiav oyfrov, ft>9 eoitcas, OVK alvels, ecirep aot BoKei 6p6w<; eyeiv. Tracri fMv ovv. elvai eviraOias; E irdai pvOfiols ov; JJLOL BOKCO. ^eyeis Kal
r/

Kal Y^opivQiav

Koprjv <f>iX7)v elvai dvBpdacv fAeXXovaiv ev a-cofxaro^ e^etv. OVKOVV ^KvdyKt). 'ATTIKWV

7r/jL/jLdrcov TCIS BoKOvaas Kal iv

OXrjv yap, olfiai, TTJV TotavTijv (TtTrjcnv direiKa^oiixev. ivTtKTvy 3 'AXrjOe-

Kal BiatTav Tjj jjuekoiroLia re Kal coBfj Tjj iv TC5 iravap^ioviw 7r7roi7jfMV7) direLKd^ovTe^ opOco? av OVKOVV eKel fiev aKoXaaiav Be yv/ivaaTLKrjv r) iroiKibla vyieiav; Ucbs yap ivTavOa 405 araray

Be voa"ovy rj Be d7r\6rrj<; Kara

fjuev /uLOvacKrjv iv yfrv%ais

aa)<f)poavvr)vy Kara

iv aw/xaacv

e<f>r). 'AKoXa&ias Be Kal voacov \ 7rXrj0vova(bv iv iroXet ap* iroXXa dvocyerat, Kal BiKaviKi] re Kal

ov BtKaarrjpLd re Kal larpela

i\ Kal op0a>s y*dir^xovTai. dpdios must be taken with both verbs: * Yes, and they do well in knowing it and in abstaining.' 4O4 D 22 2vpaico<r(av6\J/ou. For 5 (' autem') Stallbaum unnecessarily

28 iravap|M>v<(>. See on 399 a 4O5 A 2 larpcta were both dispensaries and consulting-rooms etc. See Laws 646 C and other references in Bliimner I.e. p. 359. In some larpeia patients were also housed and treated by doctors (Haser Lehrbuch d. Gesrh. d. reads 5iJ. The 'Zvpa.Koala rpatre^a was proverbial: see Blaydes on Ar. Fr. 206 Med. etc. 1 pp. 86 ff.), so that in certain cases they resembled a sort of and the curious account of Syracusan gluttony in PI. Epp. v n 326 B ff. There private hospital. For the remedial conception of punishment prevailing in the is no sufficient basis for Cobet's idea that whole of this section see 11 380 B n. Plato is here borrowing from some comic poet. Later scandal insinuated that it SucaviKij. Cobet calls for SIKUOTIKIJ, was the delights of Syracusan living that and at first sight 6uca<rTu>v just below drew Plato thrice to Sicily (Hermann seems to favour his view. But Plato Gesch. u. System p. 116 n. 133, where the deliberately selects the less reputable authorities are cited). word, meaning by it the arts by which 24 KopivSCav K6pt|v. Cf. 11 373 A n. men try to lead the true Si/tcwnfc (cf. Ap. Kopivdia KdpT} is a grisette: see the com- 40 A) astray: see infra B, c. In his own city there is no hiKo.vi.K-i], but only SIKOLmentators on Ar. Plut. 149, and on the (TTLKT) (409 E, 410 A). It appears from general subject Bliimner Privatalt. pp. 254256. <f>l\t]v is more refined for Laws iv 720 c ff. that a doctor's assistants were usually slaves, and that slaves for 'mistress' (ercupa). The word Kdprjv the most part treated slaves, and freemen has been doubted: "innocentem puellam freemen, but the rule was not universal eicere ex Platonis republica voluerunt (see Bliimner 1. c. p. 359 n. 1). Plato triumviri praestantissimi Buttmannus, Morgensternius, et nuperrime Astius." holds that the increase of citizen doctors So says Stallbaum, her successful cham- points to the spread of self-indulgence among the free-born population. pion. 4O5 A41O A / / is a sign of bad 26 'ATTIKWV ir|Ji|taTv. The fame of Athenian pastry was as great as its education wken we require first-rate variety: see Athen. XIV cc. 5158 and physicians and judges; still more shameful is it to pride oneself on escaping the other references in Bliimner I.e. p. 220.

174 larpucrj 5 aefivvvovrat, orav

TTAATQNOI
hrj Kal ikevdepoi 11 yap

[405 A
iroXKol Kal <r<f>68pa

irepl avTa XIV.

airovhd^coaiv;

ov fieXKec;

TTJ? Be KaKTj$ re Kal alcr^pas iratBeia's iv iroXet a pa fxrj

Kai T

TL fJLel^ov e^eis Xafteiv TeK/jujpcov, rj TO BecaOat laTpoav Kal BiKacrT&v CLKptOV /JLTf flOVOV TOVS <f)av\0V<Z T Kal 'X,tP0T^XVa^'> ^^a iv ikevOepa) a^-qyuaTi irpoairoLovfievov^ Tedpd<\>6ai.; r) OVK ' ala^pbv BOKCI Kal aTraihevGias Kal diropia OLKLQ>V ; fieya TeKfirjpLov TO iiraKT(p Trap dvayKa^eaOat
T

aWcov, ^prjaOat H SOKCL

10 d>? BeairoTtov re Kal KpiTOiv, T< htKaiw aot, yv 8* iy(oy TOVTOV alayiov dXXd Kal V7ro diretpoKaXias iir

UdvTcov fiev ovv, 6^)77, ata-^crTOV.

elvai TOVTO, oTav T69 firj /JLOVOV TO avTw Srj TOVTO) TrecaOfj

TTOXV TOV fiiov iv 8iKao~T7)piois <f)vyoov T Kal SicoKtov Ka 15 %eadaiy & ? Beivbs a>v irepi TO dBiKeiv ' Kal iKavb<; irdaas fiev o-Tpo<j>a<; C > i, irdcras Be 8iel;68ov<;m BiegeXdcov diroaTpa^>r]vai Xvyi^o15. Ixavbs A2H: iKavuts A1.
16.

A1.

punishment of zvrong-doing by the aid or read Kal dtropia oUeiuv (Hermann), of legal subterfuges. We should also be or biKaluv oLTTopia oUetoju (Madvig), or ashamed to enlarge the terminology of finally denounced the words as a ' futile medicine by our self-indulgence. It was interpretamentum.' Schneider explains other%vise with medical science in the time Kal as *' idque " (*' und zwar " in his transof J/omer, although Herodicus has now lation), and so also Prantl, and Shilleto invented a new sort of treatment, whose (on Dem. F. L. 101). This interpretaonly result is to prolong the process of tion appears to me forced and unnatural. dying. Asclepius kneiv better; for he saw It is simplest to make airopla as well as that work taas more than life. IVe recog- rf diKaly depend on xPV^^'-i anc^ regard nise this fact in the case of artisans and XpwdaL airopia as equivalent to dvai mechanics; but Asclepius knew that rich diropoi, just as xPVa^ai ajitatfip (for exmen also have a work to do, and in the ample) means no more than elvai d/naSets. interests both of his patients and their The plural oUeiajv does not refer to 8e<nrocountry, declined to treat incurable diseases. rCov, but is the genitive of oUeia, which Legends to the contrary effect are false. means 'resources of one's own,' 'personal Yet we cannot dispense with doctors and resources' )( iraKT$ wap' BXhuv. Cf. the judges: only they must be good doctors and use of rd oUeia in the literal sense for res good judges. The most skilled physicians familiaris I 343 E al. are those who, besides having learnt their TJ SOKCI KTX. Glauco has said that art, have had the largest experience of XpwBaL iraKT$ T<$ diKaly is the most disease in their own persons; but no one disgraceful thing of all. Socrates asks can be a good judge whose soul is not him whether it (TOVTO) is more disgraceful unstained. Our judges must be old. and than the other case (TO6TOV) which he is gain their knowledge of crime by science, about to mention; and Glauco's reply is not by personal experience. The vicious *no: this other case is even more disjudge cannot recognise innocence when he graceful than the first' (infra c). The sees it. Vice will never know Virtue, but meaning was missed by the critic who Virtue may be taught to know Vice as well (see Rev. de Philol. xv p. 83) ingeniously as herself. Our doctors will permit the suggested the insertion of rj otf; after physically incurable to die; the morally 5iKa<TTov just before Glauco's reply. In incurable our judges ivill put to death. what follows the litigiousness of the Athenian nature is satirised. 4O5 B 11 Kal &iropC$ OIKCCCDV has 4O5 c 16 diroo-Tpa<|>TJvai: an exsuffered severely at the hands of critics, who have bracketed KCLI (Ast and others), pressive and epigrammatic condensation

405D]

TTOAITEIAC f

175

/xei/09, ware firj Trapaayelv 8ifcr]v, /ecu ravra a/M/epwv re Kal ovSevos a^tcov V/ca, ayvocov, oaqy /edWiov Kal dfietvov TO irapaaKevd^eiv rbv ftiov avrcp /jLTfSev BelaOau VVGTCL^OVTOS StKacrrov; OVK, aX\a TOVT, (f>rj, ifcelvov en aXayiov. To Be tarpiKrj^y YJV 8* 700, BelcrOcu, 20 0 re firj rpavfiaTcov evetca 7/ TIVCOV iirereLcov vocnyfidrcov iirLTreo-ovTcoVy D dWa ' Bi dpyiav T Kal Biairav oiav BLIJ\OO/JLV pevfMfircov re Kal 7rvv/jLaTcov coairep \lfivas /jL7ri/jL7r\a/jLvov<; <f>v<ra<; re Kal /cardppovs voarifiaaiv ovofxara rldeo-dai dvayKa^etv TOVS /cofjuyfrov? WcrKXr}7riaSa9, ov/c alo"xp6v Bo/cel; Kal fid\\ <f>r), a>? dXrjOay? KCLIVCL ravra 25 Kal aroira voarjfjbdrcov ovofiara, Ola, ?\v 8* iyco, a>9 ol/j,aL> OVK f)v iir 'Ao-fcXrjTTiov' T/c/jLaipo/j,cu 8e, ore avrov oi veis iv Tpoia '
The word is found in the Hippocratean writings, and denotes " defluxionem aut omnem humoris ex capite ad os et asperam arteriam, atque per earn ad pulmonem, delationem ac descensum" (StephanusHase s.v., where examples are emoted).

for diroKvOijvai

<TTp<p6/J.PO$. \vyi{6/JLvo$

is rightly explained by the Scholiast as

<JTp<pbiLevos, Ka/JLirrdfievos, dirb TG>V XvyojV \&yos 84 tart <J)VT6V ifjLavT&des. T h e cor-

ruption Xoyifd/xevos (found in all MSS except A andaccording to Rostagno M) was easy and almost inevitable. 24 TOVS KO|AX|/OVS 'A<rK\Tpridoas. The 17 irapcurxciv SCKTJV. The same phrase epithets Ko/x\poi and xaP<-VTs were often appears in Eur. Hipp. 49, 50, and Her- applied to the more advanced and scienwerden should not have proposed i>7rotific sort of physicians (Bliimner Privatalt. ffxetv. Plato's view in the Gorgias is that p. 358 ;/. 2). The 'A<TK\r)irid8ai were a the guilty should denounce themselves well-recognised sect or college of physito the judge and be cured by suffering cians, with schools in Cyrene, Rhodes, punishment: see 11 380 B n. Cos and Cnidos. See Giinther in I wan Miiller's Handbuch V 1 p. 103, and Hug 4O6 D 23 <|>v<ras re Kal icaTappovs. The order is chiastic, <f>6aas referring to on Symp. 186 E. irvVfidTOJvt and Kardppovs to pevfidruv. 25 Kal |xd\'ovofiara: 'Yes, indeed, Plato clearly indicates that the medical these are truly' etc. Glauco does not use of these words was only beginning reply to OVK alaxpov doicei, but simply in his day, and it is the application of corroborates what Socrates has said about these words to diseases which he derides, the new medical terminology. This is not the words themselves when used of simpler than to place (with Schneider) bellows, blasts, and torrents (see the a colon after ?<prj, and take Kal fxdXa with Lexica). The experiment in language is alexpov. The asyndeton on Schneider's better preserved by rendering * blasts and view is too harsh, and would almost torrents' than 'flatulence and catarrh.' require the insertion of Kal before tus, For <f>v<ra cf. (with Poschenrieder 1. c. (if ws dXrjdCos were taken as u s dXrjdus or > p. 47) [Hippocr.] de jiatibus VI p. 94 c. 3 aiaxpbv) before Kaivd; neither of which L i t t r e irvevfiara 5e T<X ixkv iv roTai <ru>fxa<ri alternatives is satisfying. For similar <f>v<rai KaXiovTai, TOL 5 lw rdv aujixdrwv inexactness in replies see v 465 E n. diip, a n d i b . c . 7 orav ovv T6 (rdo/xa airidiv 4O5 D E 27 ol vcis4ircTjtT|<rav. In wXriffOr), /cat irvevfiaros irXyja/jLOvij iiri themselves these words can only mean w\4ov ylyverai riav airiwu XPOVL^IX^VU3V' that Machaon and Podalirius (the two XpovLferai 8t r d <rma 5ta TO TTXTJOOS OV chief army doctors to the Greek host, dvvdfxepa SteXSeiv' fx<f)paxBel<Tr\s bk TT}S / / . xi 833) found no fault with the damsel Kdrta KOiXLys, is 8\ov rb aiona diidpafiov who gave the wounded Eurypylus an ai <pv<rai. Other examples of the use inflammatory potion, or with Patroclus, of the term in the Hippocratean corpus who was curing him, for directing or perare cited by Stephanus-Hase Thes. s.v. mitting her to do so. In our Homer, With Kardppovs cf. Crat. 440 C dre^ws however, the potion is given, not to Euuicrirep ol Kardppv voaovvres avdpuiroi. rypylus but to the wounded Machaon, by

176
vXw

TTAATQNOI
TTpG)fJLV(p 7T OLVOV IIpdfJbVLOV aXtylTCL 7ToXXd

[405 E

Oevra icai rvpov Kal

i\7rc^va0evra,

a Brj BOKCC (^XeyfiardyBrj elvcu, OVK 406 ye TO ircofia OVTCOS k'^ovn. OVK, el y rfj vvv

i/j,e/jLy(ravTO rff Bovarj inelv, ovBe TlarpofcXq) rq> l(Ofiev(p eireriyjt]Gav. /JLV Br), <f>rjy aroirov eiTrov, on ivvoels, yeviaOai' eavrov, rf} TraiBayooyiKrj rcav voarj/judrayv ravrrj

5 larpiKrj irpb rov 'AaKXrj7TL(iBac OVK e^poivroy &$'<f>aai, irplv 'HpoBtKov HpoBtKos Be 7racBorpi^rj<; wv Kal voadaBrj^ yevofievos, eireiT aXXovs varepov Odvarov 7roXXov$. Ufj Srj; etprj. Ma/cpoi^, fiei^a^ yv/ivaaTLKTjv larpiKfj, direKvaia'e irpcorov fiev ' Kal fidXcara B TJV 8' iyco, rbv avr<2 Troirjcras. irapaKoXovOoyv yap TO3

10 voarj/juari davaaLfKp OVTL ovre laaacrOaL, ol/juac, olo9 T fjv eavTOV, ev dcr'XpXiq re irdvrcov iarpev6fievo<; Bed fiiov e^v diroKvaiofjievos, el TL TT)? eicodvias Btairrjs Kj3air), BvaOavar&v Be viro co<f)l,a<; el$

Hecamede, Nestor's slave (//. XI 624); and 5 'Hp68iKov. Herodicus, a native this is correctly related in Jon 538 B. The of Megara, and afterwards a citizen of inconsistency led Ast to suspect the genuSelymbria, is mentioned by Plato again ineness both of Eupu7rtf\(f>see however in Prot. 316 E and Phaedr. 227 D. He 408 Aand of ovhk IlarpdicXif) ry lwfxev^\ was one of the earliest to study scientibut there can be little doubt that the text fically the therapeutics of exercise and is sound. We must suppose either that diet, and particularly recommended long Plato is confused, or else that in his text walks, according to Plato {Phaedr. I.e. of Homer such a potion was administered, TOP irepiwaTov Mtyapade. Cf. Haser not only to the wounded Machaon (as in Lehrb. d. Gesch. d. Med. etc. 1 p. 94). the Ion I.e.), but also to the wounded The description of his health given here Eurupylus, with Patroclus' sanction. The is confirmed by Aristotle Rhet. I 5.
first alternative is possible, and approved by Howes {Harvard Studies etc. VI p. 198) : but as it is clear from the Ion if the Ion is genuinethat Plato was familiar with the story of Machaon's treatment, I think it more likely that Plato's Homer related a similar incident in connexion with the treatment of Eurypylus also. For the healing of Eurypylus see / / . xi 844ff.,xv 394.

I 3 6 l b 46 woXXol vyLaivovffLV uxrirep 'H/o65i/cos X^*yercu, oOs ovdeis dp ev8a.Lp.ovi<TL rijs iryitlas 5td T6 TT&VTWV dirix<E(T^a'L rdv avdpuirivuv rj r&v irXeiffTWP (a passage

405 E 28 otvov IIpd|xvciov. Athenaeus, alluding to this passage, informs us that Pramneian wine was irax^s Kal
Tro\vTp5<f>os (1 10 B).

curiously misunderstood by J. and C.,who seem to take X^yercu for Xtyei). Plato himself thoroughly appreciates the connexion between yv/Apao-TiKr) and iar/)t/oj: see for example Gorg. 452 A ff., 464 B ff., Soph. 228 E, Pol. 295 c. 6 VOO*(O8T)S 7v6jivos. els <pdio~ip api)'
Kea-rop irados 4/j.irau)Py says Plutarch {de

406 A 1 4>X.ry|iaTc&8T]: ' inflammatory.' Cf. [Hippocr.] irepi vo(xru)v IV c. 35 (vn p. 548 Littre) ciriiv n* <pdyri rvpov irrl rb CTdfia Kal T&S ptVas (Poschenrieder I.e. p. 49). 4 Tfj irai$a'y<i>'yiK{j laTpucf). Cf. Tim. 89 C TTCU Sayioyeiv del dialrais wdvra ra roiavTad\X' ov ti KaKbv StiffKO\OV

his qui sero etc. 554 c). 4O6 B 8 fiaKpovT6V Odvarov KTX. Cf- Eur. Suppl. 11091113 luvQi 5' faoi
XPij^ovffLV eKTeiveLP $'LOP I ftpioToio-i Kal troTolaL Kal ixayetifiaaL \ wapeKTpe'irovTes <3^;e-

fj 6 TL earl 8pi/x6, T} d\Xo TL <f>dyr) 7} triyj 8 rbv w<rre /XT) davelp' \ ovs XPVV^ iireiScLP TL 4<TTL (pXey/marQdes, avrUa ol iiriOtcL fnjdtp a>0cXu)(rt yijp, \ Oapbpras tppeip /cd/c-

iroSiop elpat v^ots, and Aesch. Fr. 395, Soph. Fr. 689. 12 Sverdavarwv: not " dum malam obit mortem" (Stallbaum), but 'dying hard ' like dd

4 o6E]

TTOAITEIAC f
apa TO yipas, etBovs

177
ovic ayvoia ov 15

yrjpa? a<f>iKTO. KaXov C Olov ovBe direipla Karehet^ev

<fy/)y rrjs T^i/77? -qveyicaTo.

elfeos, fjv B* iya>, ' rbv fir) elBoTa, OTI 'Aa-KXrjinbs TOVTOV rod avro, a \ \ ' elSco? ore iraa

7779 la,Tpitcr}<; TOL$ eicyovois o avayiccuov eirl

TOIS CVVO/JLOVpivots h'pyov rt, epyd^ea-Oai, fcal 0 rjfjueU y\o[co<; eVl lie!)?; ecfyrj. rov iarpov 20

/cdcrT(p iv rfj iroXei TrpoareraKrai, ovBevl o~xo\7) Bia ftiov Kayweiv fiev D rtov XV. evSac/jLovcov SOKOVVTGW elvai
s

larpevofievcp.

SrjfjLcovpycbv ala0av6fjLeday

he T&V ifhovcricov re teal

OVK aladavofjueOa.

TitcTcov pep, rjv S' ' iyd), fcdfivoov a^toi irapa TrrjWd^dai' idv

<f)dpfia/cov 7TLWV i%fJL<rai TO voarjfia, rj fcaTco /caOapdeU rj fcavaec rj Be T6? CLVTA fia/cpav ZICLITCLV OVTCO 25 ipyaalas iriXiBid TC irepl TTJV /cefaXrjv TrepiTide\<; teal TO, 7OVTOI<Z I elirsv, OTL OV c^oXr) KdfjLvew, ovBe XvatTekel TOP vovv irpoak^ovTa^ E dfjueXovvTa. teal /xera TavTa yalpeiv TTJ? Be irpoKeifiivrjs

eliroav TW TOLOVTW laTpcS, ' et? TeXevTrjaas Trpay/juaTcov e<fyr), Boteel irpkireiv OVTCO 30

TT)V elcoOvlav BLaiTav /i^8a9, vyir)<$ yevofjuevo? $ TCL eavTov irpaTTCov iccv Be fir) iicavbv rj TO aco/xa vireveytcelv, dTnjXXdyr). Kal T&> TOIOVT<P fjuev y\ 23.

[xatcpav S : fxiKpav A l l : (TfxiKpiw q.

by the allusion to iriXLdia KOX TA TO&TOIS

'3 profit by his own invention. The assonance yijpasytpas is quite in Plato's manner: cf. iv 439 c, vi 487 C, VIII 557 c nn. 4O6 c iK ovScvl o-^oXt] KTX. Steinhart {Platoris Werkev\>. 172) thinks it strange that so idealistic a thinker as Plato should not recognise the power of spiritual strength to rise superior to bodily weakness. This truth was not ignored by Plato (see infra 408 E and vi 496 B), although here, perhaps, he forgets that conspicuous examples of fortitude and resignation have a political as well as a private value: "they also serve who only stand and wait/' 4O6 D 22 Kavo-ci rj TO}ixj. The two methods of ancient surgery: see Blumner ' Privatall. p. 353 n. 23 jiaicpdv has less authority than fiucp&v (see cr. .), but is probably right. The contrast with the immediate remedies just described seems to require an allusion to the duration of the regimen : cf. also fiaKpbvrbv Q6.vo.rov in B above. fiiKpdv is not sufficiently defended by a reference to /card crfuicpov in 407 D, nor

iir6/xeva. Moreover <r/u.iKp6sj and not fuKpds, is the prevailing form throughout the Republic. /uicpSs appears to occur only in v 453 D and vi 498 D. On the inscriptional usage see Meisterhans8 p. 89. 24 7rtX(8ta. Felt caps were worn by the sick and delicate (see the references in Blumner I.e. p. 180 n. 5); but as artisans and sailors usually wore felt caps too (Diet. Ant. II p. 427), Plato perhaps alludes to some special coverings for the head prescribed by doctors from time to time in a course of medical treatment. The plural also points to this. If not, he uses the expression quite generally, as an example of the treatment he condemns. Well-to-do Greeks generally went bareheaded. 25 ftircv. The ' momentary' aorist well expresses the carpenter's decided businesslike tone. His view of life resembles that of the 'meditative skipper' in Gorg. 511 Dff. 4O6 E 28 IL7LT|SiirrjXXdyr|. He regains his health on losing his doctor, or if he dies, dies without help. Cf. Plut. Apophth. Lac. 231 A rov 8$ larpov elirdvros

TTAATQNOI

[406 E

larpiicfi xpfjaOcu. *Apa, r)v 8* eyd), on rjv re avrco k'pyov, \ o el 407

fir) TrpaTTOt,, ovfc iXvaireXei direyeaQai daicelv; dftlayrov. Olfiai %r)v; ArjXov, e(f>r). fO Be Br) 7r\ouo"O9, dvay/ca^ofievq) Br) Xeyeral ye. <>COKVXIBOV ydpy MrjBev, elirov, irepl ei)9 <f>a/jLV> ovBev e^et TOLOVTOV epyov irpoKelfievov^ ov Ovtcovv 5 ffv 8* iyco, ov/c d/covets, 7r9 (frrjal Belv, orav TOVTOV avT<*> fia^d)fieday fieXeTrjreov dXX* rjfias

T&> fjBr) y8to? 77, dperrjv

Be ye, <f>v> teal 7rp6repov.

CLVTOVS BcBd^cofiev, irorepov aWai? re^vcus /JL7T6BLOV TTJ fj ye

TOVTO TCO ir\ovcri<p /cat afticoTov TO5 fir) ' /jbeXeroovrc B

fj vo<roTpocf)ia re/CTOviicf} fiev ical rats N a l fid TOV Ala,

10 irpoae^ei rov vov> TO Be QcotcvXiBov TrapafceXevfia ovBev ifnroBi^ec. rj S' 09, <r-)(eB6v ye n
9. 7 n : i) A . 7

iravtcov

fidXccrra

ytyovas, Atort, elirev, O6K 8 TOVTO : viz. TO aperty aGK&v, as exL XPll1 ia-Tpf. (The anecdote is plained in the margin of A. told of Pausanias the Spartan king.) 4O7 B 9 T-rj irpoo*^i TOV vov is 31 ijv. The carpenter is now disadded as a kind of afterthought or addimissed : hence the imperfect fjv, which tional specification, precisely like the should be retained in translating. Stallinfinitives in Gorg. 513 E eirixeipyrtov baum (followed by J. and C.) explains ian TTJ rrdXei KCLI rots woXtrais depaireveiVy rjv as the 'philosophic' imperfect = <TTLV, infra 407 c, iv 437 B, 443 B, V 450 B, ws dpn i\yoiJ.P (in 406 c). This is x 598 B, Crito 52 B. The datives TCKTOmuch less simple and lively. "Wohl viKrj etc. depend grammatically on 4/JLweil er ein Geschaft hatte, bei dessen trodiop only, and have nothing to do with Unterlassung es ihm nicht erspriesslich irpo(T^i. irapaictXev/JLa presently is of war zu leben?" Schneider, rightly. Cf. course the accusative, the subject to ifiII 361 C n. irodlfei being vo<TOTpo<pla, and ovdtv adverbial. Richter (in Fl. Jahrb. 1867 4O7 A 3 KpYOv irpoK(ficvov. The p. [40) should not have revived the readview of work and duty here presented ing of Bekker ixeKerGivTi 1 vo<TOTpo<pia' 7 recalls I 352 E353 E. TtKTovuirj fih yap KT\., which is lacking 5 &KOVIS. Phocylides, being dead, yet speaketh. The present &KOIJIS is just as both in authority and point. legitimate as (prjai, and well expresses the 11 val fid TOV ACaCIKOS *y, tyr\v (in living voice of poetry in oral circulation. c). See cr. n. With the MS reading Heindorf (on Gorg. 503 c) misses the CIKOS 7' 2<pr}, the distribution of the point of the idiom when he says that speeches causes difficulty. It will be oLKoOeis is for a.<r)Koas; while Stallbaum's enough to mention three alternatives, for explanation 'probas' is positively wrong. no one has adopted or is likely to adopt The line, as restored by Bergk Phoc. Fr. the punctuation of A, where axedov y TL 10, is difyffdai (3ioTr)v, dpeTrjp 5' 6'TCW rj 7T6/H TOV trw/xaros is assigned to Socrates. (Mos rjdr). The Horatian ' quaerenda We may give either (1) the whole speech pecunia primum, | virtus post nummos' val fiairepi TOV cw/xaroy to Glauco, exgives the meaning, if primum and post cising Vfo's 76, 0?7 with II q and some are understoorl in a strictly temporal other MSS (so Schneider 1830); or (2) val sense. Phocylides' maxim is one of the ixaiiri/x^Xeia TOV crw/xaTos to Glauco, and earliest expressions of the all but universal /cat 7apTrepl TOV aw/xaTos to Socrates
c r y xPVfxaT0L XPVtjLCLT' OL^VP (first in A l c a e u s

Fr. 49 Bergk), which Socrates and Plato continually preached against. It will be noticed that Plato for his own purposes represents Phocylides as laying the stress on ape.TX\v aaneiv rather than on bifyadai. Piorrjv, where it really falls.

(Stallbaum); or (3) val /xa86O~KOXOS to Glauco, and T6 5e drjwept TOV <rc6yaaros

to Socrates (Baiter and others, including Schneider 1842). The first view fails to account for the appearance of CIKOS ye 0*7 in A, but is right, I think, in assigning the whole speech to Glauco. Neither

407D]
teal yap iv iroXei

nOAITEIAC
rov Trpbs olteovoylas apxas domvaaovv zeal irpb<; a-Tpareia^ teal jrpbs TO Be Brj /jueycaTov, on

179
eBpaiov? KOX irpbs vTroTrrevovaa dperr} oleaOat

irepairepco yvfjLvao-TiKT]*;, 7) irepLTTrj avrr) eTrifiekeia BvatcoXos.

teal ivvorja-eis re teal /jueXeTas ' irpbs eavrbv 15 O)<TT, OTTTJ avrr], tcd/juveiv yap

ij, te(f)a\rj(; TLVO,? alel Bcardo-ecs teal ikiyyovs teal aincofievq ite <\>CkoGotf>La<s iyyiyvevOai, da/eecaOai teal Boteu^d^eadaL iravrrj ifiirohw 7TOL6C del teal tbBlvovra firjiroTe \r)yeiv ye> e<j>r)v. ovteovv ravra

irepl rov crcotiaTO?. Eltcos ra awfjuara^ vo&rjfjLa Be rfj

yiyvcoGtcovTa <f>a>fjLev teal 'AateXrjTrcov TOV$ 20 iv avTol$y TOVTOIS /JLCV teal ravrrj

/JLV <f)vaL re teal Btairrj vyiecvo!)*; eypvras D TL diroteetepcfjuevov ' la^ovra^

diardaeis v cum Galeno (v p. 874 Kiihn): 16. TIPCLS &(/: TWOS (sic) All. 8iaard<TLs AnS<717. OLHTJJTWUTTQ All. In q legitur oirrj dperrj acnceiTai S /ecu doKifid^erai, avrrj travrrj 4fjLTr65tos.18. dcTKeiadai Kai BoKi/xd^eadai S : dffKetTai Kai 8oKi/xdfrTai All q. 20. t nos: fyr) A S : eU6s 7' tyrj om. 11 q.

at Kai yap -jrpbs oiKovojuuas nor at TO 5e presence of voo~oTpo<pia makes it impos5TJ /xtyiaTov is it easy and natural to change sible for virtue to be practised or tested, the speakers. The simple expedient of as when, for example, to take a pedant's writing <p-qv for <p7] appears to me to set illustration, a boy evades both lectures matters straight. For the corruption see and examinations by cherishing a nervous Introd. 5. OVKOVV raOra etc. is also said headache. Recent English editors have by Socrates. followed Baiter, and read oirrf TaiJTrj dper^j do~KLTai Kai 8oKifideTai, taking ra^rr; as iv rj -ye irtpairipto KTX. ' This excessive <pi\o(To<t>la, but this gives a much less satiscare of the body, which goes beyond what factory meaning. After avrrj had been sound bodily regimen permits.' The Greek has a rhetorical effect like T6 8eip6v, changed to raiyr?;, the rest of the corrupT6 fxtya eneivodpififxa IX 590 A. With tion was easy; but a trace of the original irepaiTtpw and the genitive cf. Gorg. 484 C reading may survive in the dpeTrj (not 7repaiTtpu) TOV diovTos. I once conjectured dpeTT}) of A. i) ye irepaiT^pco yvfivaaTiKT), rjs ('cuius est') 22 diroKKpifj.vov: an isolated, local etc. (C/. Rev. x p. 385), but Plato malady; "morbum separatum, non totum seems to mean that treatment of this corpus afficientem " (Ast). Unnecessary kind has no claim to the name yvfxvacjTi- difficulty has been raised. The word is Kij at all, and not that it is yv/ivaaTLKr) run in no sense technical, and diroKplvw in the mad. The MS reading is defended also sense of 'separate' is common enough. by a reviewer of my Text of the Republic The corruption diroKeKpvfjLiuLe'pov might in Hermathena xx p. 252. have been foretold. 4O7 c 15 irpos avrov : with fxeXt4O7 D TOUTOts \Uv KT\. The words ras, as in /zeXerav, (ppourifcit/ irpbs eavTbv TOVS ixh vyieLpQstyoPTasled us to expect etc. lao~0ai, but the construction changes in 16 SiaTdums, though its MS authority order to introduce the invention of medi(see cr. n.) is slight, can hardly fail to be cine, and the 'healing' reappears in a difwhat Plato wrote. Similarly in 546 C ferent form in (papfidKois rediaiTap. A 1 has'ticacrTovtwice for KaTbv. See The sentence is bad grammar, but good conversational style of the looser kind. Introd.^ 5. It is not easy to say whether re after 17 oirji|iTrd8ios. The reading of <f>ap/xaKois connects the clauses, or only (followed by Stallbaum and the older editors) is certainly right. aijT-q (sc. QapixaKOLs with To/xals. The former use t<iTLv) is vo<TOTpo</>La; and ifxirbbios is comparatively rare in Plato (Hoefer, de aperr) d<jKei<rOai is exactly like eirLxcLpelp part. Plat. p. 7). Partly on this ground, TTJ and partly because the union of the aorist woXei Oepaweveiv (see 407 B n.). The

i8o ^L fcaraBel^ac larpiKrjv,

nAATQNOI
<f>apfid/coi<; re teal rofiaU ra

[407 D
voarffiara

i/c/3dXXovTa avrcov rr)v eccoOvtav Trpocrrdrrecv hiatrav eiriyeipelv et/co9, erepa ZiairaL^ rocavra Kara crfiucphv diravrXovvra dXXd rov real

Iva fir) ra kiriykovra 009 TO ev rjj E

25 TTOXcTLKa /3\a7TT(H, TCL 8 ' l<?W hlCL TTCLVTOS VeVOCTTJ/COTa <T(O/iaTCL OVK

fiaicpov ica\ KCLKQV fiiov dvOpcoirq) irotelv, KOX e icy ova avrtov, tyvTetieiv, fir) hvvdfievov KaOecrrrjKvia irepiohw

rjv fir) oieaOac Setv OepaTrevecv, 009 ovre UOXLTIKOV, ecf>r)y Xeyeis ical 01 Tralbes avrov f) ov fiifivrjcrai, eftaXev, eiracrcrov, <f>dpfia/cJ 7r/?09 TOP iroXe/iov ov 6 UdvSapos T f)iria WafcXr)7ri6v. ov% opas

30 aura) ovre 7ro\ei XvaireXr); d>9 fcal ev Tpoia iarpLKfjy c> iyco t9 dya0ol

ArjXov, r)v 8* iyco, ore TOIOVTOS r)v Xeyco, i-^poivro;

icfrdvrjcrav, KCLI rfj 408 ore teal TW

Mez/eXeo) i/c rov rpavfiaros, alfi iKfiv^rjaavr' eiri

31. STLrjv, quae ante o$x pfc praebent All, e Schneideri coniectura hue transtulimus. /eara5e?cu with wpoGTaTreiv is a little avrov deiKvtioiev dp on TOLOVTOS fjp)a reading adopted by the older editors. awkward, I prefer the second alternative. Few will now dispute that deiKPtoiep dp is The asyndeton, which is of the usual a gloss. Besides Schneider's suggestion, explanatory or ampliative kind, is in which I adopt, two other proposals merit keeping with the loose structure of the consideration : (1) 677X01, rjv 5' 716, KOI oi whole sentence, and seems to me to add iraiSes CLVTOV 8n TOIOUTOS TIP (Sauppe, a certain didactic impressiveness here: cf. 409 B. ra 5' d<ru>(rw/xara depends not comparing Crito 44 D), (2) dr)\op, rji> so much on airavrXovvra. directly as on 5' eydj, Kal oi iratbes avrov on TOIOVTOI. the composite notion aira.vT\ovvra KO! rj oi>x bpq.s KT\. (Madvig). The rirst, iirLxeovTa, which expresses a certain mode though regarded as possible by vSchneider (Addit. p. 25), involves what is, to say of treatment, and is as it were a species of the general idiom TTOUXV TLV6. TL. the least, a very exceptional use of 97X0$, <pvreveip must depend on iroielv. Plato's with which "subiectum sententiae verbo on incipientis idem esse solet quod sensentences are seldom so disjointed as tentiae primariae" (Hartman). Sauppe's this: cf. however vi 488Bff., v m 558 A. parallel from the Crito is a doubtful excep4O7 E 29 jii^ oc<r6ai: for the negation to Hartman's rule. Moreover oi>x bp$s tive (which is the more natural here, as KT\. is too lively: we should expect 7 (so II 2 7 it belongs logically to deiv, though gramS 2 and other MSS) ovx bpq.s KT\. Madvig's matically to deaden) see I 346 E n. oteo-flcu, like imxeipelv, depends on (^unxev. correction already involves two changes (TOLOVTOL and 77), but would be improved 30 XVCTITCXTJ is taken by Schneider by making a third, viz. 677X01 for $77X0*. as the accusative neuter in apposition to The minimum of dislocation which yields the idea in depaireveLv. If so, aiV<^ for a satisfactory sense is the reading which aury must be written (with A). It is however so natural to take XvaireXi) as suggested itself to Schneider, although he did not himself adopt it. Some may masculine that Plato would surely have be inclined to pronounce on TOIOUTOS expressed the other meaning in a less TIP a marginal gloss on S^Xo**, as once ambiguous way. The usual view yields a occurred to Hartman. satisfactory sense, and should be preferred. 4O8 A 2 cos 4-yto Xfyco. ws is em31 8TJXOV KTX.. See cr. n. The awkphatic, 'in the way I describe.' wardness of taking on as * because' was 4 at|&*ira<r<rov. / / . iv 218 afyi' early felt and led to the insertion of 5et/ciKixv$7)aas i-rr' dp rjirta <f>dpfiaKa e/Sws | &P in several MSS (/cai" oi irattes Tr&vo-e, said of Machaon only. Plato

408DJ

nOAITEIAC T

181

0 TO 8' XPVV pTa TOVTO fj irielv rj fyayelv ovBev fiaXKov rj rw 5 JLvpvirvXa* irpoairaTToVy & 9 Itcavwv OVTCOV TG>V (pap/xd/ccov ld<ra<T0ai > avBpas irpb T&V rpavfidrcov vyieivov? re Kal KOGJJLLOV^ iv Biairy, ' B KCLV L rv^ocev iv rep irapayjprwxa tcv/cecjva TTI6VT<>, vocrcoBr] Be (frvcret re teal aKoXaarov ovre CLVTOLS ovre T0Z9 CLXXOLS WOVTO XvacreXelv fjv, ovS* TTI TOVTOIS T7)v ri^vrfv Selv elvaiy ovSe Oepairevreov 10 avTovSy ovS* el M/Sou TrXovaccorepoc elev. Udvv tcofiyfrovs, <fyrjy Xiyeos 'Acr/eXrjiriov 7ral8a<;. X V I . Tippet, rjv 8* iyco. KCLITOI direiOovvre^ ye TJ/MV oi rpaya)So7rocoL re /ecu TlivSapos 'ATTOXXCOVOS /xev <\>CLGLV \\<r/cXr]7ribv C elvaty VTTO Be yjpvaov irei<rdr\vai ! TTXOVGIOV avSpa Oavdaifiov rjSrj 15 ovra idaaaOaty odev hrj ical KepavvwOrjvat avrov. rj/iei^ Be Kara ra Trpoetprifjueva ov irecdofjueda avrols d/jb<f>6repa, dXX' el fiev deov fjvy oifc r)v> <f>7]<To/jLev, alaxpoKepBrj^y el Be alaxpo/cepBriSy OVK r)v deov, 'Op06rara, rf B* 09, ravrd ye. dXXa irepl rovBe TL Xeyet,?, cS 2oi^aT69; ap OVK dyaOov? Bel iv rfj iroXei KeKTrjadac larpovs; 20 elev $ dv irov /j,dXi<TTa TOLOVTOL oaoi irXelaTovs fiev v D 7rXeL<TTov<$ ' Be voadoBei? y^eTeyeipiaavTOy teal BiKaaral av w 01 iravToBaTral? (frvcreo-cv wfuX^Kore^. Kal fidXa, elirovy d Xeyco. dXX' 6la8a 01/9 rjyov/jbai TOIOVTOVS; *Av eXirrj^y e<f>r}. 'AXXa
ingeniously accommodates the line to his 14 TpaY<j>8oiroio( T Kal IKvSapos. own purposes. iK/xv^jaavT' is of course Aesch. Ag. 1022 f., Eur. Ale. 3, Pind. the aorist indicative iKfivftGapTo, not the Pyth. 3. 5558 {OXBUJV 8e Kepavvbs ivi<TKi/j.\pv fidpov). dual participle as J. and C. hold. This was pointed out by Schneider. Verbs 4 O 8 c 17 iri06jjt8a was much more denoting any kind of organic action are likely to be corrupted to ireiad/xeda (so q, apt to be middle in Attic (Rutherford with Stallbaum and others) than vice versd, on account of <pii)<ro/xv. The New Phrynichus pp. f 38 ff.). It would be easy to write 4Kfx6fr)<rdi> r' (as I once present is more pointed and expressive; did) and retain Homer's active, but it is our rule has been laid down (391 D), and not worth while. we abide by it now and always. 4 O 8 B 8 Kav ct has come to mean 21 o<roi KTX. Glauco's conception of no more than Kal el: cf. infra v 477 A, the medical art resembles that of the later ix 579 D, X 612 c and Jebb on Soph. EL etnreipiicoi: see Celsus de med. Proem, pp. 224 f. The change from the plural pp. 59ed. Daremberg, and infra 408 D . TTL6VTS to the singular voatiht) has been 4 O 8 D 23 teal fiaXa\ya>. Socradoubted by Herwerden; but see I 347 An. tes replies to ap' OVKLarpotis; ignoring, or nearly ignoring, eUv 5y avw^tX^rcs: In illustration of KVK&va iriSvres Schneider (Addit. p. 25) refers to Hippocr. ircpl cf. v 465 E , \ Kal fid\a is simply 'cerdialrrjs 6&uv II p. 304 f. Littre ol yap tainly,' and ayadote X^yw lays stress on apx^fievoi TCJV 6&uv vovo-rj/JLaruv tanv ore ayaSofo: 'that is, if they are really good,' l oi fxkv (Tiria tyayovoi 5 Kal KVKe&va good ones, I mean.' There is perhaps ipp6<f>eov' avavra hh ravra Kcudw fitv a hint that the good physician and the good judge must also be good men: earuf rj el irepoicos -m SiatTrjdelri KT\. 11 MCSovirXovcrutfTepok: with reference cf. 409 c. To substitute with Hartman fjuDu<rra for fxd\a (as in many MSS) is to (as Stallbaum observes) to Tyrt. 12. 6 (Bergk): cf. Laws 660 E. mistake the force of X

182

T7AATQN0I

[408 D

25 7TipdaofiaCy rjv S* iy(i>. av fievroi ou% ofioiov irpay/jua TG3 ai)T(p \6yqy fjpov, ITw?; e(f>r]. 'larpol flip, elirovy Betvorarot av yevoivro, el ite iraiBayv dp^dfievoc 7r/*o? ro5 fiavOdveiv rrjv re^vrjv a>9 irXeiaroL^ re teal 7rovr)pordroL<; acofiaacv o^Ckr)aeiav ' teal avrol irdaa^ vbaovs E /cd/jLotev teal elev firj irdvv vyieivol (f>vaei. ov yap, olfiai, acofMarc 30 crcofia Oepairevovcnv ov yap av aira ivexoopet icaicd elvai TTOTC teal yeveaOac dWd ^v)0 acofia, rj ov/c iy^copei tca/crjv yevofievrjv re teal ovaav ev n Oepaireveiv. 'Opdco?, <j>V* AuteaaTrjs Be ye, a> <j>i\e, y rv l XV y\rvX^ Q'PX61'' V I vK zyX^P6^ ^K v^a^ zv Trovrjpals yfrv%aL$ 409 Te6pa(j>0aL re teal G)/jLi\r]/eevai teal irdvra dhiterjfjbara avrrjv r/Bi/erjtcvtav Sce^eXrjXvOevat, Sare o^eco? d<f> avTrfs rete/jLaipecrOaL rd roiv aXkwv dSiKT^/jLara, olov Kara acbfjua vocrovs* dX)C diretpov avrrjv 5 teal dtcepaiov Set teatcebv rjOayv veav ovaav yeyovevai, el fieXXec teaXrj tedyaOrj ovaa tep'iveiv vyiws rd Biteaua. Bib Brj teal evrj6ei,<; veoi 6We? 06 eTrietteels <f>alvovrai teal evegairaTrjTOi, virb TCJV dBltccov, are OVK e^ovre<; ' ev eavrol? irapaBelyy^ara o/JLOiOTraOr) TO?? irovrfpol^;. B Kal /juev S77, e<^>7;, a(f>6Bpa ye avrb irda-yovai* Toiydproi, rjv B' iyco, 10 ov veov dWd yepovra Bel rbv dyadbv BiteaaTrjv elvat, oyfnfiaOrj yeyovora T779 dBiteias olov ecrriv, ovtc oltceiav ev rfj avrov ^v^?/ ivovaav rjcrOrj/jLevov, aXX' dWorplav ev dXkorpiaLS fie/JbeXerrj/eoTa ev 7ToX\a> %p6v(p BiaicrQdveaQai, olov 7re<j>vtee teateov, eTrtarrjfjLrj, ovtc ifxireipia l oltcela Ke^p^q^evov. Yevvaioraros yovv, (f>7j, eoitcev elvai C 31. i'n: 7 A. 7 33. i II:
V

A1: 4 A2.

26 taTpol KTX. The combination of word means 'models,' 'standards,' not scientific knowledge (7rp6$ rip /mavdaveiv 'samples of experience' (J. and C ) , and V7 v rr)v rix ) ) and medical experience which rots TrovrjpoTs is equivalent to rots rdv Plato desiderates reminds us of the standirovqpCov irapadetyfiaffL. Cf. infra C, D, point of the /xe^o5t/coi, whose principles where irapadeLy/jLa rod TOIOVTOV is k a were in some respects a compromise bemodel' (not 'a sample') 'of such a chatween those of the doytxariKol or Theorists, racter.' So also Schneider, who transand those of the Empirics: see Celsus lates by 'Vorbild.' I.e. pp. 913 and Haser Lchrb.d. Gesch. 10 o\|/ip.a0TJ KTX. The common taunt d. Med. etc. pp. 245 ff., 268 ff. dxf/i/JLadrjs is in such a case an epithet of 4 O 8 E 33 4n>xtj ^VX^S. Cf. Gorg. praise. 523 cE. 11 OVK olicctav KTX. For the asyn4O9 A, B 2 avTjjv: ipsam, not earn, deton see 407 D n. Set aiaBaveadai for as Jowett apparently translates it. biaLaddveaOai (Stob. Flor. 45. 96) is 6 816 8rj Kal cvrjOcts. " For unstained ingenious, but weak. As Steinhart rethoughts do seldom dream on evil: Birds marks (Einleitung p. 173), the scientific never limed no secret bushes fear" {Rape knowledge of virtue, according to Socrates of Lucrece). Cf. infra v n 517 D ff., and Plato, implies a knowledge of its Theaet. 174 c ff. The use of wapadetyopposite, viz. vice: see on I 334 A, and fiara recalls Theaet. 176 E, though the cf. infra 409 D. idea is somewhat different here. The

410A]

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183

o TOLOVTOS 8i/ca<TTT]<;. Kal ay ados ye, yv 8* iyco, o av rj paras * 15 6 yap eyusv tyv%r)V dyadrjv dya66<$* 6 he heivos iicelvos Kal s, 6 7roXXd avrbs rjhtKrjKG)? Kal iravovpyos re Kal ao<f>b$ eivac, orav jxev 6/JLOLOLS 6/JLLXJ}, hetvbs (paiverau il;vXa/3ov/xei/09, 777)09 ra iv avrw irapaheiy^iara d-noGKO-n&v orav he ayaOols D Kal TrpeafivTepOL*;tfhr)irXTjacdar}, afteXrepo*; av ' fyaLverai, dircarcov 20 irapa Kaipbv Kal dyvocov byies' ^ 0 9 , are ovtc h'xwv Trapdheiyfia rov TOIOVTOV. irXeovaKis he irovrjpoU rj XPV0"1"0^ evTvyydvu>v ao<f>(OTpo<; r) d/jLadearepo? hoKel elvat avrw re Kal aXXois. UavTdiracn fiev ovv, <f>r), dXrjdrj. X V I I . Ou roivvv, rjv h* eyco, TOIOVTOV ^prj rbv hiKaarrjv 25 %r)TLV TOV dyadov Te Kal aotyov, dXXd TOV irpoTepov. irovrjpia jxev yap dpeTTjv T Kal avrrjv OVTTOT av yvoirj, dperrj he <f>vaeco<; iraihevoE /Jbivr}<; yjpovtp afia avTrjs Te ' Kal irovrjplas eTriaTtffirjv Xrf^rerai, (70(^)09 ovv 0UT09, w9 jxot hoKel, dXh! ov^ 6 /ca/co9 yiyverai. Kal l, e<f>r), vvhoKi. Oifcovv Kal^laTptKrjv oiav elirofxev fierd T779 30 GTLKrjs Kara TTOXLV vofjbo6errjo'eLs) at T<bv TTOXLTCOV croc 410 T0U9 fiev eixfivels TCL acofiaTa Kal \ rds yfrv%d<; Oepaireva-ovac, TOVS he /JLT], ocrot fjiev Kara aay/xa TOLOVTOL, diroBv^aKecv idaovaiv, rou9
23. <ro<f>d)Tepos A 2 S|/: a<TO<pwrepos A 1 !!-: d<7a0wre/)os (sic) II 1 .

4O9 c 18 olojicvos. Cf. Theaet. 173 B beivol re Kal ao<f>ol yeyovdres, ws otovTui, and I 336 A n. 20 Kal irpeo-^vr^pois KTX. The touching allusion to Socrates' condemnation will not escape the sympathetic reader. Plato seldom talks in this vein without thinking of his master: cf. Theaet. 174 c and the still more affecting words in VII 517 A. It is from incidental references such as these that we can best appreciate the profound influence which the death of Socrates exercised upon Plato. See also v m 560 D n. 4O9 D 26 irovqpCa \ikv yapXij+Tat. See on 409 B and the suggestive remarks of Stewart on Aristotle's Eth. Nic. v 1. 1129s 17. Strictly speaking, Vice cannot have scientific knowledge (ewKTr-qfirj) even of hersell, since Vice is ignorance (and scientific knowledge of Vice would imply a scientific knowledge of Virtue); but she recognises herself by efiweipla 01/ceia: cf. 409 B. 27 dpTtj 84 KTX. : 'whereas Virtue will in course of time, if natural endowA P.

ments are improved by education, attain to scientific knowledge at once of herself and Vice.' The contrast between icovripla ntv and apery 84 is much impaired if we connect apery with (ptjcrews (in the sense of ' a virtuous nature'): and for this reason I now agree with Schneider in thinking 0tf<recos iraibexjofx^vys a genitive absolute. I formerly accepted Richards' emendation wat-Bevo/j^vr), which is decidedly more logical, if <t>v<re<j)$ depends on apery: but Schneider's view is better, XP^V belongs to Xyxf/erai, and not to iraidevofx^vys (as if 'educated by time,' Jowett): mere lapse of time will never give ein(jri\\n]. Cf. 6\//ifj.adrj and iv troWy XP^V diaiaddveadai in 409 B. 41O A 2 diroOvpo-Kfiv kurovcriv. Cf. Plut. Apophth. Lac. 231 A Kpariarov be Xe7e (sc. llauo-cu'fas) TOUTOV larpov elvai rbv /JLT) KaraarjTrovra TOI)S apponrrovvras, d\\d rdx^ra ddirrovra. In laying down this law, Plato speaks from the standpoint of the Regal or Political Art, prescribing for the subordinate arts of Medicine and Justice the conditions under 16

184
Se Kara

TTAATQNOZ
TTJV "tyvyrjv tcatco<f>vi<; teal avidrovs avrol

[4IO A
dirofcrevovacv;

To yovv apcaroVy <f>rj, avTois re T019 irda^ovaw SucaaTi/cfj*; efc yjpelav levai, Kara iOeXy, ravra ' Xyyr\ ravra Avra rfj dirXfj

teal rfj iroXei OVTCO ^pco/xevot, ovv ov

5 7ri<f>avTaL. Ol Se Sr) veoc, r)v S' iydo, SrjXov OTL evXaftrjaovTaL o~oi iteeLvr] fiovatKfi rjv Sr) <f>a/j,v <rco<f>po<TVvr)v IVTIKTUV. alprjGEiy ware TL /JLTJV ; (f>rj. *Ap o TL /JLT) avdytcr); irovrjaei fiaXkov

6 IIOVGLKOS yvfivao~TLtcr)v BLCOKCOV, idv B fcal TOVS TTOVOVS 7rpo9 TO pcofjur)? eveica O~ITLO, *Ap ovv, rjv 8' yvfivacTtKij

fjirjSev laTpucr)*; helaOai fir)v ra yv/jbvdaia

ioifEtfjLocye So/cel.

0VfiOc8e<; TT}? <f>vae(i)5 /3\7roov icaiceZvo eyeipwv y) irpo? lo")(yv, ov% wairep teal irovovs y^eTa^ipl^ovTai, iydb, c3 TXavKcov, tcai ol
l

ol OXKOL d6\r)Tal

'OpOoTaTa, rj 8' o?.

tcaOiaTavT<z fjuovaiKfj ical

S ' Traiheveiv ou% ov evetcd TIV$ ocovTat tcaOcaTao-iv, Iva TJ) /J,V TO C
13. fjiTaxLpl^ovTai Galenus (v p . 875 K i i h n ) : fieraxcipLeiraL codd.

which it is good to live and good to die. See Grote Plato I p. 362. 3 avroC = ipsi is said in opposition to the mere ' permission to die' which bodily disease requires, airrai (suggested by Richards) is unnecessary: see II 377 c 41O A412 B Our young men will seldom need the help of judges and doctors, thanks to their education in Music and Gymnastic. They will pursue both arts with a view to the cultivation of the soul rather than of the body. Exclusive devotion to one of the two makes men in the one case hard and fierce, in the other^ effeminate and mild. The psychological elements of Spirit and the Love of Knowledge must be attuned to one another. Music and Gymnastic are intended to effect this harmony: and excess or deficiency in either of these educative instruments reflects itself in morbid and degenerate phases of character. He who can best blend Mtisic with Gy?nnastic is the true musician; and such an one we must provide in our city, if it is to last. 41O A 7 dp* ovv KTX. This epilogue describes concisely the aim and underlying principle of Plato's earlier scheme of education. Its object is to produce citizens who shall combine gentleness and strengthsensibility and courageintellectual activity and moral stedfastness. It is an ideal in which the distinctive virtues of Athens and Spartaof Greece and Romeare united and transfigured.

See II 375 c and the passages referred to there. The ideal of Pericles (<f>t\oao<f>lv dvev fxaKaKias) in many ways resembles Plato's (Thuc. 11 40). Cf. also Nettleship Hell. pp. 8890 and Bosanquet Companion pp. 115117. It is noteworthy that the doctrine of this section is best explained by a comparison with one of the dialogues often held to be late (Pol. 306 C311 c) : see also Laws 773 c, D. This is not pointed out by Krohn in his otherwise acute analysis (PL St. pp. 2428). 41O n 8 OJIOWTIKASalprj<ri. 6 fiovCTLK6$ is 6 TJ} ct7r\i7 /ULOIXTLK^ xp^^os,

defined in the last sentence. lxvit) SUVKCOV and alp-qaei are metaphors from the chase: see 11 375 A. 10 avTet JITJVUrxvv. The theory of gymnastic propounded here was apparently new in Plato's time (see on U 376 E), although the practice of athletics as an educative discipline, especially at Sparta, conformed to it in no small measure (see Plut. Lye. 17ff.,Xen. Rep. Lac. 2 ff.). 13 jiTaxiptovTcu. See cr. n. I have followed Hermann in adopting Galen's text. With ovx (py) ws or uxrirep the verb should have for its subject the nominative contained in the u s clause: > cf. vil 539 D, x 610 D. Symp. 179 E is in reality no exception to this rule. 41O c 15 TtviS. It has been supposed that rives refers to Isocrates, who in his Antidosis (180185) expounds at

as

4IOE]
acbfia depairevoLVTOy rfj Ila)? hrj;

nOAITEIAC
he TTJV ^f%^; 'A\\a ri

185
\ir\v; <jyr), avrrjv 8e, r) 20 ai

J^cvSvvevovacv, r)V 8* iya), a/jb^orepa T779 AJTU^? eveica TO fieytarov KaOtardvai. rf)v htdvoiav D 8' 09, ' irkpi OVK ivvoeZs, elirov, ft>5 BiarL0vrac BiareO&a-cv; Kal Twos ot av yvfivaaTtfcr} fjuev Sea fiiov O/MXIJCTGMTIV, fiovaucrj? \kyeis; Wypcorrjro^ re aKkvpoTrjTos, rov Seovros rj co? Kal

8e fir) ayfroovrai,; rj oaoi av rovvavriov

fxaXaKia^ re Kal r)/j,ep6Tr)TO<;} rjv S' iyco. yv/JLvaaTLKjj aKpdray xprjad/ievoi avTols. dyptdyrepoi av vovcriv, oi Se /JiovaiKf/ fiaXaKcorepot

"Kya>yey e<\>rjy ore oi fiev amofiaiKaWiov

yiyvovrai

Kal prjv, -qv 8* iyco, TO ye aypiov

TO OvjAoeiSe*; av Tt}<; 25 av etr), /xaWov av} co? ylyvoiT

<f)vccos irape^ocTO, Kal opOcos fiev Tpa<f>ev dvhpelov 8' iiriTaOev TOV $OVTOS o~K\r)p6v TC Kal ^aXeirov E TO 6LK0S. AoKL fLOL, (f>7J.

Tt ^,' TO 7JflpOV ' 0V% T) (f)l\6(TO(f)O<>

av eypi (frvai?; Kal fiaXKov fiev aveOevTOs avTOV fjLa\aK(i)Tpov elrf

length the usual Greek view of gymnastic. This is possible only if the present section was added within the last four years or so of Plato's life, which is most improbable. See Hirmer Entst. u. Komp. d. pi. Pol. p. 663, and Introd. 4. In other passages the Antidosis has been held to presuppose the Republic: see Diimmler Chronologische Beitr. etc. pp. 12, 13. KaOurrdoav- Cf. Dem. 24. 145 euros
7&p (sc. 6 vb/AOs)OVK i-rrl roh KKptfitvoisKetrcu, dX\' irri rots aKpLrois, iVa fir)avayic&toiPTo aywvLfrffdat, and

insert the words after aKXrjporrjTos without any MS authority. If change is needed, rjp 5' iyd> had better be omitted (so q, whose reading is very different here). But it is better to note than to obliterate such peculiarities. J 24 T (is is not ' pro simplici if vel &s positum' (Stallbaum), but = 'quam quomodo.' 41O E 29 avrov. Does the pronoun
mean TOV iifitpov or TOV <f>i\off6<pov ? Four

qualities are first distinguished: viz. the wild, the hard, the soft and the tame. The source of wildness is the spirited Phil. 34 c (where however it is easy to element, which if rightly cultivated bewrite \dfiufx6v). In the first of these comes brave, if unduly strained, hard. cases the reference is, as here, to the So far, all is clear; but difficulties now establishment of laws or ordinances. begin. \ye should expect Plato to conKa0L(TTa<nv is used somewhat like </nj<rL tinue: T6 yjfxepov is an attribute of T6 407 A. Madvig's emendation Kadloraaau 0tX6<ro0o', and rd <pi\6ffo<f>ovnot rd commends itself to Weber {Entwick. d. flluLepovwhen relaxed becomes too soft, Absichtssdtze in Schanz's Beitrdge II 2 when rightly educated becomes K6<J(UOV p. 58) and others, but has not yet been (the virtue which contrasts with T6 &Vproved to be necessary, and Kadtardvai dpelop). At first sight, then, it looks as below tells rather against it. For other if avTov meant 4 the philosophic temperaexamples of the idiom see Kiihner Gr. ment' (so Stallbaum and J. and C.); Gr. 11 pp. 897; 898. Cases like Soph. but this is grammatically impossible, 0. C. 11 and El. 57, 760 are different, unless we make T6 r^iepov the subject to and have been justly emended. As relxa\aKU)Tpov etrf and therefore to ijfiepSv gards the sentiment, it is characteristic T Kal K&arixiovy which is hardly tolerable. of Plato to invent a historical sanction We must therefore acquiesce in taking for his theories (cf. 414 B ff.); but he avrov as TOV ynipov, unless there is cordoubtless sincerely believed that the spirit ruption somewhere. If Plato had written of Greek gymnastics had degenerated. Kal fJ-aWov fxh avedkv fiaKaKibrepov ettj 4 1 O D 22 ^v 8' ifa. There seems to be no other case in which rjv 8* iy<Jb isTOV dtovTOt, jta\u>? 5t Tpa<ptv (iGxppbv re Kal Kbcfuov, everything would be clear, so long deferred. Stallbaum and Bekker

186

TTAATQN02

[410 E

30 TOV SeovTos, /ea\(b<; Se Tpa<f)ivTO<; rjfjbepov re Kal Koayuiov; ravra. Aeiv Si yi <f>afxev TOVS <f>v\aKa<; d/j,<f>OTpa eyje.iv TOVTCO TG> OVKOVV rjp/jLoaOat, Bel avTas irphs dXkrj\a<$; Kal 411 Kal Kal ye, TOV fiev r/pfiocr/jLevov aaxppcov re Kal dvSpela rj | Tov Se dvapfioaTOV SetXrj Kal aypoiKos; KaTavkelv <f>v<rei. Aec yap, < 9 S' ov; W Haw XVIII. KaTayelv

OVKOVP OTav fiev TLS fjuovaiKr) irapiyrj ^cov wairep

TT)<; sfrvyv^ &La v

Sia XCOVTJ? a? vvv Srj

5 r//jLi<z ekeyofiev TO,? ykvKelas o\ov,

re Kal /laXa/cds Kal dprjvcoSeis

Kal fiivvpi^oiv T Kal yeyavtofjuevos viro TT)? (pSfjs ScaTeXrj TOV ftiov OVTOS TO fjiev TTpcoTov, % TL dvfjioeiSh eZ^ei/, &GTTep aiSrjpov B Kal yprja'c/jLov if; dyjpr)O"T0V Kal GKkrjpov eirolr^aev* OTOV 31. afuportpa Schneider: ajAQbrepa codd.

notion that the comparison was taken from but I do not venture to change the text. cruxppov for ijtAepov is suggested also bysome earlier philosopher: cf. Theophr. de sensu 9. Krohn {PL St. p. 26). Apelt proposes t/jLficrpov {Berl. Philol. Wochenschr. 1895 4 1 1 8 7 <rC8r|pov tpdXagc KTX. See p. 969). on 387 c. Apparently then the first effect 31 dfi4>OT^pa<f>vo-i: viz. T6 0ufjLoei54s even of the /xaXaKal apfioviat is good. This apparent inconsistency with 398 E ff. and rb <pi\6<ro<pov. 33 crw<J>pwv TC Kal dv8pta. autppois emphasized by Krohn {PI. St. p. 25), crtivri is the virtue of rb <f>L\b<To<t>ov, dvdpda but Krohn fails to observe that Plato is of rb 0v/j.oi8s: cf. 399 c and Pol. 307 C. here describing the facts of common exThe meaning would be caught more easily perience, whereas before he was making if Plato had writtenas perhaps he did laws of his own. It is quite possible to auxppbv re Kai KOV/JUOV for rjixepbv re Kal admit that the relaxing modes are beneKba/Jiiov above, just as he wrote avdpetov ficial in moderation, and yet forbid them, (410 D). AypotKos (implying, like dveXev- because moderation in them is difficult to depos, dvbpairobdob^, with which it is maintain. coupled in Laws 880 A, lack of power to 8 OTavrqKt. The object of KrjXfj, control the feelings) is properly opposed TTfKei and Xelftei is rb dv/xoeidts : that of to <ruxppu)v here. iroirjffr) is rfy> ^VXVV- So much is, I think, certain; but iirix(jiV *s less> easy. 4 1 1 A 3 KctravXcivdpjioWas. KaravXeiv (as Ast observes) does not govern The word has been interpreted as (1) * listening t o ' (Schneider, comparing apuovias, but is used absolutely: cf. Laws 399 B, where, however, virxoVTa should 790 E (of mothers singing and rocking probably be read), (2) 'pressing on,' their children to sleep) a r e x ^ s otov KarauXoOffi TQV iraidiuiv, Kadairtp ai rwv 4 persevering,' ' continuing ' : cf. Theaet. 165 iK<ppbvu)v f5aKXGL&v iaaeis, rairrr; rr; rrjs 1) Tr^xiav KaL vK apieis {]. and C ) . The sense which Schneider gives to Kivf)<rU)s a/xa xopeia Kal /xoixrr} xpw/xei'at. iirtxw is ill-supported : and we must So expressive a word could ill be spared, although van Heusde's KaravrXeiv is in- accept the second alternative. Morgenstern's emendation iwixtuv (accepted by genious enough. Cobet would read Herwerden and Hartman) is attractive KaravrXetv and cut out Kal Karaxew, while Hartman inclines to eject KaravXetv but not quite convincing (*' when he ceases iinx^v not to pour the music in" etc.). Kal, but the text is sound, apfiovias would preserve the metaphor, which is depends on Karax^iv. With x^vV^ cf. clearly intended (in Karaxciv, xuvys, and (with Hiller Fl. Jahrb. 1874 p. 174) Ar. Thesm. 18 81KT)V 5$ x^LVV^ &Ta: aidrjpov e/xaXa^e) to suggest the process of smelting, and of which an echo still sursee Blaydes ad loc. The context in vives in T7)Ki, Xei/Set and eKTrj^Tj. See Aristophanes lends some colour to Hiller's

4ii D]

TTOAITEIAC T

187

8' zirkyjav fir) dvirj aXka tcrjXr}, TO fiera TOVTO rjBtj TIJKCI teal Xelftei, eo>9 av tCTr)f~r) rov Ovfibv teal i/crifirj Sjairep vevpa i/c TT)<; yfrv^9 10 Kal TTOLrjar) fiaXOaKov al%fir)Tr}v. Udvv fiev ovvy e<f>r). Kal iav fiev ye, r)v 8' iyeb, if; apXV? tyv&ei aOvfiov \a/3#, rayy TOVTO Sc7rpd^aTO iav Be OvfioeiBrj, dadevr) iroii)o-a<$ TOV dvfibv 6%vppoTrov C airetpydaaTOy dirb afJLiicp&v ' Taxv ipefft&fievov re /cat tcaTacrftevvvfievov. dfcpdxoXoc ovv tca\ opyiXoi dvTt OV/JLOCLBOVS yeyevrjVTai, 15 efiirXeoi. l^Ofiihrj fjuev ovv, Ti Be; av av TTOXXOL Trovfj KOX evctyxfJTai ev fidXa, /jLovo-itcrjs Be real <f>iXoo-o<f)La<; fir) aTTTrjTaiy ov irpcoTOV fiev ev cax^ov TO acjfia <f>povrjfiaTO<; TC teal Kal Ovfiov ifiTTLfiTrXaTac teal dvBpeioTepos yiyveTai avTos avTov; fidXa ye. Ti Be; iTrecBdv aXXo fMrjBev irpaTTrj firjBe teoivcovrj 20 D Mov(7779 firjBafifjy I oitc el TL teal ivrjv avTov (friXofiades iv TJJ yfrvxfj> aT oijTe fiadrifiaTOS yevofievov ovBevbs oi/Te ^rjTrjfiaTos, ovTe Xoyov fieTio"Xpv OVTC Trjs aXXrjs fiovactcr)^y da6eve<; re Kal teoxpbv Kal TV(f>Xbv yiyveTai, aTe OVK iyeupofievov ovBe Tpe<f>6fievov oiBe BcaKadacpofievcov TCOV alcrOrjaecov avTov; OVTCOS, (f>r). MiaoXoyos Brj> 25
15. aicpaxoXoi I I : dicpdxo^oi A. Cf. Lobeck Phryn. p. 664. yey^vrjvrai 16. yvfivaariKrj A1!! : yv/j.vaaTiicds corr. A2 . A2 II 2 2J^: yeyip-rjTai A 1 !! 1 . 22. yevdfxevov q\ yevo/xfrov A : yevofxtvov II. 24, 25. dtaKadaipo/nivcov A 2 S dd A 1 !!.

Bliimner Tec/ino/ogieetc. IV pp. 108 ft. nn. The 0v/jLOi8s is the iron which music softens and may even dissolve: farther than this the comparison is not to be pressed. 9 K-nXfj: as one might charm or fascinate a snake : Euthyd. 290A, Phaedr. 259 A. Kal XcCpciatxji'qTtjv. For \ei/3ct thus used cf. Ar. K?iights 327. fiaXOaicbs alxv-Ttrys is said of Menelaus in / / . xvil 588. 12 4dvXdp-Q : 'if he has received,' not 'if he act upon' (J. and C ) . Plato means that if the individual in question received at the beginning a soul\//vxw is understoodnaturally spiritless, he soon makes it a ' feeble warrior.' " Wenn er gleich eine von Natur zornlose Seele bekommen hat" (Schneider). The subject throughout is the rtj with which the sentence began. For the usual Greek idiom, by which the person concerned is represented as acting on himself (Amyfl T6P 6V/X6P etc.) instead of being acted on, S' cf. Eur. / . A. 187 (pOLvlacrovaa

e/xap \ aia%^v9- veoOakel with Headlam's note: also v 462 c, D nn. and IX 572 A n. 4 1 1 c 14 p6iopcvov. pnrifd/j.epoi', suggested by Herwerden, is picturesque enough: but'provoked and extinguished' is even more natural in Greek than in English, for epedlfa could readily be used of fanning a fire : see the lexica s.v. 15 dvrl OvjiociSovstyiirXcoi. dv/xoei8ovs is of course masculine and not neuter (as J. and C. suggest). Even if we allow that the dative is neuter in cases like Symp. 195 c vtose<m, irpbs d T< v(p aira\6s, and 7'Aeae/. 185 E, the presence of tne article makes all the difference. Ast (with E) reads dvfioeidQv. So harsh a change from plural to singular (6pyl\oi but Ov/jLoeidovs) is remarkable, but hardly more so than dirodavovfxivovs os in IV 426 c. Cf. also 1 347 A n. Krohn points out that avdpeiov is here represented as a /xeadT-qs between CKXrjpov and dpyiXov {PI. St. p. 27). 17 CVWXTJTCW : should be understood literally, of good living.

i88

TTAATfiNOI

[411 D

i> 6 TOLOVTOV yiyveTai teal dfiov<ro<;y teal rreiOol fiev Sid Xoyeov ovBev Ti xprJTai, ftia Be teal dypioTTfTi wairep drjpiov ' 777909 irdvTa E iy teal iv dfiaOla teal (TtcaioTrjTt fieTa dppvd/juia? TC teal WavTairaaiv, rj S' 09, OVTCO? %ei. 'E7ri Srj By* 30 SvTe TOVTCO, &>9 eoitce, Bvo Teyya debv eycoy dv Tiva <f>airjv SeSoncevai TOI<; dvQpo&Trois, /jLovaL/crjv re teal yvfJLvao-Titcrjv STTI TO OvfJuoeiBes teal TO <f>i\6(TO<l)ov, ovtc eirl tyvxhv teal aw/jua, el firj ecrj Trdpepyov, aX\' eV itceiva), O7ra)9 Civ aKkrjhoiv ^vvapfjLoadrjTov \ iiriTeivofMevco teal 412 dviefjuevco /J>%pi TOV TrpocrTjteovTos. Kal yap eoitcev, ecf)7j. KaXkicrT dpa fjuovattefj yvfivaaTitcrjv tcepavvvvTa teal Trj yfrv)(rj 7rpocr<f>epovTa, TOVTOV opdoTaT dv <f>ai/JLev elvai TeXecos 5 fiovcntccoTaTOv Kal evapfiocrTOTaTov, 7roXi> /MLXXOV rj TOV ra9 %opSa9 teal iv Tjj TroXei rjfilv, do TXavtcoov, Berja-et TOV TOLOVTOV TWOS del
29. axapio"ria$ A 1 !! : dxa/ourta? corr. A 2 . eirl 8i] q : eveidij A : eTrei 5^ I I S . 32. etrf Trdpepyov II 2 q: el-rep epyov (sic) A 1 : 5 ^dpepyov A 2 : el irapepyov I I 1 : 7 7 (i.e. 5) irdpepyov . 3. ficTpuJbrara Eq2: ixeTpcbraTa

4 1 1 D 27 ai<nrp GrjpLOVSiairpaTTerai. If the MSS are right, Trdvra is masculine. But although dtairpdrreadai by itself can be used without an expressed object (Prot. 319 C al.), it is strange to find 8iairpdTT<rdai TT/)OS nva so used : see Crat. 395 B, Ale. 11 143 c. On this account dtaTpdrrcTai has been by some ejected (Hermann), by others emended into 5iapdTTTcu (Morgenstern), 5tardrreTCU (Madvig and one Florentine MS); while others read drjpiov ra irdura Siairpdrrerai (Lambrechts), or irpoadiairpdrreTai irdvra (Chandler), or expunge rrpos (Bywater). Perhaps we should read ujarrep Oyplov wpbs <Bi)plov> KT\. ('attains all his ends by violence and ferocity, like one wild beast with another'). Cf. Shakespeare Rape of Lucrece ** The rough beast that knows no gentle right.'* 4 1 1 E 28 <TK<U6TT]TI. 'Ineptitude.' Cf. Soph. Ant. 1028 with Jebb's note. 29 dxapwrTCas is ' ungraciousness.' 32 t |xi| cti| irdpp7ov occurs also in Phaed. 91 A (according to the Bodleian Ms). Phrases of this kind seldom admit of variation ; for which reason we should hesitate to admit the el fir) el irdpepyov

apfjiovLa when they are tuned to the proper pitch by Music and Gymnastic. The dvfjioeidis is slackened (dvierai) by /AOVGIKT}, tightened or braced (e7rtret^erai) by 7i7*>aGTIKT) (410 D, 411 AR) ; conversely, we must suppose that the <f>i\6<ro<f>ov is slackened by yvfj.va<TTtKT), and tightened by fiov<TLK7j. Music and Gymnastic are therefore both of them necessary for each of the two strings (cf. iv 441 E n.), although the slackening of the Ov/xoeidh of itself also tightens the <t>i\6ao<pov, which is likewise slackened when the tension of the other is increased. Cf. Tim. 88 B, c. The effect of all this musical imagery is to suggest that Character is the Music of the Soul: cf. Lack. 188 D. 4 1 2 A 7 TOV^irwrrdTov. Some MSS (including S and q) omit TOV, and no precise parallel has yet been adduced for 6 roiovrds TLS used in this way. In IX 581 E, cited by Schneider {Addit. p. 27), Paris A has iv roiovrq) rivi, not kv rip Toiovrtf) nvi. The article may perhaps be justified by the description of the eTTHTTdrris in the last sentence, and nvbs taken closely with TOLOVTOV ('some such superintendent as we have described'); but there is certainly some ground for of n 1 . suspecting interpolation (with Bekker and 33 oircos &v KTX. The soul has, so others). The e7ri<rrdr7;s, as Jowett obto speak, two strings, the <pi\6(ro<f>ov and the $vjj.oeid4s% which make a kind of serves, is a sort of minister of education,

412 C]

nOAITEIAC
acp^eadat; nakiGTa.

189
Aetjcrei fievroi, d>$

B eiriGTCLTOv, el fJueWec rj iroXireia olov ri ye XIX. elev. Kvvr\ykaia evpelv. rovro rl

v

Ol fxev S77 TVTTOL T779 TraiBeias re teal Tpo<j>f}$ OVTOI &v 10 /cal yv/JLVL/cov$ ay&va? teal ITTTTLKOV^; O")(e8ov yap elvai, teal ovteeTt, ^aXeiTa ovtc avTcbv TOVTOJV OLTIV$ 15
f

xopeiat; yap ri av TL$ Bieglot T&V TOIOVTCOV teal Ofjpas re teal re TOVTOIS eirdy^eva Bel avra ecrj; ap

BrjXa 877, on

I(7a>?, rj 8' o?, ov ^aXeird. av TJ/MV hiaipereov ' Tt /JLTJV ; avr&v;

EZej>, rjv 8' iyco* TO BTJ fiera 'On, fxev TrpeafivTepovs TOVS ArjXov. TOVTO. Nat. Ol Se yecopycov

C apfjovcL T teal ap^ovrac; apypvTas Kal ore ye TOVS aplarovs

Bel elvai, vecorepov? 8k TOVS ap^OfievovSy SrjXov; Kal

dpicrroc dp* ov yecopyitccoTaroi yuyvovrat; Nat.

N & 8\ 7rei8r) teal

(jyvXdtccov avTOv? apiaTovs Bel elvai, dp* ov tyvKatutctoraTOvs 7ro\,eco$; 20 OVKOVV <j>povifiov$ re eh TOVTO Bel virdpyeiv

such as we find in Laws 765 D ff. art, whose business it is to prescribe to The same function is in Pol. 308 D ff. others their specific good or end. See assigned to the Regal or Political Art. on 4TO A and Nohle die Statslehre Platos 4 1 2 8 8 (6s ouSv ri yt fidXicrra. I pp. 47 f., 85 ff., 113 ff. Such is their have placed a comma before u>s; cf. duty according to the later books; but Phaed. 74 B (pco/xev fxivroi vij AC, <pT) here it is not so described, and the whole 6 St/x^as, davfiaarus ye (Hoefer Part. Plat. subject is treated in an exoteric way. The full and esoteric discussion of this subject P- 33)is reserved for vi and v n . To this later 4 1 2 B 4 1 4 B SO much for Education. treatment reference is made in 414 A and / / remains to ask ' Which of the guardians are to be our rulers ?' The elder shall rule 416 B. The advocates of the original unity of the Republic justly lay stress upon the younger, and the better the worse. Now the best guardians are those who care the tentative and provisional nature of the regulations here laid down (e.g. Susemost for their country and her interests. mihl Gen. Enlw. p. 143, Zeller4 11 1. We shall make our selection on this p. 560 n.); whereas the separatists hold principle ; and we must further try those that Plato's wider conception of the whom we select and see whether their Ruling class is chronologically later than patriotism is proof against all seductive the account now given (Krohn PL St. influences. Every true opinion or belief pp. 2831). An excellent defence of and the belief on which patriotism rests is true,like everything else which we call the conservative view will be found in good, is unwillingly discarded, but may be Hirmer Entst. u. Komp. d. pi. Pol. pp. 613 ff. See also Introd. 4. forcibly expelled by persuasion or forgetfulness, by pain, pleasure and the like. 11 \optas tinriKovs. See Laws We shall apply these tests to prove our 814 D ff., 822 D ff., 830 Cff.,832 D ff. 4 guardians. Those who emerge unscathed 13 OVK^TI : not now,' sc. when we have will become our rulers. They are the trained our Guardians. On such idiotrue Guardians; the others should be matic uses of oC/Kin and its opposite ydr) called Auxiliaries. see Cope's Rhetoric of Aristotle, Vol. I 4 1 2 B ff. This is the first appearP- 13ance of the Rulers in Plato's State, if we 4 1 2 C 16 irpccrpvWpovs KTX. The except the passing allusion in 389 C. different principles on which rulers may Their presence is necessary to take the be appointed are fully discussed in Laws place of the original vofiodirr}* when the 690 A ff. State has once been founded (vi 497 D) ; 21 4>povC|xovs KTX. Intellectual ability they represent in fact the Royal or Kingly and accomplishments, authority, and pa-

190

TTAATQNOI

[412 c
TCLVTCL. KIJSOLTO Si y 'Avdy/er}, av D

teal en tcrjSe/jLova? T?}? TroXecos; l "Eari T9 fidXiara y TOVTOV O TvyydvoL (fyiXwv.

Kal /JLTJV TOVTO teal eavrcp teal

av fJbaXiara <f>i\oiy ro %vjjL<f>epeiv rjyolro ra avra

25 itceivov fiev et> Trpdrrovro^ OLOLTO gvfifiatveLV teal eavTQ) ev irpdrreiVy fir) Si> rovvavTiov. irapa iravra OUTW?, e<f>rj. 'EtcXetCTeov dp* i/c ra>v aXXcov
!

<f>v\dtca)v TOLOVTOVS dvSpas, ot av GKOTTOVGLV TJ/MV fiaXLara (fralvcovrai TOV ftiov, o fiev av rfj TTOXGL rjyijacovraL <j>rj. Aotcel Sr) /JLOL Trjpi/riov ^vfjL<f>epeLvy E elvat iv irdarj irpodvfiia iroLelvy o S' av fir), firjhevl rpoirtp irpa^aL av idekeLV. 30 ^TrirrjheLOL ydpy dirdaaL^ rals aitrovs rfkLtelais, el <f>v\aKLtcoi elai TOVTOV TOV SoyfiaTO? iiriXavdavo-

teal firJTe yorjTevofxevot /nrjTe ftia^ofievoL itcftdWovaLV Xeyei? TTJV itcftoXrfv; 'E^fti COL, e<f>r)v, ip<o.

fjuevot, 86l;av TT)V TOV TTOLCLV Selv a 777 TTOXCL fieXTLGTa. Tlva, ecfrr), (fyaiveTai /JLOI So^a To fxev T>}9 Tt Sai; 35 ifyevaL etc Lavoia<; fj etcovalto*; fj ateovo'Lco?, eteovGiws fxev rjtyeu\Br)<z413 TOV fieTa/jiavddvovTOs, dfcovclcos Se iraaa r/ dXrjdrjs. etcovo-Lov, efai, fiavOdvco, TO Se TT)<; dteovaiov Seo/maL fiaOelv.

oi teal av rjyeiy e<f>rjv iyco, TCJV fiev dyaOcov ateovGiays GTepeadaL 24. Kal iKeivov Hermann: Kal 6rav ^caXwrra iKeivov codd. Plato has not expressly said sothat the guardians believe their own interests to be best consulted by promoting those of their country, fiij 5^ is ix-q 5e elf trpdrTOVTOSJ and rovvavriov is ^Vfi^alfeiv Kal avT<4> KaKias irpdrTeiv. 4 1 2 E 32 e-iriXa.v6av6fj.6v01 helps out the idea in iKft&Wovaiv and forms a natural antithesis to (pvXaKiKoL which, while playing upon <f>u\aKs, also implies the notion of remembering: cf. 0tfXa fxovaiKTjs 413 E. The word has been undeservedly attacked, chiefly because in 413 B it receives a more special and precise signification. But each of the three temptations to be presently enumerated, /cXo7n), fiLa and 7077x6/0, may be correctly described as varieties of forgetting; nor is it in Plato's manner to introduce a classification prematurely, as he would have done by writing /i^re yorjrevSfxevoi fx^re jSiaftf/iei'Oc < nrfrt > etrCKavdavbixevoL (with Heller), or adding /x-qre KXeirrduevoi before iKpa\\ov<riv (with Hartman). Cobet, moresuoy expunges the word. 35 Kov<ra>s rj aKovcriias: with reference to the usual Socratic theory that Knowledge or Virtue is voluntary, Ignorance or Vice involuntary: see on 11 382 A.

triotic sentiment are the three requisites of the Rulers as laid down here. In vi and vil it is the first which is emphasized, here it is the last. This is in harmony with the whole spirit of 1IV, in which, as Krohn remarks (PL St. p. 29), *'the intellect is subordinated to the moral powers, and with the education of the character in richly-endowed natures the fruits of insight ripen of themselves." 4 1 2 D 24 Kal ticcCvov. See cr. n. Stobaeus {Flor. 43. 152) reads Kal on (or o n ) /xaXiara 4KLVOV KT\., which is good enough Greek, and would mean * whatever policy he thinks by bringing prosperity to the other brings prosperity also to himself,' o TL being an accusative of respect belonging to e& irpaTTovTos. If the principle of this interpretation is right, I should read 0 TI &v for orav, taking &i> with ,U/AJ8CUveiv. av loves the shelter of a relative, particularly 0 rt, and the corruption is the easier because QTOV in A and other MSS is written 6V to. But 0i\eti> cannot well be said of one's attitude to a policy or course of action; and Hermann's proposal gives a more satisfactory sense. The occurrence of (TOUT)6 7' av JJL&Xto-ret just before may be responsible for the slip. It is to be understoodthough

413 TOU9 avdpcoirovs, 7 dXydeLas W9

nOAITEIAC T
/catcov, TO Si dXrjdeveiv dyaOov;

191

rcbv Se tcatccov etcovaicos; fj ov TO fiev eyfrevadai 5 fj ov TO TCL OVTCL QVKOVV OvBe Xiyeiv. 10 'AW', rj S' 09, 6p6ay<; Xiyeis,

Bo^d^ecv dXrjdeveiv Sofcel aoi elvat; real fjioi 80/covaiv vvvy <f>rj,

aicovTes dXr}0ov<z 80^779 aTepiaKeaOat. Tpayi/ccos, rjv 8 iydo,

B ' icXairevTes fj yorjTevOevTes fj ftiaaOevTes TOVTO irda^ovaiv; fiavddvco. KtvSvvevco ickaTrevTas fiev yap

TOVS fJbeTaireLaOevTa^ Xiyco teal TOU9 iiriXavQaNat. Toi>9 TOLVVV fiiaadevTas Xiyco 0&9 Kal TOVT, e^rj,

vo/j,evov<;, OTL T(bv fxev xpovos, Toiiv he X0709 i^aipovfivo<; XavOdvei. vvv yap irov fiavdaveis; av oBvvrj TIS fj dXyrjBobv fieTaBo^dcrac irovqarj. C fjLa0ovy Kal opOcos Xeyeis. fj virb <f>6/3ov TL heiaavTes. oaa diraTa. XX. *O TOLVVV ttpn eXeyov, %r}TT]TOv, TIV<; apiaTot, (frvXatces auTot9 iToielv. iv 0I9 av TrjprjTeov Srj ev0v<; K TLS TO TOCOVTOV

T0U9 y^]v yor}TvdevTa<z, ' 0)9 iya>fiai} 15

V

fcav ai> <f>air)<; elvai 01 av fjueTaBo^dacoacv fj vtf> fj8oiri}<; tcTjXrfdevTes EOA/C ynp, V & 09, yorjTeveiv irdvTa

TOV Trap' avTols $6y/j,aTO<;, TOVTO d)9 TrocrjTeov, b av Ty iroXei del 20 8O/C(A)O~LfteXTLCTTovelvcu TratScov, 7rpo0e/JLvoi,<; epya,

on several grounds. The position of 4 1 3 A 4 TWV ykv d'yaOwvKovara>s. TOVTO is unusual, and avrots iroteiv is, to See iv 438 A n. say the least, superfluous. Gaisford (with 6 TJ ovftvai. It is necessary expressly to equate aXrjdetieiv with d\T}0T}Swhom Cobet agrees) wished to expunge the entire clause as a gloss on Soy/maTos. 56a, because ordinarily it means to This solution, though drastic, may be speak rather than to think what is true. right: for an explanation of d&yixaros is Cf. II 382 A. Hartman approves of Ast for bracketing the words "quod argumen- hardly needed after 412 D, E, and TOVTO looks like the commencement of an extationem turbant," but the contrary is planatory note 'this, viz. that' etc. A true. Men unwillingly relinquish what is good. dXrfdeOetv is good; and a\r)0i)s simpler alternative, adopted by most editors, is to cancel CLVTOIS iroie'iv, but it is 56a is aXrjdeijeiv; therefore we unwillingly relinquish dXriB^js 86awhich is difficult to see why a scribe should have introduced the words. The sentence, if just what we wished to prove. 4 1 3 8 10 Tpa^iKws: i.e. vxp-ffKoXoyovixt- genuine, seems to want the finishing vo$i in lofty high-flown metaphorical lan- touch. Cf. 407 D n. guage such as may well become obscure: cf. 22 irpoOepivois pY<i. It is clear that VIII 545 E. KX{TTTIP thus used is tragic : Plato is referring to specific tests, and cf. (with J. and C.) Soph. Ant. 681 el M not (as Bosanquet seems to think) to the ^ X// t d duties of war and the public service 4 13 ToCvvv = praeterea'here, not 'igi- generally. So also Susemihl (Gen. Entw. 5 II p. 143), and Steinhart (Einleitung p. tur ': I 339 D. 4 1 3 c 17 TI 8CcravTS= 'having some 173), the latter of whom compares, not very aptly, the tests of the Pythagorean fear'(J- and C.). brotherhood and the appalling spectacles 20 TOVTO ws TTOITJT&V KTX. : ' that it displayed in the mysteries. Three kinds is their duty to do that which on each of tests are required: (1) KXOWJI, (2) piety occasion they think it is best for them to (3) yot]Tla. Examples of the second do in the interests of the State.' I have kind are furnished by the severer disciprovisionally retained the reading of the pline of gymnastic, the chase etc.: cf. best Mss, although it is open to suspicion

192

riAATQNOZ

[413 C

iirCKavOdvoiTo Kal ia7raTa>T0, Kal TOV /xev fivrj/juova Kal Bvcre^a7 irdrTjTov ' iyKpireov, TOV Be fir) diroKfxireov. 1 yap; Nat. Kal D 25 TTOVOVS ye av Kal dXyrjBovas Kal dycova? avTol? dereov, iv oh ravra ravra Trjprjreov* 'Op#(W9, e<f>r}, OVKOVV, fjv 8* iy(*>i KCLI Tpirov elBovs TOV rfjs yorjrela^ dficXXav Trocrjreov, Kal OeareovSxnrep TOVS ircoXovs itrl rovs yjrocfcovs re Kal Oopvfiov? ayovres (TKOTTOIKTIV el <f>o/3epoi} OVTCO veov$ ovras eh BeLfiaT* arra KOfitareov Kal eh 30 rjSovas av fiTaj3\r)Teov, ' fiaaavL^ovTas TTOXV /JLOWOV rj yjpvaov iv E irvpi,el 8v(ryor)TVTOS Kal eia^fxayv iv Traai fyaLverai, <f>v\al; avrov dov dyaOhs Kal /jbovaLKr}^ 979 i/xdvOavev, evpvO/Jiov re Kal evdpfioarov eavrbv iv iraai TOVTOIS . Trapkywv, olos Brj av cov Kal eavTtp Kal iroXec ^prfaLixwraro's etrj. Kal TOV del ev re iraia\ Kal 35 veavio-KOLS Kal iv dvhpdat, f3ao"avi%6fievov Kal aKrjparov iKJSaivovra \ Karaarareov dp^ovra Trjs 7rd\e6)9 Kal <f>v\aKa> Kal rifid? horeov 414 Kal ^COVTL Kal reXevrrjaavrCy rd<f>ci)v re Kal rcov dXXcov fAvrj/jueicov fieyicrra yepa Xayxdvovra* TOV Be fjurj TOIOVTOV diroKpuTeov. TOtavTrj T9, 7jv S' iycOy BoKel /JLOI, 00 TXavKcov, r\ iKXoytf elvac Kal 5 Tcov dpxovTcov T Kal <j>vXaKG)v, Q>9 iv TU7T&), fir) hi a elpijaOai. Kal ifioi, rj 8' 09, o{/ra>9 TTTJ <f>aLVTai. rAp ovv (09 opdoTaTov KaXelv ' TOVTOVS fiev (frvXatcas iravTeXels TCOV B
27. rod TTJS S : roi/rots Aq: rotirovs II.

Laws 633 Bff., where the probationary value of these and similar exercises is appropriately insisted on by the Spartan stranger. It was fully recognised in the Spartan dyaryfl (Plut. Lye. 17. 4ff.). The third order of tests may be illustrated from Laws 634 A, B, 635C, 647 Dff., 649 A, 673 Eff. i} iv otv(f) p&<ravos (649 D) consists in giving wine to test men's selfcontrol {TOV auxppovelv tveica imeXtTrjs 673 E ) . Plato gives no account of the first variety; but a good illustration of one species of it (cf. TOVS fieTaTreiaOtrras 413 B) is provided by the speeches of self-seeking statesmen and unpatriotic sophists and poets. It is a curious fact that Plato's K\OTT^ still leaves a loophole by which vicious poetry may creep in again. On the general question, Plato does well to insist on the educational value of temptation; the theory and practice of modern times recognises it in connexion with (Sla, but experience too often shews that KXOTHJ and ycnjTeia mean

playing with fire. Cf. Grote Plato ill p. 328. 4 1 3 D 27 TOV TTJS6farlov. Two etdrf of tests have been described, K\OTT^ and j3ia: the third is yorrreta. I incline to think that Stallbaum is right in restoring TOV TT}S: see cr. n. and Introd. 5. rot/rots 'misere languet,' and if a dative were needed, it should rather be avToh. Herwerden expunges deartov ; but asyndeton before u>o"jrep is frequent in sentences of this kind, 4 1 3 E 31 StKryoiJTCvros. For the change from plural to singular cf. I 347 A n. 4 1 4 A 3 Xcuyxavovra. The accusative recurs to <f>v\a.Ka, and is all the easier because rt/xds 5OTOV is little more than TI/XT/WOI'. Plato's usage is lax in such matters, and it is better not to emend: cf. (with Schneider) Laws 760 E, 877 A and Engelhardt Anac. PI. Spec, ill p. 45. 5 s 4v TvmpctpTJ<rdcu. Cf. vi 502 D n.

4HC]

TTOAITEIAC T
<f*t\l(DV, O7T<B? ol flV /J>7) f

193

T %G)0V 7To\fJLLCOV TWV T VTO$

<rovTcu> oi Se fjurj Bwrivovrcu

tea/eovpyelv, TOU? Be veovs, 0O9 vvv Brj

<f>v\a/ca$ i/caXov/JLev, eiriKOvpovs re teal ftorjdovs rols r&v ap%6vTG)v 10 Boy/xaacv; "Efioiye Bo/cei, <j>rj.
XXL Tt<? av ovv TJ/JLIV, rjv 8* iyco, fJbrjXavV ytvoiro yiyvofjbva>v, wv vvv
j

r&v yfrevB&v n %v el

TCOV ev Biovrc C yjrevBo/jLevovs

Bi) e\eyofxev> yevvalov

irel<rai /uLaXia-ra fiev /cal airovs

TOV$ apxovras,

Se /XT}, TTJV aXKrjv iroKvv;

9.

Tloiov TL; <fyrj. MrjB&v tcaivov, fjv 8' 15

13.

vvv 8TJ I I : 5^ vvv A .

vvv 51} v:

51) vvv

fxov troiovfxev. His particular object is 4 1 4 B 10 4irucovpovs. Plato henceforto give a religious and qua si-historical ward uses this expression when he wishes sanction to the sentiment of patriotism specifically to allude to the second class of his citizens. </>6\aKes remains the general and the institution of caste. With this aim in view he frames a /xvdos in which term including both Apxovres and twlthe belief of many Greek communities Kovpoi. See on 11 374 D. (especiallythe Athenians: cf. Isocr.Paneg. 4 1 4 B415 D In order to establish 24 f., Eur. Fr. 362) in an autochthonous all these regulations in the city, we must ancestry is skilfully combined with the have recourse to a heroic falsehood. We popular association of different metals shall tell the citizens that they were only with different degrees of merit, as in the dreaming when they believed themselves Hesiodic ages of man. Cf. Hirzel Der to be trained by us. In reality, they were Dialog pp. 263 f. The episode should being moulded andfashioned in the womb not be understood as ironical: without it, of Earth, they and all their equipments; the present sketch of a State would be so that it is their duty to defend their incomplete. We require some guarantee country like a mother, and regard their for the permanence of the city and its fellow-citizens as brothers born of Earth. We shall add that in creating some to be institutions; and nothing could be more in keeping with the prevailingly moral rulers, God mingled in their substance gold; silver he put in the auxiliaries; and religious spirit of Plato's 'musical' education than that he should find that iron and copper in the farmers and artiguarantee in faith rather than in reason. sans. The citizens will for the most part The case is different when the Platonic city produce children like themselves; but silver offspring will sometimes come from gold, attains its full maturity, and it is equally appropriate that Reason, embodied in or gold from silver and the like. It is the the Rulers, should then become the final first and foremost duty of the Rulers to lift and degrade children into their proper guarantee. classes, alleging an oracle that the city 4 1 4 B 13 c5v vvv 8tj. See cr. n. Alshall perish when iron or copper becomes though vvv occasionally refers to the its guardian. It may be impossible to immediate past (e.g. I 341 C, IX 592 A, convince the first generation of our citizens x 611 B: see also Jebb on Soph. Ant. that the lie is true; but their posterity 151), neither here nor in ovs vvv 8$ just may credit it. before can 5f vvv be retained: for 8$ -y "neque per se intelligi neque ad CJV referri 4 1 4 B ff. After discrediting the curpotest" (Schneider). The reference is rent mythological and religious views, to 11 382 D, i n 389 B. Plato now proceeds to replace them by something more in harmony with his own 4 1 4 c 14 (idXiora piv. See on principles. Throughout this episode he 415 D. is making legend in accordance with 15 fiTjSiv Katvov KT\. We want no II 382 D 81a rb /XTJ eidtvau Siry T&\rj6t$ novelty, but something with which the tx,t irepl T&v iraXai&v, afio/AOiovvres rip Greeks are already familiar, for our city a\r}$ei T6 i//e05os 0 n /AOXIGTCI OVTU) xp^aL' is a Greek city (v 470 E).

194
0)9 (pacnv oi iroirjral OKVOVVTL Xeyeiv.

fTAATQNOI

[414c

eyoe), dXXd QOIVLKIKOV TI, irporepov olha el yevofievov dv, irelaai 20 eireihav ecrrrco, Aey, TTp&rov fiev avrov?

fxev rjhrj iroXXa'Xpv 76701/09, 'XI9 eot/cas, eiprj,

/ecu TretreiKaGiVy e<f> rjficbv he ov 76701/09 ov8* he <rv)(yr)<; ireidov?,

Ao&> hi <roiy r)v o iy<b, Kal fiaX' el/corax; OKvelv, 6<?7, teal firj <f>o/3ov. Aeyco hrj ' teaLTOi ov/c D TOU9 apypvTas ireideiv Kal TOU9 irdvra irdayevv avrayv

olha OTTOICL TOX/JLTJ fj TTOIOIS Xoyois ^pcofxevo^ epco Kal eirevra he Kal TTJV aXXrjv TTOXIV, C 9 ap a r)/jbel<; avrov<; irpecfrofiev re 0 Kal iTrathevofiev, toairep oveipara
2

ehoKovv ravra he rore

5 T Kal yiyveaBai

rrepl avrov<;y fjaav

rfj dXrjOeia, VTTO 7779 Kal rd oirXa

ei/T09 irXarrofxevoL Kal Tpe<f>6fievoi Kal avrol rjGav, Kal r) yr) avrov? 28. firjrrjp ovaa del q : 8r) AII3.

Kal r) dXXrj GKevr) hrjfiLOvpyovfievrj. ' iireihr) he iravreXoi^ e%eipya- dvr\Kev, Kal vvv hel c > E9

16 $OIVIKIKOV T I : because the story 24 <nrp ovcCparaavTOvs: lit. 'all of the 2,-traprol was Phoenician, Cadmus these things which they fancied themthe Phoenician having sown the dragon's selves suffering and happening to them teeth from which they sprang (Apollod. were so to speak dreams.' idoKovv is ill 4. 1). Cf. Laws 663 E. Steinhart 'imagined' as in Aesch. Pers. 188 (also (Einleit. p. 177) and Susemihl (Gen. of a dream) and elsewhere. The object Entw. 11 p. 144) find in &OWIKIK6V a of 7rd(rxJ', viz. ravra iravra, becomes the subject of ylyveaOai: cf. (for the further hint that the institution of caste was something foreign and non-Hellenic: change of subject) Ap. 40 A, Sy?np. 200 D but the words cannot be thus interpreted. and supra I 333 c, II 359 D, E, 360 A. The Egyptian system of caste (see Hdt. It must be allowed that the effect of this II 164ff.)differed from Plato's in essen- idiom is here unusually harsh. I once tial points, and there is no real evidence conjectured vxapxetv for irdcrx^v, taking to shew that he was influenced by it in iSbKovv still as ' fancied': but the text is any way: nor is * Phoenician' ('Sido- probably sound. nian' in Laws I.e.) equivalent to 'Egyp25 tnro yTJs KTX. Herwerden bids us tian.' Cf. Hermann Gesch. u. Syst. p. bracket either virb or evrbs: but Plato 55 and nn. ^evcr/Aa $OIVIKIK6P afterwards rarely if ever lets the preposition VT6S became a proverb, perhaps owing to this follow its noun, vtrb is 'under,' not ' b y ' passage. (it is 6 Oebs, not ij yrj, who rrXarret, infra iroXXaxov -ycyovos means simply 415 A), and ivrbs is adverbial; "drinnen ' which has happened in many places.' unter der Erde" (Schneider). Mortal 77<w6s and yevbfxevop in themselves refer creatures are similarly moulded within to the actual occurrences, which ws <f>a- the earth in Protagoras' prehistoric myth aiuTreireiKaaiv reduces again to legend (rvnoOfftv avrd Seoi yrjs ZvSov 320 D ) : and matter of faith. iroWaxov is plenticf. also Symp. 191 c, Pol. 272 A, Tim. fully illustrated in Preller Gr. Myth. 42 D. The myth of the Politicus (269 A ff.) pp. 79 ff. Presently oi)5' olda el ywbfxevov connects the autochthonous origin of man dv (for which Herwerden neatly but needwith the golden age, in agreement with lessly suggests ou5' ot& dv el yevb/xevov) a wide-spread tradition, which gave rise hints that the age of miracles is past. to a considerable literature (Dummler Proleg. zn Platons Staat p. 46). It is in 4 1 4 D 21 oiroCij.r\ iroCois. Cf. the spirit of this tradition that Plato here 400 A n. It is very exceptional to find represents the first generation of his ideal the indirect interrogative preceding the city as autochthonous. direct: cf. Soph. O.T.'ji with Jebb's note. 4pd. I have removed the colon after 4 1 4 E 28 Ka(KaC. The double 4p& on Richards' suggestion. Kal marks " the correspondence of the

415
d/ivvetv 415 irakai aXX avrovs, rjayyvov

TTOAITEIAC f
ftovKeveaOal Ovtc

195
re /ecu

irepl /jLrjrpbs Kal Tpo<f>ov TT/9 ^copa? iv rj elal a>9 a$e\<f>G)v OVTCOV teal yrjyevtov TO yfrevSos Xeyew. ofjLcos aicove teal TO Xotirbv aXX rfj hiavoeladai.

idv TI$ iir avTrjv Xrj, teal virep T&V aWeov ITOKLTWV 3 CTO9, <f)7jy Udvv> fjv 8' iy<i>, | I/COTG)9* TOV /JLVOOV. CTT fiev yap Srj fivffoXoapyeiv^ 5 fiev V/JL&V l/cavol

7raz/T9 ol iv rrj iroket dhe\<^oiy a>9 (frtfaofiev 777)09 avrovs yovvTes, 6 Oebs TrXdrrcov, oaot yeveaet avvefiec^ev yjpvcrbv iv avrocs,

Bib TCfiMOTaTOi claw

oaot $* i7ritcovpoi> apyvpovm Kal TO?9 aXkoc^ Srjfuovpyois. B f*V 7T0\v irdvTa yvvr)0L7] av dpyvpovv

ciSijpov Se ical ^OXKOV TO?9 re yecopyols are ovv ^vyyevel*; ovre? irdvr<; TO S' OT if ' ftpVCOV e/cyovov Kal TaKXa Kal irp&TOv Kal 10 ftpvaovv

6/JLOLOVS CUV VfJLLV aUT0?9 yVV<MTy GTl Kal il* dpyvpov TO?9 OVV ap'xpvav

OUTO)9 ^ akXrfXtov.

two clauses" (J. and C.)- As the Earth proved herself their mother, so they must shew themselves her sons. If the text is sound, it must be explained in this way; but exact parallels are rare. Thuc. iv 8. 9 (cited by Schneider Addit, p. 27) is different: see Classen ad loc. and on VIII 27. 5. More to the point is Soph.

recognised four only: see Rohde Psyche* 1 p. 87. Plato makes the golden and the other classes coexista truer and profounder view than Hesiod's. In other respects, the myth (as Jackson has pointed out in Susemihl and Hicks Politics of Aristotle p. 244) is not to be pressed: for " it does not recognise the promotion of iiriKovpoL" to be dpxovres. W e should Ant. 1192 f. KOX irap&v tpa), | KOVSCV Trap-f\ff(a rrjs aKrjdeLas tiros: see J e b b ad expect the 0tfXa*es to contain admixtures, loc. Ast expunges ical before 1 777, while both of gold and silver, such as are to be 7 Hermann alters it to ws (carrying on the Rulers receiving more gold than silver, and conversely; but the Greek does not u)s of w$ &pa). Neither change can be favour this idea. Iron again seems to called satisfactory. I formerly suggested Sriiuovpyovy^vT} in. ijS-rj 5e K T \ . (C/. Rev. be exclusively (though less emphatically) X p . 385): cf. Symp. 220 C i}dr} rjv /JLC- reserved for the farmers, and copper for the artisans: cf. infra B, c, viii 547 A, B, enj/x^pia, Kal AvSptoiroL rjvdavouTo. T h e and Arist. Pol. B 5. i264 b 14. It makes change is slight, but in 'languet,' and it the \f/ev5os all the more yevvaiou and is better to retain the MS reading. effective to tell the citizens that the cs ircpl p/nTpds Siavocurocu. Cf. classes are even more distinct than they (with J. and C.) Aesch. Sept. 1020, really are. 412416, and infra v 470 D. For the omission of the preposition before TTJS 7 <5CT OVV Jvyycvcts 6'VTS is said with Xt&pas cf. VIII 553 B n. virtp with TQU reference to the 5^ clause, on which the aXXaw is scarcely more than irepl: see stress falls. The fundamental kinship of II 367 A 71. the different classes will occasionally reassert itself in their offspring. So J. and 4 1 5 A 3 ws <|>TJoro|iV. The sense C , rightly. (as Schneider observes) is ws 6 fivdos X^yet, tv irpbs auroi>s ipov/Mep. Hartman 4 1 6 B 9 4 dpyvpov: sc. iicydvov, cancels ws, but it. was more likely to have which should also be supplied with been wrongly omitted here than inserted. Xpvaov. Plato sees in fancy the onward march of generations Kadawep \afiira5a 5 XP V0 "^VKT\. The metals are borrowed rbv filov wapadiddvTes: cf. IV 424 A. Ast's from Hesiod {0. D. 109201), as Plato proposal apyijpov should not have received indicates in VIII 546 E. Hesiod enumethe approval of Hartman; and D. and V. rates five ages of men (interposing the miss a characteristic touch by translating age of heroes between those of copper dpyvpov *' a silver parent." and iron), but the older legend probably

196
fidKiara ecrovTac irapayyeXkei TOVTCOV iv d\\a

TTAATfiNOI
fjLrjS* OVTCO crcf>6Bpa <f>v\dgov<ri rafc yfrvxafc /jurjSev & 9 TOVS > fcal

[415 B
dyaOol itcyovov?, idv re

6 0eo9, 07TG>9 fJL7)$evb<; OVTCO <f>v\aKs irapafjuifiiicTcu,

o TV avroU 15 Karekerjaovatv, vir6xpv<ro<;

<r<f>Tpo<; /cyovo<; vTro^aXKO^ r) irrrocrLhr)po<; yivrjTcu, TTJV rfj cjyvcrei irpocrrjKovcTav

rj els yecopyovs, fcal av CSCTOVGLV els hrj/jutovpyovs av

firjSevl ' Tpoirco C airohovre^

TI/JLTJV

etc TOVTCOV TVS

r) virdpyvpos

<j>vr)y TC/JLTja-avTes dvd^ovcn

d)<; xprjafiov

TOVS fjuev els

iro\iv TOVTOV

<f>v\a/c7]v, TOVS Se el? eiriKOvpiav,

OVTOS TOTC TTJV <j>v\df;r).

Bt,a<f>Oapr}vai, OTCLV CLVTTJV 6 crihrjpo*; r) 6 xa\/c6$

20 ovv TOV jJivOov O7T&)? av irei<j8elevy

<f)T), O7TCt)9 7 ' OLV aVTol

e%et? TLVCL /jLrjxavtjv;

OuSa/iG>9,

OVTOl* ' 27TG)9 /LieVT* &V ol TOVTCOV U6?9 Kai ol D

enreiTa 01 T SXKOL dvOpcoTroc oi vcrTepov.

' A \ \ a teal TOVTO, TJV 8*

eyeb, ev av e^ot 7rpo9 TO fiaXKov avTovs TTJ? iroXew re ical aXkrjkcov KTjBecrdac' crxeSbv yap TL /xavddvco b Xeyets.
if 6 XCIXKOUS A 2 : 6 (Tidrjpovs 1 6 7

19.

6 cridrjpos rj 6 xa^K^ lI' ffldrjpos0iJXa| 1 6 7

S

13 Idv TC KTX. This provision is the corner-stone of Plato's State, and as soon as it gives way, the edifice is doomed ( v m 546 E547 A). It is only by the elevation of the worthy and the degradation of the unfit that class-distinctions can be made to coincide with those of Nature (cf. iv 423 D ) ; and unless they do, the foundation of the city, which is T6 iavrov Trpdrreip, is sapped. Hence the emphasis with which Plato introduces this subject. His theory, it should be noted, conforms at least as much to the interest of the individual as to that of the State; for it provides congenial work for all according to their natural capacities, and uncongenial labour, whether above or below one's powers, is a fertile source of misery and crime. Aristotle {Pol. B 4. i262 b 27) seems to doubt if Plato's scheme was feasible. Granted rulers who are

4 1 5 c 17 Tini]<ravTs: not "having estimated their values " (J. and C.): but simply 'they will do him honour and' etc.
The suggestions avTiTi/j.^ffavres or Tiyd\<ravTs /car' d|tcw will hardly command assent, TL/JL^V in TL/ULTJV dirodSvres above

may also be translated * honour' if TT\V

rrj <p\j<rei irpoa^Kovaav is taken in its full

force: the honour appropriate to his nature and no more. 4X5 D 21 oirws \Uvr &v KTX. Cf. Laws 663 E664 A. Grote justly observes that " Plato has fair reason for his confident assertion that if such legends could once be imprinted on the minds of his citizens, as portions of an established creed, they would maintain themselves for a long time in unimpaired force and credit" (1. c. i n p. 188). The first generation of citizens would remain insoon be universally believed. It would require but little effort for a Greek city like Plato's (v 470 E) to entertain in course of time a view which has so many points of contact with Greek tradition. Here Plato seems to hint that even his Rulers (for oi TOOTUV vets must include these also) will in time believe; the Rulers of vivn might teach the legend as an iv deovn \j/\)5os, but would themselves refuse their assent. 24 <r\8ovXyis: viz. that the story

Trjs iroXeux (412 c), in a small citya thousand warriors, says Plato, will suffice (iv 423 A, cf. Grote Plato in p. 206 n.) it could probably be worked without much difficulty. See also iv 423 E flf. We are not of course to suppose that the child was once for all assigned to his class at birth; he would be watched and tested again and again, before being finally disposed of, so that the likelihood of mistakes on the part of the Rulers is greatly lessened. Cf. Tim. 19 A.

credulous, but the yevvaiov \f/eu5os would <f>p6vifioi els TOVTO, dwdToL, and Krjde/xdpes be impressed upon their children, and

nOAITEIAC
XXIL Kat TOVTO fiev Brj e%ei 07TTJ av avro rjfieis Se TOVTOWS TOV$ yrjyeveis T&V apxovrcov.

197
rj (j>i]/Jbrj aydr/y KOKKL25

oTrXiaavTes Trpodycofiev qyovfjuevow

l

iXdovTes Se deaa-daOcov Trj? TroXeco? oirov

E GTOV <TTpaTO7r8v<ra<r0aiy oOev TOVS re evhov

fjbdXcar av KarkyoieVy

el TL$ fit) ideXoi TOI$ vofjuoi? ireiOecrdai, TOV? re egcodev d7ra/jt,vvoivf el 7ro\e/juos &<nrep XVKOS eirl TTOI/JLVTJV TIS cot, (TTparoTrehevadfievoi 3 Se, dvaavres OVKOVV elvac; 0I9 XPV> vva^ TroirjadcOcov. rj 7ra><;; OvrooSy etprj. Kal depov? iKavas Nat, TotavTas, ocas XL/JLO>V6<; re areyeiv

IIw? yap ov^i;

OLKI]<TL<: yap, ecfyrj, So/cel? fiou Xeyeiv.

416 TJV 8* iyd), (TTpaTLeoTLKd? ye, a \ V av TOVTO Xeyeis Sta(j>epiv itceivov; elirelv.

ov XprjfjLaTicrTLtcd?. \ IIW9, <f>rjy

'E7C0 croiy TJV S' iy<b, Treipdaofiai

SecvoTaTov yap irov irdvTcov ical alayjLGTOv iroi/JLeai TOLOVrj XI/JLOV rj TWOS aXXov KaKOv eOov? avTovs TOVS Kvvas 5
3. at<rx<-0Tov*,$:OX(TX^T6V irov A : aXaxibv rrov IT.

TOVS ye Kal OVTCO Tpe<f>eiv Kvvas eiriKovpov? irocfjuvicov, &GTe viro aKoXaalas

is intended to form part of the city's permanent religious creed, and so encourage patriotism and fraternity. 4 1 5 D 4 1 7 B Our Rulers and A uxiliaries shall have a camp ivithin the city, so as to check lawless citizens and ward off foreign foes. Their education will prevent them from preying on the others, provided ive arrafige their circumstances rightly. We shall assign them common property and houses, as well as common meals, to be furnished by the other citizens in return for the protection they enjoy. The use of gold and silver must be forbidden to our Guardians. 4 1 5 D ff. The communism of the Republic is, next to its educational curriculum, the principal guarantee which Plato provides against the abuse of political power on the part of his Guardians (Nohle die Statslehre Platos pp. 129 ff.). At the present stage Socrates gives only a brief and exoteric account of the system, reserving the full and final exposition for Book v. Plato may have been thinking of certain Spartan and Pythagorean institutions when he framed some of the regulations in this section: but his communism is much more thorough-going than anything of the kind before his day. See Steinhart Einleitung pp. 179181, and especially Grote I.e. in pp. 207216. Aristotle's criticisms {Pol. B 5. I262 b 37i263 b 29)

are interesting and acute, although he ignores some essential points, and is unable throughout to rise to the level of Plato's idealism. See also Jowett Introd. pp. 175179 and Nettleship Lect. and Rem. 11 pp. 136 f. 25 TOVTOd^ayn : ' this will be as the vox populi shall determine': i.e. it will depend upon <p^firf whether our fable is believed or not. (p^ifirj is not of course an oracle (as Ficinus supposed), but the half-personified voice of popular belief. Cf. Laws 838 c, D.
28 TOVS TCIVSOV KTX. Henkel (Studien

zur Gesch. d. Gr. Lehre vom Stoat p. 52 n. 13) remarks that the prevention of faction inside the city is characteristically put in the foreground. The greatest danger to a Greek city was from internal dissension : cf. v 470 c ff. nn. 4 1 6 E 30 o-TpaToirc8cvat|uvoi. The Spartan government was compared to that of a aTpardiredov (Isocr. 6. 81: cf. Gilbert Gr. Const. Ant. E . T . pp. 61 ff.). Plato's city is literally a camp. His proposals would probably strike the average Athenian as a dangerous and tyrannical exaggeration of Spartan usages. See Jowett Introd. p. 176.
416 A 2 SuujUpciv iiccCvov is re-

jected by Herwerden ; but Schneider's explanation hits the mark: " av alterum hoc de discrimine insolentius dictum notat: prius fuerat quod domos euvds dixerat."

198

TTAATQNOI
dvn tcvvcov

[416 A
\VKOLS

eirLyeLpr\GaL TOL<; TrpoftaTOLs /carcovpyelv Kal 6fioL(o0rjvaL. ACLVOV, r\ 8* 09* 7nw9 S* ov; 7roX/Ta9, iireLSr) avT&v fieyicTrjv 7779 evkafieias weiraLhev/JLevoL elaiv; apTL ekeyofiev, tcpeLTTovs elaiv, dvn

OVKOVV

(fyvXaKTeov '

Travri Tpoirw, fxrj TOLOVTOV TJJALV oi iiriKOVpOL TTOLtjacoaL 777)09 TOU9 B ^v/xfjudycov eifievwv 10 SecTroTaLS dypioL? d(f>o/ioi(i)6o)crcv; <Pv\atCTeov, e<f>r). OVKOVV TTJV 7rapeaKevaa/jL6voL av elev, el T<Z OVTL ' A X \ a /JLTJV elaiv Sel avTovs y, e<j>r). KOL iya) b /JLVTOL iraL^eia^, C Kal 6p0<o<; eyiov iravaoi

TLOVTO fiv OVK d^Lov hLLayvpi^eaQaL, (v <f>i\e TXavKoov d^Lov, on T779 6p0r)<; ' Tvyelv 15 r)TL<$ 7 O 6 ianv> T T ye, f) 8 09.

el fieXXovaL TO fieyLaTOv eye.LV irpos TO r/fiepoL

elvaL avTOL<z re Kal TOLS <f>v\aTTo/j,evoL<; vir* avTwv. Belv KOL Ta9 olKrjaeL? Kal 20 avTovSy KaKovpyelv TTJV dWrjv irepl ovaiav

11/309 Toivvv TJJ iraLheia TavTrj <f>airj dv r^9 vovv

TOLavTrjv a&Tols ' 7roXtra9. D

irapeaKevdaOaL, tfns firfTe TOV$ <j>v\aKa<; a>9 dpiaTOvs elvaL re fjurj eirapol
r

TOW dWovs

Kal dXTjO&s ye <j>ijaL. 20. 12. yu) v: #7<*ry' AIISJ^. iirapoi 6 : iwdpr) AIlS q.

'Opa STJ, elirov iyco, el TOLovhe TLVCL Tpoirov 19. irapeaKev&adai I I : TrapaaKevdcaadai A.

6 KaKovp^ctv. See 407 B n. The idiom is abundantly attested, both in Plato and in other Greek authors, although Madvig and Cobet have done their best to expel it from Plato's text here and wherever else it occurs. 4 1 6 B 8 tnj TOLOVTOViroiijo-axri. For TOLOVTOV cf. 388 D 11. Richter conjectured /MTJ ToiovroiTroiri$u)<ri, " parum venuste," as Hart man mercifully says. 9 &vr\ ^v\i.\id\o)v &<|>o|AOia>0cMriv. For the usual ampliative or explanatory asyndeton cf. 409 B. Aristotle objects that Plato's regulations would virtually divide his city into two hostile camps (Pol. B 5. 1264s <24)> anc * Grote does not see what reply the Platonic Republic fur* nishes to this objection " (I.e. in p. 213). In reply to Aristotle, Plato might have pointed to his regulations about the interchange of classes (415 Bff.),which would have the effect of binding them together more securely. Moreover, where each individual has the work to do for which he is best qualified, one fruitful cause of discontent and sedition is removed. The wives and families of the lower class would also tend to keep them quiet. Nor does Aristotle's objection allow

sufficient weight to the training by which Plato tries to protect his guardians from such ' spiritual pride' as would alienate their subjects. 12 Kal ly<* etirov. See cr. n. nai ^7ary' eliroV) though generally retained, is surely wrong: it could only mean ' I too, said I.' No editor cites any other instance of fyorye in this formula. 13 TOVTO pkv KTX. prepares us for the second scheme of education in Book v n : cf. 412 B, 414 A nn. 4 1 6 C 19 TJTISfirapot. CLVTOUS is emphatic: "ipsos per s e " (Schneider). The contrast is between the guardians in themselves, and in their dealings with the others. It is difficult to decide between irauffeiiirapei (Bekker and others) and irwuaoiiwapoi. The latter is exquisitius, and better supported on the whole. For the confusion between - 7 (subjunctive) 1 and -01 (optative) in A see Introd. 5. Cobet calls for rod instead of roi;y before 0i5Xa/cos, but <f)v\aKas requires the article. iraveiv with the infinitive is rare, and means 'prevent,' not 'make to cease': cf. Hdt. v 67 (with Stein's note) and Ar. Ach. 634, where Reiske's conjecture ireiaas should not be accepted.

417

A]
KaL

nOAITEIAC f
ol/ceiv, el fieWovai TOLOVTOL eaeaOac

199
irpcorov

Bel CLVTOVS %VV T

jjuev ovcnav /cetcTrjfievov firjBefjiLav firjBiva ISiav, av firj iracra dvdy/crj eirecra oitcrjaiv fcal rafjuelov firjBevl eivai ra fjirjBkv TOLOVTOV, ek 0 ov

7ra? 6 /3ov\6 fjuevos eXaeiGf E ad\rjra\

S' iTrtrijBeia, re

oacov Beovrac avBpe? 25 ral~a/j,evov<; ' irapa

TTOXC/JLOV aaxppoves

teal dv8peioiy

TWV dWcov TTOXLTCOV Be^eaOac fitaObv 7779 <f>v\a/cr}<; TOCOVTOV, oaov /jbtfre irepielvai eh j-vaaiTia avrot? wairep elirelv oiBev et<? rbv eviavTov firjre ev&elv <f>oi,T<ovTa<; Be Be

earpaTOTreBevfjuevovs Kocvjj %r}V ^pvaiov avrois on delov irapa rov Oecov alel

teal apyvpeov eypvcri teal

iv rjj ifrv)(r) 30 oaca rrjv

irpoaBeovrai

avdpooirelov,

ovSe

etceivov Krrjcrtv rfj TOV OVTJTOV ypvaov 417 BLOTL iroXka fcal avocria

KTrjaet gv/jL/JLLyvvvras fiiaivetv, vofiiafia yeyovev,

irepX TO rtov \ 7ro\\cov

TO Trap* eiceLvoLS Be aKrjpaTOV' dWa lieTayeipl^eaQai V7rb TOV avTov dpyvpov rbv mg. q2. rf yjpveov. avrbv ical airTeaOai 6po<f>ov levai yjpvvov oiBe

fiovois avTols TCOV iv Trj iro\ei ica\ dpyvpov ov 0e/iL<;y ovS* irlveiv ef

Trepidyjraa-OaL oiBe

ical ovTto fiev atifcpivTO r TCOP avrQv

1

av ical aco^oiev TTJV 5

A : TWV avrbv I I 1 : rbv avr&v corr. in

4 1 6 D 22 irpwTOv yXv KT\. A certain measure of communism in property seems to have existed among the Pythagoreans (RP. 7 p. 43); but there is no reason to suppose that Plato is deliberately borrowing from them here : cf. Steinhart Eitileitung p. 179. The main object of Plato is of course to prevent the formation of private interests likely to compete with the claims of public duty. We remark that there has been no hint so far of common wives and children, although Blaschke {der Zusammenhang d. Fam. u. Giitergefjieinschaft d. pi. St. m. d. pol. n. phil. Syst. Platos p. 7) thinks he finds one in 415 A. Cf. 415 D n. 23 dv |ii^ irdora dv<ryKi]. For 1 7 omitted see 1 371 A ?i. The conjecture 1 TJV for dv (Herwerden) is elegant, but superfluous. 25 Td 8' ^iriTTJSctafua-Oov. It is fair that the lower classes should provide the others with the means of leisure, for it is they who 'reap all the benefit of the laborious training bestowed on the guardians.' They are the 'ultimate and capital objects' of Plato's solicitude. Grote justly adds that "this is a larger and more generous view of the purpose of political A. P.

institutions than we find either in Aristotle or in Xenophon" (I.e. ill p. 213). 26 Taajiivovs is strangely represented in Schneider's translation by *' zu bestimmten Zeiten." It refers to the fixing of fees or payments in return for services rendered. Cf. Men. 91 B. 4 1 6 E 29 jjvo-o-fria. A Spartan feature: see Gilbert Gk. Const. Ant. E . T . p. 65. Cf. Laws 762 B ff. XpvarCov KTX. SO also in Sparta, according to Xen. Rep. Lac. 7 . 6 ; with which cf. Plut. Zjj'j. 19. 6, where the ephors are said to have put to death a friend of Lysander \ap6vres apytipiov idlq. KKr7}/j.vov. Plato is keenly conscious of the corrupting influence of wealth : see Gorg. 525 Dff.,and cf. II 373 E, IV 421 D nn. H i s guardians are (f>v<rei TT\OV<TIU> rds \pvxds (vin 547 B) and need no other riches. 417 A 4 viroUvcu: as though Wealth communicated a taint, like a murderer sub isdem trabibus (dfxupdcpios). The Greek is much more expressive and picturesque than Apelt's conjecture vtrb rbv avTuv opotpov irpocrUvai {Observ. Cr. P- " ) 5 <TWOIVT6 T* d v KCU <ru>goiv. Cf. 17

200

nOAITEIAC T
oirore 8' avrol yrjv re Ihlav teal ol/cla? KCLL

[417A
avrl <f>v\aic(ov eaovrai,
/ecu eTriftov-

Ly olfcovofjboc fiev KCL\ yewpyol

8* i^Opol avrl j-vfifidxcov ' T&V aXKcov TTOXIT&V yevijcrovraij B

/M<TOVVT$ 8e Sfj icai fii<rovfivoc KCLI iTriftovKevovTes

10 \ev6fiVOL 8idf~ov<Tt rrrdvra rov fULov, iro\v

hehtore^ TOV$ evhov fj TOL9 e^coOev jrokefiiovs, iyyvrara 6\i6pov avroc re KCLI fj aXkrj TTOXIS.

7r\ei<o ical

fwXkov

Oeovres fjhr) TOTC TOVTCOV OVV iravrcov

evetca, r\v 8 iydo, <j>(Ofiev OVTOD Selv /carea/cevaa-dai

OIK7J(T(O<; TC irepi KCLI T&V aXkG>v> teal ravra 15 Tlavv ye, f) $' 09 o T\CLVK(OV. TeAoc

TO 1)9 <f>v\a/ca<;

VO/JLO0TI](TCO/JLV, rj fir);

6 2 1 B fivdos

i<rib6r}Kal TJ/JLOLS av

truxreiev.

a(fi^(T0ai of moral salvation is common in Plato : cf. e.g. vi 492 E, 502 B. 6 6IT6T O avTol-IkrovTcu. F r o m this sentence it seems clear that the community of goods does not extend to the lower classes, although Aristotle complains that Plato has not said anything

precise upon the matter (Pol. B 5 . 1264s 15). Aristotle seems, however, to have understood that they were not to have common wives, for he cynically observes that it would have been better if they had, as then they would have been more divided and less likely to combine against the guardians (ib. 4. 1262s 40 ff.).

APPENDICES TO BOOK III. I.

Ill 389 BD. The section on truth offers some serious difficulties. Throughout the whole of this division of the Republic (377 A392 A) Plato is laying down precepts to which the fxvOoi of poets are to conform (cf. 377 B and 392 A), and in each case it is pointed out how the precept in question has been violated by Homer and other poets. Here, however, nothing is said to shew that we are prescribing for the poets, and no illustrations, either of our precept or of its violation, are cited from them. Schneider, indeed, attempts to extort this meaning from the section; but his theory, strictly understood, would require us to suppose that larpdis SOTC'OV, tStumus ofy airriov, trpoarfKii ^cvSccr&u, ov\ airreov TOV TOLOVTOV in B,favcracrOai,I^CVSO/ACVOV in C, and xoXacrci in D refer not to Plato's own city, but to poetical representations; that rrjs 7TO'A.<DS in B is not Plato's city, but any city figuring in poetry ; and that TOVS TOIOVTOVS apxovras in c are not Plato's rulers, but others. Such a supposition is hardly possible, if TOLOVTOVS in c is genuine (see note ad loc), and in any case it is neither natural nor obvious. It may with safety be asserted that if the section had occurred in any other context no one would have supposed it to contain rules for poetical fables: in itself it merely lays down the duty of the lower classes to speak the truth, with the conditions under which the rulers may lie. Cf. Rettig Proleg. pp. 62, 63 and notes on 389 D. Rettig, following up a hint of Schleiermacher's, thinks the section was introduced to prepare the way for the rulers' 'lie' about the origin of the State; while Susemihl {Genet. Entw. 11 p. 120) in some mysterious way appears to connect it with the theory of Ideas "as the true and higher Measure of the correct representation of Gods, Daemons, Heroes and the lower world." The latter view is altogether fanciful; and neither of these explanations justifies Plato for having inserted the passage in this particular connexion, where he is discussing poetical legend, however much Rettig may extol the " art" with which he has concealed his art. The following seems to me a more probable explanation. We are professedly dealing with poetical representations of the gods and heroes, and we should expect Plato to require the poets to represent them as truthful and to enforce his remarks by poetical illustrations. He does not do so, because it has

2O2

APPENDICES

TO BOOK III

already been done in n 382383. Instead of this, he reverts to 382 c

(TOTC diroTpOTrfjs VKCL OJ9 (ftap/jLOLKov ^pTJ<rtfjLov ytyvcTat SC. TO iv TOIS Aoyois

i^cvSos), and emphasizes, more than he has hitherto done, the reason why truthfulness must be ascribed to the gods, viz. in order to encourage the virtue among men. That Plato laid the greatest stress upon the virtue of Truth appears from the fine passage in Laws 730 B, C, beginning 'AkrjOeta 877 iravTOiv fxkv dyaOwv Oeols rjytirai, irdwinv 8c dvOpujiroiS :

thus it is not unnatural that he should recur to the subject here. The section should be taken as a kind of afterthought to 382383, which it is intended partly to explain and partly to supplement. The whole section on Truth is for this and other reasons possibly later than the context in which it appears : see also on TOVS TOIOVTOVS ap^ovTas, 389 c. A further question has been raised as to what Plato intended by the virtue of dhrjOtia. Rettig (I.e. pp. 61 and 65 ff.) and Stallbaum, anxious to find in all this a preliminary sketch of the cardinal virtues, interpret it as a sort of wisdom; but in that case, why did not Plato call it by its name ? He is content to use the names of two other cardinal virtues, dvSpeta and auxfrpoorvvr), although they have not yet been defined. Nor does this account of dXijOeua contain any of the distinctive features of Wisdom, either in its popular sense or in the sense which it bears in Book iv. There is no reason to suppose that Plato means anything but what he says, and he himself describes the virtue as * speaking the truth.' The whole attempt to see in this division of the dialogue a foreshadowing of the psychological theory of the virtues is, I believe, a mistake: only two of the virtues are named at all, aVSpcia and o-ax/>poavvr}, and these quite without any ulterior meaning or motive. Plato is simply describing in a somewhat desultory way ( 7 - 7 av 6 A.oyos <Z<nrp 0 17 irvtvfxa <t>prj)since a rigid plan is not necessary herethe kind of character which Poetry should endeavour to foster: a character which shall honour gods and parents, set value on reciprocal friendship (386 A), be courageous, truthful, and distinguished for self-control. To force this description into the strait-jacket of the cardinal virtues would be pedantic. As it is, no essential feature of the /caXos Kayatfo's is omitted.

II.
On Plato's a

Ill 398 E399 B. Plato enumerates in all six scales in three groups. The first group is Oprjvu&es, and includes Mixo-Lydian, Syntono-Lydian, and such like ; the second is fiakaKov, and embraces Chalaro-Ionian and Chalaro-Lydian ; to the third, which occupies a middle position between the other two, belong Dorian and Phrygian. Chalaro-Ionian seems further to imply the existence of Syntono-Ionian, and we read of both
in Pratinas Fr. 5 Bergk, fjujrc OTJVTOVOV OYOJKC pyre rav dveiptvav 'Iaort fiovaav, ' aAAa rav /Accrav...vwv apovpav atoAt^c r<5 ftcA.cc, if WestphaFs

APPENDICES

TO BOOK TIL

203

interpretation is (as I believe) right (Harmo?iik p. 186. See also Monro Modes of Greek Music pp. 5, 6). It has been supposed that Plato's fjn,$o\vSi(rrL is only a-wrovoLacrrl under another name; but the name Mixo-Lydian seems rather to point to a compromise between two distinct modes, one of which was the Lydian. Possibly the <rvvrovoia<TTi is included under roiavTal TIVCS, as von Jan holds Fl. Jahrb. 1867 p. 823. According to Westphal (I.e. pp. 215 ff.), whose theory is partly based upon what must, I fear, be regarded as a speculative deduction from Aristides Quintil. 1 pp. 21, 22 ed. Meibom, Plato's apftoviai were as follows:

(0
(2)

Mixo-Lydian Syntono-Lydian Chalaro-Ionian Chalaro-Lydian Dorian Phrygian

B C D E F G A B, A B C L E' F' G' A', V G A B

(3) (4)

C D' E' F' G',

F G A B C D' E' F, E F G A B C D' E', D E F G A B C D'.

(5)
(6)

It will be observed that Westphal's scales are all of them dpjxoviai. in the strict sense of the term, i.e. they differ in the order of their intervals; and that the Syntono-Lydian begins a major third higher than the Chalaro-Lydian. An entirely different theory has been propounded by von Jan {Fl. Jahrb. 1867 pp. 815 ff.), who gives the following series of scales : (1) (2) (3) (4) (5) (6) Mixo-Lydian Chalaro-Ionian Chalaro-Lydian Dorian Phrygian Eff Fit G5 Alt B C'Jt D'St E'Jt, Et? F G At? Bt> C D't? El?, Et> F G At? Bt> C E F G A B C D' Ert?, D' E', Syntono-Lydian E Fit Off A B Clt D'Jt E',

E Fff G A B C'tt Dr E'.

According to this view, the Syntono-Lydian and the Chalaro-Lydian are in reality the same mode, differing from one another only in pitch. Plato's language appears to me to point to such a conclusion (see on 398 c, E), but it is not altogether easy for us to believe that the difference of a semitone in pitch could have converted TO Oprjvui&ts into TO o-vfxTTOTiKov. It will further be remarked that if we take the Dorian as the original and fundamental ap/xovta (Lac/i. 188 D), the tfpT/vwScis ap/xoi/tat, according to von Jan's theory, can be made from it by tuning different strings a semitone higher, and the xa^aPa^ by tuning different strings a semitone lower.

2o 4

APPENDICES

TO BOOK

III

Von Jan's hypothesis is severely censured by Westphal (I.e. pp. 209 215), arid strong arguments can be urged against it from the standpoint of modern music. I have quoted it in this Appendix because of its symmetry, and also because, so far as it goes, it seems to me to be more in harmony with the scanty indications furnished by Plato's language than the theory of Westphal. It is true, as Westphal urges, that Plato applies the term dpfxovia to Syntono-Lydian and Chalaro-Lydian as well as to Dorian, Phrygian etc.; but I do not think it follows that SyntonoLydian and Chalaro-Lydian differed in the arrangement of intervals: for OWTOVOS and xo^ttpa ought to refer to pitch alone: and (rwTovoA.v8e.crTi or XaAapaAv&ort may have been called a dpfxovia not qua VVVTOVOS or XaXapd, but qua AVSIOTI. The references to Plato's dpfxoviai in Arist. Pol. 5. 134011 40 ff. may be explained in the same way. Wherever Aristotle speaks of avci/xcvcu and a-vvrovoi dpfxoviai, he is referring, as the editors hold, to Chalaro-Lydian, Chalaro-Ionian, and Syntono-Lydian, Syntono-Ionian; and these are properly called dpfxoviai as being varieties of AvSiort and uurrL See my article in Ct. Rev. x pp. 378 f. The passage on the modes or (as he calls them) rpoiroi in Bacchius' Isagoge 46 ff. seemsas far as concerns the relative pitch of the scalesto point to a solution with which neither Westphal nor von Jan agrees, but Bacchius gives us no information about the order of intervals in Plato's
OpfXOVLOLL.

A.
419 I. Kal 6 - ABeLpavTOs viroXaftotv
idv TI? <re <f>fj y^q irdvv n

T/ ovvt (f>rfy c3 X
evBalfiovas iroielv TOVTOVS

diroXoyrjaet,

TOVS avBpas, /cal ravra

hi eavrov?, cov eart fiev rj TTOXL*; rfj dXrjdelq,

ot Be firjBev diroXavovaiv

dyaOov rfjs 7roA,e&)9, olov dXXoi dypovs T

4 1 9 A423 B Adimantus now interposes with the objection that the Guardians will be far from happy. Although they are in reality masters of the city, they have nothing which they can call their own none of the contributing factors of indi' vidual or personal gratification. In reply, it is not admitted that the Guardians will be unhappy, but even supposing that they are, our purpose was, not to make happy Guardians, but to found a happy City, in order to discover Justice within its borders. Our Guardians must not be made happy at the cost of efficiency in their peculiar duty. Wealth is hardly less unpropitious to the exercise of arts and professions than Poverty. When our city is at war with two communities, she will not lack resources; for she will make alliance with one of the two by promising to it the other's wealth. Nor will she be in danger from her ally afterwards. Other States are each of them not one but manifold, and our city, if she have but a thousand defenders, is the greatest single state in Greece or Barbary.
4 1 9 A ft', i Kal 6 'ASeCpavTos KTX.

comes from self-victory than from indulgence (V 465 D ff.: cf. IX 583 C n.). Compare the conversation of Socrates with Aristippus in Mem. 11 1. 17 ff. 2 fitj. O n A"J with the infinitive after verbs of saying see 1 346 E n. 3 81' cavrovs: i.e. they have themselves to thank for not being v8alcoves.
Cf. v 465 E OVK oWa OTOV \6yos TJIJUV

iir47r\r]^v 8TL roi>s <f>6\aKas OVK eudalyovas iroioT/j.v, ots ii-6v Trdvra #x e i | / r & r&V TTOKLTCOV oitdtv Zxw> a n d Solon 33 1 f. oi>K i<rd\a yhp deov 5I86VTOS avrbs OVK 54i;aTO

Adimantus' objection is the dying echo of the view already advocated by Thrasymachus, that a ruler should rule for his own profit : cf. I 343 A, 344 B nn. Socrates declines to discuss the question now, because it is irrelevant. In the further account of the communism of the ruling class, the difficulty solves itself. A higher happinessso we are told

(he of his own initiative refused), did is used exactly as in I 354 B. This view, which is Ast's, gives an excellent meaning, and Schneider, who at first proposed a subtler explanation, adopts it in his translation ("durch ihreeigene Schuld"). The various conjectures 5^, aiVrotj wu (Stephanus), di) avroi/s COP (Buttmann), at/robs 5t' c i (Herwerden) need no refu3> tation. 4 aXXoi: not ot &W01 (Bekker, Stallbaum, etc.), which might be taken as referring to the lower classes in Plato's State. Plato would not be likely to permit these to have oi/cicu KCLXCLL Kal IJ.yd\ai. dWoi means 'other rulers,' i.e. rulers in other cities; and KKTT)/X4VOI belongs to ot 6V: ' possessing, like other rulers, lands,' etc. So Schneider, rightly. For the idiomatic position of otov &W01 cf. VII 515 A, 528 B, ix 589 B al.

206

TTAATQNOZ

[419 A

5 KKT7)fiV0i teal oltclas oifcohofjiovfjivoi tca\a$ teal fxeydXas teal Tavrais irpeTrovaav KaraaKevrjv fcrcofievov teal Ovala? Oeol? ISia? Ovovres teal ^epoBoteovvres teal Br) teat, a pvp Brj av eXeyes, %pvc6p re K.al apyvpov teeteTTjfievoi teal iravra oca vofii^erat rocs fieWovcriv fAateapiots elvai; aXX' dre^vco^y <f>ai,r) av, ooairep inriteovpoL fitaday10 rol ip rfj iroXei fyalvovrai \ tcaOfjcrffai ovBep aXXo rj <f>povpovvre<;. 420 Nat, rjp B' iydo, teal ravrd ye kiriGiTioi teal ovBe /JUCTOOP 7rpo9 TOI<; aiTiois \a/j,/3dvovT<; wairep oi aWot, ware ovS* av diroB'r)^r\aai /3ov\(OPTat lhiay i^earat avrots, oiB* eTaipai? hihovai ovS dva5 \iGteeiv av Trot, fiovXcoprai a\\oo~e, oca Brj 01 evBaifiope^ Boteovpre? elpai avaXlateovGL. Tavra teal aXXa roiavra avyya TV$ icaTrjyoplas diroXeiireiS' 'AW', rj 8' 09, earrto teal ravra tcaTrjyoprj/jueva. TL OVV Brj ' aTToXoyriaofieda, <f>r/<$; Nat. Tbv avrov OI/JLOV> f\v S' B 700, TTopevo/jLevoi evprjao/jiep, Q><? iycpfiai, a Xetcrea. epovfiep yap, 10 ore davfiaarbp fiep av ovBep et?;, el teal OVTOL OVTOO? evBaL/xopia-raTOL
elaLV, ov fiirjv 7rpo9 TOVTO fiXeirovres TTJV TTOXLP OLKL^O/JLP} O7ra)9 P

TL TJ/JLLP k'0po<; eGTaL BLa<f)p6pTQ)<; evBaL/jLOP, a-XV O7ra>9 O TL fidXLO'Ta o\rj 7) 7roXt9. wrjd'qfiep yap ip rfj TOiavTrj fjuaXLO'Ta ap evpelv teal av ip TJ} tcdtCLaTa oltcov/Mepr) dBLteiap, tcaTLB6pT<;
13. av evpctP I I : avevpeiv A.

9 |ucr6a>Tot is not otiose as Badham supposes. We should translate 'just like paid auxiliaries.' The emphasis on fiiadcjroL prepares us for Socrates' correction when he says they do not, strictly speaking, even get /JuadSs. 4 2O A 2 m<rTioi. iicioiToi (which Cobet and Hartman call for) would be more in accordance with the analogy of irapaaiTos etc.; but the longer form is established by fragments of comic poets (ap. Ath. vi 246 F247 A, where ivi(TITIWV in the fragment of Timocles defies emendation). 3 ol dXXoi: sc. iiriKovpoi or mercenaries. &iro8i])iTJ<rai. Regulations about airodrj/xla are laid down in Laws 949 E ff. 5 ota 8tj KTX. For ola Hermann once conjectured ot: neatly, but ot is too precise, ola dtf ota 8r) d^aXciyuara. With oi evdaifxoves 8OKOUVTS etvai cf. 11140,6 c. It is eidaifxovla in the popular sense of 'having a good time' which Adimantus complains is denied to the guardians. 4 2 O B 8 otpov. A poetic word.

Plato is perhaps thinking of some such phrase as Pindar's ewtwv OI/MOS {01. IX47). The ' way ' is simply that each class must do its own appointed work, if the city is to be a happy and harmonious whole: cf. 423 D. 10 cl Ka! OVTOI KTX. KO.1 means ' as well as the rest of the city.' Aristotle misrepresents Plato when, in spite of this sentence and v 465 D ft., he says that the guardians are deprived of eudcu/uLovla {Pol. B 5. i264 b 15 ff., with SusemihFs note). They are happy not only because they triumph over self (465 D), butlike the othersbecause they do the work to which Nature has called them : cf. 1 352 D 354 A. 11 otrws ?v TI KTX. Cf. Laivs 715 B and Thuc. 11 60. 2, where Pericles says 4yw yap ijyodfjLai irdXtv irXelu) 6fiira<rav 6p6ov/j.ivr)v ilxfteXeiv TOVS idnbras f\ KaO1 %Kao~rov TQV TTOXLTQP evirpayovaav, adpbav 5e aQaWofifryv. 13 a>TJ0t]p*vo-KetyoptBa. See on 11 369 A.

420 E]
C Be * Kpivai

nOAITEIAC A
av, o wdXat, ^rjrovfiev. a\\' el oXrjv ov rots avrl/ca

207

vvv fjuev ovv, a>9 ol6fie0a, rr\v 15 oXlyovs iv avrfj TOIOVTOVS atceyfrofieOa. Trpo<re\6<i>v KaXXtara OV, OVK 20 n<; ypdfyovras Be rrjv ivavriav

evBaifiova TrXdrrofiev OVK diroXafiovTes Ttva<; rifjevres, obairep ovv <f>dp/jLa/ca D Trpos avrbv av r)/na<; avBpidvras KaXXlarois yap

eyfreye Xeyoav, on

TOV faiou rd

7rpo<TTi0e/J,ev ol diroXoyelaOai

6<f>0a\fioL, KCLWMTTOV *Q 0avfidat,e)

bcrrpeitp ivaXrjXL/JL/juevot elev, dXXd fieXavi* fieTpiay? av iBoKOVfiev ' Xeyovre?' fir) oXov Beiv 6<j>0a\fjiov<; Trpoarj/covra rjfjias OVT(O KCLXOVS d<f)0a\/j,ov<; ypd<f>ecv, ware <f>aivea0aif ii7)By ait raXXa e rjfias Toiavrrjv fjueprj, dXX^ d0pet evBaifiovlav /jujBe ei rd

dTroStBovres TO OXOV fcaXov Trotovfjuev real Brj teal vvv fifj 25 T0t9 <f>vXaf;c TrpoddirTeiv^ eiricr"rd^e0a ' yap tcepafiea? E V KLVOV<> irdv fjuaXXov direpydo'eraL rj <f>vXaKa<$. 7rpb<; rjBovrjv epyd^eaOat, KeXevetv TTJV yrjv, Kal row

/cat TOVS yecopyov? %VGTiBa<s dfi^>teaavre<; teal %pvabv irepi0evTe<; eVl Be^cd irpbs TO irvp BiaTrLvovrds re Kal evay^ov- 30 30. iirl 5eia S ^ : iwid^ia A : iwl de^ia (sic) n .

42OC 16 OVK diroXap6vT der Kunst (in I wan M tiller's Handbuch) pp. 413, 414. fitXavi does not necessarily diro\a^6vTs is absolute, almost adverbial (cf. Gorg. 495 E) ; and dXLyovs goes with mean jet black, but only some dark and quiet colour. In point of fact, the eyes TL04VTS. So Schneider and others rightly of the early marble statues on the Acroexplain the construction. polis " are painted with a dark pigment, 17 avTbca 8i njv kvavrlav KTX. Here almost black " (Gardner I.e. p. 30). The we have the first express promise of useregular in Greekof yp&tfxiv for Books vill and ix, although the promise painting is an interesting survival of the is afterwards fulfilled in an ampler manner time when decorative art was little beyond than is indicated here. See also 427 D. carving in relief (Sittl I.e. p. 416). The 18 oioircp ovv &vjiiXavi. Cf. (with J. and C.) Hipp. Maior 290 B. cwdpi&uTas present passage is strangely ignored by Sertorius in his interesting article " Plato yp&<povTCLs means' painting statues of men.' und die Malerei" in Arch. f. Gesch. d. Cf. Euripides Fr. 764. 2 ypawTotis iv &Toi<n irpo<rp\4iru)v r tiro vs. T h e ques- Phil. IX pp. 123148. tion whether statues were ever painted in 4 2 O E 28 JvorCSas. The name the best period is an old controversy, the ZVO-TLS was given to various kinds of echoes of which have hardly yet died purple robes or mantlesamong them away. Schubart (Fl. Jahr. 1874, pp. those worn by kings upon the stage, and 20ff.)and others prefer to take &v5piavTas by riders in festal processions. The authomerely as * likenesses of men,' but the rities are cited in Mtiller Gr. Biihnenalt. word was regularly, if not indeed always, p. 234 n. 1. If the Scholiasts on Ar. used of statues. That the surface of Clouds 70 and Theocr. 11 74 are to be archaic statues was regularly painted is trusted, we should write i-foridas, not now no longer doubtful : see Gardner Zvcrrldas. Handbook of Greek Sculpture pp. 28 ff. 30 eirl 8cid. Whether we read iiriDuring the best period, in the case of 5i;i.a or eirl dei& the word should be marble or other polished surfaces, the understood as 'from left to right.' At painting was regularly confined to the a Greek banquet, the guests were always eyes, eyelids, eyebrows, hair and the like. placed iiri 5e!-i&, i.e. so that the guest on See on the whole subject Sittl's Arch. your right hand occupied a lower place

2O8

TTAATQNOI

[42O E

fievovs, TOV r'po'xpv TrapaOe/jievovs, ocrov av 7ri0vficoa'i Kepafieveiv, Kal TOVS aXXovs irdvTa^ TOIOVTG) Tpoirq) fia/capiovs oXrj r) TTOXIS evBacfiovfj. iroielv, %va Br) aXX* r)fia<; fir) OVTCO vov0Ti* CJ?, av <rol e cov TTOXM yiyveTai. fir) OVTCS Kal ei fiev iv

TrecOcofieda, OVT 6 yecopyos yecopyos eo~Tat, ot/re \ 6 Kpa/iev<; icepa- 421 fievs, oijT a\Xo9 o&Bel? ovSev e^cov a^rjfia dXXa TCOV fiev aXXcov eXaTTcov Xoyo<zm vevpoppd(f>oc yap <f>avXoi yevofxevoi Kal $ia<f>0apVT<; Kal irpoaTroLr^adfievoi elvai 5 iroXet ovhev Setvov dWa BOKOVVTCS opas 8r) OTL irdaav cf>v\aK<; Se vofirov re Kal 7roXea>9 fir) fore? apSrjv TTOXCV diroWvaatv fiovot TOV Kaipov e^pvaiv, Tivas Kal

av TOV ev OIKCIV Kal evhaifiovelv

oirv r)fiel<; fiev <f>v\aKa<; C 9 dXr}0cb<; nrovovfiev, rJKiaTa ' KaKovpyovs B 0 T^< 7roX6a)9, O 8' eKelvo Xeycov yecopyovs 10 iravrjyvpet d\X' r) TTOKLV Xeyoi, ooairep OVK iv iroXet kcrTiaTopas evhaifiovas, aXKo av TL iyyevr)-

cKeirTeov ovv, rrroTepov Trpbs TOVTO /3\7TOUT<; TOU9

<f>v\aKa<; Ka0taTcofiv, O7TG)9 o TL TrXeicrrr) avTol? evBacfiovia

f} TOVTO fiev t9 Tr)v TTOXIV oXrjv fiXeiTOVTas 0eaTov el Kivrj

if (vTTOKaTa.KK\ifi4vos) than you, and the not quite, sound. If we take the words as they stand in A, they mean, wine circulated from left to right of the banqueters. SeeBliimner/V/z/a/a//. p. 237 broadly speaking, that if we are making true guardians, and he (6 eKelvo Xtytav n. 7 and Darbishire Relliq. Philol. p. 78. The word suggests a banquet with all the means the rts in 419 A) is making something different, he cannot, like ourselves, formalities, and heightens the incongruity be speaking of a 7r6Xis, but of someof the situation, like the purple robes and thing else. This is logical and gives an golden crowns of the farmers. Schneider's exhaustive discussion seems to me con- excellent sense : cf. 422 E evdalfiwv el on otei &&0U elvat d\\r;i/ TLVO. Trpoffeiireiv clusive in favour of writing e?rt 5eid as irb\iv ij TTJV roiavrrjv olav rj/neis KOLTCtwo words. Casaubon has been followed <TKvdofiv. Now we are making guardby most of the editors (except Schneider) ians in the true sense of the term, such as in taking e-wih^a. as an adverb = 'comare least likely to harm the city; whereas mode * (Ast), 'commode et eleganter' the author of the other proposals is making (Stallbaum etc.), or 'dexterously,'' clever(not guardians, but since he gives them ly' (J. and C.); but it may well be doubtaypot 419 A) a sort of farmers (cf. ill 417 B ed if the word could mean 'commode,' oUovbfxoi fxkv Kal yewpyol avrl (pvXaKQjv and ' dexterously ' is inappropriate. Cf. faovrai) and men who do harm their city, Darbishire I.e. p. 78 n. 1. eTri 5e because they " for their bellies' sake, goes with KaraKXivavres and 7rpos TO wup Creep, and intrude and climb into the (cf. Blaydes on Ar. Ach. 751) with diafold." The advocates of such a theory TrlpovTas. The fire is that by which the must mean something different from a potters bake their pottery; their workcitysomething like the "shearers' feast" shop has for the nonce become a hall of in Lycidas: cf. I 343 A n. yeojpyovs is banqueting. 4 2 1 A 2 c uv : i.e. TOVTWV TUJV possibly corrupt; if so, I think we should read Xeupyous to contrast with rJKKrra axniJ'&TljJv c Ay. Cf. 11 373 E n. KaKovpyoijs. The word occurs in the 6 Kai a v : rursusque (Ficinus), i.e. Memorabilia, if not in Plato. See Cl. sicuti et contra, as Ast observes. Rev. x p. 385. Other emendations are 7 i |x^v ouvXyoi. This difficult enumerated in App. I. passage has suffered severely at the hands of critics, but the text is probably nearly,

421 E]

TTOAITEIAC A

209

eyylyverai, TOVS 8' iiri/covpovs TOVTOVS teal TOI>9 <f>v\atca<; i/celvo ' C dvayKacrreov irotelv teal ireiareov, 07TG>9 6 TI apiarov Srjfjuovpyol 15 rod eavrwv epyov eo-ovrai, teal TOVS a U o i / ? Hiravra^; dxravray^, icai OVT(O f-vfnrdarjs 7779 TroXecos avgavofiivrj? /cal /ca\a>9 ol/ci%ofivrj$ 7 iareov O7ra)9 eicd<TTOLS rols tOvecriv 1 <f)v<Ti<; dirohihoaai rov fjueraXafifidveiv evhaiiwvias. II. 'AW', rf o 09, /caXax; fioi So/ceU Xeyeiv. *Ap' oiv, yv S* 20 iyd>, /cal TO TOVTOV dSektfrbv Boga* aoi fierpico^ Xeyeiv; Tt fjudXia-Ta; D Tot's aXkovs av hrjfitovpyov^ tncoTrei el rdSe ' Biacftdeipec, &<TT teal /CCLKOVS yiyveaBai. T a irola hrj ravra; IIXOUTOV, 'fjv 8* 67ft), seal Trevia. IIw? &;; *HSe\ 7r\ovTi]<ra<; xyrpeits So/cei troi in edeXrfcrew iTrLfiekelaOaL rf)$ ri^yr)?; Oi)8a/Lta>9, </>r). 'Apyo? Se 25 teal dfieXrj*; yevrjaerai fiaWov ai)ro9 avrov; II0X1; ye. OVKOVV /cafclwv xvTpeix; yiyverai; Kal TOUTO, ecfrr), TTOXV. Kal JJLTJV teal Spyavd ye firj e^ow irapkyeaBai vvo trevias f\ rt aXXo rebv el? E TTJV Teyyt)v rd re epya Trovrjporepa ' epyaaercu Kal TOU9 vefc rj a\Xou9, 0&9 av SiBdatcr), ^eipov^ Brijiiovpyovs BiSd^erai. II009 S* 30
22. 8i<ujt$lpi I I : dia</>pei A.

14 iicfCvo KTX. : i.e. to pursue, the other policy, which we enjoin, iicetvo does more than merely anticipate oirwj faoPTOi. 4 2 1 c 18 4aWov. The infinitive, which would naturally follow iariov, is * drawn into construction' with oirws &iroSl6<a<Ti. I once thought of &KTOV (i.q. Sei txeuf, cf. v 468 A), taking the genitive as in T C S X*IS rod fxeraXafi^dvetv TD evdatfiovlas; But the MS reading is satisfactory enough. 4 2 1 D 22 MTTYYV<T6<U: 'so that they also become bad.' These words, though expunged by Hartman, are welcome, if not necessary, in view of KCLKIUV Xvrpebs ylyverai and x^Pvs ^ avroi in D and E. Kal indicates that KCIKOVS ytyvecrdai is more than 5ia<t>0elpi; a n d so it is represented in the sequel. The reading of A (see cr. n.) perhaps points to a variant dia^Oepet. 24 irX.ovri]<rasT^XVTJS. Ar. Plut* 510534 (cited by Ast) furnishes an excellent commentary on this text. See also on i n 416 E. 28 irapfyco^*1 is *to provide out of his own resources ' (de suo praebere) :

cf. v m 554 A. Cobet cancels the word ; Herwerden and Hartman prefer iroplteadai, for which there is no MS authority. TcopifcaBat would imply that the xVTP^ buys his opyava ready-made from others, whereas irap^x^^dai expresses no opinion on this point. 4 2 1 E 30 SiSdgcrai. Thompson, Cobet, and others peremptorily call for 5t5d|et. See however Riddell Digest of Idioms 87. Riddell conclusively shews (1) that in Men. 93 D iSidd^aro as well as ^rcuSeiVaTO is said of a parent teaching his own son (a passage misunderstoodI thinkby Jebb on Soph. Ant. 356: cf. Men. 93 c), (2) that idlda^e is used of a parent getting his sons taught by others in Men. 94 B and 94 D (bis). Another example of the second usage is Prot. 324 D. The fact is that " the Active Voice is quite as susceptible as the Middle of the meaning ' to get a thing done by another'; neither Voice, however, by any proper inherent force, but in virtue solely of the common principle, that qui facitper aliumfacitper se" Riddell. Jebb (I.e.) observes that "once or twice 45idai-dfjLrjv is merely idida^a with the idea of

210

TTAATQNOI

[421 E

oi; trTTT dfiifiorepcov Brj, irevias re teal irXovrov, ^eipco fiev ra rtov reyywv epya> %eipov<; Be avrot. Qaiverai. "Qrepa Br), cos eoiKe, rols <j>vXa^tv rjvprjKafiev, a iravrl rpoirco (fivXaxreov OTTCOS /nrjirore avrovs Xrjo-ei els rrjv TTOXLV irapaBvvra. TLoia ravra; TlXovros 35 re, r)v S' iyco, Kai irevia* | cos rov fiev rpv(f>rjv teal dpylav /ecu 422 vecorepta/jLov iroiovvros, rov Be dveXevOepiav ical KaicoepyLav 7rpo9 rw vecorepta/jbo). Tldvv fiev ovv, e<f>r]. roBe fxevrot, <Z ^co/cpares, a/coirei, TTQ)? TJ/JLLV rj TTOXLS oia r earai TroXe^elv, eireiBdv XPVfjLaTa 5 firj /cefcrrjfjLeirj 77, aWcos re KCLV TT/OO? fieydXrjv re tcai irXovcriav dvayKaaOrj iroXe^elv. AfjXov, rjv 8' eyco, ore irpos [lev yuiav yjaXeTrcorepov, Trpos Be Bvo rotavras I paov. Tlcoq elires; rj S' 09. B Hpoorov fjuev TTOV, eiTTOV, iav Bey /jba^eadat, dpa ov TTXOVG'IOIS dvBpdat fjua^ovvrac avrol ovres TroXe/xov ddXrjrai; Nat rovro ye, 10 k'fprj. Tt ovv, rjv S' iyco, do 'ABei/xavre; els 7rv/crr]<; cos olov re fcdXXicrra eirl rovro irapeaKevaaixevos Bvolv /JLTJ irvtcratv, irXovcrioiv 8e Kai TTCOVOLV, OVK av BoKel croc paBitos fid^eaOai; OVK av lcra)Sf (j>r], a/jua ye. OvB' el e^eirj, TJV S' iyco, viro^evyovn rov irporepov del 7rpoo-(f>p6fivov ' dvacrrpefyovra Kpoveiv, teal rovro TTOLOI iroXXd- C 15 KLS iv rjXiw re KOX irvlyei; dpa ye ov KOL irXeiovs yeipoacrair av rotovrovs 6 rocovros; ^AfieXet, <f>rj, ovBev av yevocro davfiaarov. 'AX\' OVK olei TrvKrtKrjs irXeov yuereyjciv rovs irXovcriovs eiriarrj/JLTJ re KOX eyLireipla rj TroXe/jLLKrjs; "\Ly(oy\ (j>7]. 'PaSio)? dpa TJ/JLIV

the teacher's interest superadded": it gives a satisfactory sense. Wealth and may be doubted if " once or twice " is Poverty are not to be allowed TrapadOvai strong enough, but at all events this is els rty irbXtv, becausewe have here the the usage here, and in v 467 E. The statement of a general lawthey are the active did&aKri is appropriately used of authors of luxury etc. eixiroLovvros (in S teaching others (AWovs KT\.) ; in 8idd- and other MSS) is an obvious i emenda%TCLI the personal interest reappears, for it tion,' though adopted by Stallbaum and is the sons who are the prominent pupils others : cf. 444 D. (whence 7 &\\ovs and not Kai aWovs). 7 KaKOcpyiav. If the form is right, Richter's view (fl. yahrb. 1867 p. 147) Plato must intend to draw attention to that didd^erai denotes the result of the the etymology of the word. Kanovpyiav action rather than the action itself is appears in two or three inferior MSS, and partly true, but it is not the middle (as e seems to be written over an erasure) which gives it this force. In Ar. Clouds was perhaps the original reading in 783, as Socrates is not Strepsiades' father, Paris A. we may accept Elmsley's emendation 4 2 2 c 14 iroXXaKis: not * perhaps' 5i5dcu/x' dp for 5idaaifjLr)v without preju(one of J. and C.'s alternative suggestions) dice to the present case. but 'frequently,' 'repeatedly.' TTOWOLKLS 32 avroi : viz. oi re\vlra.L : see II does not mean ' perhaps,' except after el, 377 C n. We need not change rexv&v iav, iW, /JLTJ and the like: see Ast's lex. to TexviT&v. Plat. Ill p. 144 and Heindorf on Phaed. 4 2 2 A 2 iroiovvTos = ' producing ' 60 E.

4 22

E]

T70AITEIAC A
elfcorcov iiTrXaaloi^ re KOX rpnrXacrlois

211

ol dffXrjral e/c rwv liayovvTai. D TV S'; av eiTrcocnv, on erepcov crepeois

avr&v

Xvy^coprjao/jbai GOL, <f>r}' So/tet? yap /JLOL 6p0co<; Xeyecv. ' 20 TrpecrfieLav Tri/Jiyjravres 619 TTJV erepav ridels fiev ovSev j^pvaiw dtcovcravras ravra ovK dpyvpiw aiprjcreadai avfnroXefirjdavre^ fiaXXov rj fiera TTOXLV rdXrfOrj ^pco/ieOa, ovS* tcval iroXepelv avva-

r\yJlv Oe/jLts, V/JUV Si' olei nvds re teal laxvols

ovv fied' TJ/JLGOV %T ra ra>v KVVCOV Trpoftdrots irloaL re 25

teal a-rraXol?; E BpoccrOfj ra irXovrovarj. nvd

Ov fioc Botcel. f i U ' iav et? fxiav, <f>r), iroXiv rwv aXXcov ^prj/xara, RvSalfAcov el, r/v & iyco, ore olei a^tov elvat

opa fjurj ' KLVSVVOV <f>epr) TTJ /JLTJ aXXrjv rd$ 30 oiav 77/xet? Karea/cevd^o/jLev.

TrpoGenreiv TTOXIV rj rr\v roiavrrjv * ktcdarrr) yap 31.

a ri fxrjv; <f)r}. Met^o^cw?, r)v S' iyco, ^prj irpoaayopevetv avrcov 7rd\69 elal TrdfjLiroXXai, aXX' ov ird/jLiroWcu A 2 II: 7ra/U7ro\ai A 1.

4 2 2 D 21 TI 84; KTX. av pfi werden, more suo, cancels dXX' ov 7r6Xis, KT\. has for its apodosis otet TLVOLS KT\. I but we have of course no right to take have placed a mark of interrogation after rt this step.) The form irafnToXeis for irafi5^. The alternatives are to place it after 7roXXcu may be allowed in a pun on TQ)V irepwv, or else to suppose with Ast 7rdXeis, especially as the Epic plural of that the construction is suddenly changed woXvs is sometimes found with feminine at otet. Neither solution is so simple as to nouns. It should be remarked also that write TL 5'; Cf. 425 c, 426 A, and (for the the first hand in Paris A wrote 7rdfiiro\ai elision before a pause) 428 c. (see cr. n.), though this may be merely accidental. What the ordinary applica24 Kva-i. In the game of 7ro\eis, the tion of the proverb was, we cannot say : counters were called 'Dogs' (Pollux IX presumably it was generally employed, as 98). The comparison of our auxiliaries here by Plato, in speaking of a city to dogs prepares the way for the allusion divided against itself. The origin of the in 422 E : where see note. This has been saying is to be sought in the variety of pointed out by Ridge way {Journal of TTTTia known as 7r6Xeis 7ra^e/, an exHell. Studies xvi p. 288), who gives pression which, according to the Scholiast illustrations of three * dogs' of this description found in Egypt and now in the on this passage of Plato, as well as Suidas s.v. TTOXIS, and Hesychius s.v. TTOXCLS iraiBritish Museum. fciv, had itself also a proverbial signifi4 2 2 E 28 cvSatpeov tl KTX. : 'you cation. In this game the abacus was are fortunate to be able to think e t c ' : cf. v 450 C. v8ai/xo}v is less common in this divided into 60 spaces, each of which was called TTOXIS in ancient times (Photius s.v. ironical sense than fiaKapios. 7ro'Xecs Tralfciv ed. Porson. Porson's 31 Ka<rrT] "yap KTX. : ' for each of alteration of ' i.e. 60 into f is a gratuithem is, as the saying goes, no city, but a-many cities.' The phrase rb TG>V TTOLI- tous change, as Schneider hints. See 6VT(J)V in Plato seems always to mean 'as also Eustathius on Od. 1 p. 29. 13ff.,ed. Lips., quoted by Schneider). The name they say in the proverb' or ' proverbial saying': see IX 573 C, Laws 780 C, and TTOXIS was moreover sometimes applied to the game itself (Cratinus ApatreTides Fr. 3 cf. ib. 723 D. Now it is probable from the position of rb T&V xai^dvrujp that dXX' ed. Meineke /ecu Kvva KOU TTOXLV rjv iraifrvaip), as well as to the TTXIVOIOV or ov TT6XI$ forms part of the proverb : so abacus on which it was played (Pollux IX that the whole saying may have run TroXets ixtv L<TL 7ra/x7roXeis, dXX' ov TTO\LS. (Her- 98). There is also, I think, some reason

212 TO T&V irai^ovTcov. 1 fiev 7 TToXkal, aU iav

FTAATfiNOZ
hvo /JLCV, K&V OTIOVV r), iroXe/jbia a TOVTODV 8 \ iv ktcarkpa

[422 E

nrevrjrayv, rj Be irXovalcov

iravv 423 iav re teal

fiev o>9 uca 7rpo<T<f>py, iravro<; av afidprots, erepcov roU erepoLS xptjfiard

Be ( 9 7ro\\al(;, BLBOV? TO, r^v W Bvvdfiei? ff Kal avrovs, 5 plot? 8*' oXlyots. ) , fieyiarrj fieydXrjv ecnai,

ijvjjb/jLa%0L<; fiev del iroXXots \pr]<Ti, iroXe.ov TQ> evSo/cifieiv Xeyw, dXX* (09 dXrjdcbs ev fiap- B

Kal e > ay rj TTOXIS croc OIKT) ao)<f)p6v<D$ 0)9 aprt &9

jy Kal idv JJLOVOV $ ^iXicov ra>v irpoiroXefiovvTCDV. OVTG) yap ITOXLV fxlav ov pqBia)? oijre iv ' "EXXrjo-iv ovre Ov fid rov Ai\ e<f>r). 2. woXXai A 2 II : xoXcU A 1 . : otirw q. /3dpoi<s evprjo-ew, SoKOvcra? Se iroXXa? 10 TrjXiKavTTjs. rj c U ? 0U1; 32. Kal TroXXairXao-la<;

iroXefiia H: troKifua A. 5. Has v. <bs

for believing that each of the players' sides was called collectively his 7ro\ts. In Susemihl and Hicks Politics of Aristotle p. 148 ., Dr Jackson remarks that the words TdfjLiroWai troXeiSy dXX' 01} ir6\i? make it likely "that a compact body of pieces was called woXts." If we may go further, and suppose that the whole of a player's side was called his ir6\is, the words of Plato dtio fitvTToXcfxia dXX^Xcus, ^ fttu irep^ruv, i) (5^ ir\ov<rl(tiv ' Totirup 8' iv iKaripg. wow iroWal receive additional point by becoming an exact counterpart of the game. A defeated player, gazing ruefully at his depopulated squares, each of which, as well as the whole of his side, is a 'city,' might therefore well exclaim, 'Cities upon cities, but no city!' for there can be no city without men {tprj/xos avdp&v fiij vvoiKotiPTW &rw Soph. 0. T. 57). I have thought of other possibilities, but this hypothesis as to the origin of the proverb suits the words of Plato better than any other which I can devise. For a different view see Hoffmann in Fl. Jahrb. 1863 pp. 240 ff. Cf. also Meineke Fr. Com. Gr. II pp. 44 f. It should be mentioned that Stewart (Cl. Rev. v n p. 359) thinks there need be no allusion to the game of iroXeis in this passage, but only a jest about making one into many (cf. Men. 77 A Travaai voXXa iroiQv 4K TOV et>6s, oirep <paal rovs avvrplfiovTos ri e/ca<TTOT oi (TKwTTTovTes), while Schneider finds only a "lusus in verbis atque in consociatione singularis et pluralis." Neither of these suggestions meets the situation.

32 8voK&V OTIOVV tf: * two, in any case,' lit. ' if there be even anything at all,' i.e. 'whatever there be.' So also Schneider. The subject to bnovv 7 is 7 impersonal, and not the city, as Jowett seems to suppose. iroXcpCa. On thiscomparatively rare termination of the dual feminine in Plato see Roeper de dual, usu PL pp. 3 ff. Cf. ix 587 B n. 4 2 3 A 6 cvSoKipctv. Stallbaum and others read 6OKIV with one inferior MS. But dboKLjxelv is at least equallv good : ' great, I do not say in fame, but great in the true sense of the word "great."' <r(a<ppo<T6vyj is a city's truest greatness, not aggression, and " the applauding thunder at its heels, Which men call Fame." 7 x>X(v. Aristotle takes this seriously as fixing the number of Plato's iirUovpoL (Pol. B 6. 1265s 9), but it is only the minimum: see 423 B n. We hear of constitutions of a thousand very frequently throughout Greek political history, especially in the Greek colonies of Italy; and Plato may have had some of these precedents in his mind, both here and in Pol. 292 E v x*-Xiavbpy> 7roXet. See Whibley Gk. Oligarchies pp. 134 ff. By Aristotle's time the ruling Spartans, it is interesting to notice, numbered under 1000 {Pol. B 9. 1270s 2931). See Grote Plato in p. 206 n. 4 2 3 B 9 Kal iroXAairXao-fas is the predicate to 5o/coi5(ras, and Kal means 'even.' So J. and C. rightly.

423
III.

TTOAITEIAC A

213

OVKOVP, rjp S' iy(b, OVTOS av etr) teal KOWIO~TO<; opo<; T049

dpyovcriv, oarjv Bel TO fieyeOos TTJP TTOXLP iroieladai real rjXifcr) ovcry ocrrjp %cbpap d<f>op(,aa/iepov<; rrjv dXXrjp yalpevp iav. T19, <j>r), 0/309; Olfiai flip, ffp 8 eyco, TOPBC peyjpi ov dp eOeXrj av^o/ieprj elpac fiiay fiey^pt TOVTOV avlfeip, irepa Be fir), Kal /ca\a>9 ' 15 C y, <j>r]. Oitcovp Kal TOVTO av dXXo irpocTayfia TOIS (fy p, (f>vXdrrLP iraprl Tpoirq), O7ro)9 fi^Te cr/jiLfcpa rj fitjre fieydXrj BoKOvaa, aXKd TLS Itcapr) Kal fiia. Kal <f>av\6p 7', e</>?7, lVft>9 avrois wpoard^ofiep. Kal TOVTOV ye, r)P Si* iyco, CTI <f)av\oTepop roSe, ov Kal ip TG> irpbaQep i7re/jbPt]cr0rj/jLep XeyopTes, 20 <9 Bioc, idv T TCOP (frvXaKcop T^9 <f>av\o<; Kyopos yiprjTai, eh rou9 D a \ \ o u 9 avTov dTroireinreo-Oai, idp T I i/e TCOP akkwp airovBalo^, eh TOVTO o i/3ov\TO BrjXovp, OTC Kal rou9 dWovs
7T/3O9 O T69 7T<f)VKeV, 7TpO9 TOVTO Pa 7T/)O9 P Ka0~T0P Bel KOfil^eip, 07Tft>9 av ep T O avTov pyOP 25 e7TLT7)Bev(op Kao-Tos fir) TTOWOL,

dX)C eh yiypy)Taiy Kal OVTO> Brj ^vjiiraaa r) TTOXLS fiia <f>vr)Taiy dWd fir) iroXkaL "ECTTI ydp} ecfyr), TOVTO eKeipov a/iLKpoTepop.
11. avrbv I I : airdv A.

4 2 3 B424 c Our city must not be increased beyond the limits essential to its unity. It will be the duty of the Guardians to see to this^ as well as to assign the children to their proper classes in the State. These and similar duties will be easy, if our educational curriculum is stedfastly upheld; and it will readily appear that the principle of community should also be applied to matrimony and procreation. Our citizens will thus improve as one generation succeeds another. We must forbid all innovations in music and gymnastic because they are productive of political change.

man's Politics of Aristotle I pp. 313 3 J 54 2 3 c 18 peydXi) SOKOVO-CI: 'seeminggreat': see 422 E. 19 t'cra>s points the irony, which is continued in ipavXdrepov. 20 irp6<r0v. i n 415 B, c nn. 4 2 3 D 24 &ccurTQv: with pa, not of course with Zpyov, as Hartman seems to suppose. With what follows cf. Laws 847 B &payKa6pTU)v %va. fibvov d \ \ A fir) 7TOX\OI>S elvaL and infra 443 E. 26 [i.CadXXd |JLI) iroXXaL Aristotle's criticism (Pol. B 2. 12611 17 b 15) is interesting, but captious. Plato would entirely agree with him that r6 taov TO 4 2 3 6 14 H^XP1^P* & Fl- T h e avTiirewopdbs <^vfet T < " woXiretas. 'The extent to which the city may safely increase beyond 1000 TrpoToXefiovures (and reciprocity of services and functions' between the three classes is the very the necessary farmers etc.) is therefore left foundation of Plato's city, which is far to the judgment of the guardians. Like from being an undifferentiated unity. It every natural organism, it should grow to is rather a ip K TTOW&P, the iroWd being the limits prescribed for it by nature (cf. the three divisions of the State. See 4 2 4 A n . ) ; but Plato probably conceived Susemihl and Hicks I.e. I p. 215. <f>6n}rai of it even in its maturity as relatively small. should be noted ; unity of this kind is The regulations about marriage and the Kara <f>ti<np. interchange between the different classes 27 <rfiiKpoTpov is still ironical. In would be easier to work if the State was i u)P n what follows Plato speaks his real mind : not too large. See also on x ^ ^ cf. Latvs 813 D. 423 A, and on the general subject New-

214
OVTOI,

TTAATQNOI
f)v S' iydo, do dyade

[423 D

'ASet/zaz/Te, a < ho%eiev dv T^9, raura >?

7ro\Xa /cat fjueyaXa avroU 7rpoardTTO/jLvy ! aXXa irdvra <f>av\a, E 30 eai/ TO Xeyofjuevov ev /Jbiya (fyvXarroxTt, /xaXkov 8' avrl fieydXov
IKCLVOV. TL TOVTO ; <f>r). Trjv TraiheLav, fjv 8' yd),
KaL

Tp<t>Vv-

edv yap ev iraL^evofJbevoi fjbirpLOL avhpes yly vcovraL, irdvra ravra paSta>9 SioyfrovTCU /cat aKka ye, oaa vvv r)/j,el<; irapaKeiiroiMev, rrjv re rcov yvvaitcayv /crfjcriv teal ydficov fcal Traihoirodas, OTL \ Bel ravra 424
Kara TTJV irapoiylav ^OpSoTCLTCL ydpf irdvra 6 TL (xaXua-ra KOLVCL rd <pi\cov iroteladav. wairep KVICXOS av^avo/juevrj. rpo<j>rj yap <f>7), ylyVOLT CIV. K a l /J>1]V, CLTTOVy 7T0XiTLa} iaV7Tp

a7raf; op/Jbrjarj ev, ep^erat

4 2 3 30 tv\Uyai. v balances troWd: we need but one regulation, * the proverbial one great thing, or rather not great, but adequate.' J. and C. err in translating itcavbv "to a sufficient extent"; and Stallbaum in making Xeyd/mevop "quod dicebamus." h> fitya is illustrated by J. and C. from Pol. 297 A. 32 v ircuScvoficvoi. Does this refer to the scheme of education already given, or is it a promise of the philosopher's training in Books VI and v n ? Krohn takes the former view (PI. St. p. 127), and (if we have regard only to the preceding discussion) it must be allowed that this is the natural interpretation of Plato's words. At the same time, it is not easy to see how the musical education of 11 and i n would enable the guardians to grasp such a conception as the community of wives and children. And in the later books Plato expressly declares that the training necessary for the Rulers was inadequately discussed before: see VI 497 c ff., 502 D. For these reasons we must, I think, suppose that Plato when he wrote these words was thinking of the education still to be provided. Cf. also ill 414A.

ywauc&v. Plato marks the difference by placing re after TT\V and not after TCOV. yauovs (conjectured by Richards) would
depend on 5ib\f/ovTai\ but Sioxl/ovrai y&fiovs KOX iraidoirodas is surely an impos-

sible expression.
424 A 2 Koivd TCL 4>(Xwv. "Locus

brevitatem loquendi paullo insolentiorem habet, quam sic explico : dei irdvra ravra
6 TL fxAXurra Troieicrdai Kotvd, were /caret TT)V TrapoifjUav KOLVCL TO. <pi\u)v elvai" (Schnei-

der). Hartman's proposal to omit TCL <pl\u)v has much in its favour. It is more elegant to suggest than quote so familiar a proverb; and the note TCL (piXwv might well have been added by a scribe upon the margin. In v 449 c on the other hand the addition of TCL <f>l\wv is appropriate and right. 3 6p0OTaTa KTX. Adimantus accepts the principle, both here and in v 449 c. The doubts which he expresses later concern not the principle, but the Tpdiros Trjs Koivujvlas (ib.). It is obvious that the principle KOLVCL TCL <pl\iov might be applied to marriage etc. in a sentimental kind of way, without involving such a kind of community as is afterwards described. As Rettig points out (Proleg. p. 95.), Adimantus takes 0 TL fxd\L(TTa as "in 33 TTJV TC T V YvvaiKwv KTX. is the quantum fieri posset maxime." first mention of communism in wives and children. According to an ingenious 4 pxTcu KTX. : 'goes on growing like a chorizontic theory, it was this sentence circle.' So Schneider, rightly. Others take which inspired the Ecdesiazusae of AriK6K\OS (r) as a hoop or wheel"goes on stophanes, to whose caricature Plato with accumulating force like a wheel" replies in Book v (Stein de Ar. Eccles. (J. and C.) or (2) as an ever-widening arg. etc. and Brandt Zur Entwick. d. circle in ruffled water (Krohn, Herwerden PL Lehre v. d. Seelentheilen, p. 6). See etc.). As to (2), KVKXOS cannot mean a on the whole subject App. I to Book v. circle in water, unless we insert iv i/5art, I n yd/jLwi> and Traidoirodas there is a which Herwerden has the audacity to do. kind of zeugma: for KTTJGIV suits only If we adopt the first solution, we make

424 C]
teal TraLZevais ^prjarrj

TTOAITEIAC A
crcp^o/ievr) (f>vo-L<> dyaOas

215 ifxrrroiel, teal av 5 en fieXrlovs ftpayewv ' wairep /cat

xpr)<TTal rocavrrj^ Traihelas avTiXa/n^avofievac

Trporepcov (f)vovrat 69 re T&XXa ical el<$ TO yevvav, ev TO69 CLXXOLS Voot9.

elirelv, TOVTOV dvOe/cTeov T0Z9 eTrifieXrjTais

EtVo9 7', ecf>r}. f fl9 TOIVVV Sea dXXa irapa irdvTa

TTJS 7roXe&>9, OTTCOS av

avTovs

fir) Xd6rj StatyOapev,

avTO cfrvXaTTcoai, 10

TO fJir) vecoTept^ecv irepl yvfivaaTCfcr/v re /cal /Jiovcn/crjv irapa TT)V TCL^LV, dXX! ft)9 ol6v T fldXlCTTa (f>vXdrTCVy 0O/3oUyLt^Of9 OTaV Tt9 Xeyy, 609 TTJV doihrjv fjuaXXov eTritypoveova* dv0pco7rot, 15 vea, dXXa fieTafidXKivovvTai

ecoTaT?) dyb<^iireXr\Taiy C I fir} iroXXdicis Tpoirov TOV 7roi,r)T7]v oi7]Tac Xeyetv OVK aafiaTa eISo9 yap icaivov jiovaiKYj^ ov&afAOv yap

60&79 i^eo^, teal TOVTO eiraivf). ct)9 ev b'Xw /civSvvevovTa*

Bel 8' OVT eiraivelv TO

TOLOVTOV ovTe vTToXa/jifidveLv Xeiv evXaftrjTeov

(1) 'A^te? TT6K' rj/mes &\KI[XOL veai/tai, (2) K<)K\OS a specific kind of circle: but nothing in the context warrants this. It 'A/xes 54 7 ' elfits' ei 5 Xrjs, irelpav XdjSe, is also very doubtful if av^avo/xivrj can = (3)'A/xs 84 7 ' i<Tcr6/uLcrda TTOXX^ Kaippoves (ap. Plut. Lye. 21. 3). Cf. v 461 A. 'with accumulating force': certainly KVK\OS avai>TaL could not bear this mean- 7 ts T6 -yevvctv u>ois. Cf. v ing; and to exclude av^avo/nevrj from the 459 A if. comparison (as J. and C. also suggest) 4 2 4 B 9 TOVTOV is not intended to renders wairep A:UA:XOS- practically otiose. anticipate the oirws clause, but means The fact is that the growth of a natural like avro belowour system of educa(/card (pvGLv) city is just like the drawing tion. This is clear from 5ia<pdaptv, which of a circle in Plato's way of thinking. is the antithesis to a^^o/meuTj above, and Like a circle it grows and expands, like like it, is said of the TraideLa. rb /XTJ a circle too, when its zenith is passed, it uewTeplfcw is in loose apposition to avrd. narrows to the inevitable end. Here it 13 rr\vd|i<j>iir&T|Tai. Od. I 351 f. is only the growth which is dwelt upon; TTJV yap aoidriv /xaWov iiriKXeLovc' &vdpwbut Coffirep KVKXOS seems to warn us of iroL KT\. Plato's variant probably points impending decay and foreshadow Books to a different recension; for iirKppouevviilIX. For more on this point see ovcrtv (sic)' eiraKovovaiu in Hesychius seems my Number of Plato pp. 5862. avi-ato refer to the same passage (Schneider). vopjkvt] is 'growing' in the widest sense For the sentiment cf. Pind. 01. 9. 48 i.e. reaching its full maturity of size and atvL de iraXaibu jxfr olvov, Avdea 5' ti/jLvw | strength and beauty; but in what follows vurr4p(x)v, Xen. Cyr. 1 6. 38 and many Plato characteristically confines himself other illustrations in Smyth Greek Melic to what he conceived to be a city's truest Poets p. 174. growth, the improvement of the citizens. 4 2 4 c 16 troXXaKts. 422 C n. Tpo4>i] -yap KTX. Plato seems therefore 17 Tpoirov <O8TJS viov. Pind. 01. 3. 4 to hold that acquired characters can be Moura 5' OUTUJ fxoi TrapearaKoi veoaiyaXop transmitted to posterity. The general evpdvTi rpdtrov. Pindar would incur sentiment may be illustrated by the Plato's censure for these words. 18 viro\a|i.f3dviv: i.e. understand quaint catches sung by choirs of old men, men in their prime, and boys at Sparta: such to be the poet's meaning.

A. P.

18

216
20 iiovcnKTjS Tpoiroi iya) avev

FIAATfiNOZ
TTO\ITLK(OV Kal VO/JLCOV TWV fieyLtrrcoVf ifjue TOLVVVJ <f>rj 6

[424 c
( 9 <f>r}<rl re W 'ASelfjuavTOs,

Ad/AGov /cat 0$

ireidofiai.

TCW 7r7Tl<T/JUV(OV. IV. ' T o Srj <f>v\afCTrjpi,ov, rjv h* iy(oy fc>? oucvy
f

ivravOd

TTOV D

olfcoBofirjTeov T019 <f>v\a!;iv, iv fjuovacfcfj.

H yovv

Trapavofiia, e<f>r),

20 povo-iiajs rpoiroi. In later musimusical education. Musical innovations cal theory rpbirot was technically used to even if sanctioned only in play soon make denote the three varieties of musical comthemselves felt in every quarter of the State. The spirit of law and virtue must positionPOfUKds, didvpafxpiKds, rpayticbs. be infused into children even through their They were called rpoiroi (according to pastimes. For this reason:, we should not Aristid. Quint, p. 30 Meib.) because they neglect details of dress and manners, expressed different psychical characters although they call for no special enact(did rb <xvv(i<t>alvLV TTUJS rb rjBos /card mentS) but will readily conform to the Ta /J.4\T) TTJS dtapoias), because, in short, spirit of our rules about education. Many they were fiifx^/uLara rpdiruv. Plato's JJLOV<JLK7]S Tpbrroi need not however be other individual points may safely be left to our guardians, if only God vouchsafes confined to Aristides' three varieties. On to them the preservation of our laws; the connexion between musical and poliotheiivise it is in vain for them to pass tical changes see Laws 700 A701 D. law upon law, acting like those who hope The connexion was recognised universally to cure their diseases by continually change throughout Greece, and particularly at Sparta, whereas Pausanias (111 12. 10) ing their medicines. As nothing but a tells usTimotheus had his lyre concomplete change in their habits will benefiscated for adding to it four new strings: fit such men, so O7tly a revolution will cf. also Cic. deLeg. 11 39. Wherever in the cure a state which is similarly situated. Such cities honour and make proud the ancient Greek 7r6\ts the conception of the men who minister to their desires; but individual is hardly separated from that the true statesman does not care to cut the of the citizen, moral and political changes Hydra. In a bad city, petty legislation is are believed to go hand in hand; and the useless; in a good, superfluous. effect of music on morality is explained in III 400 D401 A: cf. Laws 673 A r& /JLCV 4 2 4 D ff. This section has a certain rolvvv rtji (pwvijs ^XPl T ^ s faxy* irpbs historical interest from its scarcely-veiled dperrjs iraideLav OVK old' ovnva. rpbirov impeachment of Athenian politics and (tivojxdeafiev fxovaLK'fjv. Bosanquet raises manners: see on 425 A, 425 c, 426 c. the question whether musical innovations 23 4>vXaKTTJpu>vfiov<riK|j. fxova-iK^ is are the cause or only the symptoms of at once the vital and the most vulnerable political. Plato, I think, regarded them see next notepart of our State; hence primarily as the cause (Laws ll.cc). We the guard-house must be built in Music. can better understknd their effect if we 4v is quasi-local, as ivravda. TTOV shews; remember that they were accompanied we shall confuse the metaphor if we supby changes not only in rhythm, but also pose (as some have done) that Music is in the quality, ethical and otherwise, of itself the guard-house. the words sung; and if we also bear in 24 ij "yovvavrrj. a-tirr] is T) iv /JLOVmind the enormous influence of the theatre <riKrj. Madvig's suggestion TCLVTT) should in Greek life. The latter point is emnot be accepted; it would make irapaphasized in this connexion by Plato vofxia ' lawlessness' in general, whereas (ll.cc.) and Aristoxenus (ap. Ath. x i v Socrates' reply and Adimantus' next re31). See on the whole subject Newman's mark shew that only i) a/xovcos irapavofita Politics of Aristotle I pp. 359369 and (Laws 700 D) is meant, vapavo/xta is Nettleship Hellenica pp. 123130. aptly used of heterodoxy in music, thanks to the musical sense of vbfios. Cf. infra 4>T]j-tArf|icov. Ill 400 B n. 424 E and Shorey in Chicago Studies in 21 ToCvw='also': see I 3390;/. CL Phil. I p. 222 ;/. 4. The position of 4 2 4 D427 A Our Guardians must airrrj increases its emphasis. above all things guard against changes in

425 A]
paBicos avTTj \av6dvei O\XQ ye rj Kara

TTOAITEIAC A

217

irapaBvofjuevT}. Nat, <f>r)v> a>9 ev TraiBias ye 25 OvBe yap epyd^erai^ e<fyr), irpbs ra r/pe/^a viroppel gv/jLfioXai&v ^ daekyela, IBLq Kal Br)/jLo<ria avarpeyfrrj, TStle v, AOKCL fjuoi, e(f>rj. OVKOVV, b e evOi/? 7rat8ta? avj-aveadai, dBvvarrov 35 iralBe^ rovvavriov ei rv Kal oi avrr)<$ Kal nraiBoav TOIOVTCDV ivvoBt) dpa Ka\>$ apf-dfievoi 30

/zepet #al a>9 /catcbv ovBev epya^ofievrj. afiLKpov elaocKcaafievrj ifcfiaivec E eirl ' rovs $ PO/IOVS Kal irdvTa e^ei; e > av reXevroiaa &9 iyco* ovrco TOVT rjdrj re Kal ra eirirriBevfiaTa'

i/c Be TOVTCDV t9 ra 777909 itc Be Brj r&v

eKeyofiev, rols rj/uLerepots Tratalv evvofiwrepov reov, C 9 irapavofiov 0 ov; yiyvofjbkv^ 425 /Jbov5 T Kal cnrovBalovs irai^eiv evvofiiav i% \ avroav avBpas

Ilw? 8' ov%i; <j)7j. "Orav

Bta T^9 iiovariKrjs 6iaBeI;a)VTai, ird\iv ^vveireTal re. Kal aveiy eiravopOovaa elvav nravra. vofjuifia e^evpiaKOVCiv TLola; T a rotdBe*

r) *Kivoi$ fc? iravra dpa,

irporepov T/79 7roXe^)9 KLTO. eliroVy BoKovvra dircoWvaav irporepov

'AXTJOT) /JLVTOI, e<f>rj. Kat ra afiiKpa 5 OVTOI, a <riyd\ Tie r&v

25 kv iraiSids yt \iipti. Plato is animadverting on the common view that music should be cultivated 7rp6j Traibidv rather than irpds iraideiav. Aristptle allows a threefold use of musicfor pastime (7rcu5id), education, and the rational employment of leisure: Pol. 0 5. 1339s l& and b 14 ff. 27 viroppct KTX. : as a gentle river may become a destructive torrent before its course is ended. The sentence eloquently describes the decay of Athenian music, character, and politics from the simplicity of earlier times, as appears from Laws 700 A701 D. See also on
oi irpbrepov 425 A. F o r rroXireLas Hart-

to an earlier part of the dialogue is intended: at all events II 377 B is not in point. According to Plato ircu&d should(to borrow a saying of Aristotle's)
iraifevew vpbs TTJV iroXireLaveducate

man would read the singular; but the plural is more forcible. Laws and constitutions are overthrown by the devouring flood. <rvv in Plato (as in good Attic generally) is rare; one of its recognised uses is in modal phrases of this kind, especially where (as here and in VI 492 B, VIII 564c, x 619 B) the style seeks elevation : cf. Lina De praep. usu. Plat. pp. 32 34 and Mommsen Beilrdge z. d. Lehre v. d. Gr. Praep. pp. 376 ff. 4 2 4 E 32 S^AJtyofiiv: 'as we were trying to say at the outset,' i.e. of this discussion 424 A. No specific reference

children in the spirit of their commonwealth: Laws 798 B ff. Conversely, Aristotle reminds us, education is itself the older boys' rattle (Pol. 6 6. i34Ob 30). It should be noted that ?rcu5tas (cf. Taipei? in 425 A) refers like Trcudtas in D above to music; if music is to be a pastime, it must be one wrhich is ZPVO/JLOS. In ivvontar4pov and irapavbixov .there may also be a play on the musical sense of v6fxos: cf. 424 D n.
34 TOIOVTWV : viz. irapavdfxtav.

4 2 5 A 4 W v o i s : those whom Adimantus in effect described in 424 D. See also next note. 6 ot irpoTcpov: * their predecessors' (Jowett), i.e. the predecessors of our citizens. The expression betrays the fact that Plato is now censuring the decay of Athenian manners, as of Athenian music and character in 424 D. In ii-evplffKovaiv irdvra Plato speaks as if his regulations were a programme for the reform of his native city. Cf. Krohn PL St. pp. 32, 33-

218

TTAATQNOS

[425 A

frapd irpea'^vTepoLSy as TrpeTrei, teal fcarafcXiaets teal B Kal yovecov depaireiaSy Kal Kovpds ye Kal dp/weyovas 10 Kal viroheaeLS Kal b'Xov TOV TOV cco/JuaTos a^rj^aTLa^ibv Kal TaWa oaa TOiavTa. rj OVK diet; "ILycoye. NofjuodeTelv 8* avra olfiac evrjOes* oi/re yap TTOV yiyveTai OVT av fieivetev \6y<p T Kal ypdfjbfia(TLv vo/uLo06TT)0VTa. II<W9 ydp; Kivhvvevei yovv, r)v S' eyco, do 'ABelfiavTe, K TT)<; iraiSeia? oirot av TL$ op/JLrjcry, TocavTa I Kal C 15 TCL eTTOfxeva elvau. r) OVK del TO O/JLOLOV OV 6/JLOLOV irapaKaXel; TL firjv; Kal TeXevrwv Srj, olfjuai, <f>at/jLV av els ev TL TeXeov Kal veaviKov d-nofiaiveiv avTO r) dyadov rj Kal TovvavTiov. Tl yap OVK ; rj S* 09. 'E^ft) fjuev Toivvv, eliroVy hia TavTa OVK av CTL TCL TOiavTa vofjuodeTeiv. ILIKOTCDS y\ e<f>r). TL Be; do irpbs dedov.

\l/rj<pi<r/JLaaip dXXa TOIS tfdeai KaXws olKefodai 4 2 5 A, B 7 crwyds TTOiavra. Cf. ras 7r6Xeis. Ar. Clouds 9611023. Aristophanes mentions the atyal T>V veutrtpwv (963), 14 oxoictvai: " t h e bent given by the VTravao-Tdaeis (993), the yovtwv Oepa- education will determine all that follows " iretai ^994, 998), and various details of (D. and V.): " wohin einer die Richtung durch die Erziehung bekommen hat, dem. TOV crdbfiaros o'X'7Marto'At^s (973, 983). auch das folgende entspricht" (Schneider). 8 icaTaKXcris means literally 'setThe sense is satisfactory, nor is the aptings down,' i.e. causing or permitting parent correlation of 8iroi and roiavra others to sit down, as when the Spartans, a sufficient reason for impugning the text, for example, in the well-known story, as (in common with Dobree and others) made way for the aged stranger at the I formerly did. 6 11 (so Ast with q) 7-7 Panathenaea (Plut. Apophth. Lac. 52. 235 D). Cf. KaraK\lvavTs in 420 E and would convey the idea of direction more precisely than OTTOI, but as the route is 11 363 c. The wordwhich has been determined by the goal, we may be curiously misunderstoodis coupled with viravdaracris also in Arist. Eth. Nic. IX 2. satisfied. Of the various emendations OTTO?' (Heller), oiroios (Stallbaum, who n 6 5 a 28. See also Xen. Mem. 11 3. 16. After irp^TTci supply ai-yav out of <TLy6.s. afterwards recanted), onoias (Dobree) that of Dobree deserves high praise for The older editors read ws for as with elegance and point. The meaning would several deterioris notae Mss. be * as is the education from which one 9 Kaly4 with Kovpds marks the starts, so is the sequel'; and for otroias transition to a new class of particulars: = i oTrolas we might compare Hi 402 A, cf. Crit. 47 B, Gorg. 450 D al. Hartman VII 520 D. I once thought of otroia &v should not have suggested KOXre. It was TIS bpfxi) 77, but am now content with the the Spartans who laid greatest stress upon text as it stands. the points enumerated here: cf. Xen. Rep. Lac. 3. 5, Plut. Cleom. 9. 1 (iceLpccrdai 426 c 16 TCXCVTWV<rya0ov. Cf. rbv /xvaraKa Kal irpoaxlv T0^s vo/xois). 424 A i&pirep aira bpfiifffiQ e$, tpxerai See also Xen. Cyr. v m 7. 10. dxrirep KTUKKOS av%avo/xpr). 4 2 6 B 12 otfrc -yapvo|io6rr|0^VTa. 18 OVK dV KTI. On I n see i n 412 Bn. Plato means that specific enactments are 19 ri fte; KTX. 'Once more: in powerless either to produce or to maintain heaven's name, said I, these marketcivilities and proprieties of this kind. troubles about contracts which the diffeThe flowers of civilisation must bloom rent classes of citizens make with one naturally, or not at all. With the general another in the market-place etc.shall sentiment of this passage cf. Isocr. Areop. we condescend to make laws about any 41 deiv Se TO>S 6p0UJS iroXirevofitvovs ov of them!' I have placed a mark of TA* <TTO&$ ifiirifiir\ojfai ypa/jL/mrcoy a\X' iv interrogation after rl 54 (quid vero?): LV rah \f/vx<HS x SUatov oi yap rots cf. 422 D n. and 426 A. This increases the

425 E]
<j>7)v, rdBe ra dyopala

nOAITEIAC A
gv/xfioXaicov re irepi tear dyopav

219 eKaaroc 20

D a 717)09 dXXrjXov? gv/ji/3dXXov(n,v, el Be I fiovXei, Kal

yetporeyyiKtov

irepl V/JL/3O\CILQ)V Kal XoiBopiwv Kal alrce'ia? Kal BIKWV Xrjl~(0<; Kal BiKaarddv Karaardcreco^, Kal el TTOV reXtov rive? rj 7rpd!*i<> fj deaeis dvayKaloi elatv fj Kar dyopas rj Xt/xei/a?, fj Kal TO irapdirav dyopavofiLKa iiTTa rj acrTwofiLKa rj iWi/neviiea rj baa dXXa TOLavra, 25 TOVTCOV roXfirjao/jbiv TI vo/juoderelv; KOXOLS Kayadols 0eo<; avTols eirndrTeiv E OerrjaaaOai, I paSicos irov euprjaovaiv. BtBcp acorrjpiav rwv ' A W ' OVK d^cov, e(f>Tji dvBpdai avrwv, ocra Bel VO/JLONat, o3 <^H\, eliroVy eav ye rd iroXXa yap

vofjuwv wv e/JLirpocOev Bci]Xdo/jLV, rov

EA Be fjirj ye, TJ 8' 09, 7roXXa Tocavra riOe/JLevov del Kal eiravopdov- 30 fxevoi TOV filov BiareXovaiv, Te Kal OVK edeXovra? viro olofievot iirLXrjy^eadai dkoXaaias Aeyet<;, kefir/p iyco, Bccoceadac TOVS TOIOVTOVS uxrirep TOVS eicfirjvai irovqpas BtaLT7)<;. 24. irapdirav S :

20. r&de I I : om. A. 22. X^ews q: X^eis AIIS. irafiirav A l l q. 29. 5ir)\$OfXv A 2 E ^ : yXdofxev A 1 !!.

emphasis on (5 irpbs Oeuv: cf. I 332 c c3 irpbs At6s, r\v 5' yu)y el ofiv KT\. Herwerden puts the pause after rctfie, where it is less suitable; others wrongly omit the word, ra.be (see cr. n.) cannot well be dispensed with : it means 'these familiar': cf. ill 403 E, and for the omission in A Introd. 5. Herwerden also cuts out dyopala on account of KCIT' dyopav, but the reduplication is quite in Plato's way. The postponement of a throws emphasis on /car' dyopew, and thereby helps to contrast dyopaia |u/x/36\aia with xlP0TXplK^L etc.: cf. ill 390 B. It is natural to see in this sentence a reference to the judicial and mercantile arrangements of Athens and her empire : see 424 D n. 4 2 5 D 21 \ctpoTcxviKwv KT\. XLP~ rexviKa. vfxft6\aia are contracts with builders and the like (Laws 920 D). 22 8IKWV \ija>s means simply 'the bringing of lawsuits ' : originally 4 obtaining (by lot) one's rights,' hence 'obtaining leave to claim one's rights' (Meier and Schomann Att. Process pp. 790794). The reading X^etj (see cr. n.) cannot be defended. 23 84<rcis: not 'the imposition of taxes' (L. and S.), but 'the payments,' as vpdj-eis is ' the exactions.' 24 TO irapdirav means ' in general,'

'generally.' rb irdixirav (see cr. n.) is never (I believe) so used, not even in Tim. 64 E cited by Baiter. Regulations on nearly all the points here specified are laid down in the Laws', on ^v/j.^6\aia 913 A ff., 920 D ff., on Xoidopia 934 E ff., on aUeia (unprovoked assault) 879 B ff., on dtKiov Xij^is 949 C, on biKacrdv Kardara<ns 767 A ft., 956 B ff., on darvvo/xoi and ayopavdfJLOt 763 c ff. There is no taxation in the city of the Laivs (847 B). 27 KOXOIS KdyaOois. Cf. vi 489 E n. o<ra 8fi vo|io0Tijcra<H)ai shews that Plato does not wish to leave all these matters undefined by legislation ; but the legislation is to come from the guardians he has educated. One reason is that laws on matters of this kind can never be final: cf. Laws 769 D. If the guardians are true to the spirit of Plato's commonwealth, they will easily frame such minor regulations, and re-adjust themshould it prove necessaryfrom time to time. The effort to obtain finality (old/xevoi iiriX^xJ/eaOat rod /3e\W(rrou) in such matters is foredoomed to failure (cf. 426 E), and no one makes it, until he has forgotten the real foundation of a nation's greatness, and lost his sense of the proportion of things. This is Plato's meaning.

22O

[425 E
fiev ovv. yap Kal ovSev /JLTJV | OVTOI ye j^apievrws SiareXovacv, 426

Tldvv

larpevofievoi

Trepalvovo-iv, TrXrjv ye TrouuXdorepa teal vytels. TL Si; TLdvv ydp, ecfyrj, rtov avrtav on,

fiel^o) Troiovai rd voar/fiaray teal del eXiri^ovre^, edv Tt? (fidpfjuatcov GVfiftovXevo'r), VTTO TOVTOV eaeadai 5 OVTQ) /ca/jLvovrcov rd roiavra irdBt). rjv 8' iyco roSe

ov %aplev, TO irdvToav eyQiGTOv rjyeladat

rov rdXrjdrj Xeyovra,

rrrplv av fxeOvwv teal ifnri/J,7rXdfj,vo$ teal d<f>po8ccridc0v fcal dpydov irava-rjraLy ' ovre (frappa/ea ovre Kavaeis ovre ro/jual ov& av eirfphai B avrov 10 irdvv yapiv* V. tf}, rots ovhk irepiairra yap^y Oifc fyv'
r

ovBe dXXo roov TOLOVTCOV oiBev ovrjaei; yap ra> ev Xeyovn ycCXeiraiveiv oi/c

Ov e^et

iTraiveTTjs el, e$r\v Ala.

iy<o, o>? Ot,tca<z} TOOI/ TOLOVTCDV iXeyoftev, ravrov oXrj TOLOVTOV ipyd&crOai

Ov fjbevroL fia OVK eiraiveaei.

OvS* av r] iroXis dpay owep dpri rj ov

<f>alvovral 001

15 TOVTOIS rcov rroXecov ouai a>9 aTTodavov/jLevovs, o? av

tca/coos 7roXiTv6/j,evaL ' TTpoayopevovai C 7779 7ro\e&)<? okrjv fir) tctvelv, 09 S' av < < > 9 ovrco r^a TOVTO Spa' 9.

TroXlrat^ rrjv fiev tcardaraaLV

ifyvffi AIL

afrrbv A 1!! : avrG>v A2.

5 avrwv\LtQvoiv. On the plural 4 2 6 A 2 irXijv "yc KTX. If the text passing into the singular see I 347 A n. is sound we must take v\i}v ye as irXfy ye 6TL (which H. Wolf was wishful to 4 2 6 B 13 TOIOVTOV. Cf. Ill 388 D. restore) and KCLI before del tXirLfovTes 4 2 6 c 15 TTpoa/yofttvovo-i KT\. Athens 2& idque (with Stallbaum), unless we is plainly in Plato's mind. The Athenians supply didyovffi or the like by a sort of carefully guarded their constitution by zeugma after iXirlfovres. As regards KCLI means of the ypa<pi] irapavbfxtav and the del iXiri^oPTes, ]. and C. hold that the elaayyeXla (see Gilbert's Gk. Const. Ant. participle is resumed from larpevSfievoi; E.T. pp. 299, 304 ff.); but nowhere were but the effect of this interpretation is very \f/rj<pl<TfA,aTa so common, and in these the harsh, because larpevbixevoi goes so closely demagogue found a wide field for exerciswith otitiev irepalvouai as almost to form ing the arts of flattery and insinuation. Cf. a single expression. It is not ' they make Gilbert Beitrage zur innern Gesch. Athens no advance, submitting to a cure and pp. 7393. With diro6avovfx4vov% 5s cf. always hoping,' but 'they make no adill 411 C ., VIII 566 D {irdvras y hv vance under treatment.' The troublesome wepirvyxdvy). KUL before iXrrlfrvTes is omitted by some 17 8s 8' &v cr<)>ds KTX. Diimmler inferior MSS, is dotted in q, and apparently (I.e.) takes this to be Isocrates, who is erased in SJ. I once conjectured TTOCOUI/TCJ, alsoso he thinkssatirised in the similar comparing Critias 109 B irKty ov/3iaf6- passage vi 493 A ff., and elsewhere. If fxevoc, but it is perhaps safer to acquiesce so, <ro0o? r& fxeydXpLy olovrai ry dXrfOeiq. in the MS reading. Diimmler (Chron. iroXiTtKol etvai, and 9 oteiirepl avrpu 7 Beitr. pp. 911) believes that Isocrates (D, E) are sufficiently true and scathing. Antid. 62 expressly alludes to this passage. We must however observe that Plato is Isocrates at all events censures roi>s cVt- describing a type, and the type is that TrX^TTOVTas TOIS VVV d/xapravofx^OLS in of the demagogue rather than the merely words that might easily refer to Plato. academic and sophistical rhetorician, as See also on 426 c. appears from 8eiv6s rj diroirXripoOv and

427

A] rjhiara

TTOAITEIAC A
Oeparrevrj teal yapl^rai fiovXr/aeis Kal Tavra? virorpkyoav

221 teal

7rpoytypcoafco)v T<Z<? atyerepas

Sewbs rj arrro-

7rXrjpovv, OVTOS apa ay ad 6s re ear at dvrjp teal o"o<f>6$ ra peydXa 20 Kal TifirjcreTai virb a<f)oov; Tavrbv D pav, Kal ovS* OTTGKTTIOVV iwaivw. ras roiavra^ re teal ev^epeias; VTTO TGOV 7roX,X&>j/.
U

fiev ovv, e<f>rj, ejioLye BOKOVCL ' TV 8' aJ>; TOVS iOeXovTa? 1&/G)y\ <f>r), ifKrjv 7' Scot i!~i)ov avyycypQKrtcei,?, eanv, ye. oi 30

depairevetv irdrrjVTai

TTOXCIS teal TrpoOvfAOVfiivovs OVK ayaaai

TTJs dvhpeias eTratvovvraL

VTT* avr6)v

teal oiovrav rfj aKrjdeia TTOXITLKOI elvai, on 25 II(W9 Xeyets; rj otet olov r elvai dvhpl firj iirtarafjievcp Ovtc av, <f>r), rovro

r)v S' eycOy rols avhpaaiv; E avTov ravra

/juerpelv, irepcov TOIOVTCOV iroWdyv Xeyovrcov on Trpd7rrj^vs ' fir) r)yelcr6ai Trepl avrov; M^ Toivvv %a\7raiv* Kal yap irov elav 7rdvra>v yapiecraroi TOIOVTOI, VO/JLO0TOVVT<Z T ola dpTC BiTJ/Xdo/Jbev tCOL yrj/jLara Kal Trepl a vvv 427 (I)o~fjrepr/rThpav refivovaiv. hi] eyco eXeyov, dyvoovvres

7TavOp0oVVTSt on TO5 ovn troiovaiv.

del oiofxevoi n irepas evprjaeiv irepl rd iv rot'; f;vfif3o\aLOL<; tcatcovpKal /JLiyv, \ (f)r}y OVK aXXo TL ye

TOIVVV, r)v S' iyco, TO TOLOVTOV elSo? voficov irepu Kal OVT iv fccc/ccos OVT* iv ei) TroXLTevofievr} iroXet aifirjv av

426 E. These two types are cast in similar moulds; and Diimmler may be right in supposing that Plato thought of Isocrates as he wrote this satire, and pointed his shafts accordingly. If so, they hit the mark, and rankled, as it was natural they should. Isocrates apparently attempts a reply in his Antidosis (Diimmler I.e. p. 9). 20 O5TOS apa%<rra\.. To insert ws after ovros (as Richards proposes) would spoil the effect, and be grammatically awkward. Plato wishes to suggest the language of a proclamation * he shall be a good man and true,' etc. &pa is enough (as Hartman notes) to mark the indirect: cf. 11 358 c n. 4 2 6 D 24 dvSpeCasVY6ptas : ' courage and complaisance.' tvxcpeia. is not 'dexterity (L. and S., with the English translators), a meaning which the word never bears in Plato; but ' facilitas,' * humanitas,' kind, obliging behaviour. " Herzhaftigkeit und Gutmiithigkeit," Schneider, rightly. 28 TTpdVrixvs: 'a six-footer.' Diimmler (I.e.) questions this word, without

saying why. It is more appropriate than a word expressing greater height; especially if any personal allusion is intended. Isocrates was not an intellectual giant, nor would even his applauding contemporaries (I think) have called him so. 4 2 6 E 29 OVK avTOVTO yt: sc. otofiat. The point of a5 is that Adimantus returned an affirmative answer last time (426 D). odk &v, which is generally read, has not sufficient authority, and is difficult to justify. For OVK ad cf. ill 393 D and infra 442 A. 30 irdvTwv \apUoraToi. To this perhaps Isocrates replies in Antid. 62 Xapt^rws ixkv elp^adat raura <pr)aov<rty TO yap i5 <t>Oovfi<rovGLv eiireip (Diimmler I.e.). 31 VO|AO8TOVVTS KTX.. It improves the rhetorical effect to treat all the participles as coordinate, instead of making the first two dependent on the third, or the third subordinate to them. For this reason I have placed a comma after iTravopdovvTes. 4 2 7 A 3 ovV<?HLT1V ^v : ' I should not have thought so' were it not for these

222

TTAATniSIOI
TOV dXrjOtvov evpoc, ra vofjboOerrjv Trpayfiarevea-Oai* oiBev, iv Be rr), orv eiretcnv ra Be OTL avrofMara

[427 A
ev rrj fiev fiev avrcov ore teav

Belv

5 dvoxfreXr] teal irXeov oanaovv

1

i/c reov k'fnrpoaOev

Ti ovv> h'(j>rj, en

av rjfiiv Xonrov T779 vofioOeaias eirj; teal eyw B teal rrrpwTa raov vofioOerrjfjLdrcov, teal aWat Oecop ra yap

elirov on 10 rd Td irola;

'H/MU fjuev o&Bev, TO5 fievrou 'ATTOXXOJVL TO> ev AeA.$o<? KaXXiara r/ 8' 09.
(

re fjueycara teal

\ep<ov re i8pv<rei<; teal Ovalat

Te fcal Satfioi cop teal r)p<o(ov Oepairelai, reXevrrjaavTcov re av Orj/cai teal oaa TOLS etcel Sec vTr^perovvra^ Brj roiavra OVT iiricrrdfjieOa rjfiets 'cXeco? avTovs eyeiv. oltci^ovres re iroXiv ' ovBevl C

15 aXX(p Treia6fie6a, eav vovv e%o>/ier, ovBe ^pTjaofieda e^riy7]rfjy dXX

12. T\VT7)<T&VTU3V T SJ: T\eVT7)(T&VTlt)V A l l q.

great authorities. Jowett misses the irony by neglecting the tense (' I conceive that the true legislator will not trouble himself,' etc.). rbv a\r)0ipi>p vo/j.od^Tr)v and K&I> boTioovv eiipoi would strike home, if Isocrates is meant. 5 dvaxj^Xtj irtTT]8vjxdTwv. For avuxpeXrj S h a s avuxpcXis, an obvious

'correction.' The plural, as Schneider observes, is supported by ra fxh avrcov (where avrwv is also neuter), tin after T& 5^ has been called in question by Stallbaum and Hartman. Taken strictly, it must depend on a verbal notion supplied out of irpaytia-Teueadai (Stallbaum)
or Kay 6(TTI<TO0V evpot; but in a half-

accordance with the universal custom of the Greeks, who consulted the oracle at Delphi before planting colonies, and revered him as the universal apxnyeTTjs and OIKHTTTIS (Preller Gr. Myth. p. 269). It is equally in harmony with Hellenic, and especially Athenian, usage to refer all matters of public worship to Apollo: see on 427 c. Delphi was the abiding centre of Greek religious and political unity; and it is therefore right that a Greek city (v 470 E), one of whose objects is to promote unity and comity among Greeks (ib. 469 B ff.), should attach itself to Apollo.
9 Tp JUVTOI 'AiroXXwvi KTX. Cf.

adverbial phrase like ra 5^, we should Mem. I 3. 1 (of Socrates) (pavepbs ?jv KOX not pry too closely into the grammatical TTOLCOV nai Xtycjp, Xfirep i] TlvOia airoKplverat. construction. The effect is exactly like TOIS ipajTwai, irCos del iroteiv rj we pi Ova Las the English * because some of them, etc., 7) irepl 7Tpoybvcav Oepairelas 7} irepl in other cases, because,' etc. dXXov Ttvbs TQV ToiotjTiov. The answer 4 2 7 B, C In all that appertains to of the priestess was * Serve the gods vb/x(p temples and religious worship, as well as irbXetos' (I.e. and iv 3. 16). The spirit services paid to the dead, Apollo, the guide in which we worship matters, rather than of our fathers, and indeed of all mankind, whom or how we worship. So large and shall direct us. tolerant a sentiment is worthy of the Delphic priesthood and of Plato. 4 2 7 B rt ovv KTX. With this section of the Republic we should compare v 461 E, 12 TX.VTT]<rdvTft)v TC. S e e cr. n. 469 A, VII 540 c, and Laws 738 B ff. Plato Asyndeton is indefensible here. We would fain be no iconoclast: his object must either with all the editors (except is to purify, rather than to abolish, the J. and C.) read re, or add ical after old religion. He tries, in short, to put depaireiat. new wine into old bottles. In particular, 4 2 7 c 15 ^yrjrntmrplq. irar/>yy when he makes Apollo preside at the instead of iraTply is called for by Ast on foundation of his city (OIKL^OVT4S re irbXiv slight MS authority. 'AwbXXwv was anibl dXXifi iri<r6fjL0a)t h e is acting in cestor of the Ionians, being father of Ion

427
rj rat Trarpia)' OVTOS yap

nOAITEIAC A
Sijirov 6 #09 irepi ra

223 rocavra TTCLGLV

av0pct)7TOL<; irdrpio^ i^rjyrjTTjs iv fieaw TT/? 7779 eVt rod ica0i)/JLVo<; i^ijyelrac. Kal /ca\a><; y, e<f)T), Xiyew teal
OVTOt),

VI.

/xev Toivvv, rjv $ iy<*>,

av <rot ecrj, 00 iral 20

(Euthyd. 302 D), and was worshipped by according to the legend, met there, having them as 'ATT6\\U)I> irarpfos (Preller Gr. been despatched simultaneously by Zeus from the extreme East and West of the Myth. p. 272). But (as Schneider obworld (Strabo IX 3. 6). The dfjopakdi is serves) " Socrates hie non magis quam frequently represented as the seat of alibi in his libris tanquam Atheniensis Apollo (iirl TOV dfi<pa\ov KaB'f]ixevoi)^ loquitur, sed tanquam Graecus. Graecis autem omnibus irdrpios, hoc est, a maio- "especially upon coins, when he is represented in the character of the giver ribus traditus harum rerum arbiter et of oracles": see for example Imhoofinterpres erat Delphicus Apollo." An Blumner and P. Gardner in^. ff. S. v m allusion to the special connexion of p. 18, and Plate LXXIV vii. Middleton, Ionians with Apollo would be out of place, particularly as -jracriv cwdpuirois on whose article " T h e Temple of Apollo follows. In Athens the i^TjyrjTal formed at Delphi" (cited above) this note is chiefly based, thinks " the word 6/x<pa\6s a college of three members, charged with was probably derived from 6u0^, a voice, religious duties. According to Scholl because the divine voice was heard there." (in Hermes VI pp. 36 ff.) the members If this is true, the legends associating the were partly chosen by Apollo in his capacity of Trarpios ii-TjyrjTrjs; apparently shrine with the ' navel' or centre of the earth may be due to popular etymology. the Athenians chose nine, out of whom 6/JL<pa\6s, 'navel,' is an Indo-Germanic three were selectedone from each triad word (Brugmann Grundriss II p. 187). by the representatives of the god: Herwerden's excision of the words ev whence their designation irvdbxpw1'0'" txto-y betrays ignorance of what the It is on this model that Plato perhaps 6/j.<pa\6s really was. See also Frazer on frames his regulations in Laws 759 D. Paus. I.e. 16 iraouv dvOpuirois. Delphi is then a religious centre, not for Greeks only, 4 3 7 D429 A Our city is now but for all mankind. It was certainly founded. Whei'e then is yuslice, where the nearest approach to such a centre Injustice? How do they differ, and which is essential to happiness ? Let us that antiquity provided, for it commanded the homage of barbarians as well as approach the question thus. Our city is Greeks. See Middleton Journ. of Hell. perfectly virtuous, and must therefore be Studies ix p. 308. Middleton cites Livy wise, brave, temperate and just. If we XXXVIII 48. 2 "commune humani generis discover three of these elements in the city, oraculum," Cicero pro Font. 3o"oraculum the residue will be the fourth. orbis terrae," and gives examples of the Let us take IVisdom first. It is not offerings paid by foreigners at Apollo's the technical knowledge or skill of the shrine. Even now, perhaps, Plato would lower classes which renders our city wise, deny that the oracle is dumb, thoughtrue but rather the knowledge which deliberates to its own principle of worshipping vdfJLqj for the whole city's interests. Now this irdXewsit speaks through other voices, knowledge is embodied in the Rulers. and of other gods. See also on v 470 c. They form the smallest section of the State, but it is none the less in virtue 17 iv \UO-OJT)YIT<U. Cf. Eur. Ion of their presence that we call the whole 5, 6 6fx<f>a\bv I fiiaov Kadlfruv <&oipos city wise. v/jipydei (ipordis. T h e 6fi<pa\6s was " a conical mass of ' white marble or stone'" 4 2 7 D ff. The process of purgation (Paus. x 16) in the sanctuary of Apollo has now been ended, and Plato's Sevrtpa at Delphi, " said to mark the centre of TT6\LS is complete (see 11 372 E ff.). We the earth." Two gold eagles stood at are therefore ready to look for the second its sides, representing the eagles which, view of Justice. See on II 372 A. It

224

TTAATQNOI
s, r) TTOXW

[427 D

TO Be Brj /J,TCL TOVTO aKOirec iv avrfj <f)(3<;

iroOev Tropiadfievos

licavbv avTos re Kal TOV dBeX(f>bv irapaKakei

TTCOS cBcofiev, TTOV 7TOT' av

Kal TLoXe/Jbap^ov Kal T01/9 aXXov9, idv

elrf r\ BiKaio<j\)VY) Kal irov rj dBiKia, Kal TL OXXTJXOCV BiacfripeTOV, 25 Kal iroTepov Bel KKTr)a6ac TOV /xeXXovTa evBai/xova elvai, idv re XavOdvrj idv T /JLTJ irdvTa^ 6eov<; Te Kal dvOpooirovs. OvBev Xeyeis, (j>r} 6 TXavKcov crv yap vTrkcryov %VTV<TCP> ' ? ^X 0<J^v ~0L ov E pr) ox) /3ot)0iv BtKaioavvrj et<? Bvvafxiv iravTi Tporra). 'AXrjdfj, e(f>r)v iycoy vTrofiifJuvrjaKei^, Kal iroLTjTeov fjuev ye OVTOOS, xpt) Be Kal 30 vfjuas ^vWafJiftdveLV. 'AXX', ecfrr), TroirjaojAev OVTCO. 'EX7rifft) TOLVVV, r)v B" iyco, evprjcretv avTo coBe. olfxai TJ/JLLV TT)V ITOXLV, elirep opdcos ye wKta-rai, reXeoj? dya6r)v elvai. 'AvdyKrj, e(f>r}. ArjXov Brj OTL ao(f)r) T' <TTI Kal dvBpeia Kal acocfrpcov Kal BiKala. ArjXov. OVKOVV
22. Tcodh %q\ wbOev All.

should be observed that this part of the Republic has an independent value in the history of Ethics as the first explicit assertion of the doctrine of four cardinal virtues (427 E n.). For an account of Plato's teaching on the Virtues we mayrefer to Michaelis die Entwickhingsshifen in Plato's Tugendlehre, and especially to Hammond On the Notio)i of Virtue in the Dialogues of Plato Boston 1892. 4 2 7 D 22 avros TC KalirapatcdXci. For the idiom cf. (with Schneider) Phaedr. 253 B juu/Aoufxevoi avroi re Kal r a iratdiKa id 24 irov r\ dSucCa. If our city is reXtws dyaOr) (427 E ) , it is useless to look for abuila in it. On this difficulty see II 369 A ti. 25 iroTcpov. Herwerden's irortpav is quite unnecessary, as Hartman shews; Cf. 428 A, 433 D, 434 C, 445 B, V 449 D. Idv T XavOdvfl KTX. recalls 11 367 E. 4 2 7 E 27 ws ovx, o<riovTpoirw: II 368 R, C. 33 <ro<jn]SiKata. This is apparently the earliest passage in Greek literature where the doctrine of four cardinal virtues (if by cardinal virtues we mean those which make up the sum of perfect goodness) is expressly enunciated. The doctrine may of course be Pythagorean, but evidence is wanting, and it is doubtful whether Pindar's riaaapes aperal Nem. in 74 are to be interpreted as the cardinal virtues: see Bury ad loc. The

nearest approach to the doctrine before Plato is in Xen. Mem. ill 9. 15 (as Krohn has pointed out PI. St. p. 372), with which compare iv 6. 112, where Justice, Wisdom, and Courage are named, as well as other virtues, including evertj3eia. Cf. also Aesch. Sept. 610 adxfrpuv SLKCUOS dyadbs eixre^rjs dvrjp. From other passages in Plato, none of which are so precise and technical as this, it would seem that 6<n6r7}s made a good fight for a fifth place: Prot. 329 c, Lach. 199 D, Men. 78 D, Gorg. 507 B. In Phaed. 69 C and Laws 631 c
(TUHppoo-vvr), biKatocrvvt}, dvdpela a n d <pp6vrj~

<TLS (not aocpla) are named together, without benbr-qs, which in the Euthyphro (12 D fT.) is a subdivision of biKaioavvi). From Adimantus' ready assent (cf. V 476 A n.)y we may reasonably infer that the doctrine of four cardinal virtues was already a familiar tenet of the Platonic school. Schleiermacher thinks it may have been taken over "aus dem allgemeinen Gebrauch" (Einleitjing p. 26). There is however no evidence to shew that these four virtues and no others were regarded as the essential, elements of a perfect character before Plato. If the theory was originated by Plato himself, it is possible enough that in restricting the number to four, Plato was not uninfluenced by the sacred character of the number four in Pythagoreanism, just as Aristotle has been supposed to have limited his categories to ten on similar grounds. An interesting conjecture is

4 2 8 B]

nOAITEIAC A
earac TO
TC firjv; "Slairep

225

o TI av avrcov evpcofiev iv cLvrfj, TO viroXonrov

428 rjv\pr)fivov;

TOLVVV aXXeov TIV&V rerrdpcov,

el 35

ev TL igrjTovfiiev avTwv iv OTG)O{)I>, OTTOTC rrpdoTov itceivo eyvco/jbev,

iteavto<; &v etyev r)fjuvy el Be TO, Tpia irpoTepov iyvcopica^iev, avT(p av TovTtp iyvcopKTTo TO ZrjTov/xevov BrjXov yap OTI OVK aWo CTC
rjv fj TO vTToXeMfrdev. > *Opda><z} e<j>7jy Xeyet?. OVKOVV teal irepl TOVTCOV, 5 7

TTi8r) TeTTapa ovTa Tvyyavei,

B Kal

GxravTco? ^r}T7)Teov; ArjXa By.

avTco tcaTaBrjXov I eivai

fiev Brf irp&Tov ye /JLOL Botcel iv

ao(f>la' teal TI CLTOTTOV irep\ avTr\v <f>alvTai. TL; rj 8* o?.

suggested by the remarks of Schleiermacjier (I.e. p. 21). Our city is ex hypothesi perfectly virtuous. Its constituent elements are Rulers, Auxiliaries, Farmers and Artisans. Now the virtues which are exhibited in the lives and mutual relationship of these classes are, as Plato holds, Wisdom, Courage, Temperance, and Justice. Consequently these virtues are the component factors of moral perfection; in other words they are the cardinal virtues. We may admit that there is no petitio principii in such a method of investigation, which is, in fact, akin to the perfectly legitimate method described in Men. 86 E : cf. also v 458 A. If this suggestion is correct, the doctrine of four cardinal virtues will be directly descended from the arrangements of Plato's ideal city. But it is clear from what Plato himself says, both here and in 429 A, 430 D, 432 B, 433 B f., that the doctrine is already an accepted part of his ethical system, and not merely a provisional hypothesis which is intended to be confirmed by what follows. For the relative value and importance of the four cardinal virtues in Plato's way of thinking see Laws 630 D ff. OVKOVV TjvpT|jj^vov. Essentially the same method is used by Aristotle to reach his conclusion that virtue is a ts {Eth. Nic. II 4). Cf. also (with J. and C.) Lys. 216 D, E. Jowett observes that the true function of "this half-logical, halfmathematical method of residues " is in dealing with '* abstract quantity" and 44 the laws of Nature." It is undeniable that this method is much more likely to lead us astray in ethics than in mathematics or the natural sciences, owing to the nature of the subject; but it is valid if our analysis of the phenomena is exhaustive and exact. A similar method was

frequently employed in the Eleatic school: see II 380 D n. Plato not unfrequently extends the methods of mathematical reasoning beyond what we should consider their proper sphere: the whole of the preliminary studies, for example, in Book VII are to be pursued according to the methods of pure mathematics. See on vii 528 E ff. and the Appendix to Book VII * On the propaedeutic studies of the * Republic:" 4 2 8 A 1 worircp TOCWV<U3TV. For the logically superfluous (though welcome) avrCbv cf. II 375 E, infra 439 B, v m 558 A, and Heindorf on Gorg. 482 D. Theaet. 155 E is a much harsher example, and has often been emended. The apodosis to the uxnrep clause is contained in OVKOVV 4 OVK dXXo frri ijv. On in (i.e.44 after the other three were found" J. and C.) see i n 412 B n. 7 auT<j>. A corrector in q wrote afar), which Schleiermacher preferred. Hartman suggests avrois. avrtp is, however, not the city, but simply * the matter,' 4 the subject under discussion'; an idiomatic usage for which cf. 1 339 E n. For the neuter Kar6.5rj\ov cf. 427 D n. Hartman's KardbrfKos is unnecessary. 4 2 8 B 8 <ro<f>a as here described means <f>p6vr)o~isso it is called in 433 B, c in its application to politics, not metaphysical knowledge of the Idea of Good. It deliberates for the good of the whole city (428 D), but the good is not yet elevated to the rank of an Idea. This point has been rightly emphasized by Krohn {Pi. St. pp. 40, 362), who points out the essentially Socratic character of this virtue, comparing Xen. Mem. 1 2. 64 and iv 1. 2 (a sentiment of which Books 11iv of the Republic are an amplification and exposition in detail).

226

TTAATQNOI

[428B

T<p OVTL BoKCl fJLOL 7] TToXtS elvCLl 7JV Bt,7]X0OfJLV ' l//3oi>Xo9 Nat. fiovXevovrat,. Kai /JLTJV TOVTO ye ov ydp avro, rj ebfiovXia, Brfkov ore ev eiri(jTr]^ai OvBa/jLw<;, C rwv 7rcaT7j/jL7) TIS ecTTiv AijXov. ev rfi iroXet elcriv. TTOV d^aOia, ye aXX' eiriaTT)^

TloXXal Be ye Kai iravroBairal

IIw? yap ov;

*Ap' ovv Bid TT)V TGOV TCKTOVCOV OVK dpa Bid TT\V virep

ifTTL<TTr}iX7]v <TO<f>r) ' Kai ev/3ovXo<; rj TTOXIS TTpoaprfrea; 15 <f>r], Bed ye ravTrjv, dWd gvXivcov <ro(f>rf KXrjrea 7roXt9. y^aX/cov i] riva 20 Ao/cei fioc. d\\i)v TT)V virep TOV Kapirov r)/jL(t)v oltciaOeiarj irapd avTTj re irpos avrrjv ^EaTA fjLvroi. Tetcrovucrj. atcevcov eiriGT7)iix)v /3ovkevo/j,ev7}v to? dv e^ot Oi3 fievrot, TU*V TOIOVTCOV ; eari OvK rjvrivovv,

f3e\Tio-Ta, etc TOV e(f>rj. OvBe yewpyiKr\. ev rfj D ofiiXoi;

Ti Be; TTJV virep rwv

TT?9 yeveaeox; etc ri)^ 7779, dWd

Tt S'; TJV S' iyd*

r^9 eiTLO'T^firj ev rfj dpn p(f> 0X779, OVTIV dv rpotrov

TKTL TWV 7roXtTc5i/, i} ov^ virep rcov

iroXet Tivhs fiovXeveraty aXX' virep airi)?

Kai 7rpo9 ra9 aXXa9 TroXet,? dpiara

T19, e(j>7]v iycoy Kai ev TLCTLV;

A#777, 7) 8' 09, r)

25 <j>vXaKLKr) Kai ev TOVTOL? TO2<; apypvcriv, 0&9 vvv Br) reXeous <f>vXaKa<; 16. povXevofiivrjv H e i n d o r f : povXevofitvrj codd. 2 2 . 6VTLV'dp A s t : 6vriva codd.

Schneider retains ^ovXevofxipr), but underSee also Prot. 352 B and Laws ill 689 B. s t a n d s j3ovXevofJi.v7)v b e f o r e ^iriffT'/ffjLrjp Commentators before Krohn (Steinhart an indefensible construction, which Laws for example Einleit. p. 185, and Susemihl 807 c (to which he appeals in Addit. Gen. Entw. 11 p. 153) did not sufficiently p. 31) in no way justifies. grasp the almost exclusively political character of <ro<pia here, although it is ex- 17 TTJV vtrfcpTOIOVTWV. For the pressly dwelt upon by Plato throughout, carrying on of the preposition (here did) and particularly in 429 A. I say * almost,' cf. (with Schneider) Phaed. 64 D <rirov~ because here, as elsewhere, Plato, as his daKvat ire pi rds ijdopas KaXov/xepas r&s manner is, contrives to drop some hints roidade, olop (TITICOP KTX. "HKurrd ye KTX. preparing us for a still higher conception Ti de; rds TUJP d<ppo5i<ri.(vp; of the virtue of the guardians. See on 4 2 8 D 22 OVTIV' dv6fu\oi. &v 429 c and 442 c. cannot, I think, be dispensed with here. It is better to insert it after dpripa than droirov: because it is its smallest (with Baiter) after dpiara, for (as Schneider section which makes- the whole city wise shews by many examples) dp likes to (428 E). attach itself to the relative in sentences 9 cv|3ov\os. evftovXla was primarily of this kind. The political wisdom here a political virtue: see on I 348 D. described is akin to the (3a<riXiK7) T4%VV 4 2 8 c 16 |3ov\vo|&VT]v. Heindorf's of Euthyd. 291 c ff. and elsewhere, as emendation (see cr. .), which is accepted well as to Aristotle's view of TTOXITLK^I by Ast, Stallbaum, Baiter and Hartman, as the architectonic art {Eth. Nic. I 1. appears to me certain for these reasons. a K iO94b 27 with Stewart's note). It knows First, in TT\V virtp rdv 4K rod x ^ v tf riva a\\r}i> rCbv TOIOVTCJV below we must what is good and evil, and legislates for the other arts, but the good which it understand eiriaTTjiJ.rfv ftouXevo/xtvrjv, so that POV\VO/J.4VT)V and not ^ovXevo/jL^rj knows is a political and moral conception, not (as yet) the metaphysical must have been written before. Secondly, if we read ^ovXevo/xivr), we must write Idea of Book vi. (with Hermann etc. and a few inferior 25 v v v S i | . i l l 4 1 4 B (<pvXcLKCis irapreMss) rj for 7] before ovx virtp r&v below. Xeis).

429 A]
ravrrjv &v/3ovXov, E iycOy ev rjj nroXei
OXTJOIVOVS Kal TCOV aXXcov,

nOAITEIAC A
ovv TTJV iTTKTTTJfirjv TL rrjv TTOXLV Yiorepov
l

227 irpoaafj TOL>9

(f>rjvt 3

(f>rj, Kal TG3 OVTC ao<\>r)v.

HoXv,

ovv, TJV B'

olec TJ/JLIV xaXtcias

7r\eiou9 iveareaOcu
ovofid^ovrai

<f>vXa/ca<; TOVTQVS ;

(f>rj} ^ a \ / c e a 9 .

OVKOVV,

OCFOI eirco-Tr/fia?

e^ovTes

TLVC? elvac,

7rdvrcov TOVTCOV OVTOL av elev 6Xi,yLo~TOL; YloXv ye. dpa Kal edvec Kal fie pet eavrfjs dpyovTLy oXrj o~o<f>r) av el'rj Kara (pvacv

Ta> a/jLiKpOTaTG) TTOXLS* Kal

Kal TTJ ev TOVTG* eTriaTr'jfxrj, T<O irpoea'TfOTi oiKLadelaa yiyveTaL | 76^09, cS 7rpo<riJKL (f>r}} XeyeLS.
yOVV BoKLf

429 TOVTO,

a><? COLKE, fyvcreL oXiyLcrTov o~o<j>lav KaXeladaL.

T779 iirLaTij/jLT]? /j,TaXay%dvLV,

/JLV

fjv /JLOVTJV Bel T&V aXXcov TOVTO

aifTO TpOTTOV 7)Vpr)Ka/JLV

^AXrjOeaTaTa,
OVTLVa ^Kfiol

V TGOV TTT(ipQ)V K O1TOV Tt)9 7r6\ft)9

OVK olBtt ZBpVTaL.

<j>r}t CL7T0- 5

rjvpfjaOai.
27. olv S : om. All q. 5. e/xoi yovv I I : ^017' olv A.

26 ri nr\v iroXiv irpoa'a'yopcvcis. It should be noted that * wise' (to confine ourselves for the present to the virtue of wisdom) is used (1) of the rulers in the State and the XoytariKdv in man, (2) of the city and the individual as wholes: cf. 441 D ft". Which of these two meanings is intended to be original and primary? This subject is admirably discussed by Hirzel Hermes v m pp. 379ff.,who shews that the wisdom of the rulers and the XoytariKdv is the fundamental one: cf. Arist. Top. v 8. i38 b 1 ff., where T6 irpQrov (ppdvi/xov is said to be tdiov XoyiGTucov. The same, mutatis mutandis, holds good of Courage; and also, though with a difference, of Temperance and Justice. In calling the whole city wise because the rulers are wise, Plato is influenced by its analogy with the individual man, whom we readily and easily call wise, although strictly speaking he is wise only by reason of the XoyurriKdp within him. Comparing 443 c ff., we observe that the city is wise because its rulers are wise, and its rulers are wise because their XoyiariKdv is wise. In other words the wisdom of the Xoyia-riKdv is the unit out of which the wisdom of the whole city is constructed. See on 443 B ff. 27 irorcpov odv. See cr. n. We have still to explain rt ATOKOV in 428 B, for

Adimantus' TI has not yet been answered. For this reason o&v after irbrepov is welcome, if not (as Schneider thinks) indispensable. 4 2 8 29 iroXvxaXK^as. Cf. II 379 c n. 33 '6\r\ cro<j>i] KTX. The subject is
irdXis Kara <p6aiv oUiadeTfra, * a city founded in accordance with Nature.' On /caret (pixnv see II 370 A n. 4 2 9 A 2 f\v |iovT)V(ro<t>av icaXcicrScu. Pfleiderer (Zur Losutig d. PL Frage pp. 46 ff.) compares Symp. 209 A ff. TroXii 8k ixeyi<TTr\Kcd KaXXicTTrf TT}S ippovi}<T(i)$ i] ire pi r a s TU>V iroXeiov re Kal l 5ta/co(T/x?7<76is, rj dij ovofid e<rn pp re Kai diKaioaijvri. The difference in

phraseology does not obscure the essential kinship of the two passages. 4 2 9 A4 3O c The virtue of Courage will reside in the Warrior-class. It is (riving to their bravery that we call the city brave, for the general character of the city as a whole cannot be determined by any courage or coivardice present among the others. The Soldiers will in spite of every temptation continue true to the principles laid doiun by law concerning what should, and what should not, be feared; and they will do so the more stedfastly, because their musical and gymnastic training has already prepared them for the legislation in question. It is in the

228 VII. Uws Brj;

nAATQNOl
'AXXa fifjv dvBpeia ye avrr)

[429 A
re teal ev <x> Kelrai rrj<; ^aXeirov IBelv,

7ro\e<tf9, 8^ o rocavrrj

teXr)Tea rj 7roA.9, ov irdvv

T19 av> r)v 8' 70), ' 669 aXXo ri airoftXeyfras rj BeiXrjvB OvB* av els, <f>r), eh aXXo TL. ovre? hvvafiiv Ov yap, Kat dvhpeia

10 rf dvBpelav TTOXLV elirov, aXX' rj et9 TOVTO TO fiepos, o irpoTroXefiec T teal arpaTVTat virep avrfjs; Ov jap ol/nat, elirovy oX ye aXXoi ev avrfj rj BeiXol rj dvBpeloi tevpcot av elev rj roiav avrr/v elvai rj roiav. a pa 7r6Xc<; fiepet rtvl eavrrj^ eari, hia TO ev iteeiva) eyeiv

15 TOtavTTfv, rj Bid iravTos crcocrei TTJV ' irepl TWV Beiv&v ho^av, TavTa C T avTa elvai teal ToiavTa, a TC teal ola 6 VO/JLOOTT}<; TraprjyyeiXev ev TTJ Traiheia. Tr)v dvSpeiav. rj ov TOVTO dvBpelav teaXels; Tloiav Sr) crcoTrjptav; yeyovvias avTfjs Ov irdvv, <f>rjy efiadov o l7T9, dXX avOcs elire. 20 SLa Tfjs iraiBeias ^coTrjpiav eycoy\ eiirov, Xeya) TLVCL elvai T^i/ Trjs 80^779 Tr)<; virb VO/JLOV teal ola' ovTa TO ev
2

irepl TGOV Betvdov, a re iaTt acoTrjpiav

1

Bia TravTos Be eXeyov 16.

T Xvwais

TraprfyyetXep v : irapTjyyeiWev (sic) A : TrappyyeWev A II q : 7rap7777e\e' (sic) 20. yeyovvlas q\ yeyovvTav AFISJ. 21. avrrjs nos : avrty codd.

both awkward and obscure. Moreover, preservation of these principles that the courage of a city consists, a kind of courage in whichever way we understand avrrju, which is distinct from the correspondingvirthe MSS leave us with three accusatives tue in lower animals and slaves, because its (avT-qp, auTTjpiav and the clause introduced by r6), the precise relationship of which basis is education. Another time we may is far from clear. Various suggestions discuss the virtue of Courage more fully, but for our present purpose this suffices. have been made to escape these difficulties. Instead of avrrjv Jackson sug4 2 9 c 16 6VO|AO61TT]SircuSctcj. The gests av rrjv (/. Ph. IV p. 148); while 56a is then prescribed by the legislator Stallbaum and others read r y (eo quod) (i.e. in Plato's city, by Plato, cf. virb vbixov below, vofxLfxov in 430 B, and av 6 for T6, before which Hartman for his part vo/xodtTrjs in vi 497 D), not by the rulers wishes to insert did. Hermann and Baiter cut the knot by expunging both avrrjp and from time to time. It is important to (Twqplav. Jackson's remedy is the simnotice this point, because it shews that plest, but a& creates a difficulty. The the rulers are not here, as in a certain new point in the explanation which he sense they are in vivn, in the position supposes it to mark is, I think, emphaof the original legislator: see VI 497 c n. sized too much by aS; nor indeed is it Cf. however in 414 A n. and infra quite easy to separate ad from ZXeyov. 442 C n. I believe Plato wrote avrrjs. The words 19 iroiav 81) <ra)Ttip{av; iroiav ex5ta iravrbs avrr)s aoiTrfpiav recall and corpresses incredulity and wonder, which respond exactly to rj 5 t d iravrbs (ruxrei drj saves from falling into contempt. See 1 330 A n. On the definition of courage T7)v rrepi TQV deiv&p hb^ap, and to 430 B orujTrjplap 5ta Traprbs db^rjs K T \ . , and the given here see 430 C n. 20 "yc-yovvCas. Cf. yeyovviav in 430 B. meaning is 'by preserving it perpetually 21 avTtjs (TWTTjpCav See^r. ;/. avT-fjv I meant preserving it throughout when one is in pains and in pleasures' etc. of the MSS must mean either (1) the (TUTTjpia or (2) avbpeia (so Hartman). In Grammatically, the infinitives are the either case the avr-qv which follows has a direct object of ZXtyop ( ' I called'), and different antecedent viz. rr\v irepl rCov 5ia traprbs avrrjs enoTTjpiap is its secondary l deivuv 56av, so that t,he sentence becomes object. The presence of avrijs

429 D]

T70AITEIAC A

229

D Siacray&crOaL avrrjv KCU iv ' fjhovaZ? fcal iv iiriOvfjilais Kal iv Kal firf iK&d\\eiv. eS he fioi So/cei o/xocov elvai, idekw d
el ftovXet. 'AWfl /Sovkofiai. OVKOVV oiaQa, rjv h* iyoo, ore oi

/8a<^>69, iirethdv fiovXr)0cocn fidyfrcu epia &<TT elvat dXovpyd, 25 TTpwrov fiev i/cXeyovrai itc roaovrcov xponiiaTtov fjbiav <j>v<nv rrjv Ttov XevKoiv, eireira Trpoirapaa-Kevd^ovacv OVK oXlyrj Trapaa/cevrj depaireixravTes, O7T(o<; Several o n fidXiara TO dv&os, teal ovrco Srj
is necessary to correspond to dipfr dye better (Arist. de Col. 4. 794s1 29 and avrrfv, but 5i& iravrbs takes the first place, Prodi. XXII 11. 931 a 13 if. irpoppixoww because it is the phrase requiring eluciiv TOIS <TTpv<f>vofc T dtcpyaffdev fidWov <> dation. The corruption of avrrjs to aurrjv 84x^BaL TT)Vfia<f>riv:cf. also Theoph. de is of a piece with that of yeyowlas to Odor. 17 viro<jTiL><f>ov<n yap irdv ets T6 yeyovviav (see cr. n.) and its all but in8ei-a<r0ai fxdWov T^V 6<T/J.T)V uawep rd pta evitable consequence. The correction els TTJV pa<p-f}v). Aristotle uses a metaphor printed above is accepted by a reviewer from dyeing in a similar way in Eth. Nic. of my Text of the Republic in Heimathena II 2. 1105s 3. Cf. also Cicero Hortens. xxiv p. 252. Fr. 62 ed. Nobbe " ut ei qui combibi purpuream volunt, sufficiunt prius lanam Xvirais4>6p<us. in 412 Eff. medicamentis quibusdam, sic litteris tali4 2 9 D 25 dXovpvd = ' purple ' : see busque doctrinis ante excoli animos et ad Tim. 68 B, with Archer-Hind's note. sapientiam concipiendam imbui et praeHerwerden cuts out w<rr' eft/cu, but withparari decet," and see on the whole subject out these words the wool which we are Blumner 1. c. I pp. 221 ff., 238 ff. dyeing would be purple, whereas it is white, and we are making it purple. See 28 0pcurvcravTS- If the text is sound, on idv re Kal ravra in E. we must suppose either that two processes of preparation are alluded to, viz. 26 irpwTov |iiv KTX. AS far as conOepaireia and rrpoirapaaKevr); or else that cerns the language and grammatical depairedcravTes is used for depaireuovres. construction of this passage it is clear that the object of K\yoPTai should be The first alternative is inadmissible: for the same as that of Trpoirapaa-Kevd^ovaiv, 7Tpodepairetioas in E shews that the Oepaireia depaireijffauTes, and jSdwrouo-t, and identical and irpotrapao-Kevi) are identical. As for the second, Schneider remarks "aoristum with the subject of 3<?ercu. Now the ipsum pro praesenti positum vix credo." object offtairTovGiis the wool selected to There are some instances in which " an be dyed; it is therefore the wool which is subjected to irpoTrapa.GKev'q, and conse-aorist participle denoting that in which the action of a verb of past time consists quently white substances of wool are m e a n t b y filav <pti<TLv TTJV TQV XCVKOJV ( S O may express time coincident with that of also Blumner Technologie etc. I pp. 221 ft.). the verb, when the actions of the verb and the participle are practically one" That this interpretation is right, appears (Goodwin MT. p. 52 : cf. Kiihner Gr. Gr. also from the application of the simile. II p p . 161 ff.), but as irpoirapa<TKevdovoLv The guardians are the white woollen subis a verb of present or universal time, stances specially selected (note i&XeySfieda 429 E), their education is the irpb- Goodwin's rule is inapplicable here. irapa(TKV7J; and the 56a wept deipwv KT\. Hartman ejects the participle, and Schneider is anxious to read Oepawevovres. In is the dye. This is expressly pointed out in 429 E430 A. TOGOVTWV is strictly in my edition of the Text, I had recourse to transposition, and placed Qepaireixravres point, for woollen substances may be of before OUTOJ 8^ ('and they do not dip any colour, since they may have been the wool till they have finished dressing already dyed. Plato informs us that dyers it'). It is, however, safer to adhere to selected white woollen substances when the MSS and regard tfcpairevaavTes as one they wished to impart a lasting purple hue. Cf. Tim. 50 D, E. The irpoirapa- of those 'timeless aorists,' of which many (TKevq included the process called (rrO^is, examples are quoted by F. Carter in Cl. Rev. v pp. 4 ff. The MS reading is supi.e. steeping the wool in an astringent solution (irpdaTv/xfxa) to make it take the ported not only by Stobaeus (Flor. 43.

230 ft 30 ytyverat

nAATQNOI
teal ' o /Ltt*j/ ai> TWTG> TW rpoirtp TO ftac/yep, /cat i) irXvais avrwv OVT avev pvfifiaTcov ovre

[429 D
^acj>fjf hevaoirouov E /xera

pvfifiaTcov Svvarai fir) Trpodepairevaa^.

TO av6o$ d<f>aipelcrdai' a S' av fir}, olcrda TOLOVTOV teal rj/ids, o TC

ola Brj ylyveTcu, idv TC TIS aXka ^pdofiaTa ^dirTrj idv T Kal TdvTa OZSa, (f>rjy OTL efcirXvTa teal ye\ola. KCLTO, hvvafiiv epyd^eadai ToivvVy r)v S' iyco, virokafte yvfivacTLKfj'
K('lXkl<TT(L

35 OT e^eXeyofieOa TOV<$ <TTpaTV(OTa<: ical iiracSevo/juep \ fiovacKrj tcai 430 /irjSev otov aXXo fir)^avda8ai,
7Tt<r0VT<; he^OLVTO

r) O r ) ? rj/ilv 7 a<

TOL>9 VOflOVS

(txTTTep j3(L<\)r)V, IVCi

S i < O T < avTtov r) So^a yiyvoiTO /cat 7Tpl heivoov icaX irepl TWV e> 7 7 O O ? 5 dWcov Sid TO Trjv T (f)V(7LV teal Tr)v Tpo<f>r)v eTriT^heiav ecr^rj/cevai, KCLL fir) ai/Tcov iieTrkvvai Trjv /3a<j)r)v TCL pvfifiaTa itc/cXv^eiv, fj T rjSoprj, TTCLVTOS j(a\eaTpaiov
1

TCLVTO,, Secvd iravros

oina

heivoTepa ovaa TOVTO dXKov B iravros

Bpdv teal Kovias, Xvirrj re teal ^oySo? teal eiriOvfiia, Tr)v Sr) TocavTrjv hvvafiiv

teal <T(OTr]piav hid

(with Herwerden); for the action of Kir\6vai is more rapid than that of yiyvoiTo. TCOLOV tfAfAovov iced Sv<Tairbir\vTov (Timaeus 7 )^aXorTpaov KTX. xaXearpcuo*' Lex. s.v. devaowoidvy where Ruhnken il- \iTpov (or vlTpov, but Xnpov is the Attic lustrates the word very fully). The point form) came from XaXto-Tpa, SL Jake and of course is that such Trpowapouncevr) rencity in Macedonia. XiTpov is supposed dered the colour proof against washing. to be 'native carbonate of soda': see devvoiroibs, &VKTT\VTOS, and /j.6i>tfws were Blaydes on Ar. Frogs 712. The spelling constantly used in connexion with dyeing: Xa-XeaTpdiop is established (as against see Bliimner 1. c. I p. 221 nn. The words XoiXaaTpatov in Tim. Lex. s. v. and the r6 (ia<p4v are bracketed by Herwerden; Scholiast) by Hdt. VII 123 (xaX^rrpa) but 6 &v is not 'quod,' but *si quid' and other authorities quoted by Schneider. (Schneider). Kovla as appears from xf/evdoXLTpov Kovias 30 pvfifiaTwv. prjufiaTa is the generic in Ar. 1. c. was a preparation of Xfrpov, whence Plato couples them here. $ee on word for detergents of any kind (Bliimner the subject generally Diet. Ant. I p. 881. Privatalt. p. 214 n. 1): cf. iravrbs d\\ov fnufiixaros 430 B. 4 3O B 8 iravTos aXXov p v ^ a r o s 32 4dv TC Kal Tavra. ravra is rd is cancelled by Badham and others. It is \CVK6 i.e. white substances: cf. TCOU XCVKWV difficult however not to feel that somein D above. Even white wool, unless thing is wanted to balance xa^<rTPa^0V specially prepared, will not retain the dye and Kovias, especially as these are two when it is dipped: much less other colours. specific detergents of the same class. This is the force of /ecu in Kal ravra. The Further, without iravrbs aXXou pi)/x/xaroy words aXXa xpe^ara refer to the colour of Plato would probably have written Kal the wool which is dipped, not to the colour Xvirtf KTX. The sentence as it stands of the dye, as Herwerden supposes when rings Platonic; nor was iravrbs aXXov he calls for TOVTO: cf. n. on <Z<TT} cZvat pvfi/xaTos at all likely to be added by a in D above. scribe. The words were also in the text

97), but also (as Jackson has pointed out to me) by Theo Smyrnaeus de utilit. math. p. 13 ed. Hiller. 28 T6 dvOos: the colour, as appears from Arist. de Col. 1. c. 794s 34 et al. Though it is used of purple here, it was not confined to purple: see on v m 557c. 4 2 9 29 8cv<roiroi6vf3cuj>4v. devao-

33 iKirXvra Kai ycXota: a sort of hendiadys: cf. VIII 558 A deenrevia Kal ijdeia. Stallbaum's suggestion cryeXcua for
7eXoia is itself yeXotorepov. For TOLOVTOV Not KTT\VVOL

cf. HI 388 D n.
43O A 6 ttcn-Xvvai.

43OC]

nOAITEIAC A

231

80^779 dpdijs re /cat vo^iifxov Setpwv Trept KCLI firj avhpeiav 70076 10 Kakw /cal Ti0/jLat, el fir} n av aXXo \e7et9. ' A \ V ovBii>, rj 8' 09,
Xeyco' &OKL<; yap JJLOL rrjv opOrjv Bo^av irepl royv avrcbv TOVTWV

avev 7rai$La<; yeyovvlav, rr)v re OrjpLtohr) /cal avhpaiTohwhr}, ovre C Trdvv /jLovifJiov rjyetaOai aXXo re TL 1 avhpeiav tcaXeii'. 'AXTjOecrrara, 7
TJV 0 iyci), Xeyecs. Airohe^ofiat TOLVVV TOVTO avhpeiav eivat. 15 airohe^ei. K a l yap (nrohe^ov,
14.

r)v 8' eyw, TTOXLTL/CTIV ye, /cal 6p6co$

/JLOVL/ULOV Stobaeus {Flo?'. 43. 97) : vbixt/xov codd.

used by Stobaeus and Theo Smyrnaeus: appears to me almost certainly right, see Flor. 43. 97 and de utilit. math. p. 14. although it has been adopted by no recent editor. vbfxifxoV) as Rettig shews {Pro/eg. I suggest the following interpretation. The action of pleasure differs from that p. n o ) , must be used in precisely the same sense as in 86r)s dpdijs re /cat VO/XL/JLOV of pain, fear, and desire, in being more gentle, and less violent (plaios). Pleasure just before. If so, Plato flatly (except a in short relaxes (x ^) while pain (of for the otire irdvv) contradicts himself. which fear and desire as such are both For the only reason why a 6a is 6p6-q is varieties) contracts: cf. in 411 A on the that it is vdfjLL/jLos ' in accordance with the effect of y\vKiai apfxovLai, Tim. 66 c law': nor is it possible for even a dog to and Stallbaum on Phil. 46 D. Now possess an opdr) 56a which is not vd/uufios. XaXearpaiov suggests xaXai', and it is In obeying a just command, the 56a of a probably for this reason that Plato comdog is therefore not ov irdvv vbfALfxos, but pares pleasure to it. Such a play on wholly po/xi/xos. On the other hand fxbviwords is quite in Plato's manner: cf. ixov is not only appropriate but necessary in what is practically a resume of Socrates' Prot. 361 D. If we suppose that other pv/xfiara were harder, and less agreeable whole account of courage {doiceh yap /not in their action, the point of comparing KaXelv). The only difference between pain etc. with ' every other detergent' the 6P6T) 56$a of a guardian and a dog lies will appear. in this, that the former has received 7rcu5eia, while the latter has not. And it 12 rr[v op0i)v 86av has been quesis precisely this difference which makes tioned, on the ground that beasts canthe guardian's 56a lasting, as the whole not have opdr] 56<x. It was no doubt of the simile from dyeing was intended to a feeling of this kind which gave birth to the reading avr-qp for 6pB-r\v in some shew (iVa devaoiroibs KT\. 430 A). Finally, the soldier's 6pdr) 5oa has just been deinferior MSS. Herwerden employs his fined (in 430 B) as crujTTjpLav dia iravrbs favourite remedy of excision; and other KT\. T O 5td travros the words ov vdvv equally unsatisfactory remedies will be fxoviimov are the necessary contrast: the found in Hartman. The text is quite 86i;a is in both cases dpdrj re Kal voni/nos, sound. True opinion is in Plato the basis only you can depend on the guardian of action done in ignorance of what is always, e re Xi^7rau /cat iv ijdovais /cat iv V right but in obedience to an authority iindv/juais Kal kv <f>6pois (429 D ) , but not which knows. A dog and a slave act always on your dog and slave. Cf. Men. from true opinion as often as they obey a 97 Ef. master who orders them to do what is right. So also (among others) Rettig dXXo TCdvSpcCav. With the senti{Proleg. p. 109) and Krohn {PL St. p. 42) ment cf. Lach. 197 A ff., where however rightly understand the passage. Cf. n. on it is because they are destitute of knowTro\tTLKr)v in c below. ledge that courage is denied to the lower 13 OVTCT = 4 not only notbut also ' animals. Isocrates Antid. 211 speaks of dogs etc. as brave. lays stress on the second clause: cf. 427 c, v m $66 D, E, ix 587 Aal. 4 3 O c 16 iroXiTiKijv 7cSupcv. In this passage TTOXITIKTIV dvbpdav means, 14 |iovip.ov. See cr. n. The reading of some of Stobaeus' MSS {Flor. 43. 97) I think, primarily the virtue of a irbXis as opposed to that of an idnbrrfs: cf. 442 D (which Dobree and others approved) A. P. 19

232

TTAATnNOI
Be 7Tpl avrov, eav
i%T]TOVfJLV, tt

[43OC

avdis
TOVTO

uX^. en tcdXXiov Bii/juev vvv yap ov

OVV TT)V /ClVOV %r)T7)<TlV,

&)9 iytlfiai, iicav<ti<;

20 VIII. Avo /JLTJV, r)v S' iyco, ert \oiird, a Bel fcanBelv v rfj D

TroXeiy r) re acocfrpoavvt) icai ov Brj eveKa irqvra %r)TOVfJLev, BiKaioavvrj. Udvv fiev ovv. n<w<? ovv av rrjv Bncaioovvr}v evpoifiev, Xva fjbrjfcen irpayfjuarevcofieOa irepl <Tco(f)poavvr)<;; 'E<y<w fiev TOLVVV, e<f>r), ovre
TT6\C6S re KCLL idnvTov.

because her soldiers are brave (429 B); so that in describing the courage of the soldiers we have really and truly been describing that of our city. But the dvdpeia with which we are now concerned is iroXtTiKT} in another, and more important sense, being based on' correct opinion' (cf. Phaed. 82 A, B), i.e. in this instance on opinion which is in conformity with the law of the ir6\is (cf. Aristotle's TTOXLTIKTI avSpela Eth. Nic. Ill 11. m 6 a 16 ff.), and not on 'knowledge,' like the scientific or philosophic virtue to which we are introduced in Books vi and v n . In this Platonic connotation of the term,

see also on 1 347 E. The whole of this section of the dialogue is important because it emphatically reaffirms the principle that courage as well as the other virtues enumerated here rests on 6p6i] 56<x and not on iiriaTijfxy). We have already seen that Plato's earlier scheme of education aims at implanting only opdr) dotja. Cf. 11 376 E n. 17 vvv ydp4gi)Tov|fccv. vvv = ia.s it is': so that Cobet'sforou/meit(found also in one or two MSS) is unnecessary. 4 3 O D432 A Thirdly\ we consider Temperance. This virtue resembles a kind of ' harmony' or mutual accord. It is often explained as self-control. Self-control drj/xoTiicf) or TTOXLTLKT] avdpeia is inferior means that the better self rules the worse ; both to the courage which rests upon and this is surely true oj our city, for in knowledge in the Socratic sense (Lach. it the higher controls the lower, and the 195 A, 196 E ff., Prot. 349 D ff.) and irrational desires of the inferior many to that which rests on knowledge of are subject to the 7-ational desires of the the Idea of the Good (cf. vi 506 A), virtuous few. Further, our citizens are although it is nevertheless on a much in accord with one another as to who higher plane than the so-called courage shall rule and who shall be ruled, so that of slaves and brute beasts, because it is Temperance is present in both ruled and fierd watdeias yeyovvia. In avOisb'aixev rulers, pervading the whole city through Siebeck (Zur Chron. d. PI. Dial. pp. and through and rendering it accordant 126 ff.) finds a promise of the Laches. with itself. We may define Temperance To this view it seems to me a serious as accord beliaeen the naturally better and objection that the Laches has nothing the naturally worse, on the question which to say of the characteristically Platonic of them should rule. distinction between ein<TT7)[X7) and dpOrj 43O D ff. The difficulties connected 56a: for that very reason it is probably with Plato's view of Temperance and earlier than this passage. Courage in Justice and their mutual relationship the Laches is little more than Socratic have been to a large extent cleared up courage (cf. Mem. iv 6. 10 ff.), for the by Hirzel {Hermes v m pp. 379411). knowledge of the good into which it is Hirzel's conclusions, some of which have finally resolved is not knowledge of the been attacked by W. A. Hammond in Idea. Others have found in au0is a referhis instructive dissertation "On the notion ence to the account of Courage in the of Virtue in the Dialogues of Plato," but individual (442 B), or to v 467 A ff., or to not, I think, successfully, are now acvi 486 B. None of these references are cepted in the main by Zeller4 II \, pp. in point; and it is simplest to take Plato 884 ff. Till Hirzel wrote, the tendency at his word. He drops the subject bewas to regard the two virtues as nearly, cause further discussion of it would be if not quite, identicalin which case one irrelevant; he will resume it on another of the two would be practically superoccasion if Adimantus wishes, but Adifluous. In that case, Plato's search for mantus is content. Cf. VII 532 D n. and Justice is little better than a fiasco, and
Our TT6\LS is brave

431 A]
olha OVT av

T70AITEIAC A
/3ov\oifA,r}v avro irporepov <f>avr]vai} d\\y ' A U a fjuivroi, rjv S' iyd),

233 flT)KTt, f$ov\ofial Kal 0)9 76

7n(TKey}r6/jL60a aco<f>po(TVPrjv' aKoiret irporepov TOVTO ifcelvov. E ' 7, 6 fit) dStfCO). ivrevOev iarlv rd irpoTepov. $7} avrov ISelv, gv/jL^covLq nvl TIw?;

el k'/Aocye ffovXei yapiC/tdQai, 25

S/CO7T66 8r?, <j)7}. 2/C7TTOJ/, ellTOV

Kal dpfjuopia TrpoaeoiKev fiaXkov rj

Ko<r/*o<? TTOV T*9, rjv S' iyoi, rj aoxfypcxrvvr) Kal iirtOv/Mcbv eyKpdrei,ay &s <f>acri, KpeLrTco 30 rpoirov. Kal dXXa drra UdvTcov 6 yap eavrov roiavra Kpelrrcop \ 6 avros r] yap; fidXca-ra, <f>r).

Ka\ f/Sopeov nvtov \eyovres

OVK OW ovnva

&(Tirep %Xvrl avTV*> Xeyerai. 431 Kal TJTTCOV STJTTOV av avrov yap ev diraaiv 31.

OVKOVV TO fiV KpeiTTQ) avTOV yeXolov; TOVTOIS irpoaayopeveTat.

eirj teal 6 VJTTCOV Kpeirrcov Tt S' ov;

'AW', rjv 8'

\iyovres in mg. A2 : <palt>ovTai UA(/ et (punctis notatum) A.

his ideal city falls to pieces. Cf. Rettig Proleg. p. 137. Hirzel succeeds in shewing that Justice and Temperance are different, and both of them necessary to Plato's perfect city; nor does he employ any other method than a strict interpretation of Plato's own words as they occur. See on 432 A. 43O D 24 irpoTcpov is omitted by Richards as illogical. So slight a flaw is easy to forgive; and n in /J.T)K^TI suggests that irpbrepov is genuine. Nor could Adimantus well have said that in any event he did not wish Justiceo& 5TJ ^vena iravra y}Tovfxevto be discovered. 43O E 27 cl \*.T\ dSiKw. Cf. X 608 I), 612 D, Charm. 156 A, Menex. 236 B. The translation "as I am an honest man " (D. and V.) is inaccurate; but Schneider's " ich thate ja sonst nichts recht" hits the mark. In English we require an independent clause, ' I have no right to refuse.' a>s * 4vTv0cv tfUiv: 'seen from y where we stand,' i.e. on a first view: cf. ii>s ivdtvbe ibelv Pol. 289 D, infra 432 B, x 595 B, and see Grtinenwald in Schanz's Beitriige etc. 11 3 pp. 137. 28 \>^<f>wvtqidpfAOvCqi. On apixovia see in 398 E n. In its musical application <rv/A0ci>Wa is used both of consonance as in the octave or double octave and also of other musical intervals: cf. vii 531 A and von Jan's A/us. Script. Gr. p. 102
and passim.

p j consists is apparently of the former kind: cf. 432 A n. 30 ij8ovvvKpaTia. It is chiefly this which is insisted on in the popular view of GUMfrpootivq taken in III 389 D ff. Cf. Xen. Cyr. v i n 1. 32, Isocr. 3. 44, and other passages cited by Nagelsbach Nachhom. TheoL II p. 233. Here the
essential mark of auxppocruvT) is v/x<p<dt>la

as to who shall be rulers, and who subjects; a point which is not mentioned in i n . In other fundamental respects, also, the two descriptions differ; and Hirzel rightly insists that the au)(f>po(TtJv7j of Book iv must be examined independently and by itself (I.e. p. 409). KptTTavrov: a common formula in the popular acceptation of (ruxppoavvrj: see Nagelsbach I.e. 31 Ai"yovT$. See cr. n. \iyovres is found also in Flor. A, in some MSS of Stobaeus {Flor. 43, 97) and in Cesenas M. Xiyovres should (with Stallbaum) be taken as agreeing with the nominative of (pao-i, 4 as men say, calling one lord of oneself in some mysterious way.' 677, 'forsooth,' helps out OVK ot5' ovriva rpbirov. For other views on this passage see App. I I . 33 Kpc(TTo> avTOv. Stallbaum reads KpdrTuiv avTov, and wishes to do so also in 431 A below. The accusative is more natural in both places, partly because it suggests T6 Kpeirru) avrov elvai (cf. 6 yap eavrov KpeiTTCJP Kal 7)TTU)Vau avrov efy), T h e i;vjUL<pu)i>ia in which partly because of KpeirTw avrov just before.

234

FIAATfiNOZ

[431

iyco, <f>aiPTai fioi 0ov\eo~6at TG3 dp@pci)7r(p irepl TT)P ^v^rjp

Xeyecp OVTO<; 6 X0709, co? TL iv avTG* TO fxep /3eXTtop epi, TO Be -^elpopy Kal 1 , TOVTO Xeyetp 7 Tpocfcrjs KaKrjs crfiiKpoTepop

5 OTap pep TO /3eXTLop <f)vo~ei TOV ^e/pozw iyKpaTes TO KpeiTTO) avTov' eiraipel yovp' bWap Be viro

r) TIPOS oyuXias KpaTrjdr) viro TTXTJOOVS TOV ^eipopos

TO fteXTiop op, TOVTO Be a>? ip opeiBei yfreyeip ' T Kal KaXelp TJTTCO B eavTov Kal aKoXacrTOP TOP OVTCO BtaKeifJbePOP. 10 ^AiroftXeire ip TOLPVP, I)P 8' aVTTJ iyw, irpos TTJP peap Kat yap COCKCP, e^rf. TJ/JLLU TTOXLP, Kal aVT7)V

TO TpOP

TOVTCOP POP'

KpLTTCO ydp

rr}9 BtKaicos <\>rjaet^ Trpoaayopeveadai,

elVep, ov TO dfjueipop TOV 'AXV diro-

ap^ei, aco(j)pop KXTJTCOP Kal KpetTTOP avTov. )8Xe7ra), ecf>r), Kal dXrjOf) Xeyeis.

Kal fxrjp Kai Tat ye 7roXXa<? Kal

15 TrapToBairds iTrcOv/juas Kal rjBopds Te ' Kal Xviras ip iratcrl fjbdXio~Ta C dp TIS eiipoL Kal yvpai^l Kal OLKTai<; Kal TCJP iXevdepayp Xeyo/juepcop Ta? Be ye dirXds

ip TOLS TTOXXOLS Te Kal <f>avXois. Tldpv fiep OVP. 6. Tb I I : TOV A. 12. ov A'.j: ovv A l l .

15. trawl H. Wolf: waai codd.

4 3 1 A 3 TITO \iukvTO Si. For the subdivision of m cf. v 463 B, VIII 560 A, Gorg. 499 c. Other examples of 4 partitive apposition ' are v 461 D, 477 c, VIII 552 c : cf. also v m 556 B, ix 592 A, x 618 E. 6 TO KpeCTTw avTov: sc. (paiverai /not TOVTO Xtyeiv. The expression /c/>eirrw avTov is the subject, and TOVTO the object. T6V for TO (see cr. n.) is indefensible. See also on TOVTO hk below. 7 TTXI{8OVS TOV x^povos. 11 379 c n. 8 TOVTO 848ia.Kctti.cvov. TOVTO is the object of \f/yeiv, whose subject is still strictly speaking TO KpeiTTu OLVTOV or (which is the same thing) OVTOS 6 \670s. In ^yetv and KaXelv the X670S is halfpersonified : * this the phrase censures as something disgraceful, and calls the man who is in this condition a slave to himself and intemperate.' For the recapitulatory TOVTO 54 cf. Ap. 78 E with my note ad loc. Hartman's TOVTO 8rf is an unhappy suggestion. 4 3 1 B 9 &UKCV: sc. 6 \670s TOVTO

whereof the better part rules the worse' etc. 4 3 1 c 15 iraurC. See cr. n. The corruptionan easy one in minuscule MSSrecurs in vi 494 B. See Introd. 5 and Bast Comni. Pal. p. 705. The object of this part of the argument is to shew that our city is <rw<ppu)i> not only as being upelTTwv avTTJs but as being Kpelrnav ijdovdv re Kal ciriOvixiGjva kindred, but not quite identical, notion: cf. 431 D. In adding yvvai^l Plato speaks from the ordinary Greek standpoint; in permitting some women to be guardians, he tacitly allows that in some cases their desires (unlike those of oU^Tai etc.) are fiera vox). Cf. Laws 780 E rT. 16 Xryo|jiva>v is emphatic. No one is free who is a slave to his desires. Cf. I 336 A n. 17 Tas Si -yc KTX. I have returned to the M reading. The accusative with S Tvyx&vu and its congeners isexcept with neuter pronouns (Jebb on Soph. O.T. 1298)almost unexampled (eiriToa<rcus with accusative in Pind. Pyth. 10. 33), ($ou\(x6ai \tyeiv: n o t (as J. and C . ) " i t and Herwerden reads the dative, an easy seems a natural way of speaking." 11 KpdrroiavTTJs. Cf. Laws 626 E ff., correction; but it is perhaps safer to take where KpetTTcov avTrjs is similarly applied the accusative as a sort of anacoluthon " occasioned by the parallel of the previous to a city and explained in the same way. sentence" T6S ye TroXXdjevpot (J. and 12 ov": not the adverb, as Stallbaum C). Baiter brackets the verb e7rireuet. supposed, but a partitive genitive: 4 that

432 A]

nOAITEIAC A

235

T KCLI fxerpia^, at Br) /juerd VOV T Kai B6%r}<; 6p6rj<; XoycG/Jbw dyovrai, iv 6\LyOl<; T 7TlTv!*L Kdl TOL? ftiXTLGTa fJLV (f)VGlV, fiiXriGTa Be iraiBevdetaiv. iv W\r}6r)y <f>7). OVKOVV Kai ravra avroOv ras opa<; ivovra GOL 20 rfj iroXei, Kai Kparovfieva^ iiriOvfjiia^ ras "E7W7', <prj. Kpeirro) rjSovayv re ravra; hel fidXa, iv Tot9

D TTOXXOIS re Kai ' tyavXois V7TO T TWV iiritivynwv rfjs iv rots iXdrroai IX. iraatv re Kai iTrieiKearrepoLS; E,l apa Bel nvd TT6\LV irpoaayopeveiv

Kai T/79 (frpovijGecos

Kai 7n0vfitwu Kai avTrfv avTTjS) Kai TavTrjv 7rpocrpT)Tov. Ylavrd- 25 fjbkv ovv, e<f)7). *Ap' ovv ov Kai aaxfipova Kara irdvra Kai dp^ofievois ' irepl rod ovanvas Kai Kai /jidXa, <f>7). Kat JXTJV eiirep av iv dXXy iroXet 7) avrrj Bo^a E eveaTL T0Z9 T dp^ovGi apyeiv, Kai iv ravrrj (f>r), G<p6Spa. av ecrj TOVTO ivov. rj ov Sotcel;

'Ey TTorepots ovv <p7]Gi<; rdv

TTOXLTCOV TO auxfcpovelv 3 rj iv TOLS dpyo\xkvoi<;; <i)/jLol(i)TaL;

ivelvaty orav OVTOOS C^COGLV ; iv rocs apyovatv 'Kv d/j.(f)OTpoL<; 7TOV, (f)rj. 'Opas ifiavrv6fi0a Tt Brj; 'On 432 eKarepa ivovaa dprc, a>9 dpfiovia, nvl oir% ooairep rj dvBpeia

ovvf rjv S' iyco, ore iirteLKux; rj Gaxfrpoavvrj Kai rj ao(f>ia iv fiepec TLVI Bid iracrwv

7 fxev | aocfrrfv, rj Be dvBpeiav rrjv TTOXLV irapei^eTo, 35 7

ov^ OVTG) irotel avTT), dXXd Bi oXrjs dre^vco^ riraraL, 1. Trapeix^ro A II: irapdffx^ro A .
2 1

4 3 1 U 27 Kai ji-qvor<f>68pa gives a 4 3 2 A 2 81' O\T)S8id iracrv. 5t' third feature of the auxppoavvrj of a city. 6\r}$ sc. rrjs 7r6\ews, not Xu/oas, as J. and We have shewn our city to be (1) Kpdrriov C. strangely suppose. 5ia waaCov sc. T&V avrrjs. (2) Kpelrrwv ijdovQv re K U em- x?^v should be taken with ^vvgLdovras C Ovfxi&v. It is also (3) b/Jiovor)TiKri TTC/H (SO also Schneider). 7 5td iraadu <rv/x7 rov OXXTTLVOLS del Apxeiv. (3) corresponds (fxavia is the octave (Arist. Probl. xix s to K6<T/J.OS, (2) to eyKpoLTtia, (1) to /c/ict'rrw 35. 920 27 ff.), the KOLWLGTT) av/xepwuia, avTov in 430 E. Thus the discussion in according to the Greeks (Arist. I.e.), this chapter follows a chiastic order. readily sounding to the ear as absolute 4 3 1 E 32 d^4>oWpots. Cf. 442 c, D. unison; hence the point of ravrbv, which V Aristotle and others seem to have sup- is an accusative depending directly on posed that (TuxppoavPTj was the special vvq.dovTas. See Arist. I.e. 14. 9i8 b 7 ff. virtue of the lowest class in the State and Sta ri \au6dvet T6 5tA naaiov Kai doicel the lowest element in the soul: see Top. bfxb(pojvov etvai, olov iv r<J (poivuclip /cat iv v 6. I36 b 10 ff. and 8. i38 b 1 ff. and r y avdpuirq; The whole expression 5id [Arist.] irepi dperuiv Kai /ca/cicDv 1. I24ya iraadov ^vvq.bovras raitrbv therefore means 30 ff. iv d/j.<pOTipois proves this view that the concord of the citizens on the erroneous. The error arose partly per- matter in question is absolute and comhaps from a desire to make the theory plete. Further than this I do not think superficially symmetrical, partly perhaps the comparison is to be pressed. If we from a notion that F^ato's rulers would seek to find analogies between aadevearanot be likely to dispute their own right TOVS, l<rxvP0TaT0VSi f*i<rovs and the virdrrj^ to rule. But auxppoauvr) in Plato's sense v-^rrf and fieay of the scale, we are met by is necessary for his Rulers as well as for the difficulty that the fiiffij cannot be said their subjects; without it, they might nolle to produce the same {ravrbv) note as the episcopari'. cf. I 346 D n. virdrrj and vfyrri, and we are not at liberty

riAATQNOS
^vvdBovra<; TOVS re dadeveardrov^ lo"xypoTaTOv<; Kal TOU? fieaov*;, el fiev ftovXei, ravrbv

[432 A
Kal TOV?

<f>povt]<Tecf el Be

5 fiovXet, Icryyi, el Bey Kal irXrjdeL fj ^prffiaaiv fj dWw orqtovv rtov

TOIOVTCOV &are dpOorar* av <f>alfiv ravTTjv TTJV ofiovocav crcocfrpo-

<TVVT)V elvai, ^eipovo^ re teal ape'ivovo*; Kara <f>v<n,v ^vfi(f>covLavf OTTorepov Set dpyeiv, /cal ev iroXei ' Kal ev evl efcdarq). Udvv fioi, B e<f>7), gvvBoKei. EZei;, rjv S' eyd)* rd jiev rpia TJ/JLLV ev rfj iroXei

to suppose that Plato is thinking of i) 5t5 virtue remains for the third class of did. iracrwv in the face of his own words, citizens? and what guarantee is there which refer only to a single octave (5td that aocpla will consent to rule? (see on wacfCdv irapexofJL vt] KT\.). In talking of dfuportpois 431 E). Whereas auxppoiv (juxppcHTvvTj Plato usually distinguishes only avvt\ not only provides for the third class, between two classesrulers and ruled: but furnishes a point of union in which e l ov T Ka 431D, E and infra x ' P ^ ^ afxelvovos. all the classes may meet, and the City, so See also on 443 n. far, become jda 4K iroWwv (cf. 443 E). If we bear in mind that the Rulers are 4 <f>povtfj<rci lo"X^ irX^Oci define dffdeveaT&Tovs,foxvpordrovs,/xtvovs. The only select Guardians, and that </>u\a/cey includes both Rulers and Auxiliaries, we equipoise and measured cadence of this may tabulate the virtues of the three stately sentence may well suggest a chorus of voices singing in unison. Cf. ill 401 C. classes thus: Virtues of Rulers, Cobet's excision of the second /SouXct is sadly out of tune. <ro<pia + dvd 6 Tavrqv TTJV 6|i<Svoiav prepares us Virtues of Soldiers, for the definition about to follow. There dvSpeia + ( are various dfidvoicu: this one is agreement Virtues of Farmers, etc., pp oirdrepov 8ei Apx^iv etc. Hirzel is, I think, mistaken in holding 7 \ctpovos KTX. : * concord between that <roj<f>po<Tuvrj is a virtue of the whole and not of the parts; the fact is that the naturally better and the naturally it is a virtue both of the whole and worse, on the question which should rule, of each of the parts. Strictly speaking, whether in a city or in an individual.' 4v ipl Kd<TT(f} anticipates 442 c f.; but isof course, bjxbvoia or vn<fn)vla implies more parts than one, and concord is imjustified here by 431 A, B. We may now sum up Plato's account possible to a unit; but the essence of the of cruxppoffOiff} so far as it is a virtue of thevirtue consists in the view that the best State. It involves three elements: (1) the shall rule, and this view is present in rule of the better over the worse, (2) the each of the three classes. For diicaioo-vvr) rule of (ppbvrjais over the desires, (3) the see 434 cn. agreement of better and worse as to which Plato's account of <ru)<t>poavvr} in other shall rule. (1) and (2) are different ways dialogues differs in many respects from of expressing the same thing; neither is this, and is rather a hindrance than a help fundamental, for (granted the presence in elucidating the present passage. Cf. of <ro<pia and dvbpela) both of them followHirzel I.e. p. 409. The crwcppoavrr) of from (3), whereas (3) does not follow the Chartnides is fully discussed by Knuth from either. Plato accordingly admits (3) Quaestiones de not. TTJS auxppoavvrjs Plat, only into his final definition. It follows criticae (1874): cf. also Hammond I.e. from (3) that awfipoavpr}, unlike ao<pia pp. 138 f., 157 f. and duSpeia, is a virtue possessed by all 4 3 2 B434 c Where then is Justice1? the three classes of the City. Krohn We must beivare lest she escape us. Socrates (PI. St. p. 372) pronounces auxfrpotrvvq presently exclaims that he has found the otiose and " ornamental." The charge trail. Justice is the principle, or else one is best refuted by considering whether form of the principle^ which we laid denvn the City is complete without it. (The at the beginning, viz. that each individual part played by Justice will be discussed shall fulfil that function only jor which he later.) Apart from (TUMppoativr], what naturally best fitted. In other zuords, is

432 c]

TTOAITEIAC A

237

fcarcoTrrat, a>s ye OVTGXTI B6%av TO Be Brj Xotirbv elSos, BL O av en 10 dperr}<; fiere^oL 7rd\9, TL TTOT av ellr); BfjXov ydp, on TOVT eartv r) Bucaioavvr). ArjXov, Ovtcovv, do TXavtcoov, vvv Brj rj/jLas Bel axTTrep fcvvrjyiras Tivas ddfivov KVKXW TrepLtaraadat irpoaeyovra^ TOP vovv, /JLTJ irrj Bcacfrvyr) rj Bi/caLocrvvT] /cat d(j>avLa0elaa aBrjXos C yevqrac <f>avepov yap ' Brj on ravrrj irrj ecrriv. opa ovv teal 15 irpoOvfxov fcariBelv, idv 7raK irporepos ifxov IS779 teal i/101 <f>pdar]<;. El yap uxfreXov, (f>rj' dXXd /xaXXov, idv /JLOL enro^evid ^pf) na\ ra BetKVVfJieva Bwa/Jbivco KaOopav, irdvv /JLOL fxerpiw y^prjcrei. "ETTOV, TJV 8' iyd, ev!~d/jLvos fier epov. UocTjaw ravra' aXXd /JLOVOV, fj 8' 09, rjyov. Kal p>T\vy etTTov eyco, BvajBaro^ ye TL$ 6 TOTTIX; 20 (f>aiverat teal eiriaicw ecrn yovv cr/coreivbs /cat BvorBiepevvTjros*
13. 0d/*vov I I : dd/nvujv A . 16. <f>pd<rr)s I I : (ppaaets A . 6<pe\ov A. 18. /j.TpL(f) H . R i c h a r d s : /xerpiws codd. 17. w<p\ov I I :

Justice is, in a certain sense, i minding ofte's own business.'' Four considerations point to this conclusion. In the first place, it is in order to make the other three take root that we require a fourth virtue; and it is just the division of duty according to natural capacity which renders the other three virtues possible. Secondly, this is the only principle which can be compared with the other three virtues in respect of benefit conferred upon the Slate: and Justice must be comparable with them in this respect. Thirdly, it is by this principle that the Rulers will direct their judicial decisions, and Justice is the principle by which our Rulers judge. Lastly, the violation of this principle works the greatest mischief in the City. So does Injustice; so that the priiiciple itself is identical with Justice. For Plato's view of Civic Justice see on 434 C. 4 3 2 8 10 s yt86ai. This phrase is apparently quite unique in Plato: see Griinenwald cited on 430 E. 13 (ocrircp Kvvry^Tas. The image is a favourite one with Plato: cf. Laws 654 E, Farm. 128 c, Lys. 218 c. Other examples may be found in Stallbaum's note on this passage. The particular kind of hunting from which Plato takes his illustration is clearly described in Xen. de Ven. 8. 48. A net was drawn round the bush where the hare was, and the hunters stood round, ready /xeradetp Kara ret tyytli t-v KKv\iadfj iic TWV SiKTuiap.

432 c 16 <|>pd(rfls: 'point out.' There is no occasion to read (with Ast and q) /cat /not (ppdaeis. 18 |iTp<tf. S e e cr. n. fierplcos XPV~ adai could only mean 'to treat fairly,' but this is not to the point. The only relevant meaning is * you will find me very tolerable,' and fieTpiip /xoi xpr}(jt. conveys this sense exactly. Cf. ivo/iivy XPV*ai
dwa/jL^vif) a n d X e n . Cyr. I l l 2 . 4 6X17015

re KCLI dadevtcn xp77<rcu/ze0' hv wo\filois9 Symp. 2. 9, 10. On the error see Introd. 519 va[ivos: like a pious huntsman : cf. Xen. de Ven. 6. 13 evtd/xeuov r<$ 'AirdX\U)VL /cat rrj 'AprtfAidi rrj 'Ayporipq. fxeradovvat TTJS drjpas. Cf. also (with Stallbaum) Phil. 25 B e^xou $y Kai ^KSirei and Tim. 27 C. ^7rou odv (suggested by Richards) seems to me much less spirited and picturesque than Zirov ; and the cacophony is also unpleasing. For the asyndeton cf. II 373 E n. 21 &TTI yovv8v<r8ipvviiTOS has been objected to as adding little or nothing to SvaftarosTTI<TKLOS. But dvediepevvrjTos, 'dimcult to beat,' said of beating or scouring the brake to rouse {KIVCIU Xen. de Ven. 8. 7) the game and drive it out into the net, could ill be spared; so apt a word is much too good for a copyist. Cf. Menex. 240 B, where huptwaadai is used of the famous ' beating' of Euboea by Datis' soldiers: and see also Laws 698 D.

238
a yap o/^a>9 Ireov. iravv
y

nAATQNOI

[432 c

]reov yap, <j>rj. teal iya> tcart&cov 'lov iov, D re %LV I'^I/O?, icai /JLOL Sotcel ov ES dyyeXXeis, v o 09. *H /xrfv, TJV To irolov; UdXai, do iiaicdpie, rals [lev OVK

Vy u> YXavtcoDV Kivhwevofxev re K(f)v^caOac rjfias.

25 o iyoo, fiXatcc/cov ye TJ/JLGOV TO iraQos. dp avro, dXXJ rjfiev KarayeXacrroTaroc

(f>alvTai irpb TTOSGOV r/filv ef dp%f}$ Kv\Lv&i<r6ai, teal ov ootnrep oi iv %OVT<; r)Tov<rLv ' eviore o e^ovenv, 30 ?cr&)9 rjfjia^. Kal \eyovres on Ilco9, (f>rj, Xeyeis; rtvd avro. teal r/fiel*; t? avro

7re/3X-e7ro/Liez>, iroppay Be iroi direa/coirovfiev, OVTW,

rj Brj KOX eXavOavev elirov, to? 8otcov/J,ev poi rjfxwv avrtov,

avrb fcal d/covovres irdXai ov jiavdaveiv

eXeyo^iev rpoirov

Matcpovy e<j>rjf TO Trpooifjaov TO3

eiridviMovvTi dtcovtrai.

X.

*AXk\ ffv o iyco, atcove, \ et TL dpa \ey(o.

o yap eg dp^s 433

iOefieOa rj cf>vo-is firjv on ye eVrt,

Oa Belv irocelv Bia Travros, ore TTJV TTOXIV KarcpKi^oiiev, TOVTO p, o>9 ifjiol 80/cel, TJTOL TOVTOV TL elBo<i 7 hucaioavvT). 7 5 ev Seoc eirLT^hevetv T<*)V irepl 7nT7)SeL0TaTrj 7re(j>VKvla etrj, TO TCL avTov 22. irpaTTeiv Iov iov nos: Iov Iov codd. TTJV TTOXW, et? o avTov 'RXeyofiep ydp. Kal 8e ST/TTOV Kal TTOXXCIKLS iXeyo/mev, el jj,e/j.V7)0~ai, OTL eva eicaaTOv

/cat fir) iroXvirpay/uLOvelv hucaioavvq 4. 8k A 2 II: ova. A1.

4 3 2 D 22 Iov, tov: ' J o y ! J o y ! ' of Justice is not exhausted till individual iov dolentis, iov gaudentis, according to Justice has been discussed. See on TOIOVTO the Scholiast on Ar. Peace 318: cf. Suidas in 443 c. s.v. Ancient authorities differed on the 6 irirr|8ciOTarq. iiriTrideioraTa point (see Blaydes' critical note I.e.), but (Herwerden) is not good: cf. 11 374 E modern scholars for the most part agree and supra 430 A. A few MSS omit rrelpvwith Suidas. ^ KWO, not unnaturally; but the redupli24 K<|>cv{i<r0ai$ dyylWciS- The cation in 0u<mirefvicvia adds to the contracted form of the future of <f>evyu> emphasis. Plato never tires of emphasizis established by the authority both of ing the * natural' features of his city in the Paris MS, and also of Aristophanes Books 11IV. and Euripides, as Schanz has proved 7 Sucauxrvvr) has been questioned by Richards, on the ground that " t h e (Vol. XII p. xvi). Schanz may be right in supposing that it is borrowed *' ex ore inference announced in TOVTO TOLWV KT\. populi." For ei5 dyyAXeis Phrynichus is already stated in KOI firfu 8n KT\., (s.v. cvayyeXl^ofiat <re) apparently read which from its form (/rat fi^v) is yet evayyeXeis, on which see Lobeck Phryn. evidently only a step in the reasoning." p. 632 and Cobet N. L. p. 163. evayyeXw Richards suggests Skato*, and Hartman dtKaioo-vvrjs, neatly but needlessly, TOLVVV does not seem to be used in Attic prose. In Theael. 144 B e 5 d77^\\eis is read by in B does not express an inference, but is B, ev dyyeXets bv T. simply 'well,' as in II 369 B, i n 413 c, 4 3 3 A 3 ^TOL See I 344 E n. iv 436 B and a host of other passages TI cl8os, like Tpbirov TWO. in 432 E collected by Kugler (de part, rot etc. and 433 B, hints, I think, that Civic p. 35). Plato first states a popular view, Justice is not, after all, the true and and then proceeds to shew that it is original form of Justice. Hence, in 434 D, mainly right on grounds presently to be Plato is careful to warn us that the subject stated (whence oW odev TK/j.aipofiai;).

433
B fcal TOVTO aWcop

nOAITEIAC A
re TTOWGOV dtcrj/cca/jiev tcai avrol

239
7ro\\d/ci<;

eipr)KafjLv. Elpij/cafjuev ydp.

TOVTO TOLVVV, T)V K eyco, & <f>i\, 5

Kivhvvevi Tpoirov Tivu ycyvofievov f) Si/eaioavi'T) elvac, TO rd avrov 10 7rpaTTiv olaffa 66ev Tetcfiaipofiai,; Ovtc, dWd \ey\ <f>rj. Ao/tet fjiot, rfv S' eyw, TO viroXonrov ev rfj iroXei &v eaKefXfxeOa, aaxftpoGvvris teal dvhpeias teal typovr) crews, TOVTO elvat, o Traaiv eKeivofs
TTJV hvvafXLv irapea^ev, <rci)Tr}piai> irape^ei, G>CTT iyyevecrOai, av ivrj, tcai iyyevofievois ye ecoanep KCLITQI e<f>a/jLv hucaiocrvv^v 15

Vind. DF:
No stress should be laid on the fact that troXvirpay/xoveiv is an error for <rw<ppoSiKaioauvrj is in one case the predicate, avvq, and Plato is here deliberately and in the other the subject: complete correcting the popular view. If so, /cat identity is predicated in both cases, as fiT)vye means 'and yet,' i.e. in spite of the abstract SIKOKHTUJ'I; shews. It might what we now say that yustice is eh v be different if we read dinaiov, but for Kara <pvaipy ' we and others have also this there is no occasion. There is still said that Temperance is ra avrov irpdrhowever a difficulty in 8IKCLIO(TVPT} : seereiv.' Adimantus assents. * Well,' connext note. tinues Socrates, 'it is apparently (not Temperance, Hut) Justice which is ra 4 3 3 B 9 clpi)Ka|icv *yap. This has not avrov TrpaTTeiv.' This view gives a much been said in the Republict nor (so far as I better sense to /cat in Kal TOVTO, and 7 J know) in any of Plato's earlier dialogues (if we except Ale. 1127 c), so that elp-^Kafxev 5iKaioavv7) receives the proper emphasis. refers to ordinary conversation. Such 11 SOKCIvpoip.V. Things which are a view has affinities with the legal view equal to the same thing are equal to of Justice as the virtue which respects the one another. Now (1) the Virtue which rights of others (cf. 433 E and 1 331 A ff.), enables the others to take root, and and is natural enough, especially with the (2) Justice, each = rd vir6\onrov. Thereloose connotation which SiKaioavv-n had in fore Justice enables the other Virtues to popular language. It is however curious take root. <But that which does so is that in Charm. 161 B ff. precisely the T<X avrov irpdrreip. Consequently Justice same account is given of Temperance: is ra avTov Trpdrreiv. > Plato seldom dpn yap avefivijadrjv 6 ijdrj rov iJKOvcra leaves so much to be mentally supplied \4yovros, 6'rt (Tuxppoavvr) av etrj rb ra in his reasoning. eavrov irpdrreiv : cf. Tim. 72 A ei3 /cat 15 irap^xci. See cr. n. Former rrdXat \eyerai T6 irpdrreiv Kal yv&vai editors (except Ast) retain irapx*LV a n d rd re avrov Kal eavrbv (roHppovi fxdvtf) explain it as depending directly on doKei. irpovrjKeiv. In its popular connotation, If this is right, Kal before iyyepofAfrois <T(ti<t>po<rvv7) was not always distinguished TOVTO elpai and wap4xiv \ but Kal joins from 6iKaio<rvi>ri, and even the philo-iyyepofifrois ye, following immediately sophers (as Strabo v n 3. 4 observes) on iyyep&ffOai, naturally suggests that sometimes used the words in nearly an irapixeLV a n d iyyeviffOai are coordinate identical sense. See Nagelsbach Nachand both under the government of wffre. hom. Theol. p. 238. Steinhart and others That this was felt in antiquity is proved find in the difference between this passage by the variant eyyepbfiepa for iyyepoand the Charmides I.e. an indication of fie'pois, preserved in Stobaeus {Flor. 43. the Socratic and Platonic doctrine of the 98) and in S. The author of the reading unity of Virtue. No doubt there is a iyyepbfiepa must have understood Plato certain sense in which virtue is one (see to mean 'which enabled them all to make below on 434 c), but we must insist their appearance in the city, and having that the specific virtues are represented done so, to keep it safe, so long as they by Plato in the Republic as distinct; are there,' and this, I think, is the natural on any other hypothesis, the perfect City meaning of Plato's words, if irapixLV is falls to pieces. Perhaps SucaKMrtivr} after retained. But the sentiment is compara-

240
1

TTAATnNOI TO v7roXei<f>0ev eKeivcov, el rd rpia dyadr)v eiipoifiev.

[433 C Kal yap C rffv Kal

eaeaOai

dvdy/er), e<f>rj. ' A U a fievTOi, r)v 8' iyw, el Beot ye tcplvcu, rl TTO'XLV TJ/JLLV TOVTCOV fidXiGTa Svc/epiTov acoTTjpta iv av ecrj, irorepov direpydaeraL earl, r) ofioBo^ia Tciov dp^ovrcov rj r) iv re

iyyevofxevov,

20 dp^ouevcov, rj r) irepl Seivwv re Kal /JLT], arra TOL$ (TTpaTLoorais iyyevo/xevr), <f>p6vT)(TL<; re Kal (frvXaKr) ivovaa, iroiel ivov Kal iv irathl Kal iv yvvaiKi Srj/jLiovpyS Kal apyovn ov; 25 WV 7TpaTTV Kal OVK 7roXv7rpay/Ji6vt. rj ' rovro

S o ^ 9 ivvofxov TOLS ap%ovai avrrjv D

fjudXcaTa dyadrjv

Kal BovXcp Kal iXevdepcp Kal TO avTOV eKaaTOS el? AvCKpLTOV, <f>rj* 7Tft)9 S'

teal dp^ofxevcp, on

! 'Rvd/jLiXXov apa, GW OLK, irpos dpeTrjv iroXeoy^ Trj TC ao<f)la Svvafits. Kal /xdXa, e<f>rj. OVKOVV hiKatoavvrjv TlavTairaai ap^ovaiv ' H aXXov OVK, aXXa irrj r) TOV E

avTrjs Kal Trj o-foebpoavvr) Kal Trj dvSpeia r) TOV KaaTOV iv avTrj TO, avTov irpaTTetv 30 fiev ovv. TO ye TOVTOLS ivdfiiXXov av eh ' dpeTrjv 7r6Xea)<; Oeirjs; Tt ybr]v;

^Kowet Sr) Kal TySe, el OVTCO 86ei.

dpa Tot?

iv Trj iroXeu ra? SiKas irpoaTa^et's hiKa^eiv; /xrjT^ eyuxji TOVTOV. 'n?

7 O9 ovTLvoaovv /JL&XXOV <f)ie/jLvoi BiKaaovarcv rj TOVTOV, O T ) av eKacTTQi TaXXoTpca /jurjTe TCJV avTcov aTepcovTac; BiKaiov 6W09; Nat. Kal TavTrj dpa

35 oLKelov T Kal eavTov e^i<; Te Kal 7rpal~L<; hiKaioavvr) av \ ofMoXoyolro. 434

21. r) i] &,-(/: rj ASJ1: T) II30. OVTIO A l l : in mg. yp. aavrip A2 . 32. OUTIVOGovv 3!: TLV6S ovv AYlc/. TO6TOV II: rovro A. 34. TOIJTOV A 2 II: TOVTO A1.

tively weak; and consequently Ast and Hartman wish to cancel 7rap^xet"> making (rcoTTjpiav depend upon iraptox*v'>^ u t a present tense is necessary. 7rapXL seems to me what Plato wrote, ' aye, and after they have appeared it preserves them, so long as it is present in the city.' A relative clause often passes into an independent sentence (see on 11 357 B) ; and the idiom is appropriate here because it responds to the emphatic KOL7^. For Kai76 cf. 425 B n. 4 3 3 D 23 SovXwdpxo|iivo>. On douXip see v 469 c ;/. Richards would insert Kal yeu)py<f after drj/xiovpy^, pointing out that the other words go in yjairs; but the difference between b-qixiovpyi} and yewpycf is insignificant, since both artisan and farmer belong to the same class in the city. 24 ts v. Most of Stobaeus' MSS (Flor. I.e.) read els uv 'iv. Zv is unnecessary with /cat OVK iiroXuvpay/jidveL following (Schneider).

4 3 3 E 30 o-Koiret KTX. This re/cfiripiov turns on the judicial sense of ducaiwnjpri: cf. I 331 E ff. The judicial functions of the rulers follow naturally from 428 D, where it is said that <ro0ta povXevercu6Wie' 8LV rpdwov airr) re (sc. T) TT6\LS) irpbs avTrjvApicrra 6jj.i\ot KT\. It is clear that no class except the rulers can be judges in the State, and judges are necessary: see i n 408 D ff. 35 cavTov KT\. eavrov is a possessive genitive depending on TOV. It should be noted that although ts TOV oiKelov is not the same thing as irpafa rou oUeiov, the latter involves the former. Plato is looking for a point of contact between his own view of Justice and the popular judicial meaning of the word, and nnds it in 2ts TOV oUdov. Krohn (PI. St. p. 49) appears to me to attach too much weight to 2is TOV OLKCIOV when he calls it a new " BegrifTselement," and complains that it is " weder sachlich erlautert, noch logisch streng abgeleitet."

434 C]

TTOAITEIAC A

241

ravra. Ide 6*7, eav cot oirep efioi gvvbotcrj. TCKTCOV a/cvroewi'xei'ptov epya epyd^eadai fj aKVTOTOfio? TCKTOVOS, fj ra

opyava fieraXa/JiftdvovTes rdXXrjXcov fj rcfids, fj Kai 6 airb? iiri'Xeipwv d/jLcfrorepa irpdrretv, irdvra raXXa fieraXXaTTOfieva apd 5
aou av TI So/cel fieya fiXdyfrai TTOXIV ; Ov Trdvv, e<f>7j. ' A \ V orav

ye, olfjuait Brjfiiovpybs cov fj TI$ aXXos /%pr}fjLaTLO'Trj<; (favaet, eirecra

B eTraipo/jLevos I fj irXovrcp fj irXrjOec fj layil fj aXXq> rep TOLOVTW eh TO rov TroXe/jLifcov eZSo? eiriyeipfi levai, fj TCOV iroXefJULKcov TL$ eh TO TOV ftovXevTiKov Kai <\>vXaKo<; dvdfyos covy Kai rd aXXtfXeov OVTOC 10

opyava
ravra

/jueraXafM^dvcoari Kai Ta? Tijxd^, f) orav

6 avTos

iravra
rfj

afia eirL^eipfi TrpdrTecv, TOTC olfjuat Kai aol SOKCIV Tavrrjv *H Tpccov apa OVTCOV yevcov fidXco'Ta KaKovpyia. iroXvirpayKOJJLL&T)

TTJV TOVTCOV fATaj3oXr)v Kai 7roXv7rpay/jLocrvvrjv oXeOpov elvai

TToXei. UavTaTraai jjuev ovv. Kai bpQoraT

C fioavvrj Kai /j,Ta/3oXr) ' eh aXXrjXa fieytaTrj T ftXdfir) rfj iroXet 15

av irpoaayopevoiro

fxev ovv. XI.

KaKovpyiav HdXiv

Se Trjv fieyiaTrjv
IIco? 8* ov;

rrj<; eavTOV iroXecos OVK

TOUTO jxev apa dSc/cia.

<f>7]Gc<; elvai;

Be cSBe Xeycofjuev yj)t)ixaTicrTLKOV, eiriKOvpiKov,

8. H: A.

6 dXX' #TCIV KTX. Plato is probably thinking of Athens again: cf. supra oUeioirpayLa in 434 C. 424 D n. and Krohn PL St. p. 46. 0u<rei belongs to u>v. Hartman needlessly ex4 3 4 A 5 irdvTa TaXXa means everypunges &v and reads 0u's for <pvaei. The thing except what Socrates is about to subject to ujv is simply the pronoun * he,' mention, that is everything except the used loosely, as often in English. interchange of rulers and ruled. So J. and C , rightly, I think: cf. 421 A, vil 4 3 4 B 10 povXcvTiKOvwv. "Valde 518 D and Laws 798 D. Other editors miror editt. verba (lovXevTiKod Kai <pv\aKos explain raXXa as * reliquorum opificum avaios Cov concoxisse" cries Hartman. * opera " ; and so also q, reading 7 irdvTa The genitives of course depend on T6 7 raXXa T& ye TOICLVTO. ; but it is difficult to {eldos), and avdios is used absolutely, extract this meaning out of rdXXa without as often. TO. ye Toiavra, and the asyndeton is also 4 3 4 c 16 tidXicrra KaKovp^Ca. fidvery harsh. Madvig's conjecture TOLVTO. Xio-ra is omitted in and one or two is improbable, though adopted by Baiter. other MSS ; but cf. VII 532 B in ddvva/ula, Adimantus would catch the meaning all VIII 564 A els &yav 8ov\elav (with Stallthe more easily on account of the similar baum ad loc), and other examples in statement in 421 A, and because irdpTa Kiihner Gr. Gr. II p. 526. That fxaXiaTa would be pronounced with emphasis, as should be taken with KaKovpyia is clear the asyndeton also indicates. I have ref r o m fxeytcTTT) (HXdfir) a n d Kanovpyiav TTJV moved the comma usually printed after yji /xTa\\aTT6/JLeva; for iravTa T&WCL in19 irdXiv: not 'again,' but 'concludes within its scope all the cases menversely,' "umgekehrt" (Schneider).
T6 oliceidv T Kai <T6> CCLVTOV, comparing

Cf. 442 E. It should be mentioned that the poet Gray (with less than his usual critical acumen) conjectured TOV <xoie7v>

tioned, and is directly the subject of

doKeT.

242

TTAATnNOI

[434C

20 <f>v\a/citcov yevovs oitceLOTrpayla, i/cdcrTov TOVTCOV TO avTov irpaTTOvTO? iv iroXeiy TOVVCLVTLOV /CLVOV SiKaioavvT) T' av LTJ Kal TT)V TTOXIV

Scfcalav irape^oi,
rjfuv Kal 6t? eva

Ovtc aXXrj e/juocye ' Sotcel, 1 S' 09, eyeiv rj TavTy. D 7

iray'icos avTo Xeycofiev, dXX' eav fiev TO eISo9 TOVTO eKaaTOv TOOV dvdpdoTrcov lov

MrjSev, r)v S' iyd), TTCO irdvv

25 6fJLo\oyrjTac Kal eKel BiKaioavvrj e\vaiy avyywprjao^ieda

Kal ipovfiev;

r/Srj' TL yap

el Se (JLYJ, TOTC aXXo TL aKeyjro/jLeda. vvv S' e/creXe-

aco/iev T7)v aKeyfriv, fjv (prjOrj/xev, el iv fiei^ovi TLVL TQJV eyovTQ&v

SiKaioavvTjv irpoTepov eKel eTTiyeip^aaiyLev Oedaacrdat,, paov av ev

10 KCCOTOViroXci is cancelled by of political StKaioavvrj, there is every Herwerden as a marginal note on oUeto- reason to suppose (with Krohn I.e. p. 46) irpayia. The words add to the weight that Plato was not uninfluenced by the and impressiveness of the sentence, and TroXvirpay/xoavvT) (as he conceived it) of have a decidedly Platonic sound. Athenian democracy, although it is in 21 TOVVCIVTCOV iKtivov. eicdvov is ' the reality a particular psychological interother,' i.e. Tro\vTrpay/xo(Tui/rjs (rather thanpretation of Nature's law of airXSTys that forms the true philosophical basis of the aSi/ctos); and rovvavriov is probably nomiCity described in Books 11iv. See also native, and not adverbial accusative. So on 11 370 A. also Schneider. It is not necessary to add ov after rovvavriov as I formerly did. 4 3 4 D435 A Adimantus agrees; The style of argument is the familiar TOTTOS but Socrates will wait until he has dis4K TQV evavTioiv (see Arist. Rhet. 11 23. covered Justice in Man before being sure 1397a 7 ff.). that he is right. If the features of Justice are the same in Alan and in the State, we To sum up. Civic Justice is the fulfilment of the maxim TO avrov Trpdrreiv by shall be satisfied. the three classes in the City. There is 4 3 4 D 23 iraylusX^ywH^v cf. V nothing transcendental or metaphysical 479 C wcrytws vorjaai, Theaet. 157 A vorjaai about it, as Krohn rightly observes {PL irayiajs, Tim. 49 D. OVK tan iraylias St. p. 48); it is simply the principle eh vorjaat was probably a phrase in vogue 2v Kara <t>v<nv applied to the three com-among Heraclitus'followers: seeWohlrab ponent units or factors of the State. Cf. on Theaet. I.e. II 370 An. It is moreover the soil out 24 tdv TO ctSos. eUos is not yet the of which all the other virtues grow; its Idea (ill 402 c) but refers to oiKeioirpayla. fruits are Wisdom, Courage, Temperance, For I6v Richards conjectures iovaiv; but of which the last appears in the Farmers surely els would then be wrong. How and Artisans, the last two in the Auxican * we' be said to pass into an indiliaries, while the Rulers possess all three vidual? The eldos is half personified (cf. (432 A .). Thus all the Virtues meet in b'ravi\6bv ipdor-q/xa (-pyjTai VII 538 D ) ; Justice (iv 5t 5LKai<xrvvr) avWrj^drjif ira<ry is said to 'pass into' the individual it dperif} 'vi ap. Arist. Eth. Nic. v 3. ii29 b merely because we have discovered it 25 ff.) and it is in Justice, not in crocpia first in the State. See also on drra^/SXu(as the historical Socrates held Mem. i n verai 442 D. The passage in Phaedr. 9. 5), that the true unity of Virtue consists. 249 B is different, whether we accept Plato's Justice is in reality not so much Badham's conjecture Ibvr or not. a specific virtue, as Virtue or Righteous27 Vv is a loose internal accusative, j ness in general: Kal o#0' t-airepos oW exactly like 6' in 443 B below. The referifos OOTU) 0avfjLa<TT6s (Arist. I.e.): cf. ence is to 11 368 D. 442 E n. He desired to build a city, 28 4KI. The reading iKeTvo, found wherein Righteousness dwelleth (iccuvods in S and other second-rate MSS, would 5e ovpavovs Kal yijv Kaivrivirpo<r8oK(2/j.vt probably have been discarded sooner, if iv oh SiKaiocruvrj KaroiKei 1 P e t . 3. 13), it had been known that A as well as II and interpreted Righteousness as the law reads iKet. Campbell first pointed this of eh iv Kara <pv<nv. In taking this view out. iKetvo is not quite suitable because,

435 A]

nOAITEIAC A

243

E vl dv0p(O7T(p KCLTthelv olov ianv. teal ' e?8oe Srj rjfAiv TOVTO elvat, 7To\i?, Kal OVTCO (pKi^ofiev a>9 iSvvdfieOa dpio'TTjv, ev etSoT9 OTL ev 3 ye rfj dyaOfj av elrj. b ovv rjixlv iicel i<f>avr), iiravafyepconev els TOV evay tcciv fiev ofioXoyrjrai, /ca\co$ %ec iav he rt aWo iv TO5 evl 435 i/JL<f)al,vr)Tai,, iraXiv eiravtovTes iirl TTJV TTOXLV ftaaaviovfiev \ teal Tar av irap aXXrjXa GKoirovvres Kal Tpiflovres coenrep K irvpelcov iK\d/j,yjrai irocrjo-acfiev TTJV hiKaioavvriv, Kal <f>avepav yevofMevrjv /3/3aicocrai/jL0y av avrrjv Trap* TJ/JLCV avrols. ' A U ' , <f>7ft Kaff* 6B6v re Xiyeis Kal irocelv -^prj ovreos. *Ap* ovv, rjv 8' iyco, 0 ye 5
4. pepatuxralfieO' q: pepaiwaibfied' A 1 ! ! : pefiaiuxrdfJLed' A 2 E .

Hind in J. Ph. x pp. 120131. The although it must mean justice, it suggests fundamental principle on which the theory something more remote. iKi on the of Book iv should be interpreted is that other hand helps out the antithesis bethe just soul is an image of the just city. tween ev fielfoviex^vTidv and iv ivl avdpujTrtf}, and is in harmony with Ki Now the just city is a tv with three iroWd: i(f>6,vy) below. 5IKCLIO<TVV7]V depends onso therefore is the just soul. Plato states deaaaadcu, and TCJV ixbvriav is * its pos- this quite clearly in 443 E $va yevb/mevov 4K 7ro\\u>v. In this sense, thereforeand sessors': cf. 11 367 B, D, E. In reciting to Plato it was something real and no the sentence, the voice pauses after e\6vTCOV and pronounces e/cei with emphasis. mere figure of speechthe soul has unity; Ki (with which cf. iKeivov in Farm. 133 D) but not, strictly speaking, in any other sense; otherwise we are in danger of obwas rightly retained by Stallbaum, who literating the distinction between the three did not know that it was the reading orders of the city, and so destroying the of A. whole fabric. Of course nothing which 434 E 29 TOVTO: i.e. rb jxetfrv TOJV Plato now says should be taken as preX^VT(x)V 5lKOLtO<T1JV'l]V. judging the question about the nature of 435 A 4 KO.8' 68dv. Cf. (with soul in its aX-qdeardrT] 0tf<m, i.e. when Schneider) infra vil 533 B and Crat. 425 B. /xidodov for KCL6' bbbv (Herwerden) exempt from all the evils which are inseparable from matter (x 611 Bflf.): is a sorry piece of criticism. if wholly separated from material ac4 3 5 A435 D The point to be decretions it is probably fiovoeidts (612 A), termined is this: are there three psycho\0yiaTi1c6v alone remaining. See on X logical forms or kinds in the soul of the 611 B. But for the present we are conIndividual, corresponding to the three cerned with soul incarnate; and Plato orders in our City ? And is the Indicertainly speaks of this as having three vidual temperate, brave, wise and just in parts. Cf. Zeller4 11 1, pp 845 flf. In virtue of the corresponding affections of what sense an immaterial thing like the these kinds ? Our present methods of insoul even when present in body can be vestigation are wanting in exactness; but they are sufficient for our immediate object. said to contain 'parts' or 'kinds' (l^prj, etdrj, yivT)) is a further question, which 4 3 5 A ff. The passages in Plato dealPlato does not here raise, although his ing with psychology have been collected followers have done so. It is doubtless and carefully expounded by E. W. Simson true (as Archer-Hind holds I.e.) that Der Begriff der Seele bet Plato (Leipzig ' parts' of soul can only be different modes 1889). I have found Simson's treatise more of its operation; and a consciousness of serviceable than Chaignet De la Psychothis fact seems to betray itself in 439 B, D ; logie de Platon (Paris 1862). Dr Brandt's but we shall best apprehend the meaning Program Zur Entwickelung der Platon iof Plato in this passage by treating the schen Lehre von den Seelentheilen (Leipzig analogy as Plato does, i.e. as valid 1890) will also be found useful in studying throughout, and speaking, in common the psychological theory here unfolded. with Plato and his commentators, of For an attempt to shew that Plato always 'parts' of soul. See also on 435 B. believed in the unity of soul see Archer-

244 ravTov

TTAATQNOI
av ns irpoaeinrot, fiel^ov re tcai eXarrovy dvofioiov rj ravrbv irpoaayopeveTaiy rf ofxoiov;

[435 A
Tvyydvei e<f>tf. "OfioioVy

ov ravrrjy

Kat hiicaios dpa dvfjp Siicalas 10 jxevToi 7ro\69 ye (pvcrecov ivovTa dvSpeia eSo%ev eivai

iroXeoDS ' KCUT CLVTO TO 7779 Siicaio"O/JLOIOS, e<f>rj. 'AX\a ai/Trj TpnTa a\V yevrj acocfrpcov Se av teal aTTa ird8r) dpay c <f>iXt OVTCO? w Siicaia, OTL iv

cvvrjs elSo? oiSev Sioiaeiy a \ V OJJLOIOS eaTai. TO avTOiv e/caaTov eirpaTTev TOP eva

teal o"o<f>rj Sid TGOV avT&v TOVTWV yevwv

T teal %is. 'AXrjOr}, <f)r). Kal d^icoao/xevy TCL avTa iroXei. Yldaa iv

TavTa eiSrj iv TTJ avTov ' ^f%|5 k'^ovTa, Sid <j>rj. Et9 <f>avXov ye irdvv avt fjv S' eya>y < w

15 Ta avTa TrdOrj itceivois TCOV avTcov dvofjuaTcov 6p8(o<; d^iovaBai TJJ dvdy/cr), avTjj Oavfidaie, ctce/iifia ejjLTreTTT(i)Kafiev irepl ^t>%?79, etTe e^ei Ta Tpia LT fjuij. Ov fxot Svtcov/neVy e<f>rf, 69 ia6if c3 TXavfccoVy ' cl>9 iv

eiSrj TavTa 20 Ta tcaXd.

<f>avXov. ?a-G)9 ydpy c3 2c6/cpaTe9, TO Xeyofievov dXrjOes, OTI ^aXeird <PaiveTai> rjv 8* iyoo. /cal ev y 7) ifjLrj So^a, d/cpi/3(t)s fiev TOVTO i/e TOIOVTCOV fieOoScoVy oXais vvv 10. tin II: ore A. avry II: eavrfi A.

seriously. Cf. (with J. and C.) 423 cE, 4 3 6 A 6 |uigovIXaTTOv: 'whether 426 A, B. greater or smaller.' The insertion of ov after (\CLTTOV, suggested by Dobree, is 4 3 6 D 20 Kal v Y**apic6ri. The unnecessary. difficulties connected with this passage have led to much discussion: see for 4 3 5 8 14 r d avTa ravra ctSt). etdrf used in this sense is slightly confusing example Rettig Proleg. pp. 126ff.,Krohn after eldos has just been applied to 5IK<XLO- PL St. pp. 128 ff., 144, Pfleiderer Zur ativq; and rCov avrQv TO6TWV yev&v would Losung etc. pp. 25, 73, Hirmer Entst. u. lead us to expect 7^77. The psychological Komp. etc. p. 618. TOVTO in CIKPIJSWS ixtv elements are called et8r), ytvr), or tUpn\\ TOVTO and in i) iirl TOVTO dyovcra ought, so etdrj in 435 B, C, E, 439 E, y4vrj in 441 C, far as grammar goes, to mean the question 443 D, fx^pT) in 442 B, C and (by im- whether the soul has Tpla etdij or not. plication) 439 B, c, D and passim. Cf. But the iiOLKporipa irepiodos in VI 504 B ff., Brandt I.e. p. 17 and Zeller4 11 1, p. 845. where Plato expressly refers back to this passage, eschews the psychological proetdrj rf/vxv* does not, strictly speaking, mean ' varieties of soul' but rather 'kinds' blem altogether. T h e fxaicpoTipa ireploSos belonging to or present in soul (etdrj iv of Books VIVII is in harmony with the \pvxv 439 E: see also on ill 402 c), and present enquiry in so far as it seeks to much the same is true of ytvt). There determine the nature of Justice and the is some authority for holding that the other virtues (vi 504 D, 506 A), but it is Pythagoreans before the time of Plato nowhere in the Republic expressly used recognised at least two ' parts' of soul either to confirm or to overthrow the an dXoyov and a \0yi1c6v (see Diels Dox. triple division of soul which is here proGr. pp. 389 f. and other evidence in pounded. (The analysis of mental faculties Rohde Psyche111 p. 170 n.); but Zeller I5 in vi 509 D511 E is introductory to the pp. 447, 448 may be right in regarding liaKportpa vepLodos, not a result obtained the Pythagorean form of this theory as by it; nor has that analysis, strictly speakpost-Platonic. ing, any bearing on the question whether soul has three eidrj or not: cf. Pfleiderer 4 3 5 c 16 <j>av\ov is of course ironiZur Losung etc. p. 25.) Krohn accordingly cal, although Glauco pretends to take it

435
\6yois re elirov,

nOAITEIAC A
^pai/xe&z, v M

24s

TTOTG Xafico/Aev aWrj yap fiatcpoTepa L<rax; /ULCVTOL TWV ye TrpoeiprjOVKOVV ayaTrrjrov; e<f>rjm

teal irXe'uov 686? rj eVi TOVTO ayovaa'

teal irpoeaKeyLjxkvwv a!~L(o<;. igap/ceaeL

ol fjuev yap ev ye ra> irapovTi iicavws av e^pi.

e/jLOiye teal irdvv

'AX.\a fievTOi, 25

Mr) TOLVVV diroKafirj^, e^rj,

E dXkd cncoirei. *Ap' ovv r)pXv, I r)v 8' eya), iroWrj dvdyicr) 6fio\oyelvy ore ye rd avra ev eitd<TT<p eveariv rj/jbcov ecSrj re teal ijdrj, airep ev
Trj TroXei; ov ydp 22. TTOV aWoOev i/celae d<f>ltcTat. yeXocov yap av dWrj Flor. T cum Galeno (v p. 481 Kiihn): dXXA

holds that the 'longer ways' of iv and VI one part, feel angry with a second, desire are different and distinct (PL St. p. 128); with a third? In examining this question we begin by laying it down that the same and Schleiermacher supposes (Einleitimg p. 71) that the wXelwv 656$ of iv is to be thing cannot do or suffer opposites at the found in the psychology of the Timaeus; same time in the same part of itself, and with reference to the same thing. This but that Plato meant the two ways to be rule is of universal application ; apparent identical is certain, for he explicitly says exceptions there ?nay be, but never real. that they are (vi 504 H ff.). The only Desire and Aversion are opposites; and way out of these difficulties is to suppose Hunger and Thirst are two specific vathat rovro here was not intended by Plato rieties of Desire, relating to meat and to refer to the psychological, but to the drink, considered absolutely and without ethical question, to which the psychological enquiry is introductory. TOVTO qualification. Now it sometimes happens must then be taken as 5iKaio<riJV7}s re ir4pi we are at one and the same moment that Kai auxppoaiJvTjs teal avSpelas K<XI <ro<f>la$ thirsty and unwilling to drink, in both 6 %Ka<jTf>v <TTL (vi 504 A). This view be- words, experience both Desire and other comes easy if we suppose that the words Aversion. But Desire and Aversion are Kai eft yeeapKe'<reL were not written by opposites. They must therefore spring Plato immediately after he wrote 435 c, from different psychical elements. The but at a later time, when vi 504 AD was truth is, in such cases it is one part of soul, composed. It is in itself highly probable the Rational part, which says * Refrain V\ that the most important passages referanother, the Appetitive, which bids us ring forward or backward to one another drink. throughout the dialogue were either writ4 3 5 E 28 o n 7iroXsi. Broadly ten together, or at all events revised by speaking, what Plato says is true, that the Plato side by side. Cf. Brandt I.e. p. 13 predominant character of a State depends n. 3, where a kindred view is taken. In on the predominant character of the inany case, we must adhere to our expladividual citizens (cf. Bosanquet Companion nation of TOVTO, if we would preserve the pp. 147 f.): but it does not necessarily artistic unity of the Republic. See also on follow, because a city contains three vi 504 AD. psychologically different classes of citizens, that each of us (<EK6.<TT($ THL&V) has within 22 d'XXt|. See cr. n. d\\rj is in itself his soul the three corresponding psychomuch better, to say the least, than d\\<, logical elements. In making this asserand is confirmed by aWtj ixaKporipa irepLodos in VI 504 B. The corruption was tion, Plato r.lies upon the fundamental easy, owing to the frequency of d\Xa ydp. hypothesis of the Republic, viz. that the individual is a commonwealth writ small. 4 3 5 E430 E The presence of three See on II 369 A. ye after 8TI, though kinds or characters in the city establishes the existence of the same characters hi the omitted in S, is strictly appropriate, and warns us of a further pointr65e 5& yjdrj individual; but the question is, do they exist in him as three separate elements, or XaX^Trdv 436 Aon which agreement is not so easy. not ? Do tve employ the whole soul in every psychical act, or ao we learn tvith

246
30 ei'ly, L Tl<! olrjdeiT) iyyeyovevai,

TTAATQNOI
TO 0V/JLOl$<; /JLT) K TGOV IBlCOTGOV 6V TCLL?

[435

ot Br) teal k'yovai Tavrrjv TTJV acTtav, olov oi KaTa TTJV TOP Trap* rjfjilv (jLaXiaT dv rt9 aiTidaaiTO eivat Kal 436

%paK7)v T teal %KV0IKT}V KCLI a-^eBov TL KCLTO, TOV dvco TOTTOV, 7 TO 7 <j>iXofj,a0e<;, o Brj irepl Toirovy 7 TO I (^tXo^prjfiaTOPy b rrrepl TOVS re Qoiviicas 7 TOVTO fiev 8r) of/Tea? e'x^; Vv & eV^ tf*^ ovhev ^aXevov Ov BrjTa. 5 XII. Ovfiovfieda ToSe Se 7 8 7 ^a\e7r6i>, 77 OVGIV CiKKo el TC5 avTq> TOVTCJV eicaaTa O,W<p * /J,av6dvOfJLV /JLV Tp<p, TpiT(p TLVL TOVTCOV B 7TpdTTO/JLV Tf TplGlV

TOt>9 KaTa AiyviTTOV (f>atr] TIS av 01)*% r/KLO"Ta. Kal fiaXa, (f>rj. yvwvai.

Se dXXqy TCOV iv rjfJUVy iTridvfJLovfiev S* av

Ka

TCOV Trepl TTJV Tpo<f>rjv T fcal yevvrjaiv aSeX^>a, 7 0X77 TT} ^VXV 7 10 6pfi7]o-G)/nV. Kal TavT ijjLol 80/cet, 6^)77.
r

r)Sovoov teal ' oaa

/cacrTov avTcov rrrpaTTOfjiev^ OTav al~i(o<; Xoyov. opi^eaOai,

co-Tat, TCL %a\TTa BcopiaaaOac I2Se TOIVVV iTTi^etpdofjiev avTa ITco?;

CT TO, avTa aXkr)XoL<; el're eTepd iaTi. TavavTia iroielv r) irdayeiv

ArjXov OTL TavTov TavTa

KaTa TavTov ye Kal 7rpo9 TavTov OVK

ideXrjcei (ifia, coaTe dv TTOV evpiaKcojiev iv avTols 1. 6 S et in mg. q*\ TO AIl^ .

1

5. TOIJTUV Apelt (cum q2): roirry and S.): cf. Arist. Meteor. 11 5. 362s 33 TOP avu) iro\ov and Hdt. I 142 al. 33 cuTido-aiTo. ehai should be understood. For the construction cf. X 599 E. 4 3 6 A 1 4>i\oxpTJ|Aarov is another name for e-mdvurjTiKov, OTL dia xpVf^o-T^^ fxdXKTTa airoTeXovvTai al Toiavrai iinOvixLai (IX 580 E). 5 TOVTWV J-Kourra refers to the actions described in fxav6dpo/j.v fxtv eTipif) etc. TovTif) (see cr. n.) can only be defended by referring it (with Schneider) " to the subject of the triple predicate TO dv/uLoei5^s, T6 (piXo/xades, and r6 ^iXoxp^arov." There is a certain obscurity in this construction, and TovTiov eVaora prepares us for fxavddvoixv /xh eWpv, dv/xoijixeda 84 etc. better than ^Kaara alone would do. 4 3 6 B 12 TavTovajia is the earliest explicit statement in Greek literature of the maxim of Contradiction; cf. Theaet. 188 A, Phaed. 102 E, 103 B, Soph. 230 B and infra x 602 E. Plato may have been led to formulate it in opposition to Heracliteanism, which was supposed by some to be the negation of the principle (see Arist. Met. V 3. 100513 24 and Theaet. 152 Dff.),or against the Megarian puzzles

31 ot hr[alTCav: 'that is, among peoples who bear this reputation.' TCLVTTJV is TOV Ov/xoeideis elvai. The phrase alriav ^Xeiv is used both in a good and in a bad sense as the passive of atrtwyuai: for the good sense cf. (with Ast) Gorg. 503 B. What follows is (as Teichmuller observes Lit. Fehd. 1 p. 146) conceived in the vein of Hippocrates' enquiries as to the influence of climate on character: see his treatise de aere aquis locis 12 ff. ed. Kuehlewein, and cf. also Arist. Physiog. 2. 8o6b 15, Prodi, xiv 8, 15, 16, and especially Pol. H 7. i32 7b 2333 with Susemihl's note. Aristotle for his part represents the Greek nature as the mean between the two extremes of oriental 5taVOT}TIK6V and TexVLK^v and northern 6V/JMS. There is no good reason for supposing (with Steinhart Einleitung p. 191) that Plato was thinking of the wild races of the North when he instituted his second order of citizens, and of Egyptians etc. when he established his third. On the Phoenician and Egyptian characters cf. Laws itf c ff. 32 TOV dv TOITOV: 'the Northern region,' not 'the highland country' (L.

436
C elcrofieda on \iyoi. Aeye, I ov ravrov

nOAITEIAC A
rjv aXka irXeico. EZez/.

247 ^KOTTCL Bij o 15 cifia el yap TI$ dtcptftecrTepov

<f>T). 'Eardvai,

elirov, real tccveiaOai ro avrb OvBafiws. "ETJ. roivvv Be rd? d/x<f)io~l3r}Ti]o~Q)fiV.

teard rb avrb apa BvvaTOv; Xiyot

o/JLoXoyrjaco/Jbeda, fir/ Try irpoiovTes dv0po)7Tov eaTTjtcora, tctvovvra

%e/3a9 re fcal TTJV a/xa, ovte av, olfuu, 20 CTL fiaWov GTpofiikoi ev Tjj avTTj 25 ' (j)al/jiv av

tce^aXrjv, ore 6 avTos (TT7]fC re teal Kivelrai D d^iolfxev OVTCO Xeyeiv Belv, aXXJ on Be KivelTai. yapievTi^oiTO ov% OVTCO; OVTO). OVKOVV

TO fiev n ' avTOv e<rn?/te, TO teal el

6 TavTa Xeycov, /cofiyfrevo/xevos a>9 oT ye TI KVK\G) irepubv

o\oc eaTaa'i T a/xa teal Kivovvrai

OTav ev TQ> avTcp irrj^avTe<; TO

KevTpov 7Tpc(f>po)PTac} Tj KOX d\\o E TCL ToiavTa

eBpa TOVTO Bpa> ov/c av drrroBef)(oi\JLeQa, & 9 ov tcaTa TavTa eavT&v > TOTC /JLCVOVTCOV re teal (frepofievcov, dX\d
A1 A : drrodex^/J-eda A 2 II.

2 6 . oLTTodexolfJieOa

(see RP. 7 226), or as a counterblast to both. Many of the sophistries of the Euthydemus turn on the violation of this law. In Aristotle's formula {Met. I.e. ioo5 b 19) 7rpds rairrbv does not occur; and Hartman would cancel KCLI tepbs

is inclined to rearrange the speakers; but it is safer, both there and here, to keep the traditional arrangement. See on 1 332 D. 4 3 6 D 23 xapicvr^oiTOKop.\|/eu<$fivos may refer to some Megarian quibbles TCLVT6V here and wpbs rb avrb in 436 E, on this subject. Zeno's argument to shew on the ground that it means the same as that 7) olarbs <pepo/x4prf ZarrjKev proceeded Acard ravrdv. But assuredly it does not. on a different principle: see Arist. Phys. /caret ravrbv is * in the same part of i t ' vi 9. 239b 30 ff. as the instances presently cited shew; 25 tj Kal8p. '* Repetendum ws while wpbs ravrdv is ' relatively to the ex praegressis " (Stallbaum). Schneider same thing,' viz. to something othei' than connects Spci with orav: in that case we the subject of the proposition, irpbs ret must understand after TOVTO 5p$ someavrd and Kara returd are also both of thing like tos Kal TOVTO 8\OV taTrjKi re them found in the parallel passage Soph. cifia Kal Ktv?Tai. Stallbaum's view is 230 B. wpbs roLvrbv covers such cases as the simpler, and should, I think, be are adduced in Theaet. 154 c155C: preferred. I have accordingly removed six dice are irXeious irpbs r^rrapas, the comma usually printed after KLVOVVtXdrrovs irpbs dwdeKa, but they are not rat. ivavria irpbs ravrbv. Cf. VII 524 A ff., 26 s ov<\>tpo\Uv<tiV. This clause and see also on fj KOX etrj in 437 A. has proved a source of great perplexity. Schneider suggests that fievburuv is a 4 3 6 C 15 ^v is not precisely icrrlv uxrirep ybfieda (Stallbaum); for the refer- partitive genitive, iarl being omitted; Stallbaum, that rd Toiavra is adverbial, ence is actually to the past, and the past like ToiovTOTpbirw, while, according to tense should be kept in translating it. See II 357 A n. and cf. x 609 B. The J. and C , rd rcuaOrct " i s to be taken as cognate accusative with the participles." so-called ' philosophic imperfect' gets Rather than accept any of these sugcredit for more than it deserves, because gestions, it would, 1 think, be preferable we are apt to suppose that the past exto expunge rd roiavra altogether (with cludes the present, which is not always Ast), or to place it after diroSexoi/J-eOa true: cf. VI 497 c n. (as Gildersleeve suggests, A. J. Ph. vi ctev by itself in replies is rare. It p. 333 n. 2), or even perhaps to read rCov occurs (if the MSS are right) in Symp. ToioijT<i)v with Richards, although little 206 E, Crat. 410 C, Men. 75 c. In the short of a miracle could have corrupted last two passages, Heindorf (on Crat. I.e.) A. P.

248

nAATQNOI
ovhafifj yap diroKXiveiv,

[436

eyeiv avTa evOv T Kal 7repi<f>pes iv avTols, Kal KaTa fiev TO evOv eaTavai, KaTa he TO Trepupepes KVKXG> rj els he^tdv rj els dpicrTepav eyKXivrf a/na irepi,<f)p6/JLvov, 30 KLvelaOat' OTav he Trjv evdvcopiav

rj els TO TrpocrOev rj els TO oirtadev TOT ovhafifj eaTiv eaTavat.

Kal opOws ye, e<\>r). Ovhev apa r)/jbds \ irdOot 437

TWV TOLOVTO)V Xey6/Jivov eKirXrj^ec, ovhe JJL&XXOV TL ire'ieei, cos TTOTC TC av TO avTo ov a/j,a KaTa TO avTO 7rpos TO avTo TavavTia rj Kal ecrj rj Kal Troirjaetev. eire^iovTes OVKOVV ifMe ye, ecf>rj. 'AW* dXrjOels ovaas fir^Kifveiv,
7rp0tCOfAV,

Kal /3e/3aiov/Avoi cos ova

5 V7To6e/JLVOl COS TOVTOV OVTCOS k'^OVTOS 69 TO TTpOadeV

ofioXoyrjaavTes
30.

edv iroTe dXXrj <f)av TavTa rj TavTj), irdvTa r)juv

i. r) Kal etr) A 1 ! ! : punctis

rj els deiav I I : rj Kal els defies A .

notavit A2.

rCov TOLOVTUJV to ra roiavra.

The follow- also read, and only a few inferior MSS (with the majority of editors) omit. If ing interpretation, which appears to me the words are spurious, no satisfactory right, has not, so far as I know, been hitherto suggested, ravrd goes closely theory has yet been advanced to account with the partitive genitive eaurwi', and is for their presence in the text; certainly a predicate to ra roiavra, which is also no scribe is at all likely to have added governed by /card (cf. the familiar usage them. A fuller and more emphatic statewith aicnrep and a preposition in similes, ment of the maxim is natural enough after e.g. Theaet. 170 A uxnrep vpbs deobs the emphasis with which the sentence XLV TOVS iv Kd<rTats dpxovras etc.: opens (oi>5v^/C7r\^ei), and Schneider truly observes : " obiter et quodam modo see on vill 553 B). ixevovruiv re Kal (pepofjLt'viov is a genitive absolute. Thepraeter exspectationem eius" (i.e. TOV elvai), " mentionem fieri adiectum Kal sentence is in every respect an elegant and idiomatic piece of Greek, and means: indicat, quod semel positum mox sine * because such parts, in respect of which offensione repetitur, omissis vero verbis they both stand still and move on these 7) Kal etrj ante iroiT)<TeLev non magis quam occasions, are different parts of them.' supra p. 436 B ante ita<jxeiv locum habiret Toiavrathe meaning of which is easy turum fuisset." iraBoi and iroirfaeiev have to catch after the examples given above reference to actions, etrj to a state, and etr} naturally follows irddoi because e.g. forms a welcome preparation for evdv (an example of iracrre Kal irepi<pp$ in the following clause. ir\elovs yiyveadai Xw) leads up to irXeiovs elvai. It should 4 3 6 E 32 &m.v. I formerly rejected this word (with Galen de Hipp, et Plat, also be observed that the meaning of Trpds rb auro, which the discussion has not yet deer, ix Vol. v p. 799 ed. Kiihn, Herbrought out, is best apprehended in exwerden, and Flor. U). It is certainly amples not of TT6.<JX*LV o r iroieiv, but of more pointed to connect eardpeu with elvai rdvavria: see 436 B n. (patfiev &v, and Glauco's Kal dpdtos ye (sc. (pai/xev av) is easier without ZO-TIP. a W SJJWDS KTX. The usual Greek But there is not sufficient ground for idiom, as shewn for example in a\yu> TTJV deserting the best MSS. For other exK<pa\r)i> (cf. v 462 Cff.),rests on a psyamples of replies referring to the earlier chological theory which is inconsistent part of the previous sentence see v with that now proposed by Plato. This 465 E n. may be one reason why Plato is at such pains to establish and emphasize his 4 3 7 A 2 T Kal cttj. I agree with J point. Bekker, Schneider, and J. and C. in retaining these words, which Galen I.e.

437 D]

nOAITEIAC A

249

rd diro TOVTOV %v/j,/3aivovTa XeXvfxeva ecrecrOai. 'AXXd %p*7, fyv*

TdVTa iroieiv.

X I I I . *Ap* ovv, ' TJV 8' iyooy TO eirivevecv rc3 dvaveveiv teal TO i<f)io~0ai TWOS XafSeiv TG5 dirapvelaOac Kal TO irpoadyecrOat TC3 10 dTrcodelaOaL, irdvTa T TocavTa TGOV evavTiusv av dXXrjXoL^ Oeirjs iT iroi7)fjbdT(i)v CT TraOrj/jLaTcov; ov8ev yap TavTrj hioiaet, 'AA.V, rj 8% 09, TU>V ivavTiwv. Tt ovv; r)v 8' iycl)' 8L"^YJV Kal ireivr\v Kal O\G)9 Ta$ eiriOvjJiia^y Kal av TO iOeXeiv Kal TO ftovXeadaiy ov irdvTa C TavTa 6t9 Klvd Trot dv 0ir)s Ta i8r] Ta vvv 8rj XzyOkvTa; ' olov 15 del T7)v TOV eTTiOvfjiOvvTO^ ^vx,Vv ^XL VTOL <f>Ua0av (frrfcreis Kivov ov dv 7ri0v/jbfj, rj irpoadyeaOai TOVTO O dv ^ovXrjTai 01 yeveadai, rj av KaO^ b'aov iOeXei TI oi Troptadrjvat, iirivevetv TOVTO irpos avTijv cbairep Tivbs ipooToovTos, iTropeyo/uuevrjv avTov T^9 yevecrews; ^JLyayye. Tl 8e; TO dftovXelv Kal fJLt) iOeXeiv /xrj8' eiridv^ielv OVK 20 eh TO dircodelv Kal direXavveiv air avTi)<s Kal eh diravTa TavavTia D eKeivois Orjaofxev; TLws ' yap ov; TOVTCOV 8TJ OUTO>9 e^ovTcov iTTiffv/jiicov TL (fyrjao/juev elvat eZSo9, Kal ivapyeaTaTas avTcov TOVTWV TJV Te 8i,yfrav KaXovfiev Kal rjv irelvav; tPrfcro/jLev, rj 8' 09. OVKOVV
11. av Baiter: om. codd. 19. 4pu)Tu)i>Tos A 1 ! ! : ipQvros A 2 .

4 8 7 B 10 \af3civ has been doubted: but see i n 407 B n. 11 dv (see cr. n.) is better inserted after tvavrluiv than after deitjs (Ast) or Toiaura (Hartman). Stallbaum (who formerly read av deirjs) in his last edition acquiesces, like Schneider, in the omission of &v ; but few will agree with him. I have noted thecertain or probable omission of dv in all or the best MSS in Phaed. 62 c, 109 E, Euthyd. 291 E (?), Rep. v 457 I), VII 516 E, VIII 558 D, where the omission is lipographical; also in Phaed. 72 B, Euthyd. 281 C, Crat. 389 E, 409 A, Ale. I 132 B, 133 E, Soph. 260 A, Phil. 47 B, H. Mai. 295 A. Sometimes (as occasionally after irplv) the omission is perhaps a poetical touch : see my note in 67. Rev. IV p. 103. 14 Kal av. Krohn {PL St. p. 57) presses ad too much when he says that iO4\civ andfiovXe&Baiare definitely represented as not belonging to the category of tiridv/jilai. Plato expresses no opinion on this point; for av, 'also,' merely marks the introduction of two new terms. 4 3 7 c 18 MXii4po>TvTOS. The

difference between e0Aei, ' i s willing,' and povXerai, 'wishes,' is well brought out by the contrast between the more active process described in irpo<rayeadcu and the passive assent which iiriveveip expresses. The point is missed by translating (with J. and C.)'beckons this with a nod towards herself: it is merely'nods assent to this in reply to herself.' One part of the soul asks, and the other answers, the psychological process being compared to a kind of dialectic or question and answer inside the soul: see i n 400 D n. and cf. Isocr. Antid. 256. For the confusion of ipuvros and ipuiTUVTOS4pu>vros is found in several MSS cf. [Erast.] 132 D, and Euthyphr. 14 c. With the analysis of desire in this passage cf. Phil. 34 E ff. 21 air* avTrjs. dij> avrijs Hartman (with Vind. E only), but aweXavveiv is active, not middle. The actions are described as though by a spectator ab externo. 4 3 7 D 23 iiuOvpuSv : a defining genitive. For cWos see Hi 402 c n.

250

T7AATQN0I
Nat. irkeovos av TWOS rj ov Xeyopev eiriQv^la

[437 D
*Ap' oi5i>, icaff* O<JOV Bltya ev TJ) yfrvxv trf; rj edv fiev Tts

25 rr)v fjuev TTOTOV, Tr)v S' iBcoBrjs; earl,

olov Bltya earl Biyjra apd ye depfiov TTOTOV rj yjrvxpov, rj iroWov

r) oXiyov, rj teal kvl \6yco TTOLOV nvb<; 7T(o/Maro<;;

OepfiOTris ro3 Blyfrec Trpoar), rrjv ' TOV yfrv^pov eiridvfiiav trpoairape- E 30 X o r r > ^> ^ v &e yfrvxpoTijs, Tr)v TOV Bepfiov; edv he Bed irXrjdovs
irapovaiav iroWr) r) Biyjra 77, rr)v TOV TTOWOV 7rapeeTaiy iav Be

0X1777, Tr)v TOV 6\iyov;

26. rj ov A s t : irov 6\iy(p codd.

avTO Be TO Biyfrrjp ov fir] iroTe aXXov yevr)Tcu

!^!: 1 0^ A 2 : 7 y TTOTOV q.

28.

cut \6y<f Cornarius :

25 otp' oiv KTX. This discussion (down to 438 E) is apparently regarded by Susemihl (Gen. Entw. 11 pp. 163 f.) as unnecessary for the immediate purposes of the argument, but it is not so. Plato's object is to remove a difficulty which might be felt in holding that desire is restrained, and that by the XoyiariKdp. Why should thirst be restrained ? an objector might ask. You yourself, Socrates, hold that (1) desire is always of the good ; consequently (2) thirst is always the desire of good drink, and (3) is therefore always good. See 438 A, where the gist of the objection is contained. Socrates would reply: The fallacy lurks in (2), for 'good' drink is ambiguous. If * good' drink means drink which desire thinks good, then (2) is true; if it means drink which is in reality good, (2) is not true. Desire cannot know what is good. We must therefore amend (2) by omitting 'good,' for in reality it is sometimes good and sometimes bad to drink. To what then is the final appeal ? To the Xo7rn/fov. It is this which decides on each occasion whether it is really good or bad to drink, and gives or refuses its assent accordingly (439 c). Bosanquet takes a somewhat similar view (Companion p. 154). See also notes on 438 A. 27 olov 8tya\|nj\pov. ' Thus thirst is thirstof hot drink, is it, or of cold ?' For the genitive with 8i\f/a (which Richards doubts) cf. 439 A. The re-

nonsense of the passage." It is not at first sight quite easy to decide between these conflicting views. The words iai> fiiv TIS7rpo<77rap^xotr' &v clearly mean that the desire of cold drink is due to thirst phis heat, i.e. thirst supplies the desire of drink, and the heat present in the thirst supplies in addition (irpo<nrap4Xotr' &v) the desire of cold: see also on
row bkTrpoffyiyvdfxeva below. This is in

harmony with common sense and also with the theory of Lys. 215 E imdv/xeiv
yap TOV Toiofrrov (sc. ipavrlov) ^CCUTTO*', d\X' ov TOV 6/iioLov. T6 JXCP yap fypdv
vypodf T6 d$ \pvxp&
v

Oepfxov KT\.: cf.

also Symp. 186 B. But lap UTTOXX^ TJ 5L\[/a 5 seems to proceed on the opposite or homoeopathic principle. The presence of TTXTJOOS produces a desire not for its opposite but for itself. The solution of the difficulty is to be found in the different character of the notions OepfxdTrjs and irXrjSos. depfxoTrjs is something distinct from 8i\J/os, though superadded to it, for which reason Plato does not use the
expression depixbp dirpos; whereas irXijOos

is in reality ir\r)$os 5l\f/rjs, and 7roXXrj Slx/za, as experience shews, desires much drink. The common sense point of view is taken by Plato throughout, and is expressly justified by him in 438 E oH TL
Xiyw ws o t W b\p 17, r o t a u r a ical HO~TIP.

For these reasons I heartily agree with the Oxford editors. Hermann's proposal is a product of the inveterate tendency to petition of di\f/a is like that of iiriffT^imr) suppose that wherever we turn in Plato we rub against the theory of Ideas; but in 438 c, and makes the statement formal the use of trapovcla here (in spite of and precise. Peiper's Onto/. PL pp. 602 ff., Zeller4 II 4 3 7 E 29 +vxP^0<pp.ov. Her1, p. 560 ., and many other critics) is mann transposes these words and is not metaphysical, but logical, and irX^tfoj followed by Stallbaum, Baiter, and others. is certainly not an Idea in this passage. " Palmaria emendatio," cries Stallbaum; See on this point 438 B, 438 c nn. whereas J. and C. hold that it " makes

4 3 8 B] 7rtdvfiia ftpcofiaros; etcdarov rj ovirep

TTOAITEIAC A
Tricfrvteev, avrov ircb/iaTos, teal av rj rolov

251 TO ireivrjv fiovov

OI/TG)?, e<f)r), aurr) ye rj iiridv/JLia etcd<TTT) avrov

ov Trefyvteev, TOV Be roiov

TO irpoaryiyvofieva. 35 Bopv^rjarj, a>? ovBeU dXXd XP7)(TT0v iarlv ' ola OVK jiel^ov; el ovv r) Biyfra

438 ! M^Tot Tt?, r)v 8* iyoi, datceTTTovs r)/j,a<; ovras TTOTOV iiriOvfAel, dXXd ^prjarov eari, ^prjarov B o ravra elvai 8' avTa Tldvv Xeycop. Kaara (TLTOV wdvTes yap apa ro)v dyaOwv LLa, teal at aXXai ovrco. TOV, rd /xev irocd drra avrov

TTOTOV, teal ov airov, eiridvy^ovaiv,

av etr) elVe Trco/jLaros elre aXXov OTOV "I<TG)9 yap rocavra tyy.

av, <\>i), Sofcol re Xiyecv 5 a>9 ifjuol So/cet, TCL

'AXXa fjuevroL, TJV S1 iyd), ocra y* earl TTOLOV TWOS ianv, fiovov. Nat. ifedarov Ov/c efiadov,

efiades, <j>r}vf OTL TO fiel^ov TOIOVTOV iarcv ye. Oi/covv TOV i\aTTOvo<;; fj yap; Nat. 7roXv eXaTTOvos.

olov TWOS elvai

To 8e ye 7roXu fiel^ov 10

*Ap' ovv teal TO TTOTC fiel^ov TTOTC example Gorg. 468 A, Men. 77 c ff., Symp. 204 E and Rep. ill 413 A, VI 505 D. ITere, as always, Socrates would of course concede that all men desire the good; but we need the XoyiariKdp in each act of desire to specify what the good really is (437 D ;/.). Moreover, according to our present theory, the desire of good drink is the product of two desires, viz. (1) thirst or the desire of drink, and (2) the desire of good. That (2) is in a certain sense universal, does not alter the fact that the two desires are logically distinct. See on TOV 5tirpoffyiyvdfMeva 437 E. 4 3 8 8 8 avTa <-Kaora. aura is ipsa, i.e. by themselves, alone, without qualification: cf. auraixbva avr&v ixovuv in D and avrov ir&ixaros etc. 437 E. Plato now proceeds to establish the universality of his rule. It is obvious that the reasons for believing the rule true of exiOvfila are confirmed if we can shew that it is true universally. The phraseology of this passage irXrjdovs irapov&La, airra ?Ka<rra, avrij itnffT'/j/jLr) is no doubt interesting for the light which it throws on the origin of the terminology adopted in the Theory of Ideas (cf. vi 507 B n.): but we could make no greater mistake than to suppose that Plato is here speaking of hypostasized Ideas. Cf. Pfleiderer Zur Lbsting etc. p. 19. 9 TO jici^ovpcigov. Cf. (with Stallbaum) Charm. 168 B ff., where the nature of relative notions is similarly defined: also Gorg. 476 B ff.

33 avTov irw)xaTOS: * merely of drink' )( much drink, cold drink, etc. Cf. v m
559 A avTou <TLTOV re Kai 6\f/ov. For

KCLI a5 KT\. Herwerden would expect /cai avrb < T 6 > ireivTJv < avrov > /3pc6fjxLTos. Further specification than Plato gives is unnecessary, for rb ireiviji/ as well as avrb rb $L\pos is subject to o> i fji-q VOTE obirep we<pVKev. The voice pauses slightly after ireivijv. 35 TOV 8^irpoo^yi-yvojKva: as e.g. dep/idT-qs, where it irpovylyveTai rcf 8l\J/i (cf. E above), is the desire of \j/vxpovt fvxp6rr}s of depfxov. The type of desires illustrated by the desire of \j/v\pbv ww/ua appears to Plato composite and not simple. 4 3 8 A 1 jitJTOi has been doubted, and is not, apparently, elsewhere so used in Plato (Kugler de part, rol etc. p. 11), though often in Tragedy. Here too it strikes, I think, a lofty note ' Wherefore let not any ' etc. dopv^ifjffri is also highly dramatic. All this parade is affected because it is a deduction from one of his own favourite commonplaces which Socrates is about to parry: see next note. 3 irdvrcs Y<ip KTX. yap &paa rare combinationoccurs also in Prot. 315 D, Sytnp. 205 B (according to Ven. T, but the Bodleian reads yap), Laws 698 D. Apa indicates that the objector is quoting another man's view (11 358 c .), and the doctrine that all men desire the good was in point of fact a commonplace in the Platonic school. See for

252

TTAATQNOI

[438 B

teal TO iaojiepop fiel^op iao/juepov iXarTopo?; ' A \ \ a ri rfv; 7) 6' 09. Kal ra irXei(D Srj 7T/0O9 rd iXdrrco ' Kal rd hiirXdaia C 7r^o? rd rj/jLLcrea Kal iravra rd roiavra, Kal av ftapvrepa irpbs 15 KOv<f>OTpa Kal Barrio irpos rd fipaSvrepa, Kal en ye rd Oepfia
Trpos rd yfrv^pd Kal irdvra rd TOVTOI? o/ioca dp ovy^ OVTCOS fyei;
aVTOV 7TMTTT1/JLy (TTIV, Tf OTOV Sf)

Yidvv fjLev ovv.

$1 delvai

Ti Se rd irepl rd<; iiriGT^ixa^; ovx 0 avros rpoiroq;

ilTMTTTJ/JLT) /JLV aVTTJ jJLadrj^aTO^

T7)V i7Tl(TT7]fjL7JPf 7TL<rT7]/jLr) Si TLS Kal TTOld Tl$ 7TOLOV TWO?

20 Kal TWOS.

Xeyco Be TO rotovSe* ' OVK, eVetS^ oUia<; pya<TLa<; D

7riCT7]/jL7) iyeveTOy hirjvsyKe rcov dWcov 7ri<rTr)/j,d)v, ware OIKOSO/JLIKTJ KXrjdrjvac; Ti fitjv; *Ap' ov TC3 iroid ns elvcu, ola krepa ovhepla
TCOV dWa)p; 25 OVTCO. Nat. OVKOVV iireiSr} TTOLOV TWOS, Kal avrrj irotd

T19 iyeveTo; Kal at aXXac ovrco re^vat re Kal liri<TTr)ixai; "ILanv

XIV.
avrwv

TOVTO ToivvVy f)v S' eya>, <f)d0i fie rore ftovXecrdat Xeyetvy

ei dpa vvv jia0$, OTL oaa iarlv

ola elvai rovy avrd

fiev fiova
Kal ov TI E

/JLOVCOV io-Tip, TCOV he TTOLCOV TCVCOP I woia arra.

Xeyco, (W9, oioov av fj, Tocavra Kal eo~Tiv, & 9 dpa Kal TCOV vyieivcov > 30 Kal voareoScov fj iiriaTTjfir) vyceevrj Kal po<rd)Srj<; Kal royv KCLKCOV Kal

T(OP dyaOwv KaKt) Kal dyaOrj* o U ' eireihrj OVK avrov

iariv '. ok etas A l l .

ovirep

eyepero iirLcrTrjfirjy dXXd TTOIOV TIVOS, TOVTO 8' fjv

classical learning, etc. 4 3 8 c 15 rd ppaSvrcpa. Stallbaum and others read ppa5vTpa without the 4 3 8 D 20 errciStjK\IJ0T}VCU. Plato's article (on slight MS authority), but theory is very clearly conceived. oUodopraestat lectio difficilior. Cf. efre iyyelw /JLIKT] 4Tn<TT7)fjLrj is a combination of airy) etre TGJV ffiw VI 491 D. T& is certainly iTriaTrj/xr) and oUo!io/xia: eiriaTififXT} cornot wrong, and the variety of expresrelates with /xAOrj/xaj oUodofxla with oUias sion is pleasing: * and heavier also to ipyaaia, so that iiria-T^fxr) oiKoboiuK-q is lighter, and swifter to that which is iTriar^/xr} OIKLCLS ipyaatas /J.a6r)fxaros: it slowerdo they not stand to one another is therefore irolov TIPOS (i.e. in this case in this relation?' i.e. such that if paptiTepa, OUO5O/XLKOV) fiaO^/xaTos. Cf. note on for example, is qualified, Kovipdrepa is rod bkirpwryiyvdfjiepa in 437 E. qualified too. 4 3 8 E 29 TV vyitwuv Kal vo<ra>18 4irurrr])iT| \Uv ovnj. * Knowledge 8v. If we carry the analysis less far and nothing more,' as opposed to knowthan Plato, we can still make the added ledge plus some specification, e.g. astrodeterminants the same by saying that nomical knowledge, literary knowledge iarpiicr) eTnar-f^M) is of larptKbv ixdOrjua. etc. It is interesting and instructive to But this will not suit with Ka/07, for ' bad knowledge' is not 'knowledge of bad study Farm. 134 A ff. side by side with this passage. There aurr] itnar-qix-r) has things'; nor does itin many cases for its object rrjs & CTTLV dX^deia, i.e. theapply to desires. Cf. 437 E n. Ideas; here we do not soar so high, for 31 avrov ofrircpbrrlv : i.e. fiad^/xafiaO'fi/j.aros avrov is only 'learning and TOS avrov. avrov is emphatic and connothing more' )( e.g. physical learning, trasted with xotov nvbs.

439
TOVTO avrrjv

TTOAITEIAC A

253
teal avrrj yeviaOcu, teal "E/juadov, <f>7j} teal fioi 35

vyieLvbv teal voatoSes, iroid Brj T$ avvefirj TOV TTOLOV TLVO? Trpoo-yevofiivov larptKrjv. 439 Sotcel OL/TO)9 eyeLv.

iiroi'qaev fjLrjtcert 7TL(TT7]/JL7JV airX'fx; KaXeladaL, dXXa To ^ &V S^o<?> Vv ^ H<*>> v I TOVTCOV Qvteovv TTOLOV fxev TWOS 7r(i)fiaTo<; TTOLOV oi/re

roiv Tivb<? elvaL TOVTO oirep ecri^-ecTt he hrjirov 8njro9; rf 8' 05* ircb/jLaros ye. dyadov TL teal Siyjros, 8njro9 8' ovv avTO oi/re TTOXXOV OVTC 6\iyovy fiovov avTO Slyjros 7re<f>VKv; YiavTairacn apa rj ^v^rj, B TOVTOV ' opiyeTaL teal iirl TOVTO opfia. fiev ovv. AfjXov

OVTC tcateov, ovS' kvl Xoyp TTOLOV TWOS, dXX' avrov irw^aTo^ 5 Tov StT|rc3^TO9 Stj. Ovteovv el Stf, 10 tcaff oaov Sc^rr), OVK aXXo TL /SovXeTaL 7) 7TLLV, teal

iroTe TL avTrjv dv0eXtcL SLyfrobaav, GTepov av TL ev avTjj CLTJ avTov TOV SLyfrcovTos teal ayovTos Sairep drjplov iirl irpaTTeL, Ov yap ovv. TO TTLCLV ; ov yap <f)a/jbiv, TO ye avTO TU> avT(p eavTOv irepl TO avTO dfia eyeL Xeye^, OTL OVTOV apa TavavTLa

"Slairep ye, olfiaL, TOV TO^OTOV OV fcaXa)<; al %epe9 TO TO^OV dircoOovvTaL Te teal eTepa Be 7 7

irpoaeXteovTaL, aXX' OTL aXXr) fiev rj dnroodovaa yelp, 5. 10.

ou5' 6^1 vel ovde tvi A<?: ovdevi All. 9. avrrj A2II : iavTrj A 1 . drjplov S : Orfpiov AII^. 12. Trpdrrei Ast: irpdrroL AIIH</.

36 TO 8^ 8tj 8{\|/OS KTX. Here begins the application of the argument on Relativity.
430 A r ov TOVTCOV KT\. : i.q. ov

drjaeis rb 8i\J/os eTvat TOVTO, oirep iffTi, TOVTUIV T&V Tivbs sitim esse id, quod est, inter ea s. tanquam unum eorum, quae alicuius stint (Schneider). We must, I think, acquiesce in this interpretation, if the text is sound; but there is grave difficulty in taking eivai twice over, as Schneider virtually does (' is that which it is, and is one of,' etc.). I am strongly inclined to think that Plato wrote otf TOOTUJV d-fi&eis T&V TLV6S, < Kal TLV6S> elvciL

TOVTO direp O~TLV K T \ . With this emendation the meaning is: ' Well now, about thirst, will you not place it in this category of things relative, and hold that it is what it isthat is, of course, thirstrelatively to something? Yes, said he, relatively to drink.' TOL TLV6S i.e. ' the things relative to something' for * the category of things relative,' is further explained in Kal TLVOS 6-rrep IGTIV. 70076 answers the first part of Socrates' question, and 7ri6juaT6$ 7e the second. For other views on this passage see App. i n .

4 Styos 8* ovv KTX. 5' oZv =' however,' as in 1 337 c. The reading 5' aD (q and some other inferior MSS) is unpleasantly cacophonous before CLVT6. 4 3 9 B 10 ov-ydp8i)irpo/rm. See cr. n. Ast's emendation irp&TTei is preferable to inserting &v or changing 8rj to av (with Schanz). The particle drj could ill be spared. The infinitive irpaTTtiv is read by Galen (de Hipp, et Plat. deer, v p. 488 ed. Kiihn) and two inferior MSS. Those who retain the MS reading suppose that &v is carried on from %Tpov dp etr); but the instances cited in support (1 352 E, 11 360 c, 382 D, i n 398 A) are very much easier than this, irepi T6 avrb refers of course to the object of the action in question: -rrCo/xa for instance in a case of thirst. Note that Plato betrays a sense of the unity of soul when he uses the expressions avTrjvdixf/wav, and T6 ye ai>ToirpaTTet. So also in D below y Xoyifcrcu sc. 7 tyvxi). See on 435 A fT. 7 13 avTov. See 428 A . The illustration, as Bosanquet conjectures, may have been suggested by Heraclitus' ira\LvTpoiros dp/JLOvLri dKuxnrep T6OV Kl \6 (Fr. 45 Byw.).

254
15 7rpoaayo/jivrj. I Uavrdiraa-i rivas TTOWOU9 Kal TToXkaKis.

TTAATQNOI
fiev ovv, ecfyrj. Uorepov Kal

[439
Brj (fawfiev C fj,dXa y\ <f>r), Be

GTLV ore Biyfr&VTas OVK ideXeip inelv;

ILL OVP, <f>rjv iyco, <j>aLrj TI<; av TOVTCOV Eifjuoiye, iyyiyveTai, Ov Brj

Tripe; OVK ivecvac fiev iv rr) yfrv^p CLVTWP TO KeXevoVy ivelvat TO KCDXVOP TTtelfy aXXo OP Kal KpaTOvv TOV KCXCVOVTO? ; 20 e<f>y, BOKCI. *Ap' oiv ov TO fiev KcoiXvov Ta TOiavTa QaLveTat,. OTav iyyiyvrjTaiy dXoycos, TJV S* iyd, GK XoytcrfioVy I r a Be dyovTa

Kal eXKOPTa Bta D

iradrjfiaTcov T Kal voarjfiaTcov TcapayiyveTai;

d^idoaofiev avTa BiTTa T Kal Tepa aXXijXcov TTJS yjrv)(f)<>,

elvav, TO fjukp co Xoyl%Tai XoyicrTiKOV irpoaayopevovTe?

25 TO Be a ipa T Kal iretvf) KOX Biyfrr} Kal Trepl ra? aXXa? iircOv/xLa? eTTTorjTaL dXoyicrTov T Kal iiriOvfATjTiKOP, TrXrjpcoaecov TIPCOV Kal rjBov&v eTalpop. 21. Qvtc, dXX^ el/core*?, ' e ^ 7, rfyotfjueO' CLP otJrct)?. E < >/ 27. kralpov II: ^repov A.

iyyiyvrfTai coniecit Schneider: iyyfrrjTai codd.

gendered by ' particular conditions and 4 3 9 c 16 OVK 0&iv: 'refuse': cf. diseases' (not 'passive states' or 'passion,' ovv TOV KCXCIJOVTOS. etc. with the English translators), i.e. in So also Bosanquet ' decline to drink.' 18 4vctvaiS4. The repetition of iveivcu other words by abnormal bodily states favourable to desires, as for example with ntv and 5^ has almost the force of a conjunction: cf. Phaed. 83 A airarris ixkv fevers etc.: cf. Phil. 45 A, B. These impulses are no doubt special instances fieffrij ij 5i& T&v dfifiarw cnc^is, dirdrrjs 6& ij 5td TQV UJTCJV. It is quite unneces- of the action of iiridvfirp-iKop, ^ut should sary to insert teal after 5e (with Ast and be distinguished from the appetitive prinHartman). For the verbal play in KCXCVOV ciple itself. KOJ\VOV cf. Ill 406 B n. 4 3 9 D 24 Xo-yurTUcd*v. The <pi\6<jo<pov of 11 and in shewed itself in moral 21 8rav ^YyfryvijTaiTrapa-yf-yverai. rather than in intellectual relations: see See cr. n. The present eyyiyv-qrai is, 11 376 B n. XoyiffTiKdv, though as yet I think, necessary, and the corruption directed only to moral questions, is in(through iyylvrfrai) easy enough. 6rav iyyivrjrai could scarcely mean i/cdo-Tore, tellectual more than moral. Intellect gradually asserts its predominance over which is the meaning here required. The will until in Books vi and v n it achieves subject to iyyiyvrfrai is T6 KU)\VOV. It is its final triumph. Cf. 439 E, 441 E nn. not hinted that 'all men have not right reason' (J. and C ) , but only that there 4 3 9 E441 c Theie is also a third is not on every occasion a conflict between element or part of soul\ that which we call reason and desire. See 431 c and 437 D n. the element of Spirit. It is distinct from Reason readily acquiesces when it is good the Appetitive element\ with which, into gratify desire. T&Ayovra Kal t-XKovTa deedy it frequently contends. Its function is translated by Jowett ' that which bids is to support the Rational part of the soul. and attracts': but Ayovra is said like ayovIn a man of noble character the spirited TOS in 439 B and %\KOVT<I is * dragging.' element is quiescent or the reverse in The plural should also be retained in the accordance with the commands of Reason. translation, otherwise rd &yovra may be It must not however be identified with identified with the iinQvy^rimvy which Reason ; for it is present in children and would be a mistake, for the appetitive the lower animalsy whereas Reason is not. part of soul is certainly not produced by Homer also recognises that the two elements irad^fMra of any kind, rd ayovra Kal are distinct. tkKovra are in reality 'impulses leading 4 3 9 E ff. The analogy between the and dragging' the soul, impulses enrighteous city and the righteous soul is
infra rb KCSKVOVK par

439
Tavra ivovra*

nOAITEIAC A
fxev TOLVVV, TJV 8* iyooy Svo rjfilv dopiadco elBr) iv TO Be Bfj TOV OV/JLOV teal to dv/jLOVfieda iroTepov
' A U ' , fjV 5* 670), 7TOT6 COCOl/GCL? Tl

255
TpiTOP, rj

TOVTCOV iroTepo)
OvfJbrjTLKW.

av irj 6fio<f>vi<;; "laco?, (f>rj} TCS eTepco, TW e V i - 3

7TLGTV(O TOVTtp,

o>9 apa AeovTio? 6 'AyXatcovos aviiov i/c UetpateG)? virb TO fiopeiov

/CTO9, alad6fjLvo<; veicpovs irapa TQ> Srjfiiq) tcei/Jievous, a/jua

continued throughout this section. It should be noted however that the parallel is no longer quite exact. The difference

and u $ &pa goes with dicovaas. So > Schneider correctly explains the Greek. The precise force of irHrrevu) rovrtp has, between dvpoetdte and Xoyurrucov in the I think, been missed by most of those soul is greater than that between auxiwho have suspected corruption. For TL liaries and rulers in the State: for the Xo- there have been various conjectures: frt yurruc6v is not a select part of the Ov/xoei- (Madvig), dfrn (Liebhold Fl.Jahrb. 1888 &&as the rulers are of the soldiersbut p. n o ) , rwo% (Zeller Archiv f. Gesch. something generically distinct from it. d* Phil. 11 p. 694)all superfluous, and Otherwise the analogy holds (with the the first two very weak: while Campbell reservations mentioned on 435 A ) . Cf. suggests that ov has dropped before TTKTSteinhart Einleitung p. 192 and Susemihl Tvcjt taking Tovnp to refer to Glauco's Gen. Entw. 11 p. 160. suggestion. But in that case rovro would be necessary. 4 3 9 2 9 TO S I 8i) TOV 0VJAOV KTX. Hitherto dv/xoeidts has been chiefly the 32 AtovTios. "Ad hunc Leontium source of courage and the natural antieiusque insanam cupiditatem spectat dethesis of <pt\6<jo<pov (11 375 A ff., ill pravatissimus Theopompi comici Kairry410 D, 411 c). It now enters on a \idwv locus" (Herwerden Mn. N . S . XI wider sphere as the ally of Xoyiarucdv, p. 346). The fragment is emended by and becomes, thus far, more intellecKock {Com. Att. Frag. I p. 739) into tual, as Krohn points out: note also A(i)Tpo<pldrjs 6 rplfMvecjs (trium librarum the 6pO\) 56a of 430 B. Its ethical conAorno, i.e. levissimus) Aeoprly 1 etf^pws re notation is also intensified; for it is (paiveraL xaplets 0* Cixncep veicpbs. Bergk not now simply spirit, but the sentiment was the first to connect the two pasof moral indignation at everything evil sages. *'ein edler Unwille iiber alles Schlechte" vir6IKTOS: * close to the outer side (Krohn PL St. p. 55)everything which of the North wall.' Cf. (with Stalltends to destroy the woKirela iv ijfjui/. It baum) Lys. 203 A rty w relxovs UT' becomes in short, as Brandt (Zur Entwick. airrb rb reixot. The North wall was d. PL Lehr. v. d. Seelentheilen p. 18) says the outer of the two walls connecting truly enough though ponderously," leidenAthens with the Piraeus; the other, or schaftlicher Selbsterhaltungs- und SelbstSouth wall, was called rb 816. utaov vervollkommnungstrieb." Cf. Simson der rct^os, because it lay between the fiopeiov Begriff der Seele bet Plato p. n o , and and the ^aXrjpiKou, which connected see also on n 375 A. Athens and the Phalerum. See Gorg. 30 tcrws KTX. The Bvr\rbv eXSos ij/vxvs 455 E and the other authorities cited by of the Timaeus includes both the 6vfioei84s Milchhofer Schriftquellen zur Topographie von A then pp. c x i n ff., and Curtius u. and the ijndvfniTucdv: see 69 c ff. and Kaupert Atlas von A then Bl. 11. cf. Pol. 309 C. Similarly in the Phaedrus the two lower faculties are figured as 33 irapdKciplvovs: * lying by' or the two horses, and the highest as the near the executioner'; not of course charioteer of the soul's chariot (253 D) : 'at the executioner's' as has been sugcf. Simson I.e. p. 109 nn. gested. When seen by Leontius, the hangman was engaged in throwing the 31 iroTiTovry. The antecedent of roi/ry is rt: * having once heard some- bodies into the pit (opvy/ia or p&paOpov, thing I trust to thisV i.e. * I rely on an from which he was often called 6 ixl s. wpbs T$ dp&yfian). The p&paOpov into incident which I once heard.' mcrreijut which the bodies of executed criminals means that he relies on it for a proof;

256

TTAATfiNOI

[439E

fiev IBelv emOv/ioi, (ifia Be av Bva^epaivoi teal dirorpkiroi eavTov,

35 teal Tft)<? /xd)(oir6 re teal Tra\patcaXvTTTOiTo, tcpaTOVfievo? 8* ovv VTTO 440 7779 7ri0v/jLLa<; BteXtcv&as TOVS 6<f>0aXfiov<; 7rpo(rSpafi(ov irpos TOW Vtcpov$y 'ISou V/MV, e ^ 7, do tcateoBai/Aoves, i/jLTrXtjaOrjre TOV teaXov < >; Oedfiaro^. aXXtp. XV. fitdfavrai, "H/covaa, (f>7], teal auro9. OVTO9 fievTot, eifrrjv, 6 Xoyo? 7n0Vfiiai$ a>9 aXXo ov orav re B Svolv 5 a-rjfiaivei TTJV opyrjp iroXe/jtetv iviore ^rjfjbaivei yap) (}>rj. OVKOVV teal aXXo0iy e^rjp, 7roXXa^ov ala0av6/jL0a, nva irapd TOP Xoyta/juov iiriOvfjiiaLy ' XoihopovvTa TW /3ta^o/jLpa) ev al/rco, teal axnrep rah

avTov teal 0vfxov^evov 10 (jraaia^ovTOiv

^vfjufjua^op TW Xoya> yiyvo\xevov

TOP 0vfxbv TOV iroTe iv Ov fxa ov^O teal vif Be;

TOIOVTOV ; Tats 8' errL0v^iLat^ avTov teocvcovrjaavTa, aipovvTOS Xoyov fir) Belv dvTi7rpdTTiv, olfial TOV Ala, iretvwv (f)7]. Tt Be; ae oite av <j>dvac yevofiipov 61fiat & ovS* iv aXXtp. aavTO) TOV TO tov TOV aia0a0at, 15 oa<p av yevvatOTepos

rjv 8* iyoo' ' oTav rt? olrjTat dSt/eetv, 6pyteer0at TCOP TOtovToyp irdayiav
i

rj, TOCTOVTW TJTTOV BvvaTat

teal ptycbv teal aXXo oTtovv iyelpeo~0at

eteeivov, ov av ocrjTat Btteaico1; TavTa hpav, teat, b Xeyw, ovte e0eXet 7T/0O9 TOVTOV avTov 13. 6 6v{i6<>; AXr)0fj)
2

(j>r). Ti

<ravT<p (vel aeavrif) A^q:

eaury A II.

were thrown, was a deep ravine outside anger fights with desire, the source of the walls, in the deme Kcipi&dcu. Leontius anger, 0V/JLOI5S, must be different from would pass near it, just before entering that of desire, firiOvfxrjTtKov. This is the the city (probably by the MeXiriSes irv\cu): whole moral of the anecdote, which is see Curtius u. Kaupert I.e. Bl. n . The intended to establish the difference beplace is still pointed out to visitors to tween Ov/xoetdh and iiridv/iriTiKov only, Athens on the western declivity of the not also XoytcrrLKov. Hill of the Nymphs. For the ancient 4 4 O B 11 Tats 8' ciriOvfiCais KTX. authorities see Milchhofer I.e. pp. III. avrov is rbv SV/JLOV. tivrnrpdrTeiv " a d Various suggestions have been made for singularem aliquam actionem referendum 5?;/uy. Valckenaer's di/jfjueiif) is a coinage est, quam ratio suscipere eaque in re sibi of his own, and otherwise objectionable ; repugnare prohibeat, quasi dictum sit: AvKetcp (also Valckenaer) is topographic^ 7 deiv TL irpdrreiv Kai TOVTO dpwvra 17 ally impossible, and so is Aio^ue^ (HemavTnrp&TTeiv " (Schneider). The words sterhuis), if it has anything to do with the yevofiivov TOV TOIOVTOV refer to rats AioixijU irvXr}. The explanation which KOLvuvrjaavTa. The anacoluthon is an I have given seems also to have been easy one. Plato means merely that Ovfibs held by Milchhofer, for he quotes the does not unite with the desires against present passage among the authorities the reason. For aipovvTos \6yov cf. x for the p&padpov. 604 c n. On other views on this passage 4 4 O A 3 < KaKoSatfiovcs- 'Con- consult App. iv. S found you !' 4 4 O c 15 o<np-g. The restriction 5 rr\v opyqv. q reads T6V Bvfxbv, will be noted. It is not ol yevvaioi who, which Ast and others have preferred. as the saying is, hate those whom they But, as Schneider observes, dpyrj is to have injured. dvpos, as iiridv/xLai to itridv/xyTiKOP. If

44OE]

TTOAITEIAC A

257

orav ahiKelaSai TLS r)yrJTaL, ov/c iv TOVTU* e re KOL Kai ^vfJbfjLa^l TG3 hoKovvTi hiicaiu), Kai hid TO ireLvr)v Kai Std TO 20 D pvyoov /cal irdvTa TCL TOLCLVTCL ' irdayeiv, teal vTrofievcov vt/ca, /cal ov XrjyeL TWV yevvaicov, irplv av rj BcaTTpd^rjTaL r) TeXevTrjcrrj rj wo~7Tp tevcov VTTO vofLco<; VTTO TOV Xoyov TOV Trap avToi dva/cXrjOels irpavvdfj; Hdvv fiev ovv, <f>r), eoLKe TOVTU* C5 Xeyew /caiTot y iv
T7J r)fJLTpa TT6\L T0U9 7TL/C0Vp0V<; &O~7Tp KVVa<$ i0/JL0a VTTTJ/COOV? 2$

TWV dpyovT<ov &a"irep TTOLfJbevcov 7ro\ea>?. Ka\(W9 yap, rjv S' iyco, voces b fiovXo/jiai Xeyeiv. a U ' r) 7T/9O? TOVTW /cal ToSe ivdv/juec; E ' To irolov; "QTL TovvavTiov rj dpTicos TJ/JLLV <f>alvTat irepl TOV 0V/JLOL&OV<;. TOT /juev yap iTriOvfirjTL/cov TL avTo (pofxeOa elvai, vvv Se iroXXoi) Selv tyafjuev, dXXa iroXv fiaXXov avTo iv TTJ T?}? yjrv)(7]^ 30 CTaaec TiOeadai TCL oirXa irpos TO XoycaTi/cov, YlavTairaatVy ecprj. "^Ap* ovv Tpov ov teal TOVTOV, rj XoytcrTLKov TL eZSo?,ftScrrefir) Tpia,
19. om. q.
32.

fe? HLq: f?re? A l l . 2 1 . /cat vTrofitvojv S : virofxivoiv KOLI A l l : icai 27. rj A s t : el codd. 29. avrb A</: avrip A l l .
TOVTO A l l q. n H: om. A.

TO6TOV S :

19 OVK TOVTO) KTX. : * does not V he but see on 1 331 E. then fume and chafeand fight on the 27 ij. See cr. n. d in direct interrogation is unclassical, and ipioTLo cannot side of what he believes to be justboth be supplied. Nor can el well be taken at hunger and at cold and all such inas conditional (with Stallbaum) and T6 flictions, and bide his ground and conquer, trdiov as a sudden interruption. For the abating not his noble indignation, until he confusion of et and rj see Introd. 5. has either achieved his purpose, or perished, or has been called back and soothed by 4 4 O E 28 aoTCws. 439 E. the reason within him, as a herdsman 31 T0<r0ai KTX. : * defends the rational recalls his dog?' The words KCLI 5ia rb element.' I have retained the accusaTretvrjvTrd<rxLi; must be taken with fc? re tive on the strength of CIA 11 317. 9 Kai xaXe7rcuj>ei, but possibly KCLI ^vfi/xaxei \a(36vTos TOV druxov ret oir\a virep TTJS \evd<pl>as Kai irapaKakov < v > TOS Kai rip SOKOVVTL diKctiip has been displaced, roi>y (TTpaTiuTas TLOeaOat irpds TT\V and we should read ft? re Kai xa^eirai-vL TTOXLU. The inscription dates from about Kai dia rb ireLvrjvird<rx^LVi Ka-l ^ M A ^ X 6 * 280 B.C. Other editors read TOV XoyivTiTip dOKOUVTL dlKallf), Kai VTTO/X^PliJV KT\. VLKq. is not merely ' tries to conquer' or KOV (with S alone among the MSS), but do not cite any example of the phrase TL'perseveres' (Schneider), but 'conquers,' 0<r6ai ret owXa irpbs TLVOS, although irpos in spite of the pardonable inconsistency with the genitive is common enough in of this translation with reXeur^o'T; similar expressions. Thucydides (11 2. 4) trpavvdri. TQV yevvaLwv cannot mean " i n has irapa with the accusative like irpos the case of the noble' (P. Shorey A. y. here. The original meaning of the idiom Ph. xvi p. 237), unless dv/xos is the subject was to take up a position in arms by the of Xiryet, which is not, I think, the case. side of: see Schneider's Xen. Anabasis The meaning is caught the more readily pp. 537540 and the commentators on by reason of ov% 8<rv otv yevpatdTepos fj Thuc. I.e. For the metaphor cf. Arist. in c, and we ought not to substitute 0,7avaKTwv or the like with Richards. See Pol. Ath. 8. 5. F. K. Hertlein (quoted in Hartman) also defends the accusative, on the whole passage App. v. citing Aen. Polior. 4. 3 iridepTo rd oirXa 4 4 O D 24 KCUTOI <y = t and surely' IT a pa TOVS iroXefilovs ws irapa <piXlov$. has no adversative force here. See Kugler de part, TOL etc. p. 18. Hartman emends,

258

TTAATnNOI

[440 E

a \ \ a Bvo ecBrj elvai iv ^1^17, ^oyiaTifcov teal i7rt0vfir)Ti/c6v; fj KaOa/rrep iv TT; irokei ^vveiiyev avrrjp rpLa ovra yevrj, | ^prj/jLari- 441
(TTLfcov, iiriicovpitcov, /3ov\evTi/c6v, OVTCDS teal iv ^VXV TpiTov TOVTO can TO dv/jLoetBe^, iiritcovpov ov rw \oyi<TTitca) <f>vaec, idv firj VTTO

/ca/crjs Tpo(f>7]<; BiatyQapfj; 'Avdytcr), <f>r), rptTOV. N a / , fjv $ iycof 5 av ye rov Xoyicrriicov aXko TL <f>avj}, a&cnrep rov iirtOvfirjTLKOv i(f>dvr) erepov ov. ' A W ' ov ^aXerrov, <f>rj, <f>avr)vai. teal yap iv
TOIS Traihlois TOVTO y av r/9 IBoi, OTL OV/JLOV /JLV ev6v$ yevo/xeva

fieaTa

io"Tty Xoytcr/iov

8* evtoi fiev efiocye BoKovacv ' ov&eiroTC B

6"tye TTOT. N a l fia At", rjp 8* iyco,

/j,Ta\a/JLJ3dviv, oi Be 7ro\\oi
10 /taXw? ye el7re?. OVTQ)$ XL

TL Be iv TOIS drjpiois av rt9 IBOL O Xeyei?, OTL

TTpOS Be TOVTOL? KCU 0 aV(O 7T0V /C6t L7rOfJLV, TO TOV

'OfiTJpov /xapTvprjo-eL, TO aTrj0o<; Be ir\rj^a<; tcpaBirjv ^viiraire iiv6(p* ivTavda yap BTJ aa(f>oo<; a>9 eTepov eTepw i7ri7r\r]TTOv ireiroir\Kev *5r/OfjL7)po<; TO ava\oyio~dfjLvov ' irepl TOV f3e\Tiov6<; TC teal ^e/poi/09 C TO) a\07i<7Tft)9 6vfjbovfjLev(p. KofjLiBf}, e<f)T), dp0Q)<? Xeyeis. X V I . TavTa fxev apa, rjv S' iyco, /xo'749 Biavevevtcafiev, ical
T}/JLIV 7rtet/tcu9 6/jLoXoyecTai, TOL avTa fxev iv iroXeL, r a avTa By iv
2. iiriKOvpucbv I I : iTriKovprjTiKOV A .

4 4 1 A 3 lav |ui KTX. See App. IV. of ruled and ruler on the question which shall rule; and just, in virtue of our oft4 4 1 B 11 4KCI: 'in the other place,' repeated principle. We may examine our viz. ill 390 D. If Kiihn is to be trusted, view of Justice by various tests derived Galen (Vol. v p. 500) does not, as Hartman asserts, omit the word; and from the popular connotation of the word, and we shall find that we are right. there is no good reason for suspecting corruption. 4 4 1 c ff. The parallel between the 4 4 1 c 4 4 3 B Thus we see that the City and the Soul is maintained throughsoul contains within itself the same kinds out this section. Like the City, the Soul or elements as our city. It follows that is also wise and brave, in virtue of the the individual is wise, brave etc. in the wisdom and courage of its parts, and sanie way and in "Virtue of the same temperate and just for similar reasons ifiternal elements. We are therefore just (see on ri TTJV TTOXLV irpoffayopetiets 428 D ) ; when each of our psychological factors the relation between XoyiariKdv, Ov/moctdis, and iwidv/uiTjTiKdv is the same as that does its own work. Reason should rule, with Spirit for its obedient ally ; and both between the three orders of the city (see of them together, harmonised by music however on 442 c ) ; and the specific and gymnastic, will control Desire, and virtues are defined in the same way. ward off foreign enemies from soul and Finally, as Justice in the State was at last body. The individual is brave in virtue identified with Righteousness or Moral of the element of Spirit, if in spite of pain Perfection, so likewise is Justice in the andpleasure that elementcontinuesfaithful soul (442 E443 B). to the commands of Reason touching what 4 4 1 c 18 6p.o\oviTai. <>/xo\oycshould and should not be feared; wise, by TOLI (sic) q1: wfioXoyrjTai q' (with Stob. reason of the part of soul that rules and Flor. 9. 64). The present, * we pretty knows; temperate, through the harmony well agree,' is satisfactory enough.

442 A]

nOAITEIAC A

259

61/09 kfcd(TTOV rrj yfrv^r) yevq evelvai Kal tea TOP dpcOfiov.
ravra, Ovtcovv itcelvo ye rjhr) dvayicalov% o>9 TTOXIS fjv ao<f>r) Kal cS, 20 Tt firfp; Kal o5 8^ OVTQ) teal rbv ISMOTTJV Kal Tovrcp cro<f>6v elvai;

D dvSpelos 18L(OTT]<; Kal cos, TOVTW ' Kal TTOXLV dvhpelav Kal ofJrco?, Kal

raWa iravra irpos dperrjv waavTw? dfKJ>6repa eyeiv. 'AvdyKT). Kai. hiKaiov Sr/, 00 TXavKcov, ol/Jbac, <f>rj<To^JLv avBpa elvat ra> avT<j>
rpoirq), 'A\\' wirep Kal TTOXLS rjv hiKaia. Kal TOVTO iraaa St/cata apa TJV. dvdyKf). 25 Ov fioc ov Try /jirjv TOVTO 7ri\e\i]O'fA0ai <f>V) eTTiXeXfjcrOai. OTL eKeiprj ye TCS TO eavTOv rf/J<li>, OTL Kal

Kao~Tov iv avTrj irpaTTeiv SoKovfiev, E rj/Aoov eKaaTos, 0UT09 hiKaios

Tpicov OVTCOV yevcov M.VTJ/JLOVVTOV GKacTov irpaTToov.

OTOV av T avTov

TU>V ev avr<p ' TrpaTTT), K a t fMaXa, rj S' 09, 30 T<p Se

T eaTaL Kal r a avTov

/JLVr)/JLOVVTOV.

QvKOVV T(p fJLV XoyLCTTLKG) CLpyeLV 7TpOO"t]Kl} aO(f>(p TT)<; ^1^779 irpofirjOeLap, Udpv \6yois ye. *Ap* ovv

OPTL Kal e^opTL TTJP v7Tp dirdcrt)^ ou%, wcnrep iXeyofiep, 442 avTa
Te

QvfJioeLhel VTT7JK6(I) elpaL Kal ^vfjufjud^a) TOVTOV; iroL-qaeL, TO fiep eiTLTelvovca

Kal pvdfMp; KofiL^fi ye,

fjLOvaLKrjs Kal yv/JLpaaTLKrjs KpacrLs crvfJLcfxova Kal Tpi(f>ovaa

rj $ 09.

\ TC KaXols 35 dpfiopia
&rj OVTCO

Kal fxaOrjixaaLVy TO Se dpLelaa Tpa(f>epre Kal & 9 d\rjdw<; >

Trapa/jLvdovfiepr}, paOoPTe

y/xepovcra
TOVTCO

Kal

Ta avT&p

Kal

iraLhevdePTe o TTjprfaeTop, rjSopoop TTO\V

TrpocrTaTTjaeTOP TOV iirLdvfjirjTLKov, 6/ca<7Tft) iaTl fjLTj TW Tri^ifkaadaL

19. ivbs SJ^: ivl A l l . Kal avSpeiav A l l . 6. 6 %q: iS A'U: $ A 2 .

o St) 7r\elo~Top

TT;9 tyv-xfl^ p 5

Kal Xprj/jLaTcop <f>vaet dTrXrjaTOTaTOP' TCOP irepl

2

TO aco/xa KaXov/xepcop
1

5.

yfrrj I I S ^ : ytvei A l l . 11. avdpelav S ^ : irpo<rTaTT)<TTov coniecit Bekker: TrpoVTrjaeTov codd.

4 4 1 D 22 dvSpcCav. See ^rr. ., and partial ignoring of gymnastic in this passage is perhaps premonitory of the for the error in A cf. IX 573 B n. 23 ^\ctv is intransitive, and not transiintellectualism of vi and v n : cf. on 439 D tive as I), and V. suppose. and E. 4 4 1 E 34 cMnrcp tkiyo\i.iv. IH411E 4 4 2 A 2 avuiara KTX. : * slackening 412 A. This passage enables us to the other by soothing address, taming it,' identify the XoyurriKOv with the (pikoaocpov etc. The three participles are not coof Books 11in. See on 439 D, and cf. ordinate, but TrapafxvOov/uLivrj explains the Krohn PL St. p. 57. action of avielaa. It is unnecessary to 35 TO yiv: i.e. TO XoyiffTiKov, as T6 5^ desert the best MSS (as I once did) and
is rd Bvfioeidts. As the subject to the read aviei<ra, Trapa/xvdou/xiwrj /cat rj/xepova-a

participles is Kpao-ts, we see again that Plato did not intend * Music' and Gymnastic each to affect one part of Soul exclusively. It is curious however that the participles here describe the effect of music only: for it is music {not gymnastic) which iiriTeivei rb <p(.X6<ro<pov: see

with 22 v and the older editors. 5 irpocrraTrfcrcTov KTX. Bekker's emendationsee cr. n.is now generally accepted, roirna means XoyicmKou and 0v/xoet5&: so also in B below. On 6 5TJ vXe^rov etc. see II 379 C n.
7 KaXovpivcuv KTA. KaXov/xivwv is

on 07rws avirpoaJiKovros i n 411 E. The

said because such pleasures are no true

26o KCLI icryypov yevofievov aacrOai ' Kal apyecv

T7AATQN0I

[442 A

OVK av TCL a\)TOv TrpciTTt), dWd KaTaSovXc*)Yidvv fxev ovv, ecf>r}. *Ap' KciWiaTa Kal TTJ

iirt^eLpTjarj cop ov ITpoarj/cov avT(p yevei, Kal B

10 vfjLiravTa TOV ftiov TTCLVTWV dvaTpeyfrrj.

ovv, yv S' eyoo, Kal TOV<Z k'^codev iroXefxiov^ TOVTCO av /3ov\ev6{ievov, dvBpeia

<f)v\aTTOiTr)v virep d,7rdo~r)<; T % yjru^rjf; T Kal TOV crcofjuaTos, TO fiev TO Be irpoiroXe/jiovv, TT6/JLVOV Be ro5 apyovTi "Ecrrf. TavTa. eiriTeXovv rd /3ovXevdevTa; Kat dvBpelov

15 Srj, olfxai, TOVTW T&) /xepet KaXovfxev eva Ka&Tov, ' OTav avTov TO C 6V/J,OL&<; Siaaw^r) Sid T XVTTGOV Kal r)8ovdov TO VTTO TOV Xoyov 7rapayy\0v heivov T Kal fir}. 'OpOcos y,
T

(?/.

So(f)6v Be ye

KLVO) TW a/JUKpo) fiepet, TW o rjpx^v

' ^v ^uTft) Kal TavTa TTaprjy-

z/, e%ov av KaKelvo eTnaTTj/JLrjv iv avTco TTJV TOV vfjL<j>povTos

11. TOVTU) A 2 I T : TOincf A 1 . 1 2 . (fyvXaTToirrjv <pv\0LTT0l I I 1 : (pvXdTTOLTOU T7]V II'2 I <f>vX(LTTOl' T > H. U q\ (puXdrroL' TT]V A : l 6 . TOV X6~yOV A (f2 I

TCOV Xdywv All et fortasse q .

17. 5^ ye (vel 5^ 7') A-II: 5' A1.

pleasures: cf. 1 336 A n. and (for the im- soul, as the original legislator is of the plication itself) ix 583 u fif., Phil. 36 c ff. city, it was impossible for him to avoid On OVK av see 426 E n. The imagery placing the XoyiariKdv in a position of of this passage suggests that the imdveven greater authority than the rulers. fxrjriKov is a sort of drjpiov : cf. ix 588 K ff. In Books VI and VII the inequality is redressed by making the power of the 4 4 2 B 9 <Sv*yVi: sc. Apxeiv. 44 Rulers in the city commensurate with Dativus causam indicat, cur tertiae parti that of X6yos in the soul: see vi 497 c n. non conveniat duabus reliquis praeesse et imperare, eamque in ipsius genere et in18 TJPX^V T KTX. : 'ruled within him dole positam demonstrat" (Schneider). and issued these instructions.' The imIf this is the meaning, we should expect perfect is used because the instructions <p{j(Ti rather than y^vei. Perhaps Plato must be given before they can be obeyed wrote yevdv (so q Flor. U, Stallbau'm by dviuLoetS^Sf as described in the last etc.): cf. ykvt\ in 441 c. To irpoarjicov sentence. J. and C. say that rjpx* refers Campbell prefers irpoarJKev, but the pre- to 428 E; but Plato is not there speaking sent (TrpocrTjKov sc. (TTIV) is better here. of the individual, only of the State. Although a reference to 439 c or 441 E is J2 <|>v\aTTo{Ti]v. The two higher parts of soul are to be <pvXa.Kes both of barely possible, it is much simpler to regard the imperfect as real, and not the lower part and (in a different sense) 4 philosophic' See above on ill 406 E. 'also' {Kai) 'of external enemies': cf. ill 415 D, E. Dobree's (pvXaTToiadrju fails Schneider, to judge from his translation, takes the same view. With cr/xiKp< ixipei to give its proper force to Kai before TOVS ^u)dev. For (pvXdrTU) used in this way cf. Arist. Eth. Nic. x 7. 1177b 34 ff. "
cf. II 367 A OVK dv &XXr)Xovs i<pvXdTTO/j.v

yap

Kai TI$ 6yKi^ /xiKpov

TC)V V aVT<$) KTX.

4<TTL (SC. T6

y . 7 ddLKeiv, d\X' avrbs avrov r\v ^ACCKTTOS u 7

KpdTHTTOV

fyvXat,. 4 4 2 c 16 viro TOV X670V. In this particular the analogy between the city and the soul is not quite exact, otherwise it would be the rulers in the city who prescribe TO beivov re Kal firj, whereas it is the legislator (see on 6 voixodh-qs 429 c). This point is emphasized, perhaps unduly so, by Krohn [PI. St. p. 43). Unless Plato made the Deity the OIKKTTTIS of the

19

av KCLKCIVO KTX.

av Kai has been

interpreted (1) as implying that the 6v/j.oids also has a sort of knowledge: cf. 429 c and 439 En.: (2) a s 1 like the rulers in the State': cf. 428 B ff. The first view is slightly more natural on linguistic grounds, but I think Plato would hardly have attributed iTn<TT7)firj in any shape to the Bvfxoei&ts. Probably (2) is right, for the analogy between the

443 A]
fiev ovv.

nOAITEIAC A

261

re teal o\<p rc3 KOLVG* a<f>eov avrcov rpicov OVTCOV. Udvv 20 TY Be; craxjypova ov Trj <j>i\ia /ecu ^Vfi(j>covLa Trj CLVTWV TO re dpyov Kai TO) dpyofievw avroi; TO \o<yiGTiicbv Xaxppocvvrj teal fir) araaid^coacv D ' TOVTCOV, orav

6fioBo^d)aL Belv dpyeuv

yovv, r) 8' 09, OVK dXko TL iariv carat. fiXvverai i(f)dvrj; E I av UoWrj aWo dvdyKi). Tl ovv;

r) TOVTO, 7ro\ea>? re Kai IBLCOTOV. \eyofiev, TOVTQ) Kai OVTGJS 25 Tjj iroket elnrov iyco* fir) irrj rjfilv dnrafirj oirep iv

'AXXa fiev Br) SiKaLO? ye, cS TroWaKis

TL BiKacoavvrj SOKCIV elvat

OVK e/xotye, <j>rj, SOKCC. *f28e yap, r)v 8 iy(Vy iravTairacnv el' TL fffitov TL iv Trj yfrv^y dfi<f>Lo-/3r)TL, TCL Sr}; Olov el BeoL r)fia<; dvo- 30

fteftaicoaalfieda,

<f>opTLied avTw 7rpoa<f)ipovT<?. Uola fjuoXoyeladaL irepi TC Kai Tedpafifievov r) dpyvpiov

re KLvrj<; r^? TroXeco^ Kai TOV eKe'ivy SfiOLco? dvSpos, el BOKCL av TrapaKaTaQrjKrjv r) ocroc fir) TOLOVTOL; 26. Be^dfievo^ 6 TOIOVTO? diroaTeprjcrac, TLV av

443 otei olrjOrjvaL TOVTO avTOV \ BpdcraL fidWov 11. TW dpxo/Jiivio v\ rfi px tverai A 1 !! : &7ra.fi(3\vur)Tai A 2 .

AITS: rb dpx6fievov q.
34. TOVTO 2 q : TOVTOV A l l .

city and the soul is in Plato's mind all as in a certain sense spectators of the selfthrough this section: see 441 c, D, and evolution of Justice : cf. eav \ih yfiiv Kai 442 D. els %va 16 v T6 eWos TOVTO KT\. 434 D. 4 4 2 D 25 & iroXXctKis KTX.. : * in virtue dirafi^\vvTai =' retunditur ' (Schneider). of our oft-repeated maxim and in that 4 4 2 E 29 TCL <(>opTi.Ka. Plato tests way ' : i.e. r y TCL CLVTOU irpaTTeiv. Ficinus his view of Justice by four criteria taken seems to have read Kai ws after \4yofiev. as it were de foi'o and turning on various At first sight Kai oirrws appears to de- popular associations of the word: cf. IX mand the insertion; but Plato is speaking 573 B ff. Of these the first three are with less formality and precision than in concerned with honesty and trustworthi441 C, D. The reading of Vind. E Kai ness in public and private life; while the oCros (for Kai otfrws), i.e. 'the individual, last (fJLotxtia-i ddepairevaiat) refers to as well as the city,' is attractive, bur un- morality in general, including the service necessary. Hartman proposes $ < irbXiv > of the gods. Taken together, they sum TTOW&KIS <i>\yo/Jiev, roi/ry Kai OVTOS up the leading features of the perfect to-Tai, a solution which will commend character, and shew that Plato's conitself to few. ception of private, as of political, Justice 26 pf irjictveu. * Do we find Justice is in reality Righteousness or Moral Perfection, whereof the other virtues growing dimmer in any way? Does it are the fruit. Plato's innovation lay in appear something different from what it interpreting Righteousness as ret avrov was discovered to be in the city?' lit. * blunted, so as to appear' etc. In the Trp6.TTivy or rather in the peculiar meaning which he attached to this phrase: see language of 434 D (to which Socrates' question refers) Justice has now * passed into ' on 434 c and infra 443 B n. the Individual; and no feature has been 32 irapaKa,Ta0TJKT)v \pva-iov KTX. blunted, or lost its clearness of outline. Honesty and truthfulness were generally We are therefore confirmed in our view recognised as characteristic of the Skcuos of Justice, both civic and individual. dv-fjp: see the passages collected by Hartman would read air-qfxfiXvvTaL, taking NagelsbachiViz^^w. TAeol.-pp. 240246. Tjfuv as * by us,' but the present is more 34 TOVTO avnSv. Seecr. n. "Fortasse expressive, and (with T)/JUV) represents us Plato TOVTOV avrb scripsit" (Schneider).

262 Ou8eV av, <f>rj. rj Ihia iralpcov 5 6fio\oyia<%. Havrl

TTAATQNOI

[443 A
av OVTOS eir); '

Ov/covv /cal UpoavXccov /cal KXOTTGOV /cal 7rpo8o<rca)v

fj hrjfjboarici iroXeoav i/cros

Kal /JLTJV ovS* OTTODGItovv airiGTOs rj Kara op/covs r) /card T 9 Hats yap av; Mo^eat firjv /cal yovecov dfxeXetai ical aXktp fiaXXov rj TGS TOLOVTCO irpocrr]Kov(Ti, TOVTCOV ' nrdvTWv airtovy irpdrreL dp^fj? /cal ovSev aXko. "En n ore avrov B /cal rod erepov ovv re irept de&v aOepairevaiaL iravrl fievroi,

<f>r). Ov/covv fxev oiv,

rcov iv avT&> e/cacrrov rd avrov apxeadat,; Tovro io r}Ti<; hi/caioavvr)v T irapkyjcrai XVII. 5.

elvac rj ravrrjv /cal TroXeis;

rr)v Svva/jLiv, rj TOU? TOIOVTOVS aTroTereKeara^ o <f>afAv

Ma Ata, rj h' 05, ovtc e'Yto^e.

TiXeov dpa rjfMv TO ivvirvcov 12.

2. ov8tv' U: ovSiv A . fjt,i)i> I I : ftiv A .

4. rj Kara opKovs %q\ fj Kara opicovs A l l . rAeov I I : reXevraiov A, sed in mg. yp rtXeov. true virtue therefore rests upon psychology; not yet, as in vi and v n , on the metaphysical knowledge of the Idea of Good. The full meaning of Plato's 4 natural city' (/cara <pfj<riv oiKiffdeTca irdXis) now appears. It is a commonwealth whose institutions and political life are the outward expression or embodiment of the true and uncorrupted nature of the soul, regarded as in very truth a (pvrov OVK iyyeiov, d \ \ ' ovpaviov [Tim. 90 A). Hence arise the three orders of the city; hence too, each order performs its own function; for it is part of soul's ' nature' ra iavrijs Trparreiv, and iro\virpay/noveiv is a consequence of unnatural degeneration (441 A). This optimistic view of ' nature ' is noteworthy. It rests on the wide-spread Greek belief that good is natural, and evil unnatural; cf. infra 444 D and Aristotle's 6 5 debs ical i) </>6<ris ovdtv fidrrfv woiodtn (de Caelo I 4. 2 7 i a 33), ovdev TG)V irapa <pvcriu KOXOV (Pol. H 3. i325 b 10) and the like. For more on this subject I may be allowed to refer to my essay on Classical Education, Deighton, Bell and Co. 1895 pp. 12 ff. Although not itself expressly a deduction from the theory of Ideas, Plato's conception of ' nature' as good and not evil is altogether in harmony with the sovereignty of the Idea of Good in Book v i : see on 505 A ff. 12 riktov KTX. The language is suggested by Homer's OVK 6vap, d\V tfirap iadXbv, 0 TOL rereXea-fA^Pov eVrcu (Od. xix 547). 6 is a vague internal accusative : see on fjv ^druxev in 434 D. ty X The reference is to 433 A.

4 4 3 A 2 tcpoo-vXuov TrpoSotruGv. See Nagelsbach I.e. p p . 293 ff., 298 f. 4 <m<rTO$ KttTa opKovs* evopicia was an indispensable element in Greek morality: see Nagelsbach I.e. p. 242, and the interesting monograph of Augustin Der Eid im Gr. Volksglauben 11. in d. PL Ethik Elbing 1894. 5 |ioi\uud6cpaircv<rai. Nagelsbach I.e. pp. 264 ff., 275 ff., 191 flf. The virtue of evotfieia was commonly regarded as Sucaioaiuvri 7) rrepl TO&S Oeotis (e.g. F,uthyph. 12 E), and evatpeia is concerned with OCUJV depaireia. See Euthyph. I.e. and cf. also the Stoic Zeno in D. L. VII 119 etvai re TT\V cixripeiav k-KiGr-^y^v OeCov OepaireLas, and Sext. E m p . adv. Math. IX 123. 4 4 3 B444 A We were right then in suspecting that Justice in a certain shape was with us from the first when we founded our city. But the principle that every one should do his professional work and no more, .is in reality only an image or shadow of Justice. True Justice is concerned with the inner man and consists in the performance of its own peculiar office by each of the three elements within the soul. It is this which produces spiritual unity, and spiritual unity shews itself in outward acts. We may now claim to have discovered Justice both in the City and in the Individual. 4 4 3 B ff. This section deals with the relation between Civic and Individual virtue. Although we discovered the latter by means of the former, it is the virtue of the soul which is alone original; the other, its outward expression, is but a copy. All

443
v7ro7TTv<rai, c> evdvs t9

nOAITEIAC A
dpyoyievoi fiev ovv. rfjs 7ro\eo>9 olki^eiv tcard

263
deov KivBvvevofiev

C rcva els dp^rjv re ' teal TVTTOV Tivd rfjs Bucaioavwqs ifjLfieftrjtcevai. UavTairao'iv
Bt O KOI Q)(f>\Ly LBQ)XOV fJLLKOV (f>V(TL dp0G)<Z J(lV

To Be ye fjv apa, 00 T\avtco)Vj 15

ClXXo /jLTjBe d

TC TT)? hlK(lLOGVVr)<$y TO TOV flV (TKVTOTO<TtCVTOTO/J,LV tCdl

TOV $ TetCTOVltCOV TtCTaiV<TOaL, KCLl TaXXa

Brj Ol/Tft>9.

To Bi ye dXrjOes, TOLOVTO fxev TL r)v, w D ov irepl TTJV ' efa) irpd^iv avTw

eoiteev, r/ BtKatocrvvrj, dX\' irepl TTJV ivTos, 00? 20 ra iv TTJ avrov raKkoTpia irpaTTGLv dWrjXa

TCOV CLVTOV, dWd irpbs

d\r)6(t)<; irepl eavrov KOX T eai/roi), fir) idaavTa e/cao~Tov iv

y rv

firjBe iroXvirpayfiovelv

f XV y^Vi dWd

TO5 ovTi TO. olfeeia v ffifievov teal dp^avTa

avTov teal fcocr/JirjaavTa icai cfriXov yevofjuevov eavTto teal ^vvapfxooavTa Tpia ovra 16. coairep opov<; Tpels apfiovia? aTe^vC09, veaTT)? T teal 25

w</)Aet Ast: a>0e\e? AIIH^. 21. eavrbv I I : eavrQv A. 23. avrbveaury II: om. A.

V seelll4O7B. P'or KLvfivvetionev 4 4 3 D 20 s <XXT]0S should be conHart man suggests iKLvdvvevo/Jiev ; but pre-strued with wepi eavrbv. The soul is the sents do not of course become imperfects true self, as Socrates continually mainin indirect. tained. It is better to regard irepl before eavrbv as coordinate with irepl in irepl TT\V 4 4 3 c 15 TO 8^ Y: 'yes, but in ivrds, than to translate " with internal point of fact.' For rb 54 in this sense actions which are in very truth concerned cf. I 340 n . rb 5^ ye dXrjd^s below with himself" (J. and C ) . wy dXrjBQs expresses the same meaning more fully irepl eavrbv etc. merely emphasizes and and emphatically. 16 oi' oOVTO>S. The imperfect ui<t>4- explains irepl TTJV ivros. Xei (see cr. n.), 'for which reason also it 22 Jdccurrov. Ast would read fKaarov was of service to us,' viz. in discovering TWV ; but the meaning is easily caught the real or original justice, seems to me after TCL eavrov just before. better than the present. See II 368 D ff. 23 j 6vn KT\. : * having set his n> Plato is justifying himself for having taken house in order in the truest sense.' So so much trouble about a mere etdcoXov ; it Schneider, rightly. For oUeia cf. Ill was in order to learn the original through 405 B n. the copy. So also Hartman. The present 24 vvapfj.o<ravTai]p|jLO<r^vov. Cf. could only mean 'benefits the city' (so 432 A, where a similar image is emSchneider, Rettig and others). Madvig, ployed. The figure here is taken from strangely enough, suspects the whole the Octachord, the XoyicrTLKbv being rephrase. Civic Justice is an etdwXov of presented by the VTT&TI) or highest string Justice in the soul as being its reflection (which gave out the lowest note), the in outward conduct. See also on 443 B ff. iiridvfxrjTLKOv by the ve&TT) (an octave above. higher in pitch), and the Ovfioeide's by the ixicrri or fourth. See Diet. Ant. 11 p. 195 19 TOIOVTO takes its meaning from rb rbv JJL^V (TKVTOTOfALKdv e t c . ' Justice w a s or Gleditsch Die Musik d. Gr. p. 860. The single notes of a dpixovla could be indeed something of this kind' (i.e. a sort of TCL CLVTOU TTfjoLTTeiv), b u t not -irepl TT)V called opoi because they were in reality terms in a proportion and depended on u> irpa^Lv. The warning conveyed by eldos and rpbirov nvd in 433 A (where see the relative length of the string: cf. Tim. 35 B, c. Hartman's correction of pedr^s, note), 433 B and 432 E is now justified : for Justice is said to be ire pi TT)V ivrbs viraTijs, titans t o ve&Trji/, uirdTTjt/, ix.e"(rr\v irpaiv, and is therefore not, strictly speak- is very attractive: for the genitives can only be explained as 6pov vedT-qs etc., and ing, that which we have called ' Civic the effect is unpleasing, especially with Justice.' A. P.

264
irdvra ravra

TTAATQN02
arra fiera^v Tvyydvei

[443 D
ovra, E eva yevofievov K TTOXXOJV, i]Brj} idv ri irpdrrrj, rj

V7rdrrj<; Kal fiear)?, Kal el ' aXXa

^vvBrjaavra Kal iravTairaaiv

adxfypova Kal r)p/j,o<T/jLevov, OVTCO Br/ irpdrreiv irepl XPV^T(OV 30 TI i) irepl rd cBca %v/JL/3oXaia, ev irdai

KTTJGLV rj irepl <r<bfJLaTO<; Oepairelav rj Kal TTOXLTLKOV TOVTOIS r/yov/juevov Kal rr)v e^cv ravTjj Xvrj, 444 fiev avrols

ovo/nd^ovra BiKaiav fiev Kal KaXrjv Trpd^LV, fj av ravrrjv <ro)^rj re Kal (TwaTrepydfyTai, dfiaOiav Be rrjv TavTy av

ao<f>[av Be rr/v eiriaTarovGav eiriGTaTOvaav Sogav.

rrj Trpd^et eTrio'TrjfjL'qv, aBiKov he 7rpd^ivy \ rj av del ravTrjv r) S' 09, (5 XooKpaTes, dXrjdrj Xeyecs. 26. EZev, rjv B' 700 rov ev

YlavTairacnv,

BUacov Kal dvBpa Kal TTOXIV, Kal BiKacoavvrjvy b rvyxdvei Kal d II: cl Kal A.

apfioplas coming between. Retaining the the irpoaXafjLpapdfxepos of course is (see Gleditsch I.e. p. 861 and Euclid Sect. Can. Greek nomenclature, we may translate: 4 10 ed. von Jan): so that according to the having harmoniously joined together Scholiast there is a serious breach of three different elements, just like three av/x<t>tt)pla. It seems to me quite clear terms in a musical proportion or scale, that in uiairepftpovsrpeTs/X^CTT/S Plato is lowest and highest and intermediate,' etc. In aXXa arra /xera^v Plato indicates thinking of three %IJJUL<POJPOI <p06yyoi, and in the single octave or did 7rcurcoV, the (as J. and C. observe) that his threefold inrdrrj, fxtcrr) or fourth, and pedrrj were division of soul may not be ' strictly ex<rtifjL(pb)pa dXX^Xois: see Cleonid. hag. haustive ' (cf. VIII 548 D.). The missing Har??i. 5 ed. von Jan. In 432 A also, faculties would thus correspond to the Plato contemplates only a single octave: notes intervening between the wart) and uttrrj, and the /j.ar) and pedrrj. It will see note ad loc. be noted that the unity resulting is not 4 4 3 E 27 vairoXXwv. Cf. 423 D. that of unison, but that of a scale or and [EpinJ\ 992 B K TTOXXCJP %va yeyopdra. mode. Nevertheless it is clear from The phrase els iK TTOXXUP is a sort of the language used that the apfiovia which Platonic motto or text (like the <fxapai of Plato describes is, as before, <T(a<t>po<rvvr}: post-Aristotelian ethics). cf. ap$-avra avrbv avrou with 431 A, B, 28 OVTCO Si)^STJ : emphatic, as Hirzel (piXov yevbfxevov with 442 C ; KOff/JLTjaapra out {Hermes VIII p. 393): for the points too suggests KociJLi6T7)sf and the word just man will not take part in practical auxppopa itself is finally employed. Cf. affairs until he has ordered his own soul 434 c n. A different explanation is given aright. Cf. Ale. I 113 Bff.,Ap. 36 C, and by the Scholiast. Holding that Plato is Xen. Mem. ill 7. 9, iv 3. 1. referring to a system of two octaves (5ts 29 if K x . Stallbaum and others add <C 81a iraaQp) he explains peary, /x^arj and rrepl (with S) before iroXiriKdp, but TL virarr) as e.g. A', A, and b (not a, which Tpdrry irepl ITOXITLKOP TI is very unis the irpo<r\a/j.pap6fiPos). His note is aspleasing. TTOXITIK6P depends directly on follows: pedrrj ijyovp PTJTT} vwepftoXaiwp irpdrrj] and is equivalent to irepl wdXtp. i) 4<rxaTV XP^V Tv 5ts 5ia naaQp Gv<iri\~ The slight variety of expression is easy fiaros, virdrrj 5& ij fiera TOP irpoKafi^aPOand elegant after 7) Kal * aut etiam.' ixepop (leg. irpo<r\a/xpap6/j.pop) (pdbyyop 33 irurnj|iT]v86av. This is, as T Trpiorrj xpSy v (LVTOU rod bU 8id iracrQv Krohn points out {PL St. p. 68), the first ffvcrrj/jLaros. /j.<rrj 5i Kal aurrj ijroi <pd6yyos precise and explicit separation of eTrirj xP&y V TeXevraia /JLP rod irpiorov 5ia <rrr)/j.r) and 56|a in the Republic. Each Tra<r<jCP, Q-PXT) de rod devrtpov, cos elvai of them, however, is still concerned with TOIJTCOP KOtvqp, tos IlroXefiaids ri (prjci Kal conduct, and not, as in the end of v, with oi AXXOL fMovcriKol. But in the 5ts 5ia the theory of knowledge. iracrujp (rOarrjfxa, the virdrr) is not O-6/JL- 4 4 A 4 TVYX*VCov= 'really is ' : 4 <pwpos with the PTJTT] vwepfioXalujp, although 1337B/Z.

444

TT0A1TEIAC A

265

ov, el <f>aifiev rjvprj/cevat, OVK av irdvv rt, ol/xat, Bo^at/xev yfrevBeadat, 5 M a Ala ov /xevroi, e<f>r). ^oofiev apa; XVIII. "EO-TO) Sijf rjv $* eyd* AijXov. OVKOVV fiepovs rw olficu, dhttciav. fioavvrjv apyri arra, iv Trpeireiv <&O)/JLV, fiera yap rtva TOVTO (TKeTrrkoVy av rptwv OVTCOV dXXoTptoirpay-

aracrtv nvos

B ' TOVTCOV Bel avrfjv elvat /cat 7roXv7rpayfioa"6v7jv teal tcai eiravdaTaatv ai/rfj avrco BovXevetv ov Trpoarjtcov, dXXa

TO> OXCO T779 yfrv)(f]<;, Xv 10 yevovs ovTt; TotavT tcai avX-

TOVOVTOV OVTOS <f)vaet, oXov /cat TrXdvrjv elvat ' e(f>7j. Ov/covv, 15

TOV dpyiicov

olfiat, (f)7]cro/jLv tcai TTJV TOVTCOV Tapayr\v teal (iKoXacrlav teal hetkiav tcaiciav. Tavrd fiev ovv ravra,

TTJV re dSttclav C Xrjfthrjv Traaav 11.

KO\ dfiaOtav

d\\ayfrovs 6VTL J: pro r y TOV All habent rod 5' a5 dovXefciv, q TCJ 5' ad

4 4 4 A444 E Injustice, like every variety of Vice, itnplies sedition and confusion among the parts of the soul. It is spiritual disease, deformity and weakness; while Virtue is the reverse. Virtuous institutions promote virtue, vicious institutions vice. 4 4 4 A 8 d8.Kiav. Now that we have discovered Justice, it is necessary to look for Injustice, in order that we may compare the two and decide the

leaves TOV 5' before av SovXevetv unexplained. The text of is not in itself quite satisfactory, as Richards has pointed
out. o'iov Trp^TTCLv atrip for UHTTC vp^ireiv 6VTI,

ai/T(^ seems unexampled, although o'iov dovXeveiv would of course be right. The
expression r y TOV dpxt-Kov yeuovs

* that which is of the ruling class,' is also curious for the more direct and accurate TC} apxiKQ ytvei. The reading of A and II yields no tolerable sense, and certainly question at issue, viz. irdrepov dec KeKTrjcdaL cannot come from Plato. Madvig (with
Vind. E) proposes o'iov irpiTreiv avrip 8ovT6V /miWovra evbalfxova etvai, av re \avOavr} iav re fxr} iravras deovs re KCL1 avdpib- Xetieiv, rd 5' av <firj> dovXetieiv dpxi-Kov

trovs (427 D : cf. II 368 E n.). The full exposition of Injustice is reserved for Books VIII and ix, where Plato takes the subject in its proper order, considering civic injustice first, and afterwards that of the individual. At present he contents himself with a preliminary or exoteric sketch of Injustice in the soul, representing it as unrighteousness in general, just as Justice, both in the State and in the individual, has been identified with righteousness or moral perfection (434 c, 442 E /m.) ;
444 B n aXXd TOIOVTOV6'VTI. See

cr. n. The reading of S and other inferior MSS, which (in common with all the editors) I have printed above, seems to be an attempt to emend the older and more difficult reading preserved in A and II. Stallbaum supposes that A here represents a corruption of S, a5 dovKefeiv being presumably a correction (of atfry dovXeijeiv) which has crept into the text; but this is unlikely in itself, and also

yfrovs 6VTI, which is intelligible, if weak. I have thought of otou irptireiv avrf 8ov\eveiv, rip 8' a5 fiovXeveiv (or beairbfav, after Schneider) apxixov yfrovs OVTL, but there are obvious objections. I should not be surprised if the whole clause d\X& OVTL, as it appears in A and II, is only an attempt by some illiterate scribe to work out the antithesis of vpoaiJKoy: lit. * being by nature such as to be proper for it to be a slave, and the slavery again < being such as to be slavery > to that which is of the ruling class.' The clause, even as read in S, adds nothing to the sense, and the references in roiaOr' Arra and TO&TWV just below are caught more easily without the obnoxious words. See 442 B Apx^ip
iTTLXipr}o-ri &v ov irpoffrJKOv avT(j> ytvei. Cf. i l l 413 C n. 13 15 TOVTCOV: SC. TCOV yev(av. TavTctTavTa. fikv ovv corrects

Toiavr' arra: " immohaec eadem " (Schneider). For TavTd some prefer, with one MS of Stobaeus Flor. 9. 64, avrd (' immo

266

ITAATQNOZ

[444 c

rjv o iyciy teal TO aSt/ca Trpdrretv iroielv, TavTa TTCLVTCL Tvy)(dvei Kal r) dBiKta Tvyydvei vyleiav

Kal TO dBcKelv Kal av TO BiKaia OVTCL KaTaBrfKa tfBrj <ra^>w9, elirep IIcSs Brj;
f/

TC Kal BiKaioavvrj; iv yfrvxtf. II # ;

OTt, f\v 6 iyco, irov vyieiva

ovBev Bia<f>epovTa TO>V vyieivwv ifiiroiel, Ta Be voadoBr) voaov. ifnroiel,

T Kal voacoBoiv, d>9 exelva Nat. OVKOVV Kal TO fxev Ta iv TW acofiaTt KaTa aWov. vir* aKko

20 iv addfiaTLy TavTa

<f>t). T a fiev

7rpaTTLV BiKaLoavvrjv <j>vo~iv fca0L<TTavat KpaTeiv 25 Be voaov 'rrvXV vir irapd <f>vat,v apyeiv "Eo*Tt ydp.

TO 8' ahitea I dBiKiav; D

"EiCTTt Be TO fxev vyUiav

iroisiv

T Kal KpaTecaOat VTT' dWrjXcw, TO Te Kal dp-^eaOai aXXo VTT 'KpaTeiv Te Kal KpaTeladai Te Kal apyeadai

OVKOVV av, ecfrrjv, TO BiKaLoavvrjv ifiiroLelv TCL iv TTJ

KaTa (fyvaiv KaQiaTavai

dXkrfXwv, TO Be dBiKiav nrapd <f>vcw ap^etv aXKov; 30 Tt? av etr) Kal KaWos
alajfps Kal dcrdeveia.
V

Ko/xtS^, e<f>rj. 'ApeTrj fiev apa, to? eoiKev} vyietd T Kal eve^La ' tyvxfjs, tcatc'ia Be voaos Te Kal E
ECTT6I/ OVTCO. *A^' OVV OV Kal Ta /juev KOXCL

7riT7)Bev/jbaTa els dpeTrjs KTrjaiv <f>epetf Ta S' alayjpd

XIX. T o Brj XOITTOV
16.

els

7]Brj, a5? COLKCV, rjfjblv e

ad T6 q: ad ra ASJ: aura II.

haec ipsa'), others Toiavra, but there is Schr. p. 37). Cf. also PI. Symp. 186 D not sufficient reason for deserting A. with Hug ad loc. On Kara <ptj<riv see 4 4 4 c 22 SCicaiatpiroici. Krohn 443 B n. (PL St. p. 59) reminds us of Arist. Eth. 30 icdWosfvc(ta: with reference a Nic. 11 1. iiO3 34flf.ra fttv diicaia irpdr- perhaps to Thrasymachus' statement in rovres dUaioi yivofieda KT\. On the I 348 E f. that Injustice is KOKOV and Socratic analogy between body and soul foxvpov. cf. II 380 B n. 4 4 4 445 E / / remains to ask 4 4 4 D 23 vyCciav iroiciv. S (with whether Justice is better than Injustice. a few other MSS) reads ifiiroieiv; and Regarding Injustice as a disease of sou/, Stallbaum and others adopt this reading. Glauco is ready to declare for Justice; TOICIV, * to produce,' is however satisbut Socrates would examine the question factory: cf. 422 A. more carefully. There are four varieties 24 TO Bk voVovvir' aXXov. Here of Vice which deserve investigation, alike and in Tim. 82 Aflf.Plato adopts the in cities and in individuals. Let us take Hippocratean theory of the origin of them in order. The perfect commonwealth, disease: see de nat. horn, vi p. 40 c. 4 which we have described, may be called Littre vyiaipet fifr otv /xdXurra, OKorav Kingship or Aristocracy, according as fierplwt ixv ra-VTa (sc. atfia Kal <p\4yixa there are one or more rulers. Glauco Kal xW favBij re Kal fitXaiva) r^s irpbs assents. dWr/Xa Kp-f)<Ji6s re Kal dvpdixios Kal rod 4 4 4 E 34 TO 8tj Xotirov KTX. ' What ir\i)0eos, Kal /AaXioTa fxefuyfiha J. dXy^ei remains for us now to enquire is whether,' 5c OKbrav n rovriup tXaaaop rj wXtop J ^ etc. For the position of TJ/XIP cf. that of XvpurOv iv T<$ (Tw/xan Kal /JLTJ KKprjfjL4pop rrdprup in 445 B. Herwerden suggests y roiffi %6/j.iraffip (Poschenrieder die pi. r65e or r6de 5iJ, neither of which is dial, in ihr. Verhdltnisse zu d. Hippokr. necessary.

445 C]

nOAITEIAC A

267

445 irorepov av XvtnreXel hitcaia re Trpdrreiv teal \ tcaXd einT^Beveiv 35 teal elvcu Siteaiov, idv re XavBdvrj idv re fir) rotovros (3v, fj dSiteelv re teal aBiteov elvai, edvirep firj BiBa> Sitcrjv firjBe fteXricov ycyvrjTac tco\a6fjLvo<;. 'AXX\ e</>7/, do UtotepaTes, yeXolov efioiye <j>aiverac TO atcefi/jia yiyveaQai 7/877, el rov fiev o-cofiaros rrjs <uo-<w? Sea- 5
<f>0ipOfJbV7)(i BoKL OV fiiWTOV elvai OXjBe flTa ITaVTOHV CTLTLCOV T

teal TTOTWV teal iravTos TTXOVTOV teal Trd<rr\<s dp')(fis<> TTJ^ he avrov B TOVTOV <p ^do/lev (f>v(Tco^ TapaTTOfiivT]^ teal ' Sta<f>OeLpofjLivrj<: ftiayrbv apa earai, edinrep Tt? iroufj o av fiovXrjdr) dWo TTXTJV TOOTO, oiroOev teateias jikv teal dhiteLa*; dTraWayrjaeTav, hLteaio<rvvqv Be 10 teal dperrjv tcrrjaeraLy iirecB^Trep ecf>dp7j ye ovra etedrepa ola rjfiels BieXrfKvOafiev. YeXolov ydp, r\v V iyoi. ' A W ' oficos eTreiirep evravda eXrjXvdafiev, oaov olov re <ra<f>ecrTaTa teanBelv on ravra O(!TQ)9 %L, OV xpr) diro ted five tv. "Hteiara vfj TOP Ala, e<j)T), irdvTWV C aTTOKvqreov, Aevpo vvv, ' rjv S' iyco, Xva teal l'S/79, oaa teal etBrj 15 XC V iea>icl>ai W9 ifiol Boteel, d ye Brj teal a^ca Bias. fiovov Xeye. Kal (JLTJV, fjv B' iyco, &o"irep awb ateo7na<; fioi eirecSt) ivravOa dva/3e/3r)tca/j,ev rov Xoyov, ei> fiev elvac eZSo? T77? aperf}?, aireipa Be TT}? teatcla*;, rerrapa B* ev avrois ourra, wv teat

35 7 < T p v av KTX. See I 354B,C, r& Co and note on 444 A. 4 4 5 A 2 lav re XavOdvt). Cf. 427 D and II 367 E. 3 f3c\r<0VKo\alo|uvos. n 380 B n, 8 < tc5p.v. Gf. I 353 D TL 5* ad rb p {fy: tf'vxy* <P^<TO/J.V ipyov elvcu; fidXiard ye and note ad loc. puarbv Apa tcrrai should not be made interrogative. The sentence means: 'if life, which men deem unbearable when the bodily constitution decays, even when they are surrounded by every variety of food and drink and wealth and power, shall be, forsooth, when tumult and decay affect the constitution of the very principle whereby we .live, worth living, if so be we do what we desire, and take no steps to escape from wickedness and injustice, and acquire justice and virtue.' Life is not (says Plato) /3U>>T6S to the guilty man who works his will; it may become so if he takes steps to rid himself of vice, i.e. ikv <5i<5 SLKTJV KO.1 peXriwv ylyvrjrcu KO\CL{6/AVOS. For the sentiment cf. Crit, 47 D, E, Gorg. 477 B E , Prot. 313 A, B. 4 4 5 B 13 8<rovva^iarrara. "Quam certissime fieri potest" is Ficinus* render-

ing, with which Schneider and later editors agree, taking KarideTv as explanatory of ivravda. But it is hard to find another instance of 6<rov oUv re, although Kad' 6<rov olbv re and 6<rov dvvarov (Thuc. I 22. 2) occur, wj olbv re is the almost invariable phrase. For oaov Stephanus proposed odev, Ast 6irov. I think the meaning is ' now that we have come far enough to be able most clearly to descry that these things are so,' ivravda being equivalent to ivl TOCOVTOV, and o<rov otov re to Sffov iXdovras olbv ri icrrtv. 4 4 5 c 15 diroKVT)Wov. I have reverted to the MS reading. Bekker's emendation diroKfi-nriov is very attractive, but awoKvriTe'ov gives excellent sense (cf. I 349 A), and there is no real reason why Glauco should repeat the word employed by Socrates (see on v 465 K); nor does there appear to be any instance in Greek literature of the verbal of airoKd/xvcj. 16 oia 0las. Plato does not claim that his enumeration of degenerate commonwealths is complete. Cf. v i n 544 D. 18 $vtcaicCas. An old Pythagorean principle, whence the parade with which

268

nOAITEIAC A

[445C

20 a%iov 7rifiV7)(r0f}va(,, IIco? Xeyeis; <f>r). e/O<roL, rjv S' yc, TTOXLreicov rpoTTOL elalv etSrj e^oi>T9, roaovroi KcvSwevovai teal yfrv^rj^
rpoTToi elvai. T16<TOI ' hrj; VLevre fxev, r)V 8' iyco, TroXirectov, D

irevre hk yjrvxrjs. A76, <f>r), rti/e?. Aeyco, elirov, on el? fxev ouro? ov rjfieh $ie\r)\vOafiv TroXireLas elrj av rpoiros, iTrovofiaaBelr) S' 25 av teal Sixf}' iyyevo/JLevov fiev yap dvSpds ei>09 iv TOLS apyovai hia<f>epovTO<s /3a<ri\,ia av fcXrjffeirjy irXeiovcov Se apMTTOKparla, *A\7)0f), (f>rjt TOVTO fjuev Toivvvf TJV 8 y(0, v eZSo? Xeyco* ovre yap av TrXeiov? ovre eh iyyevo/nevos ' Kivrjcreiev av rwv d^Lwv E
Xoyov voficov T?79 iroXeax;, Tpocfrrj re Ka\ iraiheia
Ov yap CIKOS, e<j)7). TeAoc
28.

Xprj&dfjLevos, fj

30 Sc7]X0ofiv.

A'.
: iyyev6/JLvoi A l l .

Plato announces it. See Arist. Met. I 5. o86a 22 ff. (RP. 7 55) and Eth. Nic. 1 4. ioo.6b 6 with Stewart's note. 21 CICST] ^\OVTCS : * having ' (i.e. as we should say * forming') * specific kinds': cf. vill 544 D. 4 4 5 D 25 4Y7CVOH^VOVdpurroKparCa. Knowledge, not number, is the criterion of good government: cf. Pol. 292 C. Hitherto however the rulers have always been represented as a plurality, and we have heard nothing of a king. In the later books (from v 473 c onwards) we often hear of kingship; and in IX 576 D (as Newman points out Politics of Aristotle I p. 413 n.) the ideal city is called paeiXevofj.ivriJ', o'iav rb irpCorov Si-f}\donev. With the present passage cf. VII 540 D 1 wXelovs r) eh and 7

IX 587 D, where the dpurroKpan/cos and the patriXiKos are identified. The fact is, as Henkel has pointed out (Stud, zur Gesch. d. gr. Lehr, v. St. p. 57), that " Kingship is only a form of Aristocracy throughout the whole political theory of antiquity, and rests on no distinct and independent basis of its own." It must be regarded as exceptional when in the Poliiicus (302 C ff.), probably a later dialogue, Plato distinguishes between kingship and aristocracy and places aristocracy on a lower plane. See also Whibley Gk. Olig. pp. 15 ff.
445 E 28 TVVOJJLWV. For the

genitive cf. (with Stallbaum) Gorg. 514 A

drjfioo-iqi irpd^ovras TCJV TTOXLTIKCOV irpayfid-

TWV, and infra vi 485 B.

APPENDICES TO BOOK IV. I.

I V 4 2 1 A, B. t /xcv ovv rj/JLLS fiV <vAaKas (05 aXrjOuiS TTOLOV/JLCV, rJKL(rra KaKovpyous TTJS 7roAU)9, 6 8' Ktvo Acytov ^wp-yovs Ttvas Kat a>(T7rp iv 7ravr)yvpi dXX* OUK CV 7ro'A.i kcrTidropas cvSat/xoi/as, aAAo aV Tt ^ TO'AIV Ae'yot.

I hope my note has proved that this sentence is sound in the main; but Madvig's emendation has obtained such a wide currency, owing to its adoption by Baiter, that the text has fallen under grave suspicion, and it may be well to record the different conjectures. They are as follows : (i) tcv ovv T/jLtcts KT\. (Orelli, cited by Schneider): (2) r^cts plv ovv <f>v\ai<as KTX. (Ast in his third edition): (3) 7 piv ovv TJ/ZCIS <Xcyo>/icv, 7 <f>v\aKa<: KT\. (Herwerden, with whom Hartman agrees so far, although Hartman goes further and expunges Kat before wa-n-tp as well as the
entire clause aAAo av n rj irokw Xcyot): (4) t JAW OVVeo-Ttaropa?, v8atfxov aAAo av TL rj rroXiv \iyoi (Madvig) : (5) et [ftcy] ovv rj/xtisXcywv d p y o v s (or Kanovpyovs) TtvascvSat'/DLoi/as, aA.Ao Srj TL rj iroXiv Xiyei (Richards). It should be mentioned also that Wyttenbach (quoted by Stallbaum) had conjectured ccrriaTopas Ka\ SaLTvpovas instead of co-rtaTo/oas cvSat/xovas (co-TtaTopas Kat cvSat/xoi/as in a few inferior MSS).

A glance at these proposals will shew that the difficulties felt have been chiefly in connexion with (a) ct /xcv ovv r/ftcts /icv, (b) ycwpyovs,
(c) karTiaTOpa<> evSaLfAOvas and (d) aXXo av TL rj TTOXLV Aeyoi. I can see no

reason for Richards' correction of (d): ' mixed' conditional sentences of this kind are surely common enough.
For laTLaiTOpas v8aLfxovas cf. Ill 4 2 0 A ol v8at/xovs SoKovnrc? eti/at and especially x 612 A TWV cuSat/xdva)i/ XeyofxiviDv 0"Tta(rca)v. T h e fiev after t

is omitted in one Florentine MS, but \kkv without 84 occurs tolerably often in Plato (cf. v 475 E n.). Here it has the effect of italicising the preceding word by suggesting a possible antithesis. The only real difficulty is in yewpyovs, and in view of 419 A to which 6 8 CKCIVO Xeyw refers, some may * doubt whether even yeuypyovs is not also genuine. For my own part I am inclined to think that Plato wrote A

II.
I V 430 E.
TLVWV Kat

Kdcr/xos TTOV Tts, rjv 8' yw, r] auxjipocrvvrj coriv Kat r}8ov&v
aVTOV X^OVTCS OVK 618*

7TL0vfJLL<i)V CyKpClTCta, (05 <a(Tl, KpCtTTO) 8r)

ovTLva rpoirov.

Kat dAAa aTTa TotarTa tocnrcp l^vrj avrfjs Xcycrai.

270

APPENDICES

TO BOOK

IV.

The reading <auwr<u, which replaces AcyovTcs in A1, II and a majority of MSS, is admittedly corrupt. One Florentine MS has Aiyovrcs <atvovT<u, another <j>aivovrai Acyoircs : and it is possible that <aiVovT<u was originally only an adscript intended to be taken with Xcyoircs. The emendations proceed for the most part on the assumption that Xcyonrcs and not <<uVovrai is the gloss. This may be so, but unfortunately no satisfactory remedy has yet been suggested on these lines. The most important corrections are airo^aivovrat (Cornarius), <f>aivovTa (Madvig, taking the participle in agreement with xoVfios and cy*paTia, but <j>a.Lvovra cannot be used for arrcpyafo/Acva, as Hartman points out), <t>auecr8ai (Hartman, who connects the infinitive with <j>axri, and construes ok boldly as quoniam). Other corrections enumerated by Hartman are <f>aatv TWO, (Dobree), <cy*cv (Badham), a7ro<cuVovrcs (Richards). A pelt has thought of cancelling the entire clause KpciTTw $rjrpovov as an " interpretatio etymologica ad praegressam vocem cyicpaTcia pertinens " (Obs. cr. in PL dialogos, p. 11). It would be easy to multiply conjectures of this sort; but until something better is proposed, we should hold fast to XcyovTes. The XcycTat of the next sentence suits XcyovTcs very well, for the phrase Kpctrro) avrov is itself one of the lxyr)> I have placed a full stop before *ai aAAa. Ast suggested a colon, and wished to add d after Totavra, but no change is necessary.

III.
I V 4 3 8 E 4 3 9 A. T o 8ty 8u/fO9, rjv 8* cy<o, ov rovrmv 6TJ(TIS T<DV TIVOS ctyai TOVTO OTrcp <JTIVcon 8c SifiTov Stif/os; "Eywyc, rj 8' 05* TrcJ/xaTOS y c .

In this difficult passage Stallbaum, who is followed by the Oxford editors, construes ctvai with TOVTW ("is one of" etc.), and regards TOVTO oTrcp coriV as- no more than "ipsam per se" ("as far as its essence is concerned," J. and C ) . This interpretation is grammatically awkward, and otherwise objectionable, inasmuch as it anticipates oY^os 8* olv avro below. Plato evidently means to present his argument in two steps: (1) Thirst, as you will agree, is something relative to drink, (2) Thirst qualified is relative to drink qualified, and thirst by itself, without qualification, to drink by itself, without qualification. A large number of emendations has been proposed. The late
Mr W. A. Gill was inclined to omit TOVTO OTTCP CO-TIV (Proceedings of

the Cambridge PhiloL Soc. x v m p. 35), and Hartman boldly expunges the words, leaving m 8c bfprov Stxj/os, as it appears to me, in a lonely and unsheltered situation. The suggestion rwv ol<av TIVOS (Madvig), i.e. 'which are such as to be that which they are relatively to something/ is very cumbrous, and renders m 8c 8^7rov 8ityos far from natural. Mr Cook Wilson's defence or explanation of Madvig's proposal in the Academy no. 824 (Feb. 18, 1888) does not carry conviction to my mind. Baiter combines the conjecture of Madvig with Morgenstern's 817 TOV for 8i7irov, in which case Socrates repeats his question, if rrt 8c BTJITOV $C\j/os is interrogative, or, if not, answers it himself. It

APPENDICES

TO BOOK

IV.

271

seems to me clear that l<m 8c STJTTOV Stif/os is intended to explain TOVTO o7Tp <TTLV and nothing more. J. and C. translate "Thirst is, I imagine Yes, said he, thirst is of drink," remarking that "two questions are asked; before the second is completed Glauco breaks in with a reply to the first (cywyc): and in TrayuxTos yc he completes and answers the second." I can see no occasion for so much impatience on Glauco;s part. The insertion of *<u nvds after i w TWS appears to me to solve all the difficulties, and the error is of a kind that frequently occurs in our oldest MS. See Introd. 5.

IV.
I V 440 B. Tats 8' hriOvfiiais avrbv KoivtowjuavTa, alpovvros \6yov /JLTJ 8ctv avTtTrpaTTCiv, otfxaC <rc OVK av <f>dvai ytvofxivov ITOT\ iv o~avT<5 rov TOLOVTOV alvdiaOcu, ot/xat 8* ov8* cV aAAui.

The difficulties of this passage have been much canvassed. The only important variant is iv cavToJ (II and corr. A2, with several other MSS) instead of iv <ravTa>. II does not, as Bekker asserted, give fi-qSiv, but fir} &tv like A. The av TI irpdrr^iv for avrnrpdrTtiv of q, although adopted by Bekker, is indefensible, as other editors have observed, for aV has no meaning or construction. Against the ordinary interpretation, which I have given in the notes, it has been urged that 0v/n6s does, in point of fact, sometimes join with the Desires against the Reason. Thus in the degenerate phases of character depicted in vin 553 c ff. and elsewhere, 0v/xoci89 is the slave and minister of the iTnOvfxrjTiKovy and in 441 A iirtKovpov ov T<5 A.oyio"TtK<3
<l>v<rL iav fxrj VTTO KOLKTJS Tpo<j>fjs &ta<f>0aprj, the same implication appears to

be involved. Cf. Krohn PL St. pp. 52 ff. But in such cases the \0yi0TiK0v would seem also to be corrupted (TO 8C yc, ot/xcu., Aoyio-TiKov TC Kal OvfxoetSi1; ^afial ivOtv /ecu iv$v 7rapaKa0i<ras vir eVctVo)sc. T<3 iiriOvfArjTLKipKal KaTa8ovA.a>cra/*vos vin I.e.), so that there is no conflict between the allied forces of the 0u/xoci8cs and iiriOvMTiKov on the one hand and the koyioriKov on the other. It is true that the language of 441 A, taken in its full force, appears to imply that the 0V/AOCI8CS can be corrupted without the AoyicrriKoV, but Plato would hardly, I think, have held such a view, and the implication is not to be pressed. See Phaedr. 253 D256 E. There is some difficulty about the construction of avTi-rrpdrrtiv, and Hartman would expunge the word. Schneider's punctuation, which I have adopted, connects it with 8ctv. Others make its subject avrov (' but that Ovfios, having made common cause with the desires, when Reason forbids, should oppose Reasonthis* etc.). The explanation of Hermann (adopted also by Schmelzer) avoids the anacoluthon, but is exceedingly tortuous and unpleasing: ' I think you would not say that you have perceived Ovpos making common cause with the desires and opposing Reason when Reason forbade' etc. Richter also (FL Jahrb. 1867 p. 139) evades the anacoluthon by defending the more than dubious construction alxrOicrdai avrbv KOivoivrjcravra.

272
irpdrriv>i

APPENDICES

TO BOOK IV.
None

Finally Nitzsch conjectures (Rh. Mus. 1857 p. 472) firj Selv <TL
avTurpdrTtiv, or firjK cTv<cu TL 7rpaTTtv>, dvTnrpa.TTf.iv.

of these devices seems to me so probable as Schneider's view. An entirely different vie^v of this passage is suggested by a Scholiast's note, to which Warren has recently again called attention. ~ The Scholium runs : 6 Sc vovs OVTOS. Tats 8e iiriOvfiLais o Kotvonnjo-avTa
Tats vA.oyto"Tots, /cat ywuxTKovTa o~ TOVTO CK TTJS 7Ttpas, ov\ V7roA.a//./?dVa> o~ L7TLV on ^aOrj/jLat iv Tats TotavVais aya$ats iJSovats TOV 8V/JL6V avnirpaTTOvTa Tats 7rt0v/xtats, <jJO"7Tp C7rt Tats TOV AcovTtov aXo'yots tJSovats dvTirpa.TTV.

It is obvious that the Scholiast connected o-c with avroV and took the sentence to mean, broadly speaking, that when Reason on the other hand sa?ictions indulgence (aipowTos Xoyov fxrj Sctv aWt7rpaTTti/ sc. Tats iiriOvfjiiaLs), we do not find any conflict between 0u/xo's and the desires. The meaning is satisfactory, and furnishes a fair antithesis to the first half of the sentence OTCLV (SidfavTcuTOV TOIOVTOV, but it is difficult to reconcile this view with the Greek as we have it. Warren, who sympathises in general with the Scholiast, translates " but that dealing with desires it"viz. 0v//,os" should, when reason says it ought not, oppose them, this I imagine" etc. Koivaivrjo-avTa must however be more than ' dealing with,' and the aorist (which on the ordinary view means * having joined,' 'made common cause with') presents a serious difficulty in this interpretation. Reading iv COLVTW, for which there is good authority (see cr. n.\ I formerly construed the passage as follows: ' but when he' (auroV with reference not to TOV Ovfjiov, but to Ttya and TOI) TOLOVTOV alone) 'has joined partnership with his desires, because reason decides that he ought not to oppose them, you will not, I imagine, say that he has observed anything of the sort' (i.e. such internal orcurts as has just been described) 'ever happen in his own soul, or in the soul of another ? Assuredly not.' By this solution we get rid of the anacoluthon, while adopting generally the Scholiast's view; but it is an unnecessary and irrelevant elaboration to make Glauco speak of what the hypothetical person has observed in himself or in another: we wish to know what Glauco has himself observed. On the whole I am now inclined to believe that the traditional interpretation is correct.

V.
I V 4 4 0 C. T t 8 c ; OTav a8tKto"^at Tts yjyrJTai, OVK iv Tovna fct T KOX XaA.7ratVei, /cat ^v/x/Aa^ct T<5 BOKOVVTL St/cata), Kal Sid T6 ircivrjv Kal Sid T6 iya>y /cat 7ra'i/Ta TOL TOtavYa Tracr^ctv, Kal viro|iiva>y wjca, * a t ov \yjyL T&V yci/vattov,
Trptv av rj 8ta7rpa?7Tat fj TcAcunJcny rj ioo"Trp KVUJV VTTO VO/A<DS VTTO TOV Xoyov

TOV 7rap* avT(3 dvaKkrjOels

irpavvOfj;

The interpretation of this sentence is very difficult, and has given rise to a vast amount of discussion. The only important variants are
/cat 8ta TOV irivfjv /cat 8ta TOV pvyovv in q and Flor. U , and vnofAtvutv /cat

(A, II etc.) instead of /cat

APPENDICES

TO BOOK IV.

273

On account of 6/oytO"0at Kat TTCOW KOL piywv /cat aXko OTLOVV T<OV

TOIOVT(DV wda-x^y in the previous sentence, it appears to me certain (1) that /cat Sta T6 7Tivrjv etc. is right as against /cat Sta. TOV TTZIVYJV etc., and (2) that these words should be construed with t T /cat xa^e7raivL. That which in the first case was represented as the cause of anger should be so represented in the second case also. The same view was held by Schneider. It is more difficult to defend vVo^cVwi/ /cat, and Schneider is probably justified in preferring the less authoritative reading /cat vVofjiV(x)v. The expression m-do-x^v viropivw can hardly be a mere periphrasis for Trdo-xcw, nor is 7rd<rx^v v7rofiV(Dv altogether equivalent to v7rofjLVtv TraVxwv, as Jowett supposes. If the best MSS are right in placing /cat after viropcvw, it is possible that vwofiivuv is corrupt, and conceals viro with a genitive (cf. irdo~xiv vV CKCIVOV in the parallel passage just before), but until the right correction has been proposed, we must adhere to the text of S. The subject of ct and the other verbs is supposed by J. and C. to be not the man himself, but 6 #17*05. This is unlikely, on account of iruvrjv etc., and still more of TcAcvnfo-fl. The parallel with 440 c TOCTOVTO) TJTTOV SvraTat 6pyte<r0ai KTX. is also in favour of making the individual the subject. That the text of A is in the main sound I have no doubt, although I should like to read /cat ^v/xfiax^l ra> SOKOVVTL Si/cata> after 7rd<TxLV rather than after xaA.c7ratvi. There is an unusually large supply of emendations. That of Madvig is peculiarly unhappy, though adopted by Baiter in his text, and apparently approved by Apelt {Berl. PhiloL Wochenschr. 1895
p. 968) : /cat 6Y avro irtLvrjv /cat 8L CLVTO puyovv /cat iravra ra roiavra Tracrxctv v7TOfjLvu)v, /cav vi/caVat, ov Xrjyei KTX. T h e other proposals are enumerated by Hartman. They are as follows: /cat Sta TO ireivfjv /cat Sia T O Trdaxew *at viroyiivu vt/caV /cat ov X^yct KT\. (Ast) : /cat St avrb 7Tivrjv /cat 8t* avrb7rdcrxLV V7ro/jLVwv &iavKrj ov Xrjyti KTX. ( H . Sauppe, quoted by Hartman) : /cat Sta TOV irtivfjv KOX Sta TOV7rdcrx<*>v V7TOJJLVLV VLK& KCU KT\. (Liebhold): Kat 8ta TOV Trzwrjv /cat 81a TOV KT\. (Campbell, who in other respects acquiesces in the text of A ) : Kat 8ta TOV irtvvrjv /cat Sta TOVv7To/jiviov [Kat] vLKav [Kat] ov A^yct KTX. (Hartman). Richards

apparently accepts the suggestion of Madvig as far as it goes, but thinks that T(i>v yzvvaiuiv l is most feeble. Plainly Plato wrote ov Xrjyet dyavcLKT&v, possibly with some additional word before ayava/cTon'' (C/. Rev. VII p. 254). The reading printed above is not only more authoritative but also in my judgment infinitely better than any of these rash and unjustifiable alterations.

E.
I. 'Ayadrjv fiev TOLVVV rrjv TOiavrrjv TTOXLV T Kal TroXcreiav 449 teal opdrjv KaXco, Kal avBpa rov TOIOVTOV' KaKas Be rds aXXas Kal

s, elirep avrrj opffrj, irepi re iroXewv BtotKrjcrei^ Kal irepl rpoirov KaTaaKevrjv, iv rerrapen Trovrjplas elhecnv

4 4 9 A451 c Socrates is about to of KOLvk rd. <t>l\<tiv as it affects women and describe the different kinds of depraved children. The challenge is accepted, and Socrates deals with the question under polities, when Adimantus, prompted by Polemarchtts, and supported by Glauco three main heads, which he figures as and, Thrasymachus, demands from him a waves through which the argument must swim in safety. The first wave concerns fuller explanation of the community of Community of Education between the wives and children, and of the arrangements for begetting and rearing offspring. male and female Guardians (451 c Socrates professes reluctance, both because 457 B); the second, Community in wives it will be doubted whether his scheme is and children (457 B466 D ) ; the third either practicable or expedient', and because and greatest, whose advent is long delayed, he is himself uncertain of his ground and deals with the question whether Comunwilling to involve his friends in possible munism and therewithal the perfect city itself can be realised in the world (471 cff.). discomfiture. At last, after propitiating Ne?nesis, and being exonerated by his The last of these three waves is not finally friends, he proceeds to comply with their surmounted until the description of the Philosopher and his City reaches its conrequest. 4 4 0 A flf. Considered in its merely clusion at the end of v n : so that Books formal aspect, the portion of the Republic vVII closely cohere together. In the first two divisions (v 451 C466 D), contained in Books vvn may be described as a digression (avativ^adCJtxev the dominating principle is still <pv<rts irbdev devpo i^erpaird/xeda VIII 543 c). or Nature (see on 451 c ) : but from 474 D onwards the psychological standIn reality, these books fulfil the hopes point is gradually superseded by the held out in sundry parts of ill and iv (see in 414 A, 416 B, iv 423 E, 435 D, metaphysical, until in Book VI1 the Idea 439 E, 442 c nn.), and complete the picture of Good becomes the supreme inspiring of the perfect city and the perfect man by forceat once the formal, the efficient, giving us Plato's third or crowning effort and the final causeof Plato's City. See on vi 506 E, 509 B flf. On the alleged the philosophic City and the Philosopher-King. See on 11 372 D. As we connexion between the earlier part of often find in Plato (see e.g. Phaed. 84 C flf.), Book v (451c466 D) and the Ecclesiazusae of Aristophanes see App. I. the new departure is occasioned by an objection, or rather a request for further 4 ISiwTwvKaracrKruijv: * the organinformation, on the part of one of the ization of the character of the individual interlocutors. Adimantus invites Socrates soul.' faxy* w a s doubted by Ast; but to explain the remark made by him in iv cf. IV 445 c TO&OVTOI Kiv5vvijov<ri Kal 423 E f. and fully expound the principle tvxys rpdiroi elpai, and for the collocation

449

nOAITEIAC E

27s

ov<ra<z. Tloca<; Srj Tavras; <f>rj. fcal eyco fiev jja ras i<f>e^rj^ 5 B po)vy ( 9 fioc i<f>alvovTo etcaarat ' ef dXXijXcop /jueraftaivetv 6 Se W UoXe/jLap^o^a^LKpov yap dircoTepco rov 'ABeifidpTov tcaOrjaro /cTLva$ TTJP yelpa Kai ^aft6fivo<> rod ifxariov dpcoOep avrov irapa
TOP GO/JLOV itceipop re irpoar^ydyeTO ical irporeiva^ kavrov eXeyev

drra 7rpoo~Ktcv<f>co<i, &v aXXo fiep ovSev Karr^Kovaafiev, Tohe he* io 'A(j>rfao/jLv ovv, <f>7], fj TL Bpaao/jLev; "H/acrra ye, e<fyt] 6 'ABeifiavToSy fieya i]&r) Xeywp. fcal eyoi, Tt /j,dXi<TTa, <f>rjp, ifjLels OVK C d<f>LT; Se, r) 8' 09. I "Ore iyco elirop TL fidXiara; 'AiroppaOvfielp rjfilp Botcels, etyt), teal eZSo? OXOP ov TO eXd^Larop eKKXeineip rod Xoyov, ipa fjbrj SieXOys, icai Xrjcreip olrjdrjpac eliroDP avrb (faavXcos, 15 a>9 dpa irepl yvpcu/c&p re teal jraiBcop Trapri BfjXop, ore /cowd ra
<j>iXcop e<rrai. OVKOVP 6pda)<;y <f>i)p, c3 'Aheifiapre; TTOXXOL yap ap yepowro. Nat, fj K 09* ov

dXXd TO 6p0ay<? TOVTO, &<nrep r&XXa, Xoyov helrac, rfc 6 rpoiro^

T^9 /coLP(OPLa<>. firj OVP nrapfjs oprcva

D Xeyets. 0)9 rj/jLi<> irdXai I TrepLfiepofiep oiofiepoi <re irov fiprjadij- 20 aeadat 7ratSo7rotia9 re irepi, 7TW9 7rcu&O7roLrjcroPTCU, fcal <yepofAepov$ 7ra>9 OpeyjrovaLP, icai oXrjp ravrrjp fjp Xeyeis Koivwviav yvpai/c&p
5. i<f>7] I I : om. A. 13. 6TL SJ: ^n AIISJ^.

of genitives VII 525 c at/H;s rijs \fsvxv* 560 B, Tim. 24 B and other cases in Kiihner Gr. Gr. II p. 289. $vxys rpbvov is practically a single word like * soul-character' ("Seelenbeschaffenheit" Schneider). 4 4 9 B 7 <r|UKpov KTX. explains iKTelvas TTJV X'Pa: * paullo longius ab Adimanto, quam clandestinum colloquium requirebat' or 'paullo remotior, quam reliqui a suis vicinis,' not " a little further away from Socrates than Adimantus " (J. and C.): for " cur propterea manum protenderit et Adimantum attraxerit, non apparet" (Schneider). 4 4 9 B, c 12 rl lutXurra KTX. *What particular thing is it that you decline to let off?' *You,' said he. 'Because of what particular remark of mine!1 (lit. * because I said what in particular ?') There is not, as J. and C. suppose, a play on the two senses of ri fuLXiaTacur potissimum and quid potissimum : for it must be observed that d^a-o/nev has no expressed object, and Socrates could not have known that it was intended to refer

to him.

The removal of the commas

usually printed after 6TI and elirov restores foffrAvTjs (jLTa<TTpo<pr)s, VIII 544 D, 559 E, sense, I think, to the remainder of this passage. TI for 6TL (see cr. n.) can scarcely stand, for Zri iyCo elicov cannot mean * I repeated' (Jowett), nor can we read ri, ^70; etirov, ri ndXiara l once more, said I ' etc. In none of the parallels hitherto cited does in mean merely ' once more ' or 'again.' Those who print ort,
iyoj elvov, ri fjL&Xurra (Stallbaum) mostly take 8nri fj-dXiffra as in I 343 A on d^j ri /xdXiara; i\v 5' ^yc6. "On KTX. But in

such cases (as Schneider points out) there must be a second on to introduce the answer, and here there is not. 14 liocXiirTciv = 'to cheat out o f as
in ii7)KKX4\}>JIS Xdyov Soph. 424 A nn. Track.

436 f.: see Jebb ad loc. 16 Koivd TOL 4>\v. See iv 423 E,
Koiva rb. rCbv <f>iXu>u is preferred

by Ast and Stallbaum (with two late MSS), but the shorter form is far more racy of the soil, and occurs also in Lys. 207 c, Laws 739 c (Schneider on iv 424 A).
449 D 22 ical OXTJV KTX. : i.e. KQX

276

TTAATQNOI

[449 D

re /cat iralBcov fteya yap n ol6/j,0a (f>ipiv tcai oXov t9 iroXireiav opdays 7) /JLTJ 6p0(v<; yiyvo/uevov. vvv ovv, eiretBr) aXXrjs eT 25 TTciKiTeias irplv ravra ltceiv&$ BiX<rdai, BeBoKTac rjfilv TOUTO, 0 ait TO <re | fMtj fiedcivai, irpXv av ravra iravra Sairep raXXa 450 Kal ifie rolvvv, 6 TXavKcov <fyrjf KOLVCOVOV T779 yfrrj^ov TavTr)<; T id ere. 'AfiiXei, (f>rj 6 pa<rv/j,axo<;} iraci ravra BeBoyI I . OloVy rfv 8* iyu>, elpydaaaOe iTrikaftofAevol /JLOV. oorov Xoyov iraXiv wairep 41; ap%f}<; Kivelre irepX Trjs TroXcTeias* fjv a>9 fjhrj BieXrjXvOoos eycoye e^aipov, dyaircov el rt? idaoi ravra diroSe^d/jLvo<; cos rore ippr/Orj. a vvv V//,LS I irapaicaXovvTes oifc tare B oaov ia/juov Xoycov eireyeipere* ov optov iyoo iraprfica rore, /JLTJ \oirapd<ryoi ITOXVV b'yXov. ILL Bi; % 8' 09 0 paav/jLa%o<;' ^pvcro5

olei rovcrBe vvv ivOdBe dfylyQai, dX\* ov Xoycov dicovao3. TavTa I I : TOLVTCL (sic, ut solet) A.

or the like, supplied from f j j i . The construction cannot (as J. and C. suggest) go back to /ULT] O$V irapTJs. 23 |J.7a KTX. KCLL after (ptpeiv^' or rather' (atque) as in 6\iyov TLUOSKCLI ov8ev6s (Ap. 23 A). For yiyvbfxevop Liebhold proposes ytyvoixiv-qv, but see on iv 427 D. The feminine would be awkward after irokireLav, and KOIVUVICLViraiduv, though grammatically feminine, is logically neuter. 24 tfXX-qsiroXiTstas is explained by Ja r a s <per}s tpCov (449 A). Stallbaum makes a curious slip: "quoniam ad alias iroXireias paries considerandas celeriter accedis."

herbei" (Schneider). This interpretation is in harmony with iTreyelpere, and gives the right antithesis to idcroi. Neither "excitantes" (Ast), nor " i n disputationem vocantes " (Stallbaum) is quite accurate. J. and C. give two alternative renderings (1) " and in now calling in this fresh argument, " (2) "and in now urging me to this." But the antecedent can only be raOra. 4 5 O B 10 xpv<roxoi]<rovTas KTX. Socrates shudders at the swarm of \6yoi to be encountered. 'Why,' says Thrasymachus, ' it was precisely to listen to A6701, and not to smelt ore for gold, that we came here.' xPv<T0X0^t/ ls a proverbial expression said of those who neglect their proper duty for some more fascinating 4 5 O A, B 3 TCBCTC. Glauco adif less profitablepursuit. Cf. Harpocr. dresses both Polemarchus and Adimantus. s.v. xPv<roXO^ov ' ^eivapxos iv T<$ Kara. There is no occasion to write ridei (with UvOeov TT&XIP irap1 Kl(J%ivr\v &7ro<poiT7)<jas Hartman). irapa ro6r(f} drjXov on XPV(TOXO^V /*dv0avev, 5 otovelp-yao-aorBe KTX. Chiappelli dXX' ov TO ITpoKeifievov avrb iroieiv fj {Riv. di Filologia etc. XI p. 195) finds in ird(TXll/- Here rb wpoKelfxevov is X6this and the following sentences a vatiyujv cLKofciv. The origin of the proverb cinium ex eventu of Aristophanes' Eccleis thus explained. A heap of gold-dust siazusae. But the word irapijKa shews that the i<xfju)s \6yu)v does not refer to having been discovered on Hymettus, the Athenian populace deserted their swarms of adverse criticism, but merely usual avocations, and sallied out to seize to the topics which Socrates must now it. But as it was guarded virb TCOV IACLXIdiscuss. See App. I, and (on the subject in general) Laws 779 E. /JLUV fXVKTTjpCOU ( c f . H d t . I l l I O 2 ff. W i t h 8 TOT. IV 423 E. the parallels cited by Stein), they failed. c vvv v(Xis KTX. : ' in appealing to these On returning ZGKIOTTTOV &X\jj\ovs Xeyovres topics now you' etc. irapaKakovvres means * av 5$ ipov xPv<T0X0'fi(Til/^ Cf. Suidas literally 'calling to you': "das ruft ihr nun s.v. and Leutsch u. Schneidewin Paroem.

4SOD]

nOAITEIAC E
Nat, eiirov, fierpicov y.
m

277
Be y\ <f>rj, do ^co eypvviv.

Merpov

0 TXavKcov, TOCOVTCOV Xoycov aicoveiv 0A.09 6 /3ios vovv

dXXd TO fJLV t]/JLTpOV CL (TV Be 7Tpl J)V p(OTG)/JLV fJLTjSa/JLODS

C airoKCLfirj^ rj aoi BOKCI Sce^icov, TL<; rj iraiBwv re ire pi Kal yvvaifcdov carat iv ro) /xera^v ^p6va> yiyvofievrjs iTrvTrovcorarrj SOKL elvai. adau avrrjp. yap yap

Koivoavla rol<; fyvXafyv rjiilv 15

Kal Tpo<f>f)<; vecov k'n 6vro)vy rrj<; yeveaecos re teal iraiBeia^, rj Brj 7ro\\? yevotro,

Treipco ovv elirelv riva rpoirov Bel ylyve&v SttjXOofMev. /cal 20 Bid Brj Kal 6 X.0709, c5 <\>IXe rj irov 25

Ov paSiov, w evBai/iov, r)v 8* eyco, BteXdelv Xeyerai, airia-ToiT av} Kal el 6 n fidXcara Kal I ravrrj aTrtarrjaeraL, airreaOaiy fjurj ev^V BOKTJ elvai

aTTMJTias eyei en fxaXXov rdov efiirpoadev co9 Bvvara av ecrj ravra,

D C 9 aptar 0 eralpe. ovre

OKVOS Tt? avrwv

MrjSev, fj S* 09, 0Kvet% ovre yap Xeyeis;

dyvoo/Jioves ovre CUTTKTTOI

Bvcrvoi oi dKOvcrofxevoL Kal iyco elirov *fl apiare, iroiels. 23. iriarevovTO^ fjuev yap

/3ov\6/j,ev6<; fie irapadappvveiv rjv S' iyoo, rovvavriov 18. oV I I : ay A.

"Rycoy\ e(j>rj. Tlav TOLVVV, i/xov

doKrj A 2 / 2 : 5oKei A 1 !!^ 1 : doKOi S.

Gr. I p. 464, 11 pp. 91, 727. A gloss in Bekker's Anec. Gr. 1 p. 316 (cited by Schneider) explains XPV<TOX^V i n Dinarchus as proverbial for Tropvetieip; but it cannot have so offensive a meaning here, for (among other reasons) Thrasymachus and Socrates are now reconciled. Asts explanation "aurum fundere proverbialiter dicitur, quern magna, quam animo conceperat, spes frustratur" expresses only one side of the proverb: the otherneglecting the duty which lies nearestis more important and relevant here. *' To find an Eldorado " (Warren) may perhaps meet the case. Thomas Gray's explanation is not altogether right: " a proverbial expression used of such as are idly employed or sent (as we say) on a fool's errand." 12 \Urpov 8i KTX. An argumentum ad ho/uinem, for the sentiment is Socratic: cf. vi 504 c. 5e 7='yes, but' helps to bring out this point. aKoveiv is the common epexegetic infinitive: cf. i n 407 B n. To insert rod before TOIOIJTWP (with Herwerden and Richards) is both unnecessary and inelegant. 14 TO \iJkv TJp.^Tpov a: * never mind u s ' : we are equal to a long discourse (so also J. and C ) .

45O c 17 T $ |iTav Xpovw. The interval between ype<ris and Traideta is nowhere denned in the Republic: in Laws 794 c it is reckoned at six years. For the regulations applying to this period see infra 460 r,D, and cf. Laws 788 D ff. 18 oflv. See cr. n. It is admitted that II is independent of A, so that o$v (which most MSS have) may well be right. The tendency to confuse ovv and &v may help to explain A's variants OHKOVV and OVK a.v odv in 1 333 E. Baiter reads 5^. The confusion of &P and 5$ occurs no doubt in MSS, but its frequency has been much exaggerated, as for instance in 6V. Rev. vi p. 338. 19 cvScupov. Cf. iv 422 E n. 45O D 2 3 |iij *v\r\ KTX. For (i>xh = a n impossible aspiration, a Utopian or chimerical proposal, cf. 456 C, v n 540 D and see Susemihl and Hicks on Arist. Pol. B 1. i26o b 29. 24 dyvaJfiovis: i.q. i.veincrT'fifxopes, as explained (with reference to this passage) in Bekker's Anec. Gr. 1 p. 334: cf. Phaedr.
17$ A . Hence <ppopi.fji.ois in E below.

The more usual meaning, * inconsiderate,' * unkind,' is less suitable here on account

278

TTAATfiNOI

[450 D
ev yap ' <f>poviiioi$ re E Xeyetv n

elhevai a Xeya), tcaXws el^ev rj irapa/xvOla' Kal <f>lXoi$ irepl T&V fieyiajwv

re Kal <f>iX<ov raXrjdfj eihora

30 da<f>aXes teal OappaXeov, d^maTOVVTa Be Kal ^rjTovvra cifia TOU$ Xoyov? TTOielo-Oai, o Brj iyoo Spdo, <f>o/3epov re Kal crcfraXepov, ov yeXcoTa I 6(f>Xelv' TracBtKov ydp aXrjdeias ov fiovov avTos d\Xd Kal roi)? fylXovs ^vveiria-naadfievo^ 'ASpdcreiav, ovv eXarrov KaXwv T TOVTO ye* dXXd fir) acfraXels TTJS 451

Ki<rofiai rrepl a rjKiara Bel G<\>dXXea6ai. irpoaKvvdo Se (2 TXavKcov, 'ydpiv ov /MeXXco Xeyeiv XTTI%Q) yap

5 d/Jbdprrjfia aKovaico^ TWOS <j>ovea yevecrdai, rj uTrarewva Kal dyaOoov Kal SiKaioyp VO/JLI/JLCOP Tripe, Kivhvvevetv

TOVTO OVV TO KCvSvvev/jba

iv i%0poi<; KpeiTTov rj <f>iXoi<;' WCTC ev ' fie Trapa/juvOel, B

45O E 29 <f>\wv KT\. <f>i\uv though 5' 'Adpaarela X^yu). See Nagelsbach neuter is of course intended to balance Nachhom. Theol. p. 47 and Seymour in <pl\ois. The conjecture <PI\TCLTUV (Richards, the Proceedings of the Amer. Philol. Hartman) destroys the balance and is in Assoc. for July 1891 pp. XLVIII ff. itself superfluous: see Kiihner Or. Gr. 11 4 4Xir(<i> KTX. iXirlfu is * I fancy,' p. 23. Note the characteristic chiasmus not *I expect': cf. 11 383 B n. The a<T(pa\ts Kal OappaXtov <po(iep6v re /cat omission of dvat is curious: Madvig <T(pa\p6i>. would restore it after d/uLdprrj/xa. I can 4 6 1 A 1 <$<f>Xtv KTX. T h e infinifind no parallel to its omission with tive depends on <po(3ep6v> and is like theiXirlfa, but olofxai, yyovimt. and other verbs of thinking often dispense with it. infinitive after (popovfxai. In the antithetical clause Plato substitutes the more For examples see Schanz Nov. Comm. usual construction with prf. The future PL p. 34. m indicative (Keiao/xai) is rare after words 5 KaXcov KTX. : '* concerning noble of fearing (Goodwin MT. p. 132), and and good and just institutions" (D. and represents the danger as imminent. To V.), not " about the beautiful, the good, regard oti n ytXura 6<t>\ti> as a reference and the just, in the matter of laws" to the Ecclesiazusae is rash and unjustifi(J. and C ) . The latter, explanation gives able : see App. I. a good sense, but it is harsh to separate diKcdcov from vofiifiuv, and still harsher 3 irpocrKvvw KTX. The apology looks to take KaXuv as equivalent to Trepl forward, and not backward ; whence 5^ KCLXUV. Schneider was inclined to treat rather than 5$ (which Herwerden would dtKatuv as a gloss on vofxi/xtop. But 'about read). things beautiful and good and institutions' 'ASpcLoTfiav. Adrasteia was originally, perhaps, a personification of avdyK-rj in is an anti-climax; and, besides, it is of institutions in conjunction with, not as its relation to humanity and the issues of distinct from, justice etc. that Plato is human conduct. This meaning survived about to speak. In his translation in the Orphic theology (Abel Orph. Fr. Schneider takes the right view. 36, 109m) and appears in Phaedr. 248 C. Specifically, she was viewed as 7 cv. q has OVK U, an obvious but a variety of Nemesis, Bed ris ro>y uirepri- audacious correction, suggested, no doubt, <pdvovs ri/juopovcra (Schol. on Aesch. by tcaXQs txV V T&/)a/xu#ia in 450 D. Prom. 936), and in this sense Aeschylus ei5 is ironical. Glauco had comforted (I.e.) writes 01 irpovKwovvres TTJV 'A5p<- Socrates by saying inter alia that his ffreiau ao<pol (the first mention of Adrasteia hearers were friendly {otire SCo-voi ol in Greek literature). Adrasteia is in a dKovffd/xepoi 450 D). Excellent comfort! still more special sense the punisher of says Socrates: I had rather, in the proud words; so that irpoffKuvw 'A5p&- circumstances, that they were enemies! <TTiav becomes, as here, a sort of apolo- Stallbaum and others read OVK eft, and getic preface to a bold assertion or rash Hermann 01), for e$, thinking the irony utterance: cf. Eur. Rhes. 342, 468 (iV misplaced ; but Glauco's smile (yeXdvas)

451

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279

teal 6 TXav/ccov yeXdaa? ' A \ V , do Ho&tepares, <f>7j. idv TL TrXrj/jLfjieXes VTTO TOV Xoyov, d<f>U/niv <re wenrep <f>6vov tcadapov elvai fcal firj dirarewva y/mcov. dXXd Oapprjcras Xeye, ' A \ X a fiivroi, 10 enrov, rcaOapos ye teal itcel 6 dfaOeis, < 9 0 vo^io^ Xeyeh* elfco<; Bi ye, W ecirep itcei, /cdvddSe. Aiye roivvv, e^rj, TOVTOV y* eve/ca. Aeyeiv Brj, <j)7)v eyd, yjpr) dvdiraXiv av vvv, a Tore LGCOS k'Sei e<ef 779 Xeyeiv. C Taya Be OVTOX; av I opOcos eypi, fierd dvBpelov Bpdfia
9. KaOapbv IT: KOLI KaOapbv A . 13. $ 7 II: W A. 1 a T6T V: a wore

favours the ironical interpretation, and In the former, as may be inferred from so does the * Socratic irony' with which Choricius' Defence of Mimes (first pubthe whole sentence is overflowing. I agree lished by Graux in Revue de Philologie I with J. and C. in rejecting the pointless pp. 209 ff.) Sophron represented male alternative rendering 'you do well to characters, in the latter female (fufieirai comfort me.' pJkv dvdpas, /xifxeirai 5i ytivaia ib. p. 215). This is corroborated by many of the titles 4 5 1 8 9 w<nrp <|>6yov KTX. See cr. n. KOX before Ko.8a.pov is absent from of his plays, such as 6 Aypoiuras, 6 Ovvvodiflpas, b AyyeXos contrasted with rat the great majority of MSS and can scarcely, &K$<TTplai, d vvfx<pbvovost d irevSepd etc. I think, be sound: for the difference in Sophron's mimes are called 5pd/j,ara meaning between Kadapov and /xr) atrareCova is hardly enough to carry off the (cf. dvdpciov dpd/xa) by Demetrius trepl ip/xrjveias 156 <rxctibv re vdaas 4K TWV double Kal. w&trep belongs to the whole expression cpbvov Kadapbv, which is virtu- dpa/xdruv avrov Tas irapoifdas ^/fX^|at 4<TTIV. The point here is that just as ally one word. Hartman would expunge Kal fxir) airareGiva TJ/XUJV, but it is quite in custom required an dvtiptios IXI/JLOS to precede a yvvaiKeiosthis is not otherwise Plato's way to subjoin the interpretation attested, so far as I can discover, so it of a metaphor or simile (cf. 470 c, v i n will be proper (bpdtas av x ot ) f r Plato's 553 D 555 D a n d m v n o t e o n P}'otwomen to come on the stage after his men 314 A), nor have we any right to excise have played their part. Plato's partiality such expressions wholesale, as many for Sophron is frequently mentioned by Dutch critics would do (especially ancient authors, as for example by D. L. J. J. Hartman de embl. in PL text, obviis ill 18, Quintil. 1 10. 17: see Schuster in 1898). Rhein. Mus. XXIX (1874) pp. 605 ff., 11 IKCI : viz. in cases of <f>bvos &Kovcrtos where these and other authorities are (so Schneider, Stallbaum, etc.), not (with cited. Susemihl (Bursian's Jahresbericht D. and V.) *in the next world.' Kdv0a.de 18741875 ill p. 343) doubted whether is relevant only if it means ' in this case Plato has Sophron in view here; but the too,' i.e. iv r( atrareCova elcai KOKGJV re allusion, which was admitted by Graux Kal ayaOCov KT\. : and this fixes the mean(I.e. p. 215 ;/.), and successfully reaffirmed ing of KI. by Forster {Rhein. Mus. for 1880 p. 472), is s 6 vopos Xi-yci is explained by highly probable. I can see no point in Dem. irpbs Ttavraiverov 58 Kal yap aKofoioi making 5pd/xa yvvaiKctav an ironical refer(pbvoiKal iroWa AXXa rotaura yiyverat' ence to the Ecclesiazusae of Aristophanes d\\' 6/JLWS airavTuv TOIJTIOV opos Kal XiJcrts (with Munk die nat. Ordnungd. PL Schr. roh iradov<TL rkraKrai rb treiffdivras p. 296, and Chiappelli I.e. p. 196), nor is a<f>?vat, and ib. 59. See also Laws it likely that the words allude to a dram869 E. atic caricature of Plato's policy by some 4 5 1 c 14 dvSpctov 8pa)ta KTX. There other comedian, as is supposed by Bergk is probably a playful allusion to the mimes Gr. LiteraturResell. IV p. 462 n. 134. of Sophron, as was first pointed out by On Sophron's prose-mimes as. a preR. Forster in Rhein. Mus. x x x (1875) paration for the Socratic Dialogue see p. 316. According to Suidas (s.v. 2t0/>w*') Hirzel der Dialog I pp. 2026. and others, Sophron's mimes were classified as dv5pdoi fuiAOL and yvvaiKciot i 4 5 1 c 4 5 2 E We declared at the A. P.

280

TTAATQNOI

[451 c

15 BiairepavOev TO yvvauceiov av irepaivetv, aUw? TG Kal

OVTCO

III. 'Av0pdt)7roi<; yap (fyvac teal iraihevdeiaiv ws rjneis efJLTjv &6av ovfc ear ak\r) opOrj TraiScov re ical yvvac/coov
T KCLI XPeLa V
KOi

'T

KLVrjV TTjV Opjltjv

loVCTlV, r}V7Tp TO

outset that our ?nen were to be as it were guardians ofthejlock. Now the principle of community requires that our fe?nale watch-dogs shall share the active duties of the males, allowa?ice being made for their inferiority in strength. Their education must therefore be the same: they will have to learn music, gymnastic, and the art of war. No doubt the spectacle of women, especially old women, exercising themselves naked along with men, will seem ludicrous at first; but it is not long since the Greeks would have thought it ludicrous even for men to stripfor athletic exercises. Nothing is truly ludicrous except what is ?nis~ chievous. 4 5 1 c ff. Socrates now prepares to encounter the first 'wave' (451 c457 B) : see on 449 A ff. The outstanding feature in his argument throughout this part of the dialogue is the constant appeal which he makes to <pvais (452 E, 453 B, c, E, 454 B, C, D, 455 A, D, E, 456 A, B, C, D). He maintains that community of work and education between certain selected men and women is ' natural' in two senses. In the first place, it is, he maintains, in harmony with human nature, that is, with the nature of man and woman (455 E ff.), and in the second place, it is recommended by the analogy of Nature's other children, the lower animals (451 D ) . See also on 11 370 A. Pohlmann {Gesch. d. antik. Kommunismus etc. pp. 114146) has shewn that the desire for a 'return to Nature' found frequent and manifold expression in the literature of Plato's times, and we can see that Plato was himself powerfully affected by the same impulse, although his interpretation of ' Nature ' is coloured by an Idealism which is peculiarly his own (iv 443 B n.). The special regulations of Book v may be illustrated in some particulars from the practices of certain 'Natur-volker' before the time of Plato (see e.g. Hdt. iv 116 and infra 463 c 11.), as well as by certain features of the Pythagorean and Spartan disciplines (see RP. 7 48 A f. and nn. on 452 B al.), but it is more important and relevant

to observe that Plato's assignment of common duties and common training to the two sexes is part of a well-reasoned and deliberate attempt by the Socratic school to improve the position of women in Greece. In this respect, as in many others, the teaching of Socrates inaugurated an era of protest against the old Hellenic view of things. See in particular, for the views of Socrates himself, Xen. Mem. II 2. 5, Symp. 2. 9 i] yvvaiKeta (pvats ovdtv xeiptav rrjs TOV dvdpbs ovaa ruyxdvei, yvu/x-qs 5t Kal iaxvos deirat, Oecon. 3. 12 15, 7. 11 ff.; for Plato, Symp. 201 D ff. and Laivs 780 E ff. ; and for the opinion of Antisthenes consult D. L. vi 12 dvdpbs Kai yvvaiKos 7 avrij dperrj. It is possible 7 that some of Euripides' pictures of noble and disinterested women were also inspired in some measure by the influence of the same movement. In later times the Stoics constituted themselves the championsof similar views, and Cleanthes wrote a treatise entitled irepl rod OTL TJ avri) dperi] Kai dvdpbs Kal yvvaiKos: see Dyroff Ethik d. alien Stoa pp. 311 314, where other evidence is cited. A learned and acute discussion on the attitude of the Socratic school in this matter will be found in Chiappelli Riv. di Filologia etc. XI pp. 229 ff. P'inally it should be observed that, from Plato's point of view, the selection of suitable women as <pv\aKes is strictly in harmony with the fundamental principle of our city, viz. * to each one work according to his or her nature' (11 370 B n.)\ that it removes a dangerous source of unrest, intrigue, and sedition, by providing an outlet for the energies of able and politically-minded women in legitimate channels and silencing them with the responsibilities of rule, while it at the same time secures for the service of the State all that is best in the other half of the population [Laws 781 A), and justifies the claim of the perfect city to be in literal truth an Aristocracy. 4 5 1 C 19 KO.T* KCvT|V KTX. : " i n following out that original impulse which we communicated to them " (D. and V.).

452 A]
TTpwrov (opfiTjcrafiev D Tot>? avSpas

TTOAITEIAC E
eireyeipr)crayLev Si irov C 9 dyeXrjs 0 T<2> Xoyw. Nat.
J

281 <f>vXatea<; 20

teaQicndvai

A teoXovOayfiev ' TOLVVV rds 6r)Xeia<; TWV av oi

teal rrjv yivecriv teal rpo<f>r}v irapairXTjaiav fiv, et fjfilv irpiirei appeves rj ov. TIMS ; <f>r). <f)vXdtccov tcvvdov irorepa

diroSiSovTes, teal (Tteoirw'HSe. Selvy airep

gv/jLcfruXdrreiv olofieda

<j>vXdrrcoac, teal %vv8ripeviv teal raXXa re

KOtvrj Trpdrreiv, 25 atevkatcwv 009 daOeveOVV, (f>r)v rpo^rjv re 30 eirl avrds. Nat.

rj Ta? fiev olfcovpelv evSov ft)9 dSvvdrovs TOKOV re teal Tpo(f>r)v, roix; Se irovelv hyeiv irepl rd iroifivia;

Sid rbv Tfc)i> ir\rjv T

teal ira<rav iirLfxeXeLav Olov

Koti/17, <f>r), jrdvra*

E (rrepais ' xpco/j,0a, rol<; Se ft>9 Icr^vporepoc^. iya), iirl rd avrd ravrd 452 I N a t . teal TraiSeLav (ITTOSISG)? ; Ov% olov-re. re

^prjcrOai TLVL q>(p, av fir) TTJV avrrjv

Et dpa Tat9 yvvat^lv teal SiSateTeov iS60r).

^prjero/jieda teal rot? dvSpdari, ravrd Mova-LKrj fiev i/celvoi? teal xprjariov dpa TOVTCO TOO ri^va teard ravrd. fj Xeyerai.

/cat yv\ivaariter)

Kat Tat9 yvvac^lv diroSoreov

>

teal rd irepl rov iroXe^iov EtVo9 ef &v \kyei<$> <f>yrrepl rd

'I<r6)9 Si}> L7rov, irapd TO e'^09 yeXola

32. teal $LSO.KTOV A 2 I I :

av <\>aivoiro iroWd
dtdaKT^ov A 1 .

vvv Xeyofieva, el irpd^erai

Kat yLtaXa, <f)rj. Tt, rjv $* 5

20 pjiTJcrajAv (sc. avrovs) is causative, and not intransitive, as Jowett supposes. dY&/r]s. Cf. II 375 D and infra 460 C, 466 D 1111.
451 D 28 TXJ T T V KTX. One MS

(cf. 465 B) : but no change is necessary. Although the position of re (which a few inferior MSS omit) is irregular, we ought not to read ye: cf. infra 465 En., and (with Schneider) Laws 800 A, 966 A

inserts rats fxiv after ir\r)v; but, " rcus (rj Kai OTTCJS Zv re Kal OTTT)). I n these cases drjXelais utpote ex ipsa sententia et ex re suffers hyperbaton, being attracted foradjectivo aadevecrTepais facile intelligen- ward by Kai. The reverse kind of hyperdum enuntiatum non est" (vSchneider). baton is more usual with this word: see Schneider's explanation is more accurate Prot. 316 D, with my note ad loc. Here than to say (with Stallbaum) that rats yAv it would be awkward to place re after is idiomatically suppressed, like rb /xiv either IAOVGUCT) or fjuev. For idodr) Richards before ctXXo in Prot. 330 A (d'XXo, rb di proposes dnedddrfj to correspond with aXXo) : cf. infra 455 E. This passage is airodidifs above; but cf. borkov infra 45 7 A thus criticised by Aristotle (Pol. B. 5. and see on I 336 E. 1264** 4) arotrov be teal rb K TQV drjpiojv 4 irapd TO 28os: * contra consuetuTroieTadai TT)V TrapaftoXrjv, on del ra auradinem,' not * respectu consuetudinis ' as iTrirrjdeijeiv ras yvvaiKas rots dvdpdaiv, oh Hartman thinks. The phrase specifies OLKOPOfj.ias ov8v ixirecriv. But, from the particular variety of yeXola intended Plato's point of view, the analogy holds; by Plato: * many ludicrous breaches of for he regards OIKOPO/JLICL as irapa <pti<riv etiquette.' It is not quite easy (with J. even for human beings, and aims at and C.) to understand irpaTrdfieva. abolishing it. 5 irpajjcrcu. q has ire-irpaterae, which 4 5 2 A 1 |iov<riKi] JJ^V. The particle is tempting, and may be right; but, as fitv "Latino atqui non multo debilius" Schneider points out, 'si peragentur' is (Schneider, comparing I 339 B and ill somewhat more appropriate than * si per412 C on ixkv TrpevftvTtpovs robs apxovTas acta fuerinL' 7rpdercu as passive seems Set elvcudijXov). Richards conjectures to occur only here in Attic. p.T)v, which would certainly be more usual

282 iydb, yeXoiorarov iv rah

TTAATQN02
CLVT&V opas; rj BfjXa 8rJ, on yvfivd?
mrd$

[452 A
yvvaixas iv TOI$

TraXaiaTpai? yvfJLvaofiiva<; fierd TQ>V dvBpdov, I ov /JLOVOV ras B

veds, dXXa teal 7 8 7 rds TrpeafivTepas, &<nrp TOI)9 yepovra? 71 10 acv ; rd N17 rbv Ata, <j>r) yeXolov yap

yvfivaaLois, orav pvaol Kal fir) rJSefc rrjv S'sfrtv ofi<o<; <f>iXoyvfivacT(oav, 9 ye iv TO3 irap<rr(STCf av efirocev ei? TTJV ' Kal irepl C Kal Xi <f>avelr). OVKOVV> rjv S* iyob, iireiirep tbpfnjcrafiev XeyeiVy ov <f>ofSrjTeov TWV yapi&vTwv fieraftoXrjv cr/coo/i/iara, r6aa Kal ola yevo/xivrjv Kal irepl rd rocavrrjv 15 o^(749. yv^ivdaca

flovcTLKrjv Kal OVK eXd^iara Tropevriov Trpo? TO Tpa^y

irepl rrjv rdov OTTXCOV aykaiv

'Op0<!)<;, ^>T;, Xeyeis.

' A W ' iireiTrep Xeyeiv r)

rov VO/JLOV, Berjdeiaiv re TOVTCOV fifj ra airep

TrpaTreiv aXXd aTrovSa^ew, Kal virofjLvqaaaLVy r6rc ov 7roXv<; ov rot? "EkXrjo-iv &6KC alo~yjpd elvai Kal yeXota, vvv TOLS 7roX\ot9 TOOV fiapffdpcov, yvfivov?
20

avSpa? opaaOat, Kal ore Koaficphelv. rj OV-K ocec;

ypX0VT0

^v yvfivaalcov

Trpooroc /JLV Kp?)T69,' eiretra AaKeSavfioviot, D irdvra ravra

rots

TOT dare'iois

4 5 2 8 8 TJ8TJ = demiim adds emsympathised, it is easy to interpret Plato phasis to dXXd KaL We may translate: here as addressing a rebuke to the comic 'but positively also the older women.' stage in the form of a further challenge. On this use of fjSri ('now that we have In any case, however, the words oO <(>ofi7)' reached this point') and kindred words riov6xvff*L* a r e nc>t a vaticinium ex see Cope Aristotle's Rhetoric Vol. I eventu, for the Ecclesiazusae does not touch pp. 13 ff. J. and C. (with other editors) on any of the points specifically mentioned suppose a hyperbaton for r&s 1}5ri irpev- here. See also on 452 D, 455 A, 457 B, pvTtpas (which Herwerden would actually 464 B, and 473 E f. In each of these read): but the hyperbaton is harsh, and passages there is some prima facie ground no parallel has yet been adduced. The for suspecting a personal or polemical rules laid down by Plato in this passage motive of some kind. See on the whole are an exaggeration of Spartan usage: cf. subject App. I. Plut. Lye. 14 and the passages cited by 4 6 2 c 16 Tel avTv irpaTTCiv: i.e. Paley on Eur. Androm. 596ff.'ZirapTiddw iraLfriv. Herwerden's conjecture T6L TOLat i>*/ vtourtv O-epruuLoucrcu 56/J.OVS \ yv/n- iraLfav is both needless and inavra voiai ix-qpols Kai iriirXois dvetfifrois \ Spd/movs elegant. ira\aL<rTpas r' O(IK d^ac^TOUs 4/j.oi \ KOIVCLS ov iroXvs XP^VS KTX. Stallbaum 17 xw(U, and by Blaydes on Ar. Lys. 82: cites Hdt. I 10 irapb y&p roi<n Au5o?<rt, cf. also Laws 813 E ff., 833 c ff. and irx^Sbv d Kal irapb rotai aWoun jSa/>dpouri, infra 457 A. The words OTCLU f>v<rol dv8pa 6<p6rjpai yvfivbv is alcrx^rjv Kal <pi\oyvfipa<rTQ<Tiv are a characteristically /j.yd\rjv 0^pi, and Thuc. I 6 iyv\iv(^Qj\<jdv Hellenic touch: cf. Theaet. 162 B. <re irp&TOi (AaKedai/xdvioi) KT\. 12 TWV \apUvT<Dv. It is tempting to 20 yv\Lva<rl<av is used in its strict etysee in this an allusion to the author of the mological sense of yv/xvol dywes: we Ecclesiazusae (with Krohn PL St. p. 81 ought not to insert yvfivQv (with Richards) and Chiappelli Riv. di Filol. XI p. 198). If or TOIOIJTIOP (with Herwerden) before yv/xwith the majority of modern critics vavlcjv. we hold that the Ecclesiazusae is earlier irp&TOi KpiJTcs. Plato contradicts than Book v, and if we consider the play Thucydides I.e. Cf. [Minos] 318 D, where as at least in some measure directed against Spartan institutions are derived from theories on communism and the position Crete, and see Hermann-Thumser Gr. of women with which the Socratic school Staatsalt. p. 141 nn.

452 E]

TTOAITEIAC E

283

"E/y6)<ye. 'AW* iireihr), olfiai, xpco/xevois afiecvov TO TOV <rvyfca\vTTTiv iravra ra rotavra i(f>dvrj, teal TO iv
apicTTov, teal TOVTO iveBeigaTo, E TLVCL o\fnv dtro^Xiiroiv UTI fxaTaios 69 yeXolov

rot?

6<f)daX/JLOi<; Srj yeXolov i^eppvrj virb TOV iv TO? \6yois /ATJVVO&VTOS aXXo TL 25

rjyeiTai r) TO tcatcov, Kal 0 yeX&Toiroielv iirixetptav

7rpo9 aXXrjv

a>9 yeXoiov r) TTJV ] TOV a<f>povo$ T teal tca/cov

Kal KaXov ai <nrovSd^i 777309 aXXou TWO, atcojrov a-Trjadfievo^ rj TOV TOV dyadov. TiavTatracn fikv oiv, efyrj.
IV. * A ^ ' OVV OV TTpWTOV fXV TOVTO 7Tpl aVTWV dvOfJ,oXoyT}TOV, 30

el SvvaTa

rj ov, zeal BOTCOV dfjufcicrftTJTrjaiv, etTe Tt9 <f>iXo7raia'/xQ)v 30. avruv %q\ afobp All.

4 5 2 D 23 Kal KTX. KO.1 begins the so far as it goes, is in harmony with apodosis: 'then too' etc. The general Phil. 48 A ff.: cf. especially 49 A. With idea is that when experience proved that ffTTja&fievos we must supply airrov, i.e. it was better to take exercise in a nude T6V ffKOirbv. On the difficulties of this condition, nudity also ceased to be ludipassage see App. I I . v crous. Plato thus prepares the way for 4 6 2 E460 C Let us first determine the identification to be presently made whether our proposal is possiblein other (see next note). The particle 6 7 {'for7 words) whether woman is naturally able to sooth') hints that the eye is less trustshare the duties of manall, or none, or worthy than the reason; and the contrast is some, and, if some, whether war is one of further accentuated by the somewhat artithese. It may be argued: * man's nature ficial balance between iv rots dtpdaXfioh is different from that of woman: we should and iv rots \6yois. D. and V. wrongly therefore assign them different duties? make the apodosis begin with Kal rovro A little analysis will shew the superficial (where TOVTO is of course nominative). and eristic character of such reasoning. The word 'different^ is ambiguous. 25 pdTcuos KTX. I have (with the Natures may differ without differing at Oxford editors) retained the text of A. all in respect of the powers by which certain It at least affords an intelligible sense, and none of the numerous variants or emen- duties are performed. Consequently, if man and woman differ only in sex, they dations is at all convincing. The general may each perform those duties in which drift of the passage is clear enough. Nothing is yekoiov except what is KCLK6V sex plays no part. Among such duties are (/JULTCUOSKcucdv)) and, conversely, nothing those which appertain to the adminisis (TToudcuov except what is ayaddv {Kal tration of a city. Doubtless man is superior, as a whole, in capacity and strength, KaXouayaOou. <rirov6aTov is involved although many women excel many men; in (Tirovdafa). Both inferences are exbut the natural aptitudes of individual pressed in such a way as to suggest a a L vrwv m B women-are as various as those of men, and personal reference: ct. x P ^ there is no administrative duty which is by and see App. I. yeXuTovotetv, especially after Ku/jLySeiv just above, points Nature exclusively appropriated either to men, or to women. Thus Nature produces to the comic stage: and Aristophanes is women who are fitted to guard our city. perhaps intended. See on 452 B. The These we shall select as the wives and whole sentence means: ' Foolish is the colleagues of the male guardians. Our man who identifies the laughable with anything but the bad, and he who attempts proposal is possible, because it is natural: the term ' unnatural' may sooner be applied to raise a laugh by looking at any spectacle to the present condition of women. as laughable except the spectacle of folly and evil aims in all seriousness also at 4 6 2 ff. On the principle laid down another standard of beauty, which he has in this part of Socrates' argument see set up for himself, than the standard of 451 c ff. nn. the good.' The analysis of T6 yeXoiov,

284

TTAATQNOI

[452 E

eire oirovBaaTLKos iOeXei dfufrio-ftrjTrjaai, irorepov hvvarr) <f>vo~i<; rj dv\0pco7Tivr) rj OrfXeia rrj TOV appevo? yevovs Kocvcovrjaac t? 453 &iravTa TCL epya, r) ovK t9 <iv, rj et? TCL /xev oXa Te, eh Be TCL OV>
Kal TOVTO Bf) TO 7Tpl TOV TTOXe/JLOV 7TOTp(OV iaTLV,' dp' OV^ OVT(O<$

av fcaXXiaTa T*9 dpfto/jievos c 9 TO eltco? /cal KaXXtaTa TeXevTtjaetev; w 5 TIoXv ye, (f>rj. BovXei ovv, r\v 8' y(o, ^/xet? irpo^ Tjfids avTovs virep TOOV aXXcov dfjL<f)i,a/3r)T7io~Q)fjLV, iva fir} epTj/jua TO, TOV Tpov Xoyov 7roXcopKrjTac; ' OvBev, e^rj, fcayXvei. Aeywfiev Brj virep B avT&v OTL 'Dt S&)^pare<? Te Kal YXavKcov, ovBkv Sel vfilv $Xkov<z d/j,<f)ia/3r)TLV* avTol yap iv dp^rj TT}? KaTOLKLO~(o<;, r)v ftWfeTe 10 TTOXIV, w/jLoXoyeiTe Belv KaTa <$>VGLV eKaarov eva ev TO avTov TrpaTTeiv. QfioXoytfo-afjiev, olfiai* 7rdo<; ydp ov; "\LGTIV OVV O7ra)9 ov 7rdfjL7roXv Bta^epei yvvrj dvhpo<; Trjv (frvcnv; IIGU^S 1 OV OVKOVV dXXo Kal epyov KaTp<p TrpoarJKet irpOGTaTTUv TO Tr)v avTov I <f>vcrtv; TV firjv; Ilc59 ovv ov% dfiapTavT vvv Kal C 15 TavavTia vfilv avTols Xeyere, <f)do"K0VT<; av TOVS avBpas Kal TCLS yvvaiKas Belv Ta at>Ta irpaTTeiv, irXelaTov Ke^wpiafJievrjv (f>vacv eyjovTas; efe^? TC, GO Oav/judaie, Trpos TavT* diroXoyelaOai; 'O? fiV i^a[(f)V7j^, (j)7), ov irdvv paBiov dXXa aov her^aofiai Te Kal Beofiat Kal TOV virep rjfxwv Xoyov, OCTIS ITOT eaTiv, epfirjvevaai. 20 TauT* ecrTiv, rjv S' iyco, cv TXavKcov, Kal dXXa TroXXd ToiavTa, d iyco irdXai ' Trpoopcov icfro/Bovfirjv re Kal WKVOVV airTeaOat TOV D vo/aov TOV irepl Tr)v TOOV yvvai/coov Kal iraiBcDV KTTJCTLV Kal Tpo(f)7]v. Ov fid TOV Ala, e<f>r)f ov ydp evKoXco eoiKev. Ov y(ip, elirov dXXd

33 i\ dv6pcDirvi] was objected to by Cobet; but T OrfKeia alone would be too J general: we are dealing only with ' female

<t>v<rivevdbs TrapecFKevacev 6 debsTTJV f rijs yvvaiKds ewl r d l-vbov Hpya Kal iTri/uLe /xarct, TT)V hk TOV avdpbs iwl TCL W tpya

human nature.' 4 5 3 A 4 Kal KaXXio-Ta. Dobree conjectured KaWicrTa Kai, neatly, but needlessly, for KOAT; TeXevTrj, like Ka\r) apxh, niay be treated as a single notion. Cf. i n 404 B ;/. 4 5 3 B 9 KaroiKfrrews: sc. rrjs irbXecos, but the antecedent is attracted into the relative clause (rjv yKifrTe irbXiv), as often: cf. I 350 C .
10 jioXo7iT. II 369 E ff. 12 irws 8 ' o v 8ia<J>pi; Baiter follows Hirschig in bracketing bia<f>4pei. T h e formula TTWS 5' oti; is however so common, that no scribe is likely to have added 8ia<ptpei. Cf. 5ia0^pei in VI 496 A. For

eTri/ieX^arathe orthodox Greek view. 4 5 3 D 23 ov -yap CVKOXW KTX. The MS reading has been defended in two ways. Schneider prints a colon after 077, and explains ov fxa T6V Ala as "minime, per Jovem, <temere tu et sine causa hanc rem tractare dubitabas > " ; but it is exceedingly difficult to supply the words in brackets. This difficulty induced Apelt [Obs. Crit.p. 12) to suggest ov <fi&T7)v>
pa Tbv Ala, 2<pr)' ov yap KT\. Others explain the oath as emphasizing ov yap eu/coXy ZoiKev, and compare x 605 E ov fik Tbv A t ' , Z<t>t), OVK evXoyit) ZOIKCV a n d Farm. 131 E OV ixa Tbv Aia, (pdvai, oti fioi SOKCI etfKoXov elvai TO TOLOVTOV 5ioplo-a<r0ai.

the sentiment see Xen. Oec. 7. 22 TTJV

But the whole difficulty centres round ydp,

454 A]
TO fjueyiarov ireXayos ovv. \6yov,

TTOAITEIAC E

285

8t) (OS* exec* dp ri TLS et? KoXvfi&ijdpav /jufepav ifjLTreo-y, dp re eZ? fieaop, O/JLCO? ye pel ovBep TJTTOP. iXiri^ovra^ 77/ia? viroXafielp Udpv fiep 25 OVKOVV teal r/fjulv vevcrreov teal iretpareov ffTOL 8e\<f>lpd nva (T<p%e<r6aL etc rov dp, r\ rcva idp 30

E aWrjv airopov

acoTrfpiap. I "Eotteep, (f)rj. <f>epe 8t], rjp S' iyd), a)fMo\oyov/JLv yap

irrj evpco/xep TTJP e^oBov. Belv eir iT7]Beveip, yvvaitcos <f)V(Ti<; rd avrd 454 pelre; avrrjv dWd KO/JLIBTJ ye.
T

Brj dWrjp fyvcriv dXKo rffjbcap tcaTTjyoels

Be ical dpBph? aXXrjv elvau' ra<; Be aWa?

<f)a/j,v vvv Belv eTrtTTjBeva'aL. ravra H yevvaia, Tt Brf; "On, elirov,

rjp S* iyco, (o TXavK(OPy 7) \ Bvpayus Botcovcrl fiot ovte ipi%ipy

Tr\s dvTiXoyifcr)*; T C ^ ^ ? . /cal aKOpre*; iroWol BiaXeyeadai,

29.

ifjuTTLirrecp teal oleaQai

Bid TO JJLT) Bvpaadat

teaT eiBrj Biacpovfjuepot TO

<b/uLo\oyov/uLP S q : 6fxo\oyovfxev A l l .

and ydp is absent from each of these passages. Hartman strangely explains ydp as 'profecto'; while Stallbaum inclines to cut it out. Groen van Prinsterer (Prosop. Plat. p. 209) proposed to read
ov ydp VK6\I{) OIKV. Ov fid rbv Ala, 2<pr).

Ov ydp, elirov. It appears to me that the emphatic ov fxd rbv Aia is more appropriate in the mouth of Socrates, who is continually dwelling on the difficulty of his task, and I therefore think that Plato
wrote Ov ydp eMXcp toiKev, 2<pr}. Ov ydp, elirop, ov fid rbv Aia, although I have

wish to read Karrjyopeirai, as I formerly printed (with Vind. F, Flor. R T, Ficinus and Hartman). The confusion of e and at is of course common (see Introd. 5), but it is better to adhere to the best MSS. Cf. vi 489 B. 4 5 4 A 2 &VT1X071KTJS WxvrjS. dvnXoyiKT} is defined in Soph. 225 B as a
variety of d/x<pia^7}T7]TiK6v : viz. rb 4v idiotsopposed to rb diKaviKdv, which is drj/jLodaav nal KaraKKpfiari(T/x^vov pwr-qcxeai irpbs diroKpiaeis. It is described in

not ventured to change the text. eiricoXip is of course neuter, not masculine, as Richter supposed (FI. Jahrb. 1867 p. 143)24 Ko\vjj.pij8pav : a swimming tank. See Blumner Privatalt. p. 210 n. 2. In what follows we have the first suggestion of the wave metaphor, which dominates nearly the whole of Book v : see on 449 A. 28 airopov. As aWrjv here means 4 other ' and not 'else,' the epithet drropov ('difficult to procure,' cf. II 378 A) must be applicable to the dolphin also. The Platonic litotes seems delicately to suggest that the miraculous story of Anon and the dolphin is not above suspicion. Ilerwerden conjectured arotrov, but no change is necessary. 4 5 3 E 31 KcmyyopctTC. Socrates identifies his audience with the imaginary opponents of 453 Ac, and Glauco replies in their name. As TJ/JLQV means primarily Socrates and Glauco (453 B), the situation is somewhat confusing: and some may

Phaedr. 261 D ft., and practical illustrations are given in the sophisms of Euthyd. 275 c fif. The 'AvriXoytKoL are spoken of as almost a distinct sect in Plato's time:
see Lys. 216 A and Isocr. irepl dvndd&eios 45 aXXot 5^ rives irepl rds epwr^aets /cat rds diroKpiaetsoOs dvnXoyiKovs KaXovfftv.

Here Plato probably has in view some of the 'Sophists' (as in VI 499 A) as well as the Megarian school, whose well-known
puzzles6 \I/V56/JLVOS, 6 SiaXavddvwv, RX^KTpa, 6 4yKeKaXvfJLfJi.fros: see U . L . II

108are excellent examples of verbal fallacies. The same class of people are
also called ipiartKol and aywvtarIKOI : see Men. 75 c and cf. 'Jlieaet. 167 E, Phil, 17 A and Isocr. in Soph. 20 rdv ire pi rds ipi 5 as KaXivBov/jLivwuroiavra Xoyldia 5I%I6VTS ols et rts e'trl ru>v irpdt-euv ifx/jieiveiev, evdds dv 4v irdaiv etjj Ka/ccus. On

the history and place of Eristic in Greek philosophy see E. S. Thompson's elaborate excursus in his edition of the Meno pp. 272285.
4 KCLT CI'ST) ouupovfi.voi. etht\ is

not of course 'the Ideas': but 'species'

286
5 \yofj,vov

TTAATfiNOZ
iiria-KOTrelv, dXXa rfjv ivavriaHriv, "Eitrri yap KCLT avrb epiBi, ov TO ovofia

[454 A
Siofr/ceiv TOV irddov Sia\fcr<p -TT/DO? aXXrjXovs rroXXovs TOVTO TO UavTairaa-v

817, <f>rjt irepl

dXXd fidSv teal Trpbs 17/Lta? TOVTO Teipec iv TC3 irapovri;

1

fiev oftv, t}V S1 iyco' /civ&vvevofiev yovv lift)?; To firj TTJP avTtjp trdvv

a/coj/T9 dpTiXoyia? CLTTTG- B Kara

10 vBai.

(frvcriv OTC OV Taw avT&p Bel dvSpelcos T fcal epicTitcoos Be ovS* oirrjovv, TL elSo? TO TTJ<; TI TCCVOV Q)pi6/jL0a elirov, C

7nTrjSevfidTayy Tvyyavsiv

TO ovofia 8i<0/co/jLv, inrea-K^dfieda TOT, OT Tfl 7TITf)8VfiaTa dWfJ 15 aTreSlBofjiev. Ov yap

6T/oa<? T teal rfj<; avTrj<; <f>va6Gy$ tea\ irpos

<f>VCl aXXa, T7) & aVTfj TCL aVTCL

ovv, <f>7jt iTreaKeyfrdtxeOa. ' ToiydpToi,

%eo-TW rifJiiv, co? eoiieev, avepcoTav 77/uav avTovs, el r) aifTrj (frvais <j>a\a/ep(ov teal KO/JLTJTCOV KCU OVX V ivavTia, teal ,7rei$dv 6fioXoy&fiv ivavriav o ai 20 ieaT aWo elvai, edv <f>a\atcpol O-KVTOTO/JLOOO-IP, fir} idp KOfxrjTa^, iap teofifjTai, fit) Toil? eTepovs. Yekolop fiePT ap elr), <f>r). *Apa

TI, GITTOP iyd>, yeXolop, fj <LTI TOTC OV TTOPT^^ Trjp OVTTJV 10. M^ S : om.

k i n d s ' : cf. Pol. 285 A *ar' cWi? that), i.e. * we are insisting that.' The diaipov/xtvovs and Soph. 253 D /cord 7^17 way for this somewhat strained use is prediaipeiadai. That KOTA 7^1; (s. etdv) pared by dtuiKiv ri\v cvavTibxnv just above. diaXiyetjf is the peculiar province of Plato is in fact applying the expression dialectic was the iew of Socrates as well TOV XexOfrros rijv tvavriwcnv to the special as of Plato: see Xen. Mem. iv 5. 12 (<f>i) case before us. rb Xex^" would in this Si ical rb StaXiyeffBat dvofxaaBijvai IK case be that 'different natures are to folrod <rvvi6vTai Koivy /3oi/XciJe<r^ai 5 i a \ ^ 7 - low the same pursuits' (453 E T&J dtXXaf ovras /card ytvrj TA irpdyfAaTa. See <f>0cis ra avrd <pa/j.ev vvv delv tiriTTjSedo'cu). also on i n 402 c. Its ivavrlwais is that 'different natures ' 5 tear* avr6tvavrUarw: lit. * pursue are not to have the same pursuits.' For TTJV ainfy we must therefore read either the contradiction of what has been said </XT)> T V o.i)ri]v orelserr)!/ AWrjv (with according to the name and nothing more' Baiter). I prefer the former, both because i.e. ' aim at the merely verbal contradicit has some MS authority, and also because, tion of what has been said.' We are told by Clement {Strom. 117.968 B ed. Migne) if Plato had chosen to use a\\os, he would that Critolaus called such persons bvotxa.- probably have written rAs d\\as fto-eis as Tofmx01" With SIWKCIP ivavrluxjiv cf. in in 453 E. It is also true, as J. and C. 410 B yvfivaariK^jp SuvKeiv. The implied observe, that "the opposition of fiij rty antithesis to /car' aiirb rb ovofxa is /car' aiHjv, ov r(av avruv is more like Plato airrb rb irpayfiai cf. Soph* 218 C Set 5^ del than the conjectural reading rty dWyv." iraprbi wipi TO irpayixa atfrd fiaXKov 5id Translate 'we cling to the verbal point \6yu>v 7} Tofivoixa fidvov <rvvo/Ao\oy^' and insist that what is not the same nature ought not to have the same pursuits.' craffdai xw/crfs ~\6yov. 6 tpihiSiaXlicnp: a common opposi4 6 4 c 16 <6s &HKCV marks the irony. tion: cf. Men. 75 e n . and Phil. 17 A. For ii ivavria in the next line a few MSS 4 5 4 B 10 T6 jtij n\v avnjv KTX. See have ivavrla, which Hartman approves. cr. n. The omission of yrf\ was perhaps If i] aimff were predicative, Plato would due to the erroneous idea that 5UOKO/IV have written ivavrla, but, as it is, rj tvavrla is correct, being, like ij adri) (fifois, the below meant 'to attack.' In realitv, it subject to an kariv understood. means ' we are pursuing' (the proposition

454 E]

nOAITEIAC E

287
relpop

Kal TTJP erepap fyvcriv inOe/jLeOa, a \ \ '

itcelpo TO elBos TTJS dXXocco-

D crews T Kal o/JLOLob&ea)? JXOPOP ' i<f>v\dTTofiep, TO 7T/OO? avra eyeiv dWrjp; V. yipos, iap iXeyofiep' rj OVK olei; "Eycoye.

ra 7riT7)$VfjLaTa; olop larpiKOP fiep Kal larpiKOP TTJP avTrjp <f>vcnv 'laTptKOP Be zeal TCKTOPIKOP 25 yvpaiK&p 8* avT<p TLPCL fj dXXo eTnTrjBevfia Bia<f>epop TldpTcos 7rov. OvKovpf TJP B' iycoy Kal TO TAP dpSpcop Kal TO T>P /juep irpos Te^prjp

<l>aipr)TaL, TOVTO Brj <f>r}aofj,ep KaTp(p help diroBtBopaL* iap E o^evetPj ovSep TL I TTCO <t>r)cofjLP fxaXKov aTroSeBel^Oai, Sca<f>epei yvprj dvBpos, d\\y

TOVT<P (f>aiPrjTaL Sca<f>epLPy TCS TO fiep Or/Xv TLKTCLP, TO Be dp pep (9 irpo^ o 30 avT&p. qfiefc \eyofiep erxi olrjao/jieOa Beep TCL TOP TCL epapTia

avTo. 7rtT7jBevLP TOVS Te <f>vXaKa$ f)iiip Kal Ta9 yvpaiKas K a l opdoos, (f>rj. OVKOVP fiTa TOVTO KeXevofiep

21. Kal r V II et in mg. A 2 : om. A 1 . 22. rdrcivov TA q cum Galeno v p. 738 ed. Kiihn: TCLreLvovra All et in mg. yp S 2 : rbreivov S 1 . 2 1 23. larpucbv nkv A II: larpiKuJv fxkv A . iarpiicbv nos: larpiKTjv rty \//vxvv ovra. A l l : larpiKOv rijv ^uxV &VTa 9 : r V faxty &VTa S, omisso Kcd

4 6 4 D 22 irposTCIVOV corresponds with the first larpiKbv as well as with the to vpbs TL TCIVOP in B above. On the second; but the Greek does not permit corruption in A see In trod. 5. of this solution. Similar objections apply to the readings of Bekker (and apparently 23 laTpiiciv KTX. Plato is illustrating Ficinus) iarpbv fikv Kal larpiKbv T-qv that particular variety of onoiuxns and $vxnv 6vra, of Stephanus and other early AWoluxris which irpbs abra rctvei ra editors larpmbp fxkv Kal iarpiKijv rijp iirtrriSetifjLaTa. As an instance of o/xoioxris he gives two larpucol (cf. 1 350 A) : \pvxvv ZxovTa (partly supported by 6), and also, with some modifications, to Richards' these clearly have the same nature irpbs otherwise unhappy proposal larpiKOP ptp atfrA rb. ^TnTijfcifytara, i.e. in this case Kal iarpiKbv <^<f>va> TT\P xf/vxV" fora. irpbs rb larpe^eadat. aWoluxrts he ilHermann reads larpucbp pep xal tarpiKrjp lustrates by the difference between an larpucbs and a TKTOVIK6S : these have dif- TTJP 1//VXWfora*,but the introduction of ferent natures irpbs rd iiriTrjdevimaTa, for women is of course premature. I regard the one is qualified larpevefftiai, the other TT}P ^vxvv fora as a relic of larpbp rrjp yf/vxyp 6pra, a marginal annotation on reKTatveedai. Nothing could be more larpiKOP. Cf. Introd. 5. clear; but the text has been plunged into confusion by the introduction of the words 24 {Xiyopcv: 'we were saying,' i.e. TT)V ipvxhv 6vra after the second iarpticdv. *we meant.' Nothing of the sort was The reading of Asee cr. n.is indeactually said before. fensible ; and the majority of recent editors 2 7 Sicu^pov : ' excelling ' rather than print larpiicbv fxkv Kal larpiKbv ri\v ifsvxw 'differing' (D. and V.): hence TOVTO di) ovra with q. But TT\V ^VX^]V 6vra adds airodidbpat. Richards proposes dtafepeip, nothing to larpiKbv. It has indeed been to avoid the singular. But the subjects thought that larpiKbv by itself suggests a are distributed, as appears from Kal T6 doctor in actual practice, whereas an Kal rb, as well as from Uarip^; and the larpiKbs TT)P \fsvxfy need not practise. If infinitive is somewhat less suitable here so, we may fairly doubt whether the two than it is below. Translate * if either have the same nature; and at all events the male or the female sex plainly excels the difference between them renders them the other' etc. inapt illustrations of Plato's argument. 4 5 4 E 33 OVKOVV KTX. * Is not our Jowett and Campbell attempt to escape next step to invite ?' &c. S reads KC~ these difficulties by taking TT)V i / V to Xevia/xevy which may be right, but the

288

TTAATQNOI

[454E

XeyovTa rovro avro Bi\BdaKLV *7/*a9, 7rpo? nva rkyy^v rj r/455 iiriTrjSev/jLa TWV irepl 7ro\ea>9 /caraa/cevrjv ov^ rj avrrj, dXXa erepa <\>V<TL<; yvvaLKo? re teal dvBpos; Aitccuov yovv. T a ^ a roivvv
av, oirep av oXiyov irporepov ^aXeirov. WLTTOL yap av. e'Xeye?, eiiroi av Kal a Wo?, on ev /JLCV liovXet ovv Beco/ieda TOV rd rotavra

5 TW Trapa^prjiia wavccs elirelv ov paBiov, iirta/ceyfra/JLevq) Be ovBev dvTiXeyovTos aKoXovdr)aaL yfilv, eav 7ra)<? rjfiel^ ' etce'ivo* iv&et^cofieda, B on oiSev iartv iirtT'tjhev/jLa LSLOV yvvatfcl Trpo? Sioitcrjcnv TroXew?;
Tldvv ye. "Wi Stf, <f>7]ao/nev irpos avrov, diroKpivow dpa OVTCOS

10 eXeyes rov fiev ev<j>vfj irpos TL elvai, TOP Be dcfyvf), ev oS o fjuev paBL<$><; n fiavOdvoLy 6 Be xaXe7rco<;, Kal 6 fiev diro j3pa*)(eLas /JLaOtfaeo)? iwl
TTOXV evpenKOs eirj ov k'fiadev, 6 Be 7roXXf)s fiadrjaea)^ TV^OJV Kal fjLeXeT7)$ JJLTJB' a efiade CTO&^OITO, Kal rc3 fjuev rd TOV adofjbaro^ l/cav&$
1

VTTTjperol rfj Biavoiq, T&> Be ivavnolro;

dp' d\Xa drra

iarlv

fj C

15 ravra,

0I9 TOV evcftvrj 777W Kao~Ta Kal TOV /JLTJ wpi^ov;

OvBeis, 1 7

S' 09, dXXa (fyijaev. Oladd

TL OVV inro dvOpcoTrcov /jueXeTco/juevov,

ev o5 ov irdvTa TavTa TO TCOV dvBpcov yevos Bia<f>ep6vT(o<; eyei rj TO T&V yvvaiKwv; i) fiaKpoXoycb/jLev TTJV re v(j>avTLKrjv XiyovTes Kal
TTJV T6)V TTOirdvcov T Kal eifrrj/jLaTayv Oepaireiav, ev ol<? Brj TL BOKCL

20 I TO yvvaiKelov yevos LvaL} ov .Kal KaTayeXaaTOTaTov io~Ti irdvTcov D

T}TTCO/JLVOV ; *AXr)0f}, (f>rjf XeyeL<;y OTL TTO\V KpaTeLTaL ev cnraaLV

C09 67TO9 elirelv TO yevo<$ TOV yevovs.

yvvalKes

fievTOL 7roXXal

indicative is quite defensible. With rbv TO. ivavrla \yoi>ra cf. infra 455 A. It is not likely that a specific allusion to Aristophanes is here intended (see Chiappelli Riv. di Filolog. xi p. 200), but there is some plausibility in the conjecture that the coming argument may be inspired in some measure by the Ecclesiazusae, where the essentially domestic qualities of women are contrasted with their incapacity for government. See A pp. I. 4 5 5 A 4 oXC-yov irpoTcpov. 453 C. 6 TOVdvTiXyoVTOs. 454 E n. 4 5 5 c 18 TJ p.aKpoXo'yw^.cv KTX. SOcrates is unwilling to bore us (ixaKpoKoyeiv) by enumerating the exceptions, which are he impliesquite trivial. Cf. Ken. Mem. in 9. 11 cv St raXaaiq. Kal ras yvvaiKas eirefteiKwev apxovcas TCOV avfip&v, 81a rb ras ixkv eldtvai 6'TTWS XPV TdKcurtovpyelv, roi)s 5 1*7) eldivai. It is hinted in oCT]TT(J}JJLVOV that, even in these, women may sometimes be excelled by men; but the general rule

was the other way, otherwise the ridicule would be pointless. Grote somewhat exaggerates the significance of the clause o5 ijTrib/JLevov, when he suggests that Plato may have seen finer webs in Egypt where weaving was performed by men than in Greece (Plato in p. 200 .). Cf. Proclus in remp. I pp. 242, 253 ed. Kroll. 4 5 5 D 21 KparciTcw is construed like ^Trarat, ficiovrai, vtKdrai and the like ; but a parallel instance is hard to find. (In Aeschin. F. L. 152, cited by J. and C , the reading is noiq. Kpar-qdeh rjdovrj;). Richards proposes /cparet, in which case rb ytvos would be the male sexan awkward change of subject. 22 s fciros ctirctv. See I 341 B n. The sentiment is illustrated by J. and C. from Crat. 392 C wdrepou odv ai yvvaiKes kv rats irbXeaiv (ppovL/jnvrepai COL 5OKOV<TIV eli>cu rj oi avdpes, ws rb 5\ov elireiv ytvos; 01 avSpes.

456 B]

TTOAITEIAC E

289

TTOXX&V dvBpoiv fteXrtovs eh TroXXd TO Be oXov e^et &)$ o~v Xeyets. OvBev dpa ecrriv, a> (jyiXe, eirtrrjBevfia rcov iroXtv BtotKovvrcov yvvaiKos Biort yvvrj, ovB* dvBpos Store avtfp, a \ \ ' 6/JLOLCO^ Btecnrap- 25 fievai at <\>vaet<; ev dfjupotv rolv ^(potv, Kai irdvrwv pev /nerexet E yvvr) eTrtrrjBevfidrcov Kara <f>vatvy irdvrwv Be ' dvrjp, eirl iraat Be aadevearepov yvvr] avSpos. TIdvv ye. *H ovv dvBpdat irdvra Trpoara^ofjiev, yvvattel 8' ovBev; Kat 7ra>5; 'AXX,' eart yap, ol/juat, & $ (^rjo-OfxeVy Kai yvvrj larptKrj, r) 8' ou, Kai IAOVGIKT), f) S' dfiovao? 3a > 456 4>v<rL. TL /JLTJV; Tv/jLvaa-rtKr} 8' dpa ovy ovBe 7ro\e/jLL\Krjy rj Be a7roXeyu.o9 Kai ov (j>tXoyv/jivaarLK7]; Ol/jLat eycoye. Tt Be; <f)i\6co<t>6$ re Kai fjbtcr6cro<po<;; Kai OvfioetBrjs, rj S' ddvfios; "Rcrrt Kai ravra. "JLartv dpa Kai <f>v\aKtKr) yvvrj, r) S* ov. fj ov rotavrrjv Kai T&v avBpcbv rwv <f>v\aKtKWV <f>vatv i^eXe^dfjueOa; Totavrrjv 5 fiev ovv. Kai yvvaiKbs dpa Kai dvBpos rj avrr) <j>vcrt<; efc $v\aKr)v <$>aiverai. 7roXea)9, irXrjv ocra dadevearepa r) iayvporepa eariv. B V I . Kai yvvaiKes dpa ai roiavrai rots I rotovrot^ dvBpdcriv KXeKreat avvotKelv re Kai avfJb(f>vXdrretvy eTreiirep elalv iKaval Kai %vyyevel<i avrols rrjv fyvav. Udvv ye. Ta B? iwcrrjBevfiara ov 10
A1: l
29. A 1 !!. 7. rj laxvpOTtpa I I :

26 irdvTwv \&v KTX. Plato, in short, Eusebius {Praep. Ev. x i l 32. 5) read 8<r<p followed by ao-deve&rtpa, ij 82 foxvpomakes government a question of capacity, rtpa ear/, and the dative was also preferred and not of sex. With what follows cf. by Schneider (Addit. p. 38). The neuter the passages cited above on 451 c. For plural of ocros is however used adverbially the relative weakness of woman cf. infra as well as the neuter singular; and the 457 A and Laws 781 A. dative of ' amount of difference ' is scarce4 5 5 E 27 eirl ird<ri is doubted by ly to the point. Instead of aaOeitevrtpa Herwerden, who proposes iv irdai or ev rj l&xvpoTtpa we might read (with A2) diraat. eiri may however mean ' with a aadeveartpa ioxvportpas. But the reading view to,' 'for,' as in 471 A. 30 1 S* ov. T) ixfcv is idiomatically in the text is preferable, because it lays ^ more stress on the identity of the male omitted: see 451 D n. and female nature. It is the same nature, 31 a pa is better, I think, than apa, only it is stronger in men, and weaker in though somewhat more difficult: the inwomen. ij= ' o r ' and not * than.' terrogative apa is moreover generally elided before ov. The sentence (as J. and 4 5 6 B 10 |vyy6Visrrjv <(>v<riv. J. C. remark) is *' an ironical negation with and O remark that "in the Politicus and an interrogative tone." The irony in this Laws, on the other hand, the aim of the passage lies in apa. As might be exlegislator is rather to unite in marriage pected from the accumulation of negatives, opposite natures that they may supplelate MSS shew a great variety of readings. ment each other: Pol. 309, 310, Laws Bekker follows q and reads Kai yv/j.va<TTiKri 773 ff." Such a marriage law is unnecesapa Kai iroXefiiKr)an obvious but wholly sary in the Republic, where the opposite superfluous attempt to simplify the auqualities of strength and sensibility are thoritative text. already united in the character of each of 4 5 6 A 7 irXijv oVa KTX. For 6<ra the parents. See on 11 375 c.

290

TTAATQNOI

[456 B

rd avrn diroBoTea rats avral^ tyvceaiv; Ta avTa. "H/cofiev apa

6? rd irporepa elpai rah diroBiBopat,. PO/JLOP* d\\d Bvpard hvpardy yvvaiKa OVK 25 x ^P '
co

irepi^epofxepot,

Kal 6/juoXoyovfiep fir) irapa <f>v<riv fiovartKrjp re Kal yvfipaaTLKr)p ye ovBe C TOP <f>vaip inde/iep irapd

TCOP <f>v\d/co)V yvpai%l Tiaprdiraatp rd VVP irapa

fiep OVP. OVK apa I dhvpard ravra yiypofiepa

15 v%al<; ofjboca epofioOeTovfiep, eireiTrep Kara fc>9 coerce, yiyverai. "Eoircep. Nat. OVKOVV
f

<f)vacp fi&Wop, fiev 8rj TO fierd

TJ iTriafceyfn^ r)filp r}p, el Kal on ftiXno-Ta, Be Brj

re Kal ^eKriara &i(o/j,o\6yr)Tai;

Xeyoi/juep; 'Ort

*Hi/ ydp,

20 TOVTO Bel BtofMoXoyrjOrjvat; &r)Xov.

OVKOVV irpos ye jo <j>vXaKtKrjp Troc^aec TracBeia, D Twos Brf;

yepkcrOai OVK a W i ; fiep TJ/JLIP avBpas

aXXr) Be yvvaiKa*;, aXXcos re Kal ' rrjp avrrjv (frvaip TrapaXafiovaa; aXXr). n<w9 OVP e^ec^ 80^779 TOV TOiovBe irepi; irapa aeavTO) TOP /JLCP d/ieipco OvBafico^. apBpas 6/JLOLOVS rjyel; Tot; vTroXafifidpeip V irdpTas apBpa,

TOP Be TOV? e(f>rjp,

T t Be; E

'Ez/ OVP TTJ troXei> e^eipydoQai MavOdpco,

UoXv ye.

fjp (pKi^ofJiep, TTOTepop oXei rffuv d^ieipov^ aKVTLKrj iraiBevdepTas;

TL Be;

<f>i>XaKa$ Tv%6pTa<; 179 BcrjXdofiep TraiBeia?, VeXoiop,

r) TOU9 O-KVTOTO/AOVS TT}

e<f>rjt epeoTas. eaovTat,

TCOP dXXoyp TTOXCTCOP ! ov*x OVTOC dpiaroi;

30 at yupaiKe? apBpa? aovTat;

TGOP yvpaiK&p

ov% avTai

/3e\TiaTat,; fj yvpalKas TOVTO

Kal r e Kal 457

TovTOy (f>r)t 7roXv. to? dpiaTov? T Kal yvfipacTiKr)

"RCTTI, Be TL TToXeu afie ivov eyyiypea-Qai; irapaycypofiepac, Ov fiopop OVTG)9. OVK eaTW.

Be /jbovaiKi] Kal apicrTOP

G$9 rjfiel^ | BLijXBofiep, direpydapa BvpaTOP, dXXd

Hdo^ S' ov;

iroXei vofjbLfjiov Ti6e/j,P. 18.

' ATTOBVTCOP BT) Tals T&P (f)vXaKG)v

re Flor. T : ye

4 5 6 c 15 cvxats B|>ia. Cf. 450 D n. We are agreed thai the training which KaTd 4>v<riv. 449 A nn. Plato's pro- qualifies a man to be a guardian will posals so he asserts are * natural,' qttalify a woman also\ if their natural because in harmony with the natural en- capacities are the same to start with. Now dowments of gifted women; and it is our male guardians, owing to their edubecause they are natural that he calls cation, are the best men in the city. Our them possible. The definition of dvvarbv female guardians will in like manner be is interesting and noteworthy: see 466 D the best women. And there is nothing and 471 c n. Grote (Plato ill p. 201) better for a city than to be peopled by the has observed that Plato is here refuting best women and the best men. This end is a current objection to his theories : in secured by our system ofeducation. Therethe next sentence he turns his adversaries' fore our women must strip for athletic weapon against themselves. exercises, and share all the labours of 17 TJV. 452 E. guardianship, in spite of the foolish laugh4 5 6 c457 B It remains to prove ter of those who forget that utility is the that our policy is the best for the State. true standard ofgood taste.

457 B]

nOAITEIAC E

291

yvvaifyv, iireiirep dperrjv uinl inariwv a/jL<f>iaovTai, Kal Koivayvrjriov TToXeftov T Kal T17? a\\7}<; <f>vXaKrj<; Trjs irepl rrjv iroXiv, Kal OVK 5
aXXa 7rpaKTov TOVTCOV 8' avra>v rd i\a<f>poTpa rah yvvai%lv

B rj Tofc dvhpdai horeov Bid rrjv TOV yevovs ' daOivetav. 6 Be yeX&v dvrjp iirl yvfjivais yvvac^i, TOV fteXrLaTov eve tea yvfiva^ofievais, areXrj TOV yeXoiov Bpeirwv Kapirov, ovBev olBev, < 9 eotKev, i<f> W
c5 yeXa oiB' 6 TL irpdrreL. 9. KaXXcara yap Brj TOVTO Kal Xeyerac 10 yeXoiov J. G. S. Schneider: yeXoiov a0(pias codd.

4 6 7 A 4 apenfvd.}i<)>U<rovTat: 'they See also next note and App. I. Spartan will clothe themselves with excellence inprecedents are cited by Hermann-Thumstead of garments,' viz. by thus stripping ser Gr. Staatsalt. p. 180 n. 3. for exercise, because TOV /3e\rtVro v Zveica 9 drcXTJKapirrfv: ' plucking unripe yvfjw&fovTcu: see B below. Jowett's trans- fruit of laughter.' Pindar (Fr. 209 lation "for their virtue will be their robe" Bergk) satirised physical speculation (rods is incorrect, and would require the future <f>vffio\oyovvTas) in the words dreXij acxpias perfect instead of a/j.<f>i<roPTai. The cordpbcwv Kapirbvy where <ro<pla$ is a defining rect explanation is given by Schneider on genitive, denoting not the tree, but the p. 300 of his translation. d/x<pt^<rovrai (forfruit. Pindar means that their <ro<f>la is the usual Attic anfaovPTcu, which Her- drcX-^s or inconsummatemisses its mark werden would write) has a certain archaic is no real <ro<pia at all. More suo Plato effect (cf. 1 330 B n.), and the saying may adapts the Pindaric fragment to his own be borrowed or adapted from some earlier purpose. The object of his attack is author. The same metaphor is found in Comedy, and Comedy cultivates, not
Plutarch Praec. Coning. 10. 139 C rovvav<ro<f>la, but TO yeXoiov. Henceaccording rlov yap ij <rii)<ppu)v dvTevdOerai TT)V aldu>to the reading of the textPlato replaces (with reference to Hdt. I 8, a passage Pindar's ao<f>ias by the words TOV yeXolou.

which is hardly likelyas Ast supposed to have suggested Plato's phrase), but Plutarch's meaning is different from Plato's. Soexcept for the metaphor is Tennyson's in the line quoted by Warren from Godiva " Then she rode forth, clothed on with chastity." KOIVWVTVWOV iroXijiov KTX. The wives of the Sauromatae are described by
H e r o d o t u s ( i v 116) a s iirl d-fjprjv iir' XTCTTWV K(poLT^ov<rai d/ma roiffi &pdpa<ri Kal x^pis TGJV avbpCjv, Kal 4s irbXe/xov <f>oiT4ov<rai Kal <JTO\T)V ri]v avrijv roiffi avdpaai <pop4ovo~ai.

The humour of his adversary is dreX^s or inconsummateno real humour at all: for
ovdev oldev^0' < ^eX^ ovd' 6 TL irpdrTei. Cf. 452 D /ndTatos 6s yeXoiov AXXo TI

Cf. also Laws 804 E806 B. See also on 451 c ff. 7 8oWov. There is no reason whatever for thinking (as some critics have thought) that Plato is not serious in making these regulations. Stobaeus (F/or. 43. 100) has
diroboriov: but see 452 A n.

ijyeiTai ij T6 KaKbv. This interpretation assumes that <ro<pla$ in Plato is a gloss interpolated to complete the quotation. See cr. n. and App. I I I . 10 KaXXiorra KTX. The doctrine of this famous sentence, which sounds like a manifesto, and was characteristically selected by Grote as one of the mottoes to his Plato, is essentially Socratic: see especially Xen. Mem. iv 6. 8, 9 and other passages quoted by Zeller4 11 1. pp. 149153. Utilitarianism of this kind pervades the Republic, as Krohn has amply proved (PL St. p. 370), andasserts itself even in the highest flights of Plato's idealism
(77 TOV dyaOov ibiay StKaia Kal TaXXa KCLL Trpo<rxP7)(J'd'lJLva XP^aifJLa w0At/ia

4 5 7 B 7 7c\a>v dvrjp. avi)p is said with a fine touch of scorn. It is difficult to read this passage without suspecting a personal reference, perhaps to some representative of the comic stage. J. and C. remark that jests of the kind objected to by Plato occur in Ar. Lys. 8083.

ylyvtTai VI 505 A). But even Socrates ennobles his utilitarianism by placing soul far above body in dignity and worth. In Plato utilitarianism becomes transfigured by Idealism and the doctrine of Immortality. Here it should be noted that KaXbv

292 l XeXe^eTat, VII. OTL TO fjuev ovv.

nAATQNOI
fcaXov, TO Be /3Xa/3epov

[457 B
alayjpov.

avTaTTaari fiev

ToVTO /JLV TOIVVV %V (O

<f>COflV Sta(f)VyLV TOV

combines, as often, the ideas of artistic fitness or propriety, and propriety of conduct. The moral sense of the Greeks lay in their appreciation of the beautiful. 4 5 7 B458 B Thus do we successfully evade one of the waves 7uhich threatened us, but a more formidable wave is now approaching. The women and children are to belong to all the guardians in common. No one shall know his father or his child. That such a state of society is both possible and beneficial * we shall have to prove; but for the present, we will assume its possibility, a fid try to s/ieio that community of wives and children is the best of all policies for the city and its guardians. 4 5 7 B ff. We now confront the second wave (see 449 A ff. n.). The Platonic doctrine of community in wives and children, as a certain critic drily remarks, has been more often censured than understood. The object of the present note is not to sit in judgment upon Plato, but to endeavour to explain his attitude on this subject. In its general aspect, the theory should be regarded as an extreme development of the Naturalism prevailing in Books niv: see on 11 370 A f. and supra 451 c ff. Several precedents have been cited from the institutions of various primitive peoples who were sometimes regarded by the Greeks as types of 'natural' societies, as for example the Scythians (see on 463 c and other references in Pohlmann Gesch. d. antik. Kommunismus etc. pp. 121 ff., with Newman's Politics of Aristotle Vol. II p. 282 and especially Riese's interesting tract on Die Idealisirung der Naturvolker d. Nordens in d. gr. u. rb'tn. Literatur 1875), and even Sparta, a State which was constantly extolled by Greek political theorists as a model of the icard <pij(n.v oLKiaOelaa TT6\LS (Pohlmann I.e. 125 ff., Grote Plato ill p. 209 f.), furnished some parallels to the Platonic communism in this respect (Plut. Lye. 15. 9n, Xen. Rep. Lac. 1. 8, 9). But Plato's real motive in advocating his theory is simply and solely the good of the commonwealth (462 A). On the one hand, he dreaded the effect of domestic ties in encouraging selfishness and weakening the bonds of civic obligation; and, with his customary disregard of the limitations of ordinary

human nature, he expected his citizens to transfer the domestic affections, without surrendering aught of their intensity, from the family to the State. We may therefore truly say that Plato's intention was not to abolish the family, but rather to enlarge its borders and make it coincident with the State. " Die Sonderfamilie," as Nohle remarks (die Statslehre Platos etc. p. 133), " wird nur aufgehoben, damit das Ganze eine grosse Familie sei." On the other hand, he was profoundly impressed with the necessity of restricting the population, and at the same time maintaining and improving the breed of guardians, and the measures which he here prescribes are to a large extent devised with a view to securing these ends (459 A461 E). In this respect Plato might fairly hope that his proposals would not be abhorrent to a nation whose idea of marriage was primarily only a legalised union for the procreation of legitimate children. It may be argued that Plato sacrifices more than he gains, even if we judge him from the'standpoint of his own political idealism, but it shews a complete misapprehension of the situation to charge him with deliberate encouragement of vice: the community of wives and children "hat mit 'freier Liebe' nichts zu thun" (Pohlmann I.e. p. 280). Finally, we should remember that it is only the Guardians and Auxiliaries who are subject to these rules (see on ill 417 A), and that in the second-best city depicted in the Laws Plato revives the institution of marriage, as we understand the word, without, however, surrendering in the smallest degree his earlier ideal (807 B). Perhaps the wisest and most temperate discussion on Plato's conception of marriage and the family is that of Grote (Plato in pp. 220 pp. 234). Some judicious remarks will also be found in Jowett Introduction pp. clxxxiexciv, and Nettleship Lectures and Remains 11 pp. 174 180 : but Jowett goes beyond the province of the interpreter, and lays too much stress on the antagonism between the views of Plato and those of modern civilised communities. See also on 458 E and App. I ad fin.
13 8ia<|>vyiv. The present is less

457 E]

nOAITEIAC E

293

yvvatKeiov irepi vofxov XeyovTes, ware fir} iravTairaai KaraKXvaOfjC vat TL06vra<; ' & ? Bel teoivfj irdvra iircTrjBeveLV TOV? re <f>vXaKa$ 15 > rj/jLtv Kai TCLS <f>v\aKi8as, dWd.irrj TOV Xoyov avrov avTtp 6/JLOXOyelaQai, e? Sward re Kai ax^eXcfia Xeyei; Kai /idXa, e<f>r), ov afiiKpov Kv/ia Biacfrevyeis. <$>r}aei<; ye, fjv 8' 70), ov fieya avro elvai, orav TO fxerd TOVTO 8779. Aiye Brj, iBeo, e(f)rj. TOVTG), TJV $ iycoy 7TTat, vofios Kai rocs e^nrpoodev TOI<$ dXXois, 009 iyw/jiai, 20 6'Se. Tt?; Ta? yvvaxKas ravTa? TWV dvhpoov TOVTCOV irdvTcov D 7rdaa<? elvai Koivd<$> IBia 8e ' firfSevl fiTjBefiiav crvvoiKelv, Kai robs TralSas av KOIVOVS, Kai /JLIJTC yovka eKyovov elSevat TOP avTov fjbrjTe iralBa yovka. IIoXv, <j)r), TOVTO KLVOV jxel^ov Trpbs dirio-Tiav Kai TOV Svvarov irepi Kai TOV co<f)Xi/j,ov. OVK olfxai, rjv 8* iyoo, 7Tpl ye 25 TOV dnfaXifjLov d/jL<j)i,cr/3r)TLo-dai av, ft5? ov fieyiaTov dyaOov fxev Ta? yvvaiKas elvai, KOLVOVS he rovs iralha^, elirep olov re* ol/xac irepl TOV el hwarbv rj fjur) irXeicrT'qv av d/jL E yeviaOac. ' Uepl dfufyorepcov, rj S' 09, ev /xaV av d/j,<f)i,o AeyeiSj yv S' iyco, Xoycov avo~Taatv' ey<o S* wfirjv K ye TOV erepov 30 dirohpdaeaOat, ei croi So^ecevtocfyeXifjuovelvai, Xoiirov Be Brj fioc
16. o/JLoXoyeTa&ai A J S : <b/uLo\oyT)<T0cu H(/ et c o r r . A 2 .

28.

dp q2 (cum v): om.

Ali^1

presumptuous than duupvyeiv conjectured Kiihner Gr. Gr. II p. 185. by Herwerden. It is proved to be right 21 TCLS TVV 0 -^ 0 -? K T ^- Plato imitates the emphasis and precision of a legal by dLcupeijyeis below, which Herwerden more suo ejects. enactment. The Aristophanic parallel is 14 7waiKovv6\iov. If yvvaucetos Kai ravras yap KOivas iroiQ rotj dvdpdai is equivalent only to rrepi yvvaiK&v, it is GvyKaraKtladai (Eccl. 614, 615). See strangely used. I suspect that Plato is App. I. playing on the musical sense of vdfxos, as 4 5 7 D 25 OVK otpxu KTX. Aristotle in VII 532 A : cf. iv 424 D, E nn. 7UJ>CUdisappointed Plato's expectations: for he Keiov vbfxova melody sung by women will not admit that such arrangements are is thus exactly parallel to the yvvaLKiov even ibfaXifxa (Pol. B 1. 1261 s 2 ff.). 8paixa (451 C//.), which it is clearly in28 irXcfrrTTjv &v KTX. On the omission tended to recall. of av see IV 437 B n. and Prot. 316 C, 4 5 7 c 19 X^yc is changed to <f>ipe with my note ad loc. Without &v, the by Cobet, to Aye by Richards. Aye may reference must, I think, be to the past, in of course be right: the confusion occurs which case wXetaTTjvyevtaOai will allude to some controversy which the doctrine of in the MSS of Plato Theaet. 162 D and 169 c (see Schanz's critical notes on these the community of wives may have octwo passages), and doubtless elsewhere casioned before these words were written, also. But in default of MS authority, it But # fx&\' av cLfx^KT^T^Belr) makes it is safer to retain X^ye. Praestat lectio pretty clear that Plato is thinking of the difficilior. ' Say on: let me see i t ' gives future. an excellent meaning, and could not have 4 5 7 E 30 Xoywv <rv<rra<riv: " serbeen otherwise expressed. The hortatory monum conspirationem " Ficinus, rightly, subjunctive of the first person is occasionThe passage which follows is an excellent ally used after imperatives other than dye example of Socratic dpwveia. and <f>4pe, as in Eur. Hipp. 567. See

294
eaecrdai wepl rov hvvarov

T7AATQN0Z
teal fit). ' A W ' ovte eXades, /JLOV eaaov kandaOai

[457
rj S' 09, 'Tfatcriov, orav riva elvai rjv

d,7ro$i,8pd<TK<0V i\A,' d/ji<f>oTepcov irkpi Sl&ov \6yov. S' iyoo, Bltcrjv. wenrep oi dpyol fpoTrov earai 0 0ov\ovrac, ola Spdaovat n roaovBe fievrot, ydpiaai rrjv hidvotav teal yap eld)6aaiv

fie \ eoprdaaCy 458 i^evpelv,

v<f> kavr&v,

fiovot 7ropV(ovraL

oi TOLOVTOL TTOV, irplv

wv 7ndvfiovo-i, rovro hvvarov dpyov

Trapevre*;, Iva /JLTJ tcd/jLvcoo-i teal ya'ipowLv BL^L6VT<; dpyorepav fiev B vvv

5 /3ov\eu6fjLvoi irepl rov yevofievov,

teal fir}, 6evre<; a< virdpyov $? teal aXXo)<? tyv)(r)V ere

77877 TCL Xoiird hiardrrovatv rjBrj ovv ' teal

aiJro? /Aa\0atclofjLai, teal itcelva irrriGtee"tyaa6aii fj hvvardy teal on irdvroDv

dvaftaXeaOai io Be ft)9 hvvarwv ^ avrd oi apyovres

teal iiarepov yiypo/xeva,

ovrcov Oels (TtciyfrofLai, <lv fiot, Trapir}*;, irons Stard-

33 ix|>fKTlov8CKTJV: * I must pay the penalty,' viz. for trying to run away. The natural penalty for running away is of course to have to stay and fight. Herwerden misses the point when he proposes to excise SIKTIV and understand \6yop. 34 iaar6v |*.c KT\. For the metaphor in eoprdcrai and iffridaSai see I 354 A n. iffTidadat y0' eaurwi/ is like our ' castles in the air.' 4 5 8 A 3 irplv tgcvpctv KTX. Cf. Men. 86 E. 5 O^VTCS KTX. elvai goes with Oivres: '* das Dasein des gewiinschten als gegeben annehniend " (Schneider). A few inferior MSS omit etvai; but " apparet elvai facile supervacaneum, minime vero explicationis gratia addendum videri librariis potuisse" (id.). To write ijdri for elvai (with Vind. E: cf. also Postgate i n ^ . Ph. xv p. 113) is too great a change, and otherwise objectionable, in view of the -fjdrj which follows. 4 5 8 B 9 Kal vo-rcpov. Kai is 'and' (Jowett), not 'also' (Campbell). fj Sward. Stallbaum (with q and a few late MSS) reads d dvvard, which is more accurate, no doubt. But in saying * how it is possible' instead of ' whether it is possible' Socrates hints that he will be able to prove the possibility of his scheme. We have here in fact a sort of prophecy of 473 B ff. Schneider (Addit. p. 39) cites a close parallel from Tim. 17 c V ytyovev rj Kal dyevts ianv. 11 OTV trdvrwv KTX. Cf. Ar. Eccl.
5 8 3 Kai /XT)V OTL ixkv xPV<J'Ta &5dw

See App. I.

4 5 8 B 4 6 1 E Themutnalassociation of male and female guardians will naturally lead them to form conjugal ties. But no irregular unions will be permitted. We too shall have our ' holy wedlocks? but by 'holy' we shall mean 'profitable' or 'beneficial.'1 Now the most beneficial unions among lozver animals are those by which the best offspring is produced from parents in the prime of life. If the same is true of the human race, how skilful must our rulers bet They must unite the best couples as frequently, the worst as rarely as possible; and only the children of the best couples shall be reared. No one except the archons is to know how this result is attained. Bridegrooms and brides will be brought together at certain marriage festivals\ accompanied with sacrifice and song; and the number of marriages will be settled on each occasion by the rulers^ so as to keep the population as far as possible the same. The rulers ivill effect their object by using lots with which they have already tampered. They will also reward excellence in fighting and otherwise by more liberal intercourse with women. The children who are to be reared ivill be taken to an establishment of nurses, where the mothers, and other women, will come to suckle them, but every precaution will be taken to prevent the mothers from recognising their offspring. Woman is in her prime from twenty to forty, man from twenty-five to fifty-five, and it is only during these periods that we shall permit them to bear and beget children for the State. Violations of this rule will be severely condemned. After the prescribed

458 D]
av etrj irpayOevTa aoi irporepa OlfJLai

nOAITEIAC E
rfj iroXet Kal Tofc (frvXagiv. iiarepa ravra avvBiavKOTrelvQai, 8* eKelva, elrrep OL dp%OVT$ Kara ravrd,

295

' A W a TrapLrj/jLL, e<f>r), teal aKoirec. TOLVVVy ffV 8* 67ft), L7Tp rd <TOVTat CL^lOl 15 TOL>9 fiev C TOVTOV I rod ovofiaros, fjuev iOeXrjaetv iroielv avrov? oi re TOVTOLS eiriKovpoi eirtTarTo/jLeva, row Rlfcos, <f>V-

Be eTrcrd^etv ra

TreiOofMevovs TOL? VOJJLOLS, rd

Be Kal fjut/JLov/jLevovs, o<ra dv ^ A^v TOIVVV, r)v 8* iyd), efeXefa? OVTO) Kal ras 20 olov re ofMocfavels' oi Be IBia Be ovBevo? ovBev Kal oljiat, r^? aot 25 dvdy6/JLOV Be dvafiefiijfieveov rj OVK dvayKald ipcoriKals

Kivois 7rtTpyjra)/jLP. yvvalicas are iv

6 vofjboOerr}^ avrol<; o5(77rep TOVS avBpas K\e^a<; irapaB(t)aet<s Kad' oaov Koivd eyovres, oiKias re Kal ^vaaina yvfivaaiois

D TOLOVTO KKT7)/JLVOV, 6/Jiov Brf ' eaovrac, Kal ev rrj dWy Ov yea)perpiKals e/n(f)VTov d^ovrai BOKCO Xeyew;

rpocf)fj {sir* dvdjKrjs, ye, 3 S* 09, a \ \ ' 7

irpos rrjv aKKrfKtov fillip,

yj/tvBe KT\., and other examples quoted in Kiihner Gr. Gr. 11 p. 666. See also infra on 459 c. Here, too, it should be noted that the addition of a parenthetical ol/xai helps to render (xvaiiefxiyixivuv independent of &TOI>TCU. The genitive absolute in i'5/p 5KKTr)iitvou may also, as Jackson suggests, have influenced Plato's choice of construction in this clause. Plato perhaps thought of Sparta when he wrote the present sentence: cf. Plut. Lye. 15. 1 rjv fxiv oftv Kal ravra Trapop/JLT}TLKCL irpbs yd/xovs' A^yw 5 ras iro/Lnras TWV irapdtvwv Kal rds &iro5v<ri$ Kal TOUS ayiovas iv o\J/i T&V p(t)i/, dyofUvujv ov yewfAerpinais, a \ \ ' epwrtAcats, uis <f>r)aiv 6 UXaruv, dvdyKais. 26 ycwfACTpiKcus *y* : sc. avayKaia, with which the dative goes, as in Soph. 252 D rats /j,yi<TTais dvdyKais ddvvarov (cited by J. and C.). We have here one of the earliest assertions of the famous p.L|XOV[JLVOVS : SC. TOl>S VOflOVS. In doctrine which has played so large and matters not actually prescribed for by important a part in the history of philolegislative enactment, the rulers will sophythe doctrine of the so-called 'imitate,' i.e. will issue commands in * necessity' of mathematical reasoning. harmony with the spirit of, such laws as do exist. The reading of </-, /ULTJ ireidoixiv- See for instance Mill's Logic Book 11 c. 5. In the rest of this sentence Schneider 01/s, recommended by Herwerden, gives a suspects that Glauco is paraphrasing some poor, if not actually an erroneous, meaning. passage of poetry, TOV TCOKVV Xeuv cer21 6p.o<J>vis. See on 456 u. tainly sounds tragic. 4 5 8 I) 23 dvay.\iiy\i4vittv. dva/xeA. P.
23

age has been passed, we shall remove the restrictions on sexual intercourse, observing only such regulations as are necessary to prevent incest; but, if possible, these unofficial unions shall be barren, and, in any case, their offspring must not be reared. Socrates lays denvn some further regulations about new meanings to be attached to names of family relationships, and adds that ' brothers ' and ' sisters ' may marry, with the sanction of the lot and the Pythian priestesses approval. 4 5 8 c 18 avrovsv<$nois. In issuing their commands, the rulers will either themselves obey the laws (i.e. issue such orders as the laws direct) or act in accordance with the spirit of the laws: see next note. auroi)s = ipsos sc. as well as robs apxo/A&ovs. The reading avrois (K and Ficinus) is intrinsically good, and may be right: for it accentuates the contrast between cases prescribed for by actual law, and such as are left to the rulers' discretion. Hut there is hardly sufficient ground for deserting A. %

y would be more usual, but the genitive lays more stress on the participial clause : cf. Thuc. in 13. 6 porjBri<T(WT(JJV dk V/J.UV irpodv/xus wo\iu re TTpoaXr)-

296

TTAATQNOI

[458

teats, at KLvhvvevovcTLv ifceii'cov Bpi/JLvrepac elvai 7rpo9 TO ireiOeiv re

KOL \tClV TOV TToXvV XeCOV.

V I I I . Kal /jidXa, elirov. aXXd fjuerd Brj ravra, co TXavKcov, 30 araKTws /xev fiiyvvaOai aXXr/Xocs rj ' dXXo OTLOVV irouelv ovre ocriov E iv evSaifiovcov iroXei OVT idaovatv 01 (ipyovres. Ov yap hiKatov,
<f>r). AfjXov 8r) on yd/xovs TO fjuerd TOVTO 7rotyjaofiv Upovs et?

hvvafiiv o Tt fidXtara' elev o av lepol 01 axfreXi/jLGOTaToi. Ylavrdiraai /ikv ovv. | Ilw? ovv 8rj ax^eXc/jLcoraroL ecrovrac; r68e fioi Xeye, 459 do TXavKcov opw yap aov iv rfj ol/cia Kal tcvvas drjpevTLKovs Kal
TGOV yevvaiwv opvldwv fidXa GV)(yov<;m dp ovv, co irpos Atd?,
To 7rpoo-0")(r}tcds TL TOIS TOVTCOV ydfiois re Kal TrqihoTrodaLs;

5 irolov; (f)r). YlpcoTov fiev avrwv Tovrcovy Kalirep ovrcov yevvaiwv, dp OVK elai Ttves Kal ylyvovrai dpiarot; KlaLv. Yiorepov ovv e
diravrcov ofjuoicos yevvas, 7 irpoOv^el 6 rt fidXtara 7 e/c TGOV dplo-Toov;
'E/c TCOV dpiGTiov, I Tt 8'; K rcov vecordrcov rj eV TGOV yepatraTcov B

rj e aKfia^ovTcov o TL fjudXicrTa; 'E aK/bua^ovrcov. Kat av /irj

10 OVTO) yevvdrac,
4.

nroXv aot rjyel yelpov

eaeadat

TO re TCJOV opviOoyv

30. fMiypvadai I I : yvfiuovadai A . 7rat5o7roiiai9 A : 7rai5oTrodg. A.q: iraidoTroia (sic) I I .

spirit that he now tries to raise marriage from a private into a public institution, without sacrificing any of the religious Zeus and Hera were known as the Beo- ceremonies and associations by which ya/mia, or iepds ydfios, and were celebrated the union of the sexes was hallowed in the eyes of his contemporaries : cf. by a special festival in Athens and elsewhere : see H. Graillot's article on iepbs 459 E. If his vaulting idealism " o'erleaps itself, and falls on the other," ya/nos in Daremberg and Saglio's dicthat is no reason why we should impugn tionary, where the authorities are cited, his motives, or refuse our homage to his or Farnell's Cults of the Greek States I unquenchable faith in the possibilities of pp. 184192. To Greek religious sentihuman nature. ment the marriage of Zeus and Hera was (as Graillot says) the ideal type of all 4 5 9 A 2 Kvvas 6TJPVTIKOVS KT\. human marriages, and for this reason Cf. 451 D and Plut. Lye. 15. 12 TTOW^P Plato characteristically applies the exd^eXrepiav Kal rv<f>ov eveJtpa rots irepl pression Iepbs yajxos to his ideal of ravra TG)V &\\OJV vo/JLodeTrj/uLaaif ot Kvvas marriage in his ideal city. Cf. also fiev Kal tTTirovs VTT6 TOIS KparicrTois T&V 4 5 8 E 32 7ajjiovsUpovs Cf. Laws
841 D rats /xerd de&u Kal iepQv yd/j.u}v eXdovcrais els rrjv oUlau. T h e nuptials of Proclus in Tim. 16 B r(av ev diroppr}dxti-uv (5i(3dfrovcrirds 5$ yvvaiKas iyKXeiTOLS Xeyo/JL^vcov iepCov yd/jaav, ols KOLL 6 (rd/JLivoL (ppovpouaiv KTX. See also on IlXarwi' els dvva/uLiv i^o/JioiQp Trepi rovs 451 c, 460 c. TroXiras Kal rods ru>v5e yd/xovs iepovs 6 "yfyvovTai: 'prove themselves to ydfMovs irpoffrjyopevae, and see Abel Orbe' (J. and C ) , rather than 'grow to b e '

phic, p. 243. It is clear from Plato's words that he would have repudiated with scorn the charge of seeking to abolish marriage. We have already seen that he endeavours to make the State into one vast family (457 B n.)\ and it is in the same

(D. and V.) : cf. Ill 412 c ol 5e yewpyuv

dpLdTOL ap ov yecopyiKUiTaTOL yiyvovrai;

4 6 9 B 10 *yvvdTai: viz. T6 re7^05, not TO yewih/xevov (suggested as an alternative explanation by J. and C ) . For the sense cf. Xen. Mem. iv 23 (Jackson).

459

nOAITEIAC E
TO TCOV KVVCOV yevos;

297

"Etycoy*, <p7j. TL Be LTTTTCOV ol'ei, rjv S*

o), /cal TQJV aXXcov a>cov; ?} aXXrj irrj eyeiv; "ATO7TOV /JLVT dv, rj B' o?, ecrj. Ba/3a, r/v K eyoo, o3 <f)i\e eTaipe, co<? dpa crcpoBpa r/fjulp Bel d/cpcov elvai T&V dp^ovTcov, elirep Kal irepl TO TCOV dvOpwircov C yevos ft)<jauT(09 ^Xei% ' ' A \ \ fiev Brj %ei, (f)rj' aWd TL Bt]; 15 "OTL dvdy/CT) avTols, yv 8' eyw, <f>apfx,d/coi<; TTOXXOLS yjp?)aOai. laTpov Be 7rov fir} Beofxevot^ fiev aco/jbaac (frapfid/ccov, dXXd BtaiTrj iOeXovTwv v7ra/coviv, /cat <f>av\oTpov i^ap/celv rjyovfjieda* OTav Be Brj /cal (frap/jua/cevetv Bey, ca/xev on dvBpeiOTepov Bel elvai TOV laTpov. WXrjOrj' dWa 7rpo9 TL Xeyets; IIpo9 ToBe, TJV B' iyco' 20 dvyyco T6> ^frevBet /cal Trj aTraTj) /civBvvevec r^filv Ber/aeiv ^prjadac D TOVS dpyovTa<$ ' eir (ocpeXeia TWV dp^o/juevcov. ecfya/juev Be TTOV ev <f>ap/jid/cov elBet irdvTa TO, TOiavTa ^ptjo-cfia elvai. Kai. 6p6u><; ye, e(j>7}. ^\Lv T0Z9 yd/AOis TOLVVV Kal iraiBoTroiLais eoiKe TO opOov TOVTO
12. 7} 11: y A. 19. elvat post bel nos: post ijyovfxeda codd.

14 atcptov clvai. elvai is omitted by Neither explanation is simple or natural ; (/ and Flor. U. Without it, however, as and Stephanus, Madvig, and others have Schneider points out, <r<p65pa might be in my judgment some reason for expunging elvai, although its intrusion is not taken with del ; whereas the sense realtogether easy to explain. It is possible quires it to go with a'Kpoiv. We should expect &Kpovs eTvairovs dpxovTas, but enough that Plato wrote avdpeiortpov del <elvai> rod laTpov in line 19 (cf. 8ei the accusatives are attracted into the aKpoiv elvai TCJV dpxbvrcov in B above) ; genitive by del. For an analogous idiom and the possibility is raised, I think, into see ill 407 H n. a probability, when we thus obtain a 4 5 9 c 17 laTpov 84 trov KT\. fjAv after 5eo/x^ois balances be in 6TCLV 8t 617, natural explanation of the erroneous elvai after rjyovfAeda. elvai following 5ei apand not aWaviraKoveiv, which merely explains (papiKXKuv by stating its anti- peared difficult, and was omitted, as it is in B above by q ; a later scribe reinserted thesis. There is consequently no suffiit in the wrong place. I have therefore cient reason for changing tdekbvTwv into e'd^Xovaiv (with some inferior MSS, Ste- ventured to transpose the word. phanus, Madvig, and others), although 19 dv8piOTpov. It needs more courage to use drugs than to prescribe a ide\ov<nv would no doubt be more usual. regimen, because the risk is greater. For the genitive absolute cf. 458 n n. I Nothing could be more appropriate than agree with Schneider and Campbell in Plato's use of the word, although it has taking the participle as neuter and not been doubted by Richards, who proposed masculine (so Stallbaum and Jowett). uTraKoveiv is not 'submit t o ' but 'respond ad dpifxvripov at first, and afterwards avdpiKWTe'pov. With the general sentito ''are willing to respond to,' i.e. be ment Poschenrieder [die Plat. Dial, in cured by 'a course of treatment without ihrcm VerJiiiltnisse zn den Hippokr. Schr. drugs': cf. Prot. 325 A, and for diatra p. 57) compares [Hippocr.] dc victus contrasted with drugs ill 406 n. ratione VI p. 592 c. 67 Littre irpoKara18 ^youficBa KTX. See cr. n. If elvai is retained after rjyov/xeda, we must Xa/j-fidveiv TT)V vyieiav, Coare ras vovcrovs [xr] Trpo<jTce\&eiv, el /xr) TIS neydika irdvv (with Ast in his second edition) understand Plato to mean 7)yovfieda e^apKelv e^aixaprdvoi Kal TTOWOLKIS' ravra 5& <papKal (pavKbrepov elvat, i.e. Kaitrep <pav\6- /xdKuyv dierai rj8r]. repov 6vra, or else suppose that iarpbv Kai 4 5 9 D 22 &|>apcv. Ill 389 B. Cf. (pavXbrepov elvai is an accusative and in- also II 382 C, D. 24 TO opOov TOVTO : i.e. this which finitive forming the subject to e'^apKelv.

298 25 yiyveaOai ovtc eXd^carov.

nAATQNOZ
Uws 8rj; Ael dpiarai^ jiev, elirov, rats

[459 D
etc TWV a>9 crvyylyveadai

wfjLoXoyrjfievwv TOVS apitrrovs

TrXeMTTCLKiSy TOU9 Be <f>avXoTdrov<; TaZs (fyavXoTaTacs TOVVOLVTIOV, Kai T(*)V fiev rd etcyova Tpi<f>tv, TWV Be /AT/, el fieXXei TO iroifivLov E 0 TL dfcpoTarov elvaf 30 avrov? TOVS apyovTas, ddTacrLaGTOS earai. vofio0Tr)Tai, iv ah Kai dvalac, apyovai teal ravra 'OpOoTaTa, ^wd^ofiev irdvra yiy vopeva \avddveiv TTXTJV <f>r). OVKOVV Srj eopTai TLV<; el av r/ dyeXt) TWV (fyvXaKwv o TI fiaXcaTa T<? re vvfju<f)a<; Kal rovs vvfjL<j>iov$, eVt T0Z9 460 dpi0/ji6v TCL ToiavTa

Kal vy^voi 7roirjTeoi TOCS y/J,Tpoc<; TrocrjTaU irpeirovTe^ TO Be irXrjOos TWV ydfioyv

1 TO is yLyvofievoLS yd/juow

TTocrjao/xev, IV 009 fid\io~Ta Biaaw^oyaL TOV avrov

TWV dvBpdoVy 777969 7TOX/JLOV<; T Kal vocrov? Kal rrdvra 5 fjL7}T (TflLKpd yiyVY)Tai.

diroGKOTrovvTeSy Kal firjTe fj^ydXr) ijficv rj TT6XI<; KaTa TO BvvaTOv 'Op#ft)9, (f>7f. KXrjpOL Br) T6I/C9, Olfiai, e<' eKdcrrr]^ Kal paXa, (f>rj. TTOLrjTeoi KOfiyfroi, coamT TOV (f>avXov Kivov aiTtaadai avvepljeco*; TV^V, dXXd /JLTJ TOV$ dp^ovTa<;. IX. Kal T0F9 ' dyadols

ye irov TWV vewv ev TroXe^w rj dXXodi B

7TOV yepa BOTCOV Kal ddXa dXXa TC Kal d<j>6ove<TTepa ^ e^ovala rr)<;

you call right, viz. T6 \f/evdos. The medicinal lie frequently appears (yiyverai OVK \6.xL<rrov) m connexion with the marriages of the guardians, as Plato proceeds to shew, rots ydfiois should not be made general; the reference is specific. 25 8ft pjkv KTX. "The case resembles that of a breeding stud of horses and mares, to which Plato compares i t : nothing else is wanted but the finest progeny attainable}>Grote Plato i n p. 205. It is worth while to compare Plato's arrangements with those of Aristophanes in EccL 616634, in spite of the comedian's lewdness and buffoonery. 4 6 9 E 28 TV 8c |iif. Cf. 460 C and 461 c. It seems to me certain from these passages that Plato in this book lends his sanction to infanticide. This has often been denied, but without sufficient reason. The subject is discussed in App. IV. 29 &Kp<&TaTov. Cf. (with Schneider)
a<p68pa aKfxov in B above and a>s aupbra-

TOV in Laws 730 E. Stephanus' dfepard188 B Tcdxv<u Kal x^Xafai Kai ipv<rl^ai rarov is neat, but unnecessary, in spite of ylyverai. Examples like Crat. 410 c Kadapbv in 460 C. 1 30 &Y& !, like Trolfjwiov, is intended al iiv $77 u>/)cu 'ATTIKKTTI US TO TraXcudi' fryTiov (cited by Schneider and others) " to recall the analogy of the lower are not to the point, because alwpai animals " (J. and C ) . Cf. 451 c n. ad

serves the same purpose, by suggesting that dyiXrj has another and a more primitive signification. 31 copral KTX. AS the lepbs ydfxos was- celebrated with a procession and sacrifices, ending with the KXIVT} r^s"H/)as, so Plato's iepoi ydfioi are attended with religious rites and ceremonies: see 458 E n. Plato apparently does not intend these State-marriages to last beyond the duration of a single festival. At each successive festival fresh unions would be tried. 46O A 2 TOV avTov dpiOpSv. See iv 423 A n. 46O B 9 Y*pa KTX. Special privileges seem to have been awarded at Sparta for bravery in the field (cf. Tyrtaeus Fr. 12. 3544): it is certain at all events that cowardice was visited with every mark of disgrace (Xen. Rep. Lac. 9. 4^6 and other references in Gilbert's Gk. Const. Ant. E. T. p. 77). ytpa must be nominative, and hortov passive, in spite of its singular number: cf. Sytnp.

46oc]

nOAITEIAC E

299

yvvatfCfiov gvytcoifirjaecos, iva Kal a/xa fierd Trpo<f>d<r(o<; d><; 10 TCOV iraihfov K rwv TOIOVTCOV tnrelpwvTai. 'Opdoos. OVKOVV /cat rd del ycyvo/xeva eKyova irapaKafi^dvovaai ai eirl TOVT(OV i<f>earrr}KvlaL dp%al elVe dvBpdov ehe yvvaiK(Sv eiTe d/jL<f>OTepa KOivaX fiev yap TTOV teal dpyai yvvaifjl re teal dv&pdaiv. Nat. C ' TVi fiv Srj TWV dyaOcov, So/cew, Xaftovaau 69 TOV cqtcbv otaovaiv 15 irapd TLVCK; Tpofyov? %a>/H9 oltcov<ra<; ev TIVC fiepec rf)<; 7r6\ea)9, rd he TG)P yeipbvtoV) teal idv TC TCOV eripcov dvdir'qpov ylyvrjTai, iv diropprfrcp re teal d&rj\<p teatarcpv\Jrovaiv C09 irpeirei. KtTrep fieWei, e^r), tcadapov TO yevos T&V <f>v\dtc(ov eaeaOav. OVKOVV
Kal Tpo<f>f}<; OVTOI 7n/jL\t]a-ovTai 19. Ta<; TC fjL7)Tpa$ iirl TOV arjtcbv 20

/xAXei S : /^XXot

means rb 6vo/xa lai wpai.y It is scarcely also on 460 E. The whole discussion possible to take SOT4OV as active, and affords an excellent example of the ununderstand from it a passive dorta with compromising rationalism with which ov<rla, because the connexion between Plato carries out his theories to their 7^pa, d0\a, and iijovfflanote dtXXa re Kal logical conclusion. KT\.is too close to permit of ytpa being 17 dvdirr|pov. Pollux (11 61) exin the accusative case. plains this word as 6 vav T6 G&IAO. ireirrjpu)12 4irl TOVTWV. For the construction 1x4vos; but it is little more than irrjpds : cf. D e m . F. L. 298 robs iirl rrjs TroXirelas cf. dfaTrXcws, avairifiirXdvcu etc. The <p<rrr)K6Tas and de Cor. i\*i roi>s iwl rdv present passage is not inconsistent with & III 4 1 5 B, for VTT6XOXKOS a n d vTro<rl8rjpos py do not imply deformity. 13 dfi<j>0Tpa. q and some other MSS 18 iv diroppiJTtp KTX. is a euphemism read dfupdrepai, which is quite wrong : for infanticide : see App. IV. Compare cf. Lack. 187 A irldu)fiv r\ dibpois 7 x&PL' 7 the Spartan usage: el 5' dyevvh Kal aiv rj &[ji<f>6Tpa. &fiop<popy aTrtirefAirov eh ras \eyo/J.fras 14 Kai ap\ai: sc. as well as the other 'ATTotf^ras, irapd Tavyerov papadp&drj duties of guardians. It has not yet been rdvov (Plut. Lye. 16. 1). (The word for specifically said that magistracies are to the exposure of infants was dirddeais.) be open to women as well as men. J. See also Whibley Greek Oligarchies p. and C. observe that '* Plato seems to 113 nn. betray a certain consciousness that the ctircp fUXXct. fcAXot (see cr. n.) office immediately in question might be might possibly be defended, if it referred specially suitable for women." Kindred to a previous statement to the same effect duties are actually assigned to a female ('if, as we saw,' etc.). But there has vigilance committee in Laws 784 A, been no such statement, unless with 794 A ff. 46O c 15 TOV <TT)K6V. A <rr)K6s is an Stephanus we write dKparbrarov for aKpbrarov in 459 E. direp ye /uAXei, conenclosed pen or fold in which the young jectured by Herwerden, would be in of animals may be reared. Hart man preKaraKp^rf/ov<Tipf fers nva G7)K6V (with q and a Florentine danger of meaning MS), because the arjicds has not been men- ettrep /uAXei KT\. A S it is, etvep fxfKXei qualifies ws irpiwei *as is proper.' Gl. tioned before. The way has, however, 'If the class of guardians is to be kept been prepared for it by 459 A, 459 B (rl pure.' Glauco, in fact, takes the words 5t tinrtav KTX.), irolfiviov (459 E ) , &y\rj out of Socrates' mouth. On the meaning (ib.), and a^vep^is (460 A). The comand usage of etirep in Greek see E. S. parison with a sort of * breeding-stud ' Thompson's edition of the Meno pp. see above on 459 Druns through all this 258264. passage and supplies the metaphors. See

riAATQNOI

[460 c

ayovres, brav (Tirapydocn, irdaav /jLrj^avrjv ^rj-^avoojievoi, O r > ? 7o < Lta ' TO avTtjs alaOrjcreTai, KCLI aXXas ydXa i^ovaa<s eKiropi- D iav (xrj avral IK aval coat, KCU avrwv TOVTOOV iTn/AeXrfcrovTai, O7TG)9 fAerpcov ypovov Or/Xdcroprai, dypvirvlas he Kal TOV aXXov 25 irovov TiT$ai<; re fcal rpo(f)oi<; irapahccaovaiv; UoXXrjv paarcovrjv, (f)7i, Xiyeis rrjs iraihoTrotia^ rats rdov <f>v\(iKG)v yvvat^iv. ydp, r)v S' iyoo. TO S' i(f>^r}^ SteXOcofiev o irpovOefxeOa. 'AXrjOfj. ' Ap' E yap Sr) i% dtc/jLaovTcov helv rd efcyova yiyveadat. ovv not ^vvhoKel /jLerpcos xpovos dtc/jbrjs rd ec/coai errj yvvaiicly
24. OrjXdaovrai A : ^Xdcrwi'rat A l l y . 27. -rrpovdifxeda v (cum Stobaeo Flor. 116. 5 0 ) : TTpodv/jLou/jLeda A et (antecedente non 6 seel c5) S 1 : irpofirjOovfjieOa WE2{/.

21 irdcrav (ir]xaviiv KTX. Aristotle (Pol. B 3. 1262* 14 ff.) argues that no precautions would prevent parents from occasionally recognising their children. In such cases Plato might reasonably hope that the general weakening of parental sentiment would secure his city against serious harm. 4 6 O D 22 aXXas. The mothers of the children who have been exposed. 23 avTv TOVTwv : viz. the mothers. This provision is conceived in their interests, rather than in the interests of the children, as the next clause also shews. . 24 6T|\dcrovTCU. OrjX&acovTai has more MS authority than dTjXda-ovrai; but the future indicative (and not the aorist subjunctive) is the regular construction after STTUS in semi-final clauses: cf. iv 429 D, VII 519 E. The exceptions arebesides this passageSymp. 198 E, Pkaed. 91 A, Gorg. 480 A, B, 510 A. In most of these places there is inferior MS authority for the future, which editors now for the most part read. See Weber Entwickelung d. Absichtssiitze in Schanz's Beitriige 11 2. p. 6 6 ; and for the confusion in Paris A of o and w Int?'o<f. 5. 27 irpov0|j.0a. See cr. n. irpovdtfieda is intrinsically so much better than irpodviAotiixeda that we can hardly refuse to regard this as one of the passages in which v has preserved the right reading.

46O

29

Td

CI'KOCI \T(\

KTX.

See Introd. 5.
tya^v.^ Cf. 459 B. 28 i% dKp.a6vTa>v. The same principle was observed in Sparta (Xen. Rep. Lac. r. 6 and Plut. Lye. 15. 4). It is possible, though I believe incapable of proof, that Plato's limits of age were in agreement with Spartan usage.

woman's OLK/JLTJ lasts ' the twenty,' a man's the thirty' years. Glauco asks 'which twenty and which thirty ?' and Socrates then explains, rd before et/co<rt is correctly explained by Stallbaum: "articulum ponit de certo quodam cogitans temporis spatio quod deinceps definit accuratius." The antecedent to CLVTQV is not simply try) (so J. and C , with the English translators), but the duplicate expression elKoai irr) and rpiaKOPra. In yvvaiKi /xfr KT\. Socrates proceeds as if Glauco had not interrupted : the construction is /x^rpios xpovos a.KixrjsyvvatKi, avbpl 8i TO. Tpi&KOVTa, yvvaiKi [lev TIKTIV, dvdpi 5eyew dp. TO TTOLOV, rd irola and the like are idiomatically used in asking for further specification, and are sometimes only impatient interruptions, intended to draw attention to the important point and add liveliness to the style: see Kiihner*Gr. Gr. n p. 540. Schneider takes rd CLKOO-L try and rd rpidKovra as twenty and thirty years of age respectively, comparing T&V evevrjKOPTa Twv in 7'im. 21 A, but xpbpos in x p ^ o y a/cur}? means duration, as is clear from dfuportpup<ppopr}<Tu)s below. It should be observed that in the Laws Plato fixes the inferior limit for men sometimes at 25 (772 D), sometimes at 30 (721 A, 785 B). By thirty-five he expected them to be married {td.). Girls are to marry between 16 (785 B) or 18 (833 D) and 20 (id.). Cf. Hesiod OD. 696 ff., pseudo-Solon Fr. 27. 9 and Arist. Pol. H 16. 1335s 28. The Greeks seem generally to have recommended men to marry a little under or a little over thirty. See on this subject Bltimner Privatalterthiimer p. 36 n. 1.

461 A]

TTOAITEIAC E

301

dvSpl Se i d Tpid/covTa; Td irola avTCov; e<f>7j. Tvvaircl fiev, rjv 30 8 eye*), dp^afjLevr) dirb Ltco<riTL8os ^XPL T TiKTetv TT) TroXet' dvSpl Si, eiretSdv TTJV oj-VTaTTjv Spo/nov dh Trapfj, TO dirb TOVTOV yevvdv TT) woXec fie^pi TrevTeKatirevTriKOv461 raeTOVS. 'AfMpoTepoov \ yovv, 6(^77, avTrj d/c/jir) <TCO/JLCIT6S T KOL <f)povr)o-eco<;. Ov/covv idv Te TrpeafivTepos TOVTCOV idv T vecoTepo? TWV els TO KOivbv yevvr/crecov dyjrrjTaLy OVT oaiov ovre SL/caiov (j>r)o~o/jLv TO dfidpTTjfjia, 009 iralSa <f>iTvovTo<$ TYJ 7roXei, 09, dv Xd0y, yevvrjaeTCLL ovy^ virb dvcrcdov ovS* virb ev-^dov (f>v$, as e</>' efcdaTois 5 TOIS yd/jiois ev^ovTat KOL lepeiac /cat tepees KOX ^vfiiraaa tj iroXis i!; dyaOdov dfxeivovs teal it; oocfreXifjucdv oxfyeXi/jucorepovs del TOVS i/cyovovs
4. (prjao/uiep A 1 ! ! : Brjaofxep corr. A 2 . 5. </>\JS S < / : <p(xras A l l .

32 TCKTCIV TQ 7r<5\t^vvdv rfj iroXct. Just so Plato will not allow his guardians These phrases express concisely the Platoto marry until the fever in the blood has nic view of marriage. They are equally somewhat cooled : cf. Laws 775 B776 B applicable to the Spartan ideal, and may and J. B. Mayor in Cl. Rev. x p. i n . have been borrowed from Sparta. Cf. Stallbaum was the first to detect the Plut. Pyrrh. 28. 5 rdv 8k p poetical quotation. J. and C , though translating by " his swiftest prime of runt id 0 r a r e , KOLI ol<pe rhv XiXwi/^5a' jx6vov ira?5as ning," follow Schleiermacher in undercryatfous rq. ^LirdpTq. TTOLCI. "What standing the phrase literally; but we may Lucan observes about Cato of Utica, is fairly doubt if Greek runners had passed applicable to the Guardians of the Platonic their prime at 25, and, even if they had, Republic: Venerisque huic maximus " n o n hie erat tali designationi locus, nisi usus I progenies: Urbi pater est, Urbique forte ob id ipsum, quod cursut minus maritus " {Phars. II 387 f.) Grote. idonei forent, ad nuptias idoneos visos credimus " (Schneider), iraprj means * let limSdvctKfJujv: * when he has outgo by,' t l hinter sich hat" (Schneider): cf. lived his swiftest prime of running.' T h e expression d^vTdrrjv dpd/xov CLK/JL^V is such expressions as irapUvai Kaipbp (11 370 B al.), PVKTa iit<T7}p -rrapipTes ( H d t . VIII doubtless borrowed from some epinikian 9), and especially Soph. O. C. 1230 evr' poet, perhaps Bacchylidesor Pindar. The dp rb V4OP irapr) ' when he hath seen youth dactylic rhythm is not in itself enough to go by' (Jebb), and Bacchylides 3. 88 ed. justify us in assigning the phrase (with Kenyon &p5pl 5' [ou 0y/j.is iroKibv ir[ap]PTOi Ilerwerden) to epic or elegy. The author I yijpas 0&\[eia]p afrris ayKOJJLLOaat | r)fia.p. of the quotation was probably speaking 4 6 1 A 4 av XctOg. " Si non latuerit not of a man, but of a race-horse. By foetus praeter legem susceptus, ne in lucem applying the phrase (of course in a metaquidem edetur, sed antea opprimetur" phorical sense) to his bridegrooms, Plato (Schneider). Cf. c below. contrives again to suggest the now familiar 5 ycvyrjoxrai = * will be produced' analogy of a 'breeding-stud of horses and must, if right, refer to birth ("hervorkommares': see on 460 c. The comparison men wird' ? Schneider), otherwise <pvs is gains in realism and point, if it was the superfluous. Bekker and others are custom of antiquity, as it is now, to bring a first-rate racer to the stud ('nriro<p6ppiov, possibly right in reading yep^aerai with H LTnroTpo<piop) when he ceased to run. This 1 q, and some other MSS : cf. Hdt. vi 69, where Stein prints yeyeprj/xtpos in place is probable in itself, and supported to some of yeyepprf/ntpos. See Introd. 5. extent by a comparison of Plut. Lye. 15. 12 'iinrovs virb TOLS KparlcroLS TUP 6xeLw <f>vs cis. See cr. n. and Introd. 5. LTL )3t/Sdfbv(ri, x&P Tf^LdoPTCs 1 /JLHrOfj) rods 7 i% <f>cXfxa>v KTX. Cf. IV 424 A n. 7 Kvpiovs with Virg. Georg. 3. 209211.

3O2 ylypecrOai, ' dW* 'Opddos, <f>rj. f O 10 yevvdvrcov yvvaiKtov iralha fir) viro

TTAATQNOI
CTKOTOV fierd apypPTos Seivrjs dtcpareias idp ai5ro? Be y, elirov, vofios,

[461 A
yeyopobs. B rfKitciq 8e Srj,

T19 TCOP ert

avvep^avro^

aTTTrjrac T<ZV iv <j>rj. "Orap

voOov yap

Kal aveyyvov

Kal dviepov

<\>rj<TOfiep avrbv

rrj iroXei, Kadiardpat. iXevOepovs

'OpdoTara, avrov?

olfjuac, at re yvvalKes d<f>t]<TOfiP irov 15 irX/qp dvyarpl

Kal oi dpSpes rov yepp&p etc/Swat TTJP avyyiypeadai a CLP idi > Kal rats C hiaKe\evo~dG$9 OVK Kal rols TOVTCOP TO5P Ovyarepcop iraial y ffhr] irdpra

Kal ' fjurjTpl Kal rats

ap(o firjrpos, Kal yvpaiKas Trpodvfiela'dac k P, idp yiprjrat,,

av irXrjp vel Kal irarpl

ei9 TO KCLTCO Kal CTTI TO CIPCD, Kal Tavrd fJudXcara fiep firjft

el? <f>a><; etccpepecv Kvrjfia

idp Si TL fiidarjTai, OVTCO Ttdevai,

14. &<pt<rofiv Eusebius (Praep. Ev. XIII 19. 18) et Theodoretus {Therap. IX p. 941): <f>^(TOfxeu codd. 19. firfdi 2P Cobet: /Arjdt y' iv A1, sed 4 et 7 punctis notavit A 2 : nubkv IIS y.

4 6 1 B 8 vn-a O-K^TOV. Cf. (with J. in Henkel Stud, zur Geschichte d. Gr. and C.) <TK6TIOS= *an unlawful child.' Lehre vom Staat p. 30. 4 7eyov<a$ = produced,' * a product of,' 4 6 1 c 17 Kal Tavrd 7' ^8^ KTX. : * and is cancelled by Hartman ; but <f>vs is too all this only after we have exhorted them' far away, and yiyvcaBai (' to be produced') etc. i)6ri goes with dip-qao/xev (or the like) is sufficiently accurate: cf. yiv-qrai in understood after w&rra. J. and C. wrongly connect Trdvra with irpodvfxeiadat (' to use 461 c. 11 dvffyvov: * unauthorised,'because all diligence'). The voice should pause a little before dtaiceXewr&tievoi. the child of an irregular union. An dvtyyvos ydixos is a marriage without an 18 |tf)S* els <|>ws KTX. : ne in lucem eyytff or contract between the parents of quidem efferre. Much less shall we perthe betrothing parties (Bliimner Privatalt. mit it to live if born: see App. IV. firjS4 p. 262 n. 2). prepares the way for idv 54 TL (iidarjTat KT\. Hartman strangely prefers /A17, " cum 14 $. is read by S, Vind. E and post fxd\i(TTa coniunctio /x^S^ prorsus Eusebius (Praep. Ev. x i n 19. 18); but frigeat." But /xd\rra fitv is, of course, ai/rotfs includes both sexes, and in such * if possible.' cases the masculine is preferred to the feminine. Hartman strangely thinks < ? 19 |xt|8^ tv. See cr. n. fiyM y 2v neuter. occurs in a few inferior MSS besides A, 15 0iryaTpl KTX. The cases enuand is read by Baiter and others, but we merated are all in the direct line, and do not find ye thus interposed between nothing is said forbidding unions between o084 {fiV84) and eh. * brothers' and * sisters.' See however y^vrjTCU KTX. yivrjTcu sc. Ktrjfia. /3td461 E n. Greek law permitted the mar- <rrjTai means * force its way' sc. els rb (pots riage of uncles with nieces, aunts with (J. and C ) . The extreme emphasis nephews, and even half-brothers and halfshews what importance Plato attached sisters, provided they were not bfiofj.'fjTpioi to this provision. The procuring of (Becker's Charicles E. T. p. 478, with abortion, though perhaps in certain cases the passages there cited). Some of Plato's punishable by law (Meier and Schomann contemporaries, notably the Cynics, enterAtt. Process p. 381), was in practice tained peculiarly revolting views on this common enough: see Bliimner Privatalt. subject, and the question was frequently p. 76. Plato permits it also in the Laws agitated in his time: see Diimmler Proleg. (740 D). The general Greek sentiment zu PI. St. pp. 52 flf. The Stoics agreed on this matter is fairly represented by with the Cynics: see the authorities cited Aristotle when he says (Pol. H 16. 1335**

461 E]

nOAITEIAC E

303

ot/cn/9 rpotfrfjs rq> Toiovrqt. Kal ravra flip y\ e<f>rjy D \iyerau* Trarepas he Kal dvyarepas tcai a vvv hrj eXeyes, SiayvaxrovTai aWtfXcov; Ovha/J,<i)<;f TJP 8* iyob* aXA' d<f> ^9 av ? avroov pvfi<f)lo<; yevryrai^ fier itcelvrjv Be/carp firjpl Kal hrj a av yevrjrai CKyova, ravra iravra irpoaepel ra fiev appeva t>t?, ra he drfKea dvyarepas, Kal itcelva itcelvov irarepa, Kal 25 OVTCO hrj T Tovroyv eKyova rraihcov 7ratSa?, Kal eKelva av eKelvov? TTGLTTTTOVS re Kal Tr)6d<$, rd h* ip KeLv(p TO3 ^pop(a yeyopoTa, ip cS al firjTepes Kal ol irarepe^ avrSiP eyeppcopy ahe\<f)d<; re Kal dhe\<f)ovsf E tocrre, o PVP hi) i\eyo/jbp, dWtjXcop firj aTrre&dac dhe\<f>ov<; he Kal
25. eKeivov A 2 II: itccivujp A 1 . 2 6 . e/cetVa A</'. KIPOU A I L

to ten months after" (J. and C ) . In point of fact the majority of ancient writers on the subject denied that children were avvbvaadevTiav, irplv ataOrjatv iyyevicrdai teal far)v, e/uLiroielffOai del TT}V &/j.ft\ojcriv'ever born in the eighth month of pregTO yap 6<rtov Kal T6 IXT) 5iu)pi<r/j.vov Trj nancy: see Gellius Nod. Att. ill 16 and C e n s o r i n u s de die natali 1.1. aiardrjaei /cat T$ T}V tcrrai. TtGcvat KTX. : 'so deal with them.' 28 fcy^wiov: 'were engaged in beTiBivat. is more delicate than iKTtdfrai, getting children': cf. 460 E, and 461 B which was read before Bekker, although {T&V IT 1 yevv&vTOiv). Richards has it has no MS authority. Herwerden sugpointed out (C7. Rev. iv p. 7) that the gests that Ttdtvai means 6&TTTIV (as in imperfect refers ' ' to the whole time of life 469 A), but Plato expresses himself with during which father and mother were more refinement, r p o ^ s does not mean, allowed, if the lot fell upon them, to take as some are fain to believe, merely the part in the regular unions." Cf. Tim, 18 I) educational system reserved for the guarvofxiovGL bt iravTes TTovTas avTobs 6/xoyVist dians: see on 459 E and App. IV. d<5e\</>&s ixkv Kal ddeXipoi/s oaoiirep av TTJS 6 i) \ l l 2i iraWpas KTX. : 'how will they dispj yy tinguish one another's fathers ' etc. ? The Jowett's version"all who were begotten Aristophanic parallel is here very close: at the time when their fathers and mothers IIwS Odv oijTii) fovTOJV 7)flU)V TOVS aVTOV came together "mistakes both iv and ira?8as %KaGTos | &rrai (Swards Sicry^vw- eytvvuv. Schneider translates the passage <TKU>; Ti 8e 8ei; xar^pas yap airavTas | roi>s correctly. irpecrpvTtpovs aitTiov elvai Tolcn XPOVOL^LV 29 woreairrccrOai. I agree with pofiiovcriv {Eccl. 635637). The question Richards in understanding this of the touches an obvious difficulty in any system ' * irregular unions which were last menof the community of children; but, as tioned" (461 c). But in spite of the a link in the chain of evidence connectexplicit reference in 6 vvv 8rj iXiyonev, ing the Ecdesiazusae and the Republic, Plato has not as yet forbidden such unions the parallel deserves to carry weight, between ' brothers ' and ' sisters ' : see although it has sometimes been pressed 461 c n. The discrepancy is hard to too far. See on the one hand Teichmiiller explain, especially as the list in 461 C Lit. Fehd. 1 pp. 1819 and Chiappelli seems intended to be exhaustive. The Riv. di Filolog. XI p. 213, and on the effect of the prohibition (owing to the other Zeller4 11 1. p. 551 n. 2. Cf. also meaning now given to ' brother' and App. I. 'sister') would be greatly to restrict, but 4 6 1 D 23 8Ka.Tu> KTX. : ' in the tenth not to abolish, unauthorised liaisons. month and also in the seventh month.' 4 6 1 E 29 dSc\<|>ovs KTX. refers only d-^f (as J. and C. remark) draws attention to State-marriages, as 6 KXijpos shews. to the more exceptional case: cf. 11 367 C Without this exemption Plato's proposals n. The Greek cannot, I think, be Jaken would (according to Richards I.e.) "have as an inexact way of saying *' from seven rendered all unions whatever practically 22 ff.) upladai yap 8ei rijs reKvowouas TO
av 34 TKTI yivrjrai irapa ravra T\TJ$OS.

304

TTAATQNOZ

[461 E

30 a8\<f>a$ Baxrec 6 VO/JLOS avvoucelv, idv 6 tcXrjpos ravrrj teal r) Uv8ia Trpoaavatpfji 'OpdoTara, 1 S* 09. 7 X. 'H fiev Srj fcoivcovia, do TXavtccov, avrrj T tea) rocavrrj yvvaucwv re teal iralhcov rots fyvXa^L aoi rfj<; 7ro\e&)9# a>9 Se 7rofjivr) T TY) aXXr) TTOXLTCICL zeal fia repayfieXricTTr),Set Srj TO fiera 35 TOVTO /3/3aiGo<raa0ai irapd TOV Xoyov. rj 7ra>9 iroiodfiev; \ OVTCO 462 vrj Ala, rj S' 09. *Ap' ovv ov-% r;Se dpyr) TV^ OfjuoXoyiaSy ipeaOai rjfia? CLVTOVS, TL TTOT TO fieyiaTOv dyadov eyoy^ev elireiv et9 /caTao-fcevrjv, ov Set aTo^a^ofievov TOV VO/JLOOCTTJV TiOkvai 5 vofJbov9, fcal TI fieyioTov /ca/covy elra TriaiCy}racr0cu} apa a vvv Srj hirjXdoiiev 669 y&v TO TOV dyadov L%VOS fjfilv dp/jbOTTi} TW Se TOV tcafcov dvapfJLOGTel; W/IVTWV /JbdXicrTay ecftrj. "R%O/JLV OVV TL
33. i ws hk S ^ : <hd$ (sic) A, eraso super w accentu: w8e II. I I : eirofJL^vrjpeXriaTri A . 34.

impossible." Surely not; although they at maintaining unity within his city. would have unduly favoured the TrjXvyeros The most effective instrument for this TTCUS. A son, for example, who is born purpose is community of pleasure and when his mother is 21 and his father 26, pain. As in an individual man, the cannot marry till he is 49, because he is sufferings of a single member affect the 29 before his bride can possibly be born, whole, so also in a well-governed city, the and she cannot marry under 20 ; whereas joys and sorrows of every citizen are a son, whose father is 54 and mother 39 shared by all. It is easy to shew that when he is born, can marry a girl only our ideal city fulfils this condition in one year younger than himself, because a unique degree, both by means of its other his father and mother retire at 55 and 40 institutions, and ?nore especially through respectively. Did Plato intend the sons the community of wives and children. of elderly couples to marry young, and 4 6 1 E 34 lirofUvT]iroXiTctoji. This those of young couples to marry late? topic was not specified in the original Such an inference is unlikely, although distribution of the subject (458 B), but it it is the logical outcome of his theories. is closely connected with ws ficucpy /3eXIn any case Plato did well to introduce rlffTrj. Plato does not deal with it till a saving clause. The KOfx^bs K\i)pos, 464 B. obedient to the archons, would couple 35 pcPauocrao-Ocu KTX. Hirschig can* brothers' and ' sisters,' whenever it celled 7rapA rod \6yov: but cf. (with seemed desirable in the interests of the Stallbaum) Gorg. 489 A iVaj3e/3aiw<ra>yixcu State, so long as they were not really ^ht] irapa <rov. ' T h e argument' is perblood-relations. (This the archons of sonified as often. course would know.) Apollo's priestess 4 6 2 A 5 dpa. < a > &pa was would platonize. We must suppose that suggested by Dobree; but cf. (with her assent is given in advance, and once Stallbaum) Gorg. 475 B irpwrov iitv 5^ for all (although irpoaaixiiprj is present (ncexj/ibfieda, apavirepfidWei KT\. The and follows i-v/xTrlTTTri), unless she had an exact translation is ' t o enquire, Do the accredited representative on the spot, institutions we have described' etc. which there j s nothing to indicate. On 7 \OflV O V KTX. Cf. IV 422 E. V Plato's attitude to Apollo see iv 427 c n. (Trdcris was the greatest evil which a Greek 4 6 1 E464 B Let us now endeavour city had to fear, and Athens had suffered to shew that community of wives and from it grievously. Now individualism children is best, and in agi-eement with was the peculiar pride and glory of the the general plan of our constitution. That it is the best policy Plato proves as follows. Athenian State (Thuc. 11 37), so that we need not wonder if Plato traced ardais A legislator should above all things aim to individualism, and rushed to the

462 C]

nOAITEIAC E

3O5

B fiei^ov /ca/cov iroXet rj i/celvo, o av avrrjv htaaTrd tcai irotf) iroXXci<; avrl fAias; r) /juel^ov dyaOov rod o av j~vvhfj re /cal iroifj jjutav;
Ovfc k'yjofxev. OVKOVV rj fiev fj&ovrjs re /cal XVTTTJS /coivwvia l*vv$L, 10 orav o TL fidXiara iravres oi iroXlrat TCOV avTcov yiyvofievcov TC Kat

a7roX\vfievcov irapairXr^aico^ yaipcocn teal XvircovTac; HavTUTracrc

fiev ovv, <f)t]. 'H Bi ye TCOV TOIOVTCOV ISICOGLS SiaXveo, oTav oi /xev 7TpiaXyel<$, oi he irpL\apel<; yiyvcovTai
C ' T?)? 7TOX6O)9 T KOI TWV V TTJ TTOXeC / Tt

7rl TOL$ avTots TraOrj/jiaac

8 ' OV; ' A p ' OVV /C 15

TovSe TO Toiov& ycyvTat, Totdhe prjixara, /caTa TavTa; TO re ifibv

OTav fir) afxa <f>6iyy(0VTat iv TTJ TTOXCL TCL teal TO OV/C i/xov; /cal irepl TOV aXXoTpiov eirl 'Ei> JJTLVL Srj iroXei rrXelaTot

J^ofJLihfj jxev ovv. 9.

i-vvdrj SI^: j-vvde? All.

opposite extreme. Cf. Krohn PL Fr. p. 4, Pohlmann Gesch. d. ant. Kommunismus etc. pp. 146184, and see on 11 369 A. 4 6 2 B 9 iroifj [iCav. J. and C. assert that Plato " has no idea of a unity of opposites or differencesrb avrl^ovv crviA(ppov" and Aristotle argues to the same effect in Pol. B 2. i26i a 22 ff. But it is in fact on such a unity that the entire fabric of Plato's city rests: see IV 423 D ., and cf. also 432 A, 443 i>. The perfect city is a & with three 7roA\drulers, > auxiliaries, farmers and artisans, or, if rulers and auxiliaries are classed together as guardians, then with two. Plato's object throughout this episode is to keep the whole city ' one' by preventing one of its constituent factors, viz. the guardians, from becoming 'many.' If the guardians are unitedso he holdsno danger to the city's unity need be apprehended from the others (465 B). With the sentiment generally cf. Ar. Eccl. eh dWrjXovs). See also on 463 E and App. I
13 ol \kkvTTJS TTOXCCOS.

mentum" on rb OVK efibv. There is nothing to prove that /ecuravrd was read by Aristotle (Pol. B 3. i26i b 18), Plutarch (140 D, 484 B, 767 D), Iamblichus (devita Pythag. 167) or Proclus (/// remp. ed. Kroll II pp. 78. 28, 365. 11), though Iamblichus uses the word dWdrpiov instead of Plato's OVK kfxbv. But as none of these authors pretends to be quoting Plato's ipsissima verba, the omission proves nothing. Although the words add nothing to the sense, they approach the matter from another point of view, and are in my judgment certainly genuine. 18 6 fJTivi KTX. 'Thus in whatever V city the largest number of men agree in applying these expressions, " m i n e " and 4i not mine," to the same thing,' etc. TOVTO agrees with the nearest of the two objects, viz. rb e/xbv. For the use of iirl cf. Parm. 147 D. The reading eiri TO avrosee <rr. n.is as old as Iamblichus: see the passage referred to above, where Iamblichus has ^7ri TO CLVTO TO no other instance of \eyeiv evi TL has yet been adduced, and the expression is certainly very strange. cpipeiv ovo/xa iirl TL (Soph. 237 C, D: cf. also Tim. 37 E), of which Schneider reminds us, is a different thing from \e~yeLv b'vofia eiri TL. Various emendations have been proposed. The choice seems to me to lie
between eirl r^j avrcp and e-rri TOV CLVTOV.

594 and 674 (fJLLav oticrjalv <pr)/ju Trotrjaeiv i/xov (pde'yyeadai Kai TO dWdrpiov. I t is avppr)^aa^ ets iv airavra | wcrre (3adLeiv retained by the majority of editors; but

As when

a national disaster is made the occasion of a party victory. Plato may be thinking of scenes which he had witnessed in his native city. Bosanquet cites an excellent illustration from Dem. de Cor. 462 c

17 KO.1TavTa: i.e. 8TCLV firj The latter emendationwhich I once dfxa </)0^yycovTaiT6 re aWdrpiov /cat rb adoptedwas (as I learn from Schneider) OVK dWdrptov. H a r t m a n ejects KCLI irepl proposed by Kiister instead of eTrl rb O.VT6 in Iamblichus: cf. ccffirep iirl TOV rod dWorpiov as a "futile interpreta-

3O6

FTAATfiNOI

[462 c

Tcu avr<p /card ravra TOVTO Xeyovat TO ifxbv Kal TO OVK i/xop, 20 avrrj apiara Sioi/celTat,; UoXv ye. Kal rjns Brj iyyvrara evos dvOpcoTrov XL * ^ov *Tav irov V^tov baKTvXos TOV TrXrjyr), irdaa 7 tcoivcovLa r\ Kara TO awfia irpos rrjv ^vxV^f rerayfievq eh piav 7 avvra^tv TTJP TOV upxovTos iv avTrj, fja-0TO T Kal iraaa (ifia D ^vprjXyrjaep fjuepovs irovrjaavTos oXr), Kal OVTCO Sr/ Xeyofiep, OTL 6 25 avOpooiro*; TOP BaKTvXop dXyet* Kal irepl dXXov OTOVOVP TCOP TOV dpdpcoirov 6 avTos Xoyos, irepl T XV7TT)<; TTOPOVPTOS fiepovs Kal
19.

at;T< Wyttenbach: TO avrb A S : KOfitb^TCLI/TCL om. 11//. 22. Terayfxtvr) 3 : TTO./JLV7) A l l q.

8a.KTu\ov iXeyoficv v n 524 E (' in the case partnership pervading the body with the soul, organized into a single composite of the finger') al. Although the genitive organization, viz. that of the ruling power may be right, the dative now seems to in the partnership' etc. Plato's language me slightly more natural and easy. Hartis precise, but difficult. 1 take if^pvxnv man ejects iirl T6 avr6 altogether, but as defining the Koipcovla. Kara Tb <rQfxa is there is no occasion for the knife. Cf. written rather than TOV aufiaTos, because iv 436 B n. For the error see Introd. the partnership is not only a partnership 5of body with soul, but also a partnership 20 Kal TJTIS 8ij KTX. 577 is illative, l sc of the different parts of body with one and Kal ' a l s o . ' Kalx ( - Api<TTa another. reTay/JL^pr)see cr. n. and App. V dioiKeirai) is certainly interrogative, as appears to suit <rtf*'Tat$ better than Schneider pointed out: see in D below TTajjAvr}. A <n5vrais is the ordered rouro 8 ipojrqis. Plato recurs to his combination of two or more elements: favourite analogy between man and the cf. Tim. 24 C and Laws 903 D yj/vxb State : cf. 11 368 E f. tin. o~vPTTay/j.p'r) (TW/ACITI. The words TOV 21 otov orav KTX. Poschenrieder ApXOPTos define the avpTa%is; although (Die PI. Dial, in ihrem Verhiiltnisse zu neuter in gender, they really refer, not d. Hippokratischcn Schr. p. 67) cites to the soul, but to the whole avPTai-it a remarkable parallel from the author or o~vvo\opy i.e. 6 apdpuiros. It is 6 apof the treatise de locis in kotninc (Littre VI p. 278 c. 1) et TIS potiXerat rod crcbfiaros dpwiros who rules in the partnership, airo\a(5u)v ixtpos /ca/ctDs iroUeiv rb (TfiiKpd- although he is himself a partner only in the sense in which the whole is partner rarop, trav rb a&ixa aiadrjaeraL rr)v ireiaiv, OKolr) &v ns ^, 5ia r65e, 8rt rod (ra>/uaros with its parts. The expression 6 &PTO (r/JLLKpdraTov iravra ^xct tiaairep Kal rb dpuytros Tbp bdKTvXop d\yei is thus seen jxtyicrrov' TOVTO 5' brrotov &v TIS iradrf to be as exact as possible. The confusion between Teray/Ji^pos and TeTafUpos is easy: irava<f>pi trpbs rty b/JLoedvirfv %Ka<TTov wpbs T7]v iwvTov, i}i> T KaKdv, ijv T dya66v <rvPTTanpu)s, for example, and <TVVT~ Tay/xtpcjs are often confused in MSS: see rf Kal 8ia TavTa Kal d\y^i Kal ijdeTai virb Bveo$ TOV afxiKpoTaTou TO atbfxa, 6rt iv r y Ast's Lex. Plat. s.v. ZvPTTa/j.pu)s and my edition of the Apology p. 127. Cf. also CfJLiKpoT&Tif) irdpT} tvi TCL fitpea Kal ravTa infra 474 A ;/. icava<ptpovGi es ret a<f>Qp avrQp %Kao~Ta Kal diayy\\ov<rt traPTa. The 'sympathy' of 23 iv avTfl: i.e. iv TJJ Koipwpta (so the different parts of the human body was also Schneider), not (as Stallbaum) 4P TTJ a Hippocratean tenet {^vfxiradia irdPTa ipvxy. Plato means that every single de alimento IX c. 23 Littre). Cf. Shakeman (CPOS dvQp&irov above) is a single speare Othello i n 4. 146148, " F o r let organized wholea partnership in which our finger ache, and it indues Our other the whole is partner with, and rules, the healthful members ev'n to that sense Of parts. See also App. V. pain." Plato goes farther, and represents 4 6 2 I) 23 fj<r0T6vvTJXyii<rcv : ' m o the partnership as extending also to the mentary' aorists: cf. Theaet. 156 E. soul: see next note. 25 aXXov OTOVOVV: sc. besides the Trcura r\ KOivwvCa KTX.: ' t h e entire finger.

4^3 Trepl vSovrjs patovTO$. TOV TOCOVTOV iyyvTaTa Srjy olfiai,

nOAITEIAC E
f

3O7

O avros

yap,

<f>rj* teal TOVTO b i 'Ei/09 Kal 30 fj KCLKQV ff

r; apiara

iroXiTevofievq 7ro\i9 ol/cel.

iraa"^ovTO^ TO&V TTOXCTWV OTLOVV fj dyaObv fj ^vWvTrrjaeTac.

E TOLCLVT7] 7ro\t9 fiaXiard 7) avurjcrOrfaeTac airaaa evvo/iov. XI.

I Te (j>7j(Ti eavTrjs elvac TO irdcryov

'AvdyieT), (f)rj, TTJV ye r/fjucv iirl rrjv r^ OVKOVV iroXeatv IIoXtTa? pev Srj ' A \ \ a irpb? TW Trpoaayopevet; E*v XP7!* fyv- 35

"Qpa av elrj, rfv S' iyco, iiravievac 6^io\oyr)fiaTa eyei, LT KCL\ ak\r)

TTOXIV, Kal rd TOV \6yov yuuChicFT

GKOireiv iv avTjj, el

TIS fiaWov. "EG-.

463 TL OVV ; ecrrc fiev | TTOV Kal iv Tat? a\\at,<; Kal Brjfjio<;f ecrTi Se Kal iv avTjj; OVTOL dWrjXovs irpoaepovav; TL 6 iv TCU<? aXkais TOOTO, apxovTas. Tlax; S' ov;

8fjfj,o<; TOL>? ap^ovTas

Tais 7ro\Xat9 heaTroTaSy iv Be Tat? Brj/jLOKpaTOVfxevaLs avTO Tovvofia 5 Tl 8' 0 iv TJ} ^^leTe'pa Bfj/AO?; irpos TO5 iroXiTas XcoTrjpds I TC KOC iiriKovpovs, <f>7j. B TI TOVS dp^ovTas <f>rjaLv elvac; 34.

airrrj q : a>r7; AIIH.

the Athenian Archons. The object of 28 Ivos 8ij KTX. We may compare this chapter, which seems at first sight the Stoic doctrine *' incommoda autem <J I iaTa e et commoda (ita enim vxpv " "nf ^ somewhat loosely constructed, is to prove that 5v<rxpy<TTr)fJiaTa appello) communia (sc. ffv/jLiradeiaprevails to a unique extent in the Platonic city. The appellations inter sapientes) esse voluerunt" (see <xu)T7]ps and 7ri/coupot, on the one hand, Cicero tie Fin. 111 69, and Madvig's and /jLiaSoddrai a n d rpo<peis on the other, note). Not a few of Plato's regulations involve a greater degree of interdependin Book v foreshadow the communistic ence than is expressed by the correspondtheories of Stoicism: see Dyroff Ethik ing names in other cities. The archons d. alien Stoa pp. 211 f., 226231. Plato too are more than fellow-rulers: they are however contrives to make his comfellow-guardians, their official designation munism live; whereas the Stoics seldom among one another serving continually did. to remind them of their duty to the lower 4 6 2 E 34 avrrj. Seecr.n. Schneider classes. Among themselves they use the says avrri is 4i ea potissimum," referring terms of family relationship, and with to vil 516 B, where however we should these their actions correspond. Thus the (I believe) read oOros. See note ad loc. distinction between meum and tuum is Here atirri is required by the contrast more nearly obliterated than in any other with etre /cat aWrj rts fidXXov. For the city. Everything is meum, error cf. v m 552 A, where q and several MSS wrongly read ai/TYf. See also Introd. 4 6 3 B 7 4micovpovs. The official designation of the second order is applied 5by the people to the ruling class as a 36 &TTI. For the syntax see on II 363 A. <TTI is a privileged verb in whole. They are expected to look upon the iwiKovpoi as 'helpers of the people' Attic prose: cf. Kiihner Gr. Gr. II p. 6r. rather than as the rulers' auxiliaries, al4 6 3 A 5 SCO-ITOTCIS. Demosthenes though it is the latter function which remarks that the subjects in an oligarchy are 'cowards and slaves' (avavdpoi ical gave them their name (in 414 B). This dovXot). See in Timocr. 75 and Whibley is clear from (ruTrjp&s re Kai iirtKOvpovs, both of which epithets are suggestive Gk. Oligarchies p. 143. of protecting deities. See also on 464 B. 6 dpxovTas. Plato is thinking of

308
Tt 8' OVTOL TOP STJ/JLOP;

T7AATQN0I
TMicrOo&OTas re /ecu rpotyeas.

[463 H
Oi 8' ei>

dXXats (ipyovres TOVS Btj/jiovs; AovXovs, ec/)?/. Tt 8' 01 aXXr/Xovs; lEivvdpxovTas, <f>rf. Tl S' of rj/xeTepoi; ?Eiv/jL<f)vXaKas. "E^et9 otw elirelv TWV dp^ovTcov TWV ev r a t ? aXXais iroXeaiv el n'9 r^z/a e^e^ irpoaenrelv TWV l^vvapyovTwv TOV fiev 609 0 ol/celov, TOV b" G 9 aXXorpLov;. K a t 7roXXou9 76. OiJtfoi/y TOZ^ /^er oltcelov ft)9 eavrov vofxi^ei re /cal Xeyei, ' TOI^ S' aXXorpiov a>9 01)^ C 15 eavrov; OVTOO. TL Se 0/ irapd aol <f>vXafC<;; ecrff OGTIS avrwv civ T(J)V tjvfJL<f>vXnfccov vofiLGCLi nvd rj TTpoaetTTelv C09 dXXorpcov; s, (f>7)' TTCLVTX ydp, o5 av ivrvy^dvy T^9, rj 6)$ d&eXcfra) rj & 9 > dSeX(f)fj rj &)9 -narpl i) 009 fxrjrpl rj vel rj dvyarpl rj TOVTCOV i/cyovois r) Trpoyovois vofiiei evTvyyaveiv. KaXXiara, r)v 8' iyco, Xeyeis' 20 aW^ Ti zeal Toce cure' iTOTepov avTols Ta ovo/jLara fxovov ol/cela vo/jLO0Tr}crt<;, rj KOI rd<; irpd^et^ irdoa^ ! Kara ra ovofiara nrpdrreLv, D Trepi re roifi TraTepas, oaa vofJbos irepl 7rarepa9 alSovs T irept /cal /crjSe/jLovia*; ical TOV VTTTJKOOV Belv elvat TCOV yoveoov, rj ftr]T 7T/9O9 Oecov fjbrjTe 7rpi$ dv0pco7rcov avTco d/netvov eaeaOat, 0J9 OVT bcria 25 OVT Sifcaca 7rpaTT0VT0<; av, el dXXa irpaTTOi rj Tavra; avTal aoc rj dXXai (prjfjiac e dirdvrcov TGJV TTOXLTWV v/Jivqcrovatv v6us irepi Ta, TWV TratScov WTa Kal irepl iraTepoov, OU9 av avTols T9 a7T0(f)r)vr], /cai irepl TWV aXXcov %vyyevwv; AvTac, <pr}' yeXolov ydp av ir), E el dvev epycov oltcela ovo/juaTa Sta TWV crro/naTcoi' JJLOVOV (pdeyyoiVTO. 30 Ylaawv dpa iroXewv /JbdXtaTa iv avTr) ^vfJbfywvrjcrovGiv evos TLVOS rj ev rj KO-KMS TrpaTTOvTos o vvv Sr) iXeyo/jiV TO prj/xa, TO OTL TO e/nov
11. rdv iv q : iv A1IH.

4 6 3 c 17 iravri -yapVTvyxdvtv. have a change of construction, and Kal A slight exaggeration: see 461 D, E nn. irepi TrarepcovKal irepl TWV dWuv vyyevCov (line 27). Cf. II 373 K //. ij= 'alioCf. H d t . IV 104 iiTLKOLvov 8e TCOV yvvaLKujv TT]V futjiv irotevvTaL (oi ''Kyddvpffoi), 'iva quin,' as often after a verb of obligation KacriyvrjToi r e dWrjXoju ^cocrt /cat OIKTJLOL (here betv): cf. VI 489 E, 503 A. ebvres Trdvres fx-qre (pOovu) /xrjTe ^X^l VOfios : sc. tun wpdrreLv. Xpcuvrai es d\\r)\ovs and ib. 180 adJin. 24 a u r : though avrols in C: cf. I Similar motives for domestic communism 347 A ;/. are mentioned by Diod. Sic. II 58. See 26 <{>TJ|iai. See on ill 415 I). (prj/J-r) also, for other traces, whether real or is the half-personified voxpopuli, vox Dei : legendary, of community of wives and cf. Nagelsbach Nachhom. Theol. p. 165. children in antiquity Xanthus Fr. 28, It is the quasi-personification of (prjfxai Ephorus Fr. 76 and Theopompus Fr. 222 which accounts for the active v^vriaovatv (in Miiller Frag. Hist. Gr. Vol. 1), to('will sing in the ears o f etc.): cf. IX gether with Arist. Pol. B 3. 1262* 19. 573 A irepl avrbv fto/uiftoucrai. 4 6 3 E 31 6pTJfia is the object of 4 6 3 D 22 irepC T KTX. re is dvaK6\OV0OV: we should expect Kal rrepl rovs v/jL(pojvr)(Tov<nv (Schneider), just as in IV dWovs 1/776^05 to follow. Instead, we 432 A ravrbv depends upon %vvg.5ovTas.

464 B]
ev Tcpdrrei, fj on 464 jiera | rovrov rd^s re Qvteovv rjSovas /xdXiara

nOAITEIAC E
ro ifxov teatcc*)?. 1AXrjOeo-rara, rj 8' 09. \inra$ Koivfj; Kal opOcos ye rov Soyfiaros teal ra$ rovrov rov avrov

3O9
Ovtcovv eipafiev.

re teal prj/jLaros <f>a/jLv %vvaieo\ov6elv Koivwvr)aovaiv TJ/JLIV ol TroXiraL, 0 8rj *Ap' ovv rovrcov 5

dvofidcrovatv, alria B irpp^ rfj d\\r)

Se teoivcovovpres ovrco Brj \V7TT)<; re teal IloXt; ye. rj rtov yvvacteoov re teal 7raiBcov fiev ovv /maXca-ra, ecprj. ye ' iroXei avro ^ ^
?

/JbdXiara /coivcoviav e^ovatv; Karaorrdaet IloXv teoLvcovia rots XII. dya06vy avrov cfrvXagiv; ev

'AXXa fjbrjv fxeytarov direiKd^ovre^

olteovfAevrjv TTOXLV aci)fiari Trpos 7> alria rwv dyaOov rfj iroXei

\v7T7)<; re irepi

teal rjSovrjs w? %XL- ^aL iiriteovpois

cofjLoXoyrjaaiJLev.

Tov fjueyiarov apa

7T6(f)avrai ?; teoevcopea rots

rcov re iraihcav teal

Auxiliaries, and not also to the Guardians. This view is taken by Blaschke (Familienu. Giitergem. d. PI. St. p. 10), who asserts that the Rulers proper have already past the limits of age prescribed for matrimony. In point of fact, however, a man may become a TtXeos <pv\a% at 50 (vn 540 A, B), whereas he can marry till he is 55 (460 E). (2) As by far the largest nump-evov. There is a far deeper truth in ber of husbands would be only Auxiliaries, Plato's saying than in Aristotle's animadPlato speaks somewhat loosely, as if versions thereupon, and " d a s schone matrimonial community were confined to Wort, dass alle dasselbe mein nennen them. This explanation is possible enough sullen, hat es nicht verdient, von Arisin itself, but fails to explain the usage in toteles mit logischen Regeln gehetzt zu 466 A. (3) iirUovpoi is used with the new werden. Die Geschichte hat iiberall wo and deeper meaning given to it in 463 n eine erhabene Idee eine Gruppe von (where see note), * helpers of the people,' Menschen so durchdringen sollte, dass rather than in its original and technical der Wille jedes Einzelnen nur auf dieses sense of the rulers' auxiliaries. This suits Gemeinsame gerichtet sei, dem platoniall the passages, and is in my judgment schen Gedanken im Prinzipe Recht gegewhat Plato intended. eiriKovpos is not the ben" (Nohle Die Statslehre Platos etc. only term whose connotation deepens as p. 133). See also on 457 B ff. the Republic proceeds: cf. II 376 B, 4 6 4 A 1 &f>a|iv KT\. 462 B, C. ill 392 c nn. OVKOVV %OVO~LV SU1T1S l i p . 6 Si) OVOfxd4 6 4 B465 D Domestic communism <rovcriv is parenthetical, 4 to which, as we is also in harmony with the general comhave seen, they will apply the name munistic character of the. city. It 7vill "mine."' cement the union of the guardians and so 4 6 4 B 9 airiKdovTcs KTX. See on consolidate the State. It will also deliver 462 c and App. V. 12 fmicovpois. Why not <f>ij\a.i-i?us from hwsuits arising out of disputes about the ja?nily and property. In cases The word <pv\a.Kes regularly includes both the Apxovres and the itriKovpoi, but it is of attempted violence to the person, we shall expect a man's fellows to defend him. The strange to find iiriKovpot including the r^Xeoi <t*v\aKs or rulers (see on II 374 D), older citizens will exercise disciplinary as it appears to do here and in 466 A. powers over the younger; reverence and The following explanations may be sug- fear will keep the latter fro7ti retaliating. All these arrangements will tend to keep gested. (1) Plato intends the community the rulers at peace with one another, andy of wives and children to extend only to the
(Pol. B 3. 1262 s 1 ff.) 01/rws &ca<rros 4e/x6s' \tyti rov eC irpdrrovra TG)V TTOXLTWV fj /ca/caJs, 6TT6(TTOS Tvyxd-vei rbv apidfxbv liiv, olov 'e/xos fj TOV deivos? TOVTOV TOV Tpdwov \4yuv /ca#' 'eKaarov T(2V xL^iU)vy rj OCTOJV i] irdXis io-Ti, KCLI TOUTO 5i<TT&fav ' ddrjXov yap ip Gvvtftr) 7ej/^(r^ai TeKvov rj audrjvai yevd-

Aristotle's criticism deserves to be quoted

310

nAATQNOZ

[464 B

yvvattedov. Kai fjudX', <f>y. Kai. fiev Brj teal TOLS irpoadev ye a)/jLoXoyovfjLV <f>a/jLv yap irov OVTC o IK las TOVTOIS 18las Belv 15 elvai OVT yrjv OVTC TL tcrrj/jLa, dXXd irapd TWV ' dXXtov Tpo<f>rjv C Xa/j,/3dvovTa$ fiiaffdv T779 <f>vXaterjs Kovvfj irdvTas dvaXiateeLVy el peXXoiev OVTCOS <f>vXatces elvai. 'OpdwSy <f>r]. T Ap' ovv ov% O7Tp XiycOy Ta re irpoaOev elprjfieva teal Ta vvv Xeyofieva CTL fidXXov direpyd^eTai avTovs d\r)0ivov<z <f>vXa/ca<; /cat iroiel yJi) 20 hcaairdv TTJV TTOXIV TO ifibv ovofJbd^ovTa^ /xtf TO avTo, a \ \ ' dXXov aXXo, TOP fiev e/? Trjv eavTOV olicLav eX/covTa, o TL dv hvvqiat ^copl? Toiv dXXcov KTrjaaaOai, TOV Se els TT)V eavTov eTepav ovaav, /cat D yvvalfcd Te teal iralhas eTepovs, fjhovds TC teal dXyrjSovas efiTTOLOvvTas thlwv OVTCOV ISias, dXX* evl SoyfiaTt TOV olteetov irepi eirl TO 25 avTo TeivovTas irdvTas els TO hvvaTOV 6/nO7radei<% Xv7rr)s re teal elvai; KofiiBp fiev ovv, e<f>7j. Tl 8e; hltcau T teal eyteXrjTrpos dXXrjXovs ovtc olxrjceTai el; avT(i!)p> 009 eiros elwelv, Bed TO /jirjSev Ihtov itCTrjaOai TTXTJV TO acjfia, Ta 8' d\Xa tcoivd; odev Srj virdpyei TOVTOLS daTaa-cda-TOcs elvat oaa ye Bed ty.PVIJL^T(OV E 30^ iraiBcov teal gvyyevoov teTrjcriv dvOpoairoi aTaacd^ovacv; lloXX?; dvdytcr], <f>r), d*rr7)XXdx0aL. Kal firjv ovSe ftcaccov ye ovB* altceias Bttcat Btteaicos dv elev ev avTols. TJXL^L fjuev yap rfXitea? d/jLvvearOat
if they are united, we shall not expect sedition in the rest of the State. Other minor advantages there are> too trivial to specify. 4 6 4 B 14 (opoXo'yoviicv. I formerly read bixo\oyovixev with H r/2, Stallbaum, and others; but Schneider, as I now think, is right in retaining the imperfect and referring it to the original mention of domestic communism in Book iv. The whole of this discussion may in fact be regarded as a defence in the form of an explanation of the sentence iv 423 E 424 A. See also App. I. 4 6 4 c 15 Tpo^rjv XapPdvovTas KTX. summarises i n 416 u, E. 4 6 4 D 23 cWpovs = ix7) roi>s avrods depends on dvo/xd^ovras understood. D. and V. make ZXKOVTCL govern yvvaiKa eripovs, as Stallbaum formerly did, but Plato could not have said anything so ludicrous. 25 ojunraOcis: ' simultaneously affected by' D. and V. opLOioiradfy (Ast) would mean'of like passions with.' 27 $ Jbros ftirclv with oix^(TTai= 'almost have disappeared,' " so gut wie verschwunden sein " (Schneider): see on I 341 B. The English translators either omit or misinterpret the phrase. Aristophanes furnishes several pretty close parallels to Plato's reasoning here: cf. Eccl. 560610 and especially 657 (dXX' ovSt 51KCU irpwrov laovrai)672. See Chiappelli Kiv. di Filol. xi pp. 212 ff. and on the whole subject App. I. 4 6 4 E 31 ov8*avTois. The first ovte is of course nequidem. Hoefer should not have conjectured otireotire (de part. PI. p. 41). 32 Sucatcos is ejected by Cobet and Herwerden, but SUcuou just below supports it. There cannot justly be any lawsuits for outrages on the person, if we declare it just and honourable for a man to take the law into his own hands. This explanation is perhaps better than to translate 'we may fairly suppose that there will not be ' etc. tjXiJi KTX. Cf. (with J. and C.) Laws 879 E T5\I 5 TJXIKO.d^vvladoj Kara <pij<riv dvev /JAous \j/i\ais rats x9<XLV' It should be remembered that in cases of atVefa the guilty party was the one 6s ai>

465 B]
KaXov Kal 465 rtOevres. BiKatov irov

TTOAITEIAC E
(fyrjaofiev, dvdyKrjv Kal yap awfidrwv i'

'O/3#ci)9, k'<f)T).

roBe opdov \ 6%et, f)v S* eyco, Wdvv /xev ovv. Tlpeo-ftv-

OVTOS 6 VOflOS'

C 7TOV TL<i TO) OvflOLTO, V Tft> TOIOVTG) 7T\r)p(t)V TOP

6v(xov TJTTOV eirl fxei^ovs av lot ardaei^. repay firjv vewreptov irdvToav apyeiv ArjXov. Kal fxrjv on

re Kal KoXd^eiv

irpoareTa^erai.

ye vecorepos irpecrftvTepov, av fxrj ap^ovTes 5 itcapco yap TCO <f>v\atc airreadat rovs fiev ftorjdelv,
4.

TrpoaTaTTaxTiv, ovre a\Xo /3id%<r0ai iiri^eipijaeL irore ovre TI>7TTLV, 009 TO el/cos olfiat 5' ovBe aWco? aTififiaei* B eipyovaa, Seo? Be TO TW iracryovTi rovs KcoXvovre, Seo? Te Kal alhws, alhocts fxev o < yoveusv fir) t ? > aWovs
33. eVi/xeXetp A 2 II : vT-ri corr. A 2 .

A ' S : ein/uLeXeias q. tiWios*Zq:dXXos A l l .

TC&VTWV

xlpuv

oidiKuyv irporepos (Meier u.

Schomann Att. Process p. 648). 33 dvaYK-qvTI0^VTS= ' curae corporum necessitatem imponentes,' 'compelling them to keep themselves in condition.' Cf. Xen. Rep. Lac. 4. 6 avdyK-q 5' avrots evei-Las iwifieXciadai' Kal yap
TrvKT6ov<n dia T7)v <!piv, OTTOV SM i-v/jLJU&XuMn.

bably Spartan: cf. Xen. Rep. Lac. 1. 10. Patriarchal discipline is in perfect harmony with Plato's conception of the State as a single family.
5 Kal JIT^V o n 7 KTX. An anaco-

luthon, the construction being broken by

olfxai 5' ovbk KTX. : see 1 352 B n. and

It is probably of Sparta that Plato is thinking. I have now reverted to the best supported reading, although the use of TiQivres as virtually equivalent to iTriTidtvres is not free from difficulty. There is considerable M authority (including S

infra 471 c. Here the apodosis would have been SrjXov av etr) or the like: cf. Stallbaum on Laws 6"]"] B. Schneider and others suppose that ws TO CLK6S is
substituted dvaKoXovdias for CIKSS <TTI

a tolerably common form of anacoluthon in Plato and elsewhere (1 347 A n.): but such an idiom is awkward here. It by A1 (see cr. n.) and several other MSS, is difficult again to supply drjXov from I once conjectured <iv> avdynrj <rb)fxd- Glauco's answer, though the presence of TU)V iirifxlXeiav Tidivres, taking iv dudy/cy 5r)Xov may render the anacoluthon a trifle as meaning dvayxalav; but this idiom is easier; nor can a governing verb be elicited very rare except with tori, rjv and the from Trpo<TTTdi-Tai. Others propose to like. Stobaeus {Flor. 43. 102) and Stallabolish the anacoluthon: Ast by reading baum read dvdyKyv aufAdrcov i-rri/uLeXctas. 8 ye veibreposy Hartman by emending to In q and two other MSS the text runs irpocrTTdi;<r0ai <:8T}XOV>. AijXov. Kal dvdyKr) (or dvdyicr)) au)\xdru3v ^Tri/xeXe^as IA7)v KTX. Neither alternative is satisTidfrres. Does this mean ' requiring them factory : and Hartman's is not even to guard against violence to the person' Greek. It should be noted that Aristo(dvdyKT} <ru}fxdT(oi>) ? If Plato meant to phanes deals with the same subject in convey this meaning, it would be preferEccl. 638 ff. See App. I. able to read dvdyKrj cw/xdrwi/ iiriiiiXuav apx 0VTS Stallbaum reads ol apTidtvTts (for which there is also better MS Xovres with q. " A t varii sunt in civiauthority), or possibly dvdyicQ awfidTuv tate magistratus, neque semper eorundem (Tn/jitXeiav <dvTi>TidtPT$, but dvdyKy nedum omnium est, tale quid mandare <rw/j.dTU)v would be a fantastic expression,iunioribus" (Schneider). though perhaps intelligible after piatuv 4 6 5 B 9 T6(3oT|0iv. rb belongs and aUeias. On the whole, I think the to 5^oy, " ut sensus idem sit, ac si dictum reading printed above has most in its esset 5^os k T6 rrjs TCOV aXXwvfiorjdeiasr<J) favour.
II) for dvdyKTi, and as iiri/ji^XeLav was read d 465 A 2 iv TU> TOIOVTO): i.e. by a

personal encounter. 3 7rp<rpvT^pa KTX. This too is proA. P.

quin recte dicatur, nemo ambigit: quidni etiam TO TOVS aXXous ^orjdetv 5os dicere liceat " (Schneider) ? Cf. ov irapa <pixjiv
24

p)0

312

rTAATQNOI

[465 B
"EvfjifiaLvei yap

10ft)<?vels, Tot/<? Se o>9 d&eXcfroix;, TO 1/9 Se ft)? irarepa^. OVT<*)<;> ecf>7}. Tlavraxf} oi avope? a^ovcn; YIOXXTJV ye.

&T) i/c roov VOJJLWV elprjvrjp 777)09 aXXrjXovs TOVTCOV /JLTJT iv eavrols fjurj (rraaiaovv. T ye firju re Kal $ afiiKporara dXyijSovas ol/ceroyv ra oifceras, D
1

ovBev hecvbv fir) irore rj aXXij TTOXLS irpos TOVTOVS rj 777)09 vs Sixocrrarijar}. Ov yap C 15 rwv icaicayv Be aTTpeireiav OKPO) /cat Xeyetv, ocras eV iraihorpo^ia teal ciov dirrjXXay/jLevot av rpo<f>r)i>

elev, KoXaKeias re TrXovalcov irevrire^ diropias ^prj /mar10JJLOIS Bca avayicaiav to-%ovcri,y ra fiev Savet^ofAevoi, ra

e^apvovfxevoiy re Kal

Be TrdvTO)? Tropccra/jLevoLy Oefievot irapd BrjXd re Brj Kal dyevvf) Kal OVK a^ca ' Xeyeiv.
[4.

yvvalicds

20 ra/jLcevecp irapaSovre?; oaa re, a> <f)i\e, irepl avrd. Kal ola irdcryjovcn,

8ixo<TTaTr)<rr) A S r / : dixoaraTrjaei A ! ! .

TT]V rod &r)\eos irpbs TO dppev (466 I)).

io-xov<ri) a s w a s once proposed by Ast, Madvig's change of T6 to rod has met who afterwards preferred to read ajrrjXwith much favour, and is accepted even XayJJ.VOL ap elep < TTPT)TS > , and finally by J. and C. To my mind it destroys wished to excise the word altogether. the balance of the two clauses, by drop(2) is, I think, defensible, if we remember ping the personification of dtos, while the Greek partiality for this kind of conretaining that of aidws. For the sense struction (iv 431 A ;/.), and the occasional cf. Ar. Ace/. 641643 d\\* 6 Trapecrru)? irregularities of Platonic style. See also OVK itnTpeipei' Tore 8' CLVTOIS OVK J-fxeX' on VIII 556 c, D. Jackson conjectures ovbkv I TWP ah\oTplo)v (sc. irar^ptav) oans 7rpriTos ('the poor man's flatteries of the TlJTTTOl' VVV 5 ' T\V 7r\rjy4vTOS &K0V0-7I, I /J.7) rich'), Stallbaum irepias in the sense of avrbv eKeivov (ilium ipsum sc. suum ipsius irt>r)Tu>p. I think iriprjres is probably due to Plato: but if not, the word may parentem, as Blaydes explains) rvirrr)
fieSitbs rots 8pu>aip TOVTO fxax^iraL. Aristo- be a gloss on KoXaKeias re 7TXOV<TL(OP or on

phanes' verses illustrate rovs \xkv ws i/eis exactly; the parallel could scarcely be closer. Cf. App. I. 13 ov&v Sciv6v p.rj. This construction occurs only four times in the Platonic corpus: viz. in Ap. 28 A, Phaed. 84 B, Gorg. 520 D, and Epp. 7. 344 E (Weber in Schanz's Bciiriige 11 2, p. 50).

17 OIKCTWV : not = oUeliov as the Scholiast says, but domestici, ' those of the
household' (oi Kara rbv OLKOV irdpres

Hesychius), including, of course, slaves. Where there is no oida, as in Plato's city, there can be no oiKerai. Plato's communism involves the abolition of 4 6 5 C 1 6 KoXaKcCas K T X . TTI>T)TS domestic slavery as well as of family has been variously explained as (1) for ties. See also on 469 B, c. <ah ivoxoi SLV cUv> Trtvyres or the like 18 TCI \iJkvirapaSovTcs: an interest(Schneider), (2) in partitive apposition ing glimpse of the economic condition with the subject of dirriWayix&oi. av of the Athenian poor. Cf. Ar. Clouds tiev (one of J. and C.'s alternatives), 1172 ff. The agreement in tense makes (3) nominative to tcxovaL (Shorey in it probable that wopKrdfjLepoi, dt/xtpoi, and A. J. Ph. xvi p. 237). J. and C. also Trapa86pTs are grammatically coordinate; suggest that KoXaKelas is "genitive singu- although the money must of course be lar in the same case as <5i>." If so, we procured before it is deposited. The should read a\yr)86vos with q: but there asyndeton has a rhetorical effect: cf. is no room for doubt that KoXaKeias is the II 362 B //. flartman would omit rrapaaccusative plural. Of these interpretaS6PTS ; but irapa8t8opai takes an infinitive tions (1) is too difficult, while (3) is hardly more easily than rLdevdai. possible, unless irivy\re% is placed after 20 o<ra TC KTX. : ' and the various and

466 A]

nOAITEIAC E

3*3

X I I I . AfjXa yap, <f>7), /cat TV(f)\(p. Wavrcov re hrj TOVTCOV airaXKa^ovrai, tyooval re rov fiafcapio~rov (3iov, bv oi 6\v/j,7novl/cai
ft)OY, fXCLKCLpMOTepOV. Ufj ,' Aid GfALKpOV 7T0V fJiepOS V&ai/JLOvi%OVTCLL

e/ceivot, &v TOVTOLS virdpyti. 7 Te yap rwv&e VLKTJ icaWLwv, 7 r' 25 7 7 etc rov hrifioaiov rpo(f)rj Tekeoorepa. vitcrjv re yap VIK<*>O~L ^vfiiraarj^ rr)<; irokews (Tcorrfpiav, rpo<f)f) re fcal rocs dWois iraaiv, oawv /3iO9 E Selrai, avroi re teal TrcuSe? dvaSovurai, KOX yipa he^ovrai ' irapa 7-779 avTwv iroXeax; fcwi/re? re ica\ rekevrrjcravTe^ ra<f>rj<; dglas ixere^ovaiv. Kai fiaXa, e<f>7), /ca\d. ^le/JLvrjaai ovv, rjv 8' iyco, 30 ore iv rots irpoadev OVK olBa OTOV \6yos i)\xlv iireirXri^ev, OTI TOV<; 466 <j>i>\aKa<; OVK evBai/juolvas iroiol^ev, 0I9 i^ov irdvTa e^eiv TCI TG>V
1. iroLOtfJLev I I : xoiovfjLev A.

manifold troubles which men suffer in connexion with such matters, all of them obvious enough and ignoble, and not worth spending words upon.' deiXd re for 8r)\& re 5-7 has slight MS authority, but is only an absurd attempt to represent 5t' dirpiTreiav in c above. Still worse is the conjecture 8ou\d, which Herwerden approves. 4 6 5 D466 D The life of our guardians ivill be more glorious than that of victors in the games. So far from being unhappy, the)' are the happiest of the citizens, and any attempt to aggrandise themselves at the expense of their country tvill only make them miserable. We conclude that the best policy for a city is to make women share with men in everything, and such community is in harmony with the natural relations between the sexes. 4 6 6 D 23 diraWdovT<u. I formerly adopted Cobet's conjecture dTrrjWd^ovrai (N. L. p. 243), which is attractive in itself, and also because of its correspondence with dirrjWayfj.fr01 SLV elep in C. But even on the score of meaning the change can hardly be called a necessary one, and there is no MS authority for the form dw7)\\doPT<n. either here or (so far as I can discover) elsewhere. oXvpirioviKai KT\. *TO him that overcometh ' etc. Plato frequently borrows similitudes and phrases from the national games. Cf. VI 503 A, 504 A, ix 583 K ;/., x 613 B, C, 621 D, and Phaedr. 256 B. Here he sings a sort of paean in honour of his more than Olympic
conquerors.

(cf. Ap. 36 D ) , dvadovvTai, yipa (such as irpoebpia Xenophanes Fr. 2. 7) and Ta<pi)<; dtas /uLertxovaiv are each of them significant points in the comparison. 25 c5vinrdpx" Tn e nominative of a relative pronoun is very rarely attracted into the genitive. Van Cleef (de attract, in enunt. rel. usu Plat. p. 42) cites only two other certain instances in Plato, viz. Theaet. 158 A and Ale. 11 148 A. irepl trdvrwv Civ ytyove is found in an Attic inscription about the end of the fourth century K.c. (Meisterhans3 p. 238). In Phaed. 69 A the nominative passes into a dative: cf. also oh i-6v in 466 A and Gorg. 492 B. 4 6 5 1; 29 \dvrh if. We should expect TC to follow yipa, but cf. 452 A. Here, as there, one or two MSS (with Stobaeus Flor. 43. 102 ad fin.) omit re. Hartman is suspicious of Ta<f>ijs di-las /uLTix<>v(Tivf especially as *cal ftdXa*ca\d refers to yipa. KaXd might conceivably be the marginal comment of an approving r e a d e r ; but this kind of looseness is not uncommon in replies (cf. II 372 A, III 405 D, IV 436 E, 468 A, VI 5OO B, VII 535 c, v n i 558 A, B Gorg. 467 E and > elsewhere, with Riddell Digest of Platonic Idioms 306), and the expression r a ^ s d^las fjLrixov<rtp is much too quiet and refined for the ordinary scribe. 31 OVK olSa OTOV: said with a glance at Adimantus, who had been the spokesman of these views (iv 419 A ff.). Cf. the use of naiv in 11 372 E. 4 6 6 A 1 iroioijuv o-KC\|so|M0a. See cr. nn. I agree with most of the VLKTJ, i) K TOU &7)/JLO<TLOV rpotprj recent editors in writing the optative.

FTAATQNOI

[466 A

7TO\ITU)V oiBev exotev; rjfiels Be irov etirojiev, on TOVTO fievy ec irov irapaTriTrToi, elaavdi? a-KeyfrotfieOa, vvv Be TOIK? fiev <j>v\a/ca<; <f>vXatca<; iroiolfiev, TTJV Be TTOXIV C!>9 oloi r elfiev evBaifioveaTdTrfv, 5 a \ V ovtc et9 ev eOvos aTropKeirovre^ ev avTtj TOVTO evBaifiov

ifKaTTOLfxev; MefLvrjfiai, <j>r). Ti ovv; vvv rjfilv 6 TWV iiriKovpcov

y8w>9, eiirep TOV ye TWV oXvfnriovitcwv TTOXV re tcaXXicov teal dfieivcov
(fraiveTcUy fir) TTTJ ' Kara TOV T&V O-KVTOT6/JLO)V <f>alveTai ftiov f) TLVCOV B

aXXcov Brj/jLiovpy&y rf TOP TO>V yecopy&v;

Ov /JLOL Bo/cel, e<f>rj.

10 ' A U a fievTOi, o ye teal itcel eXeyovy Bi/caiov /cat evTavda

OTi el OVTCO? 6 <f>vXaf; eTn^eLprjaei evBaifuov yiyveo-dai,

eiirelv,
&&Te firjBe

<f>vXa^ elvat, jiriB* apKeaet ai>T<p y8to? OVTCO /jueTpio^ teal ySe^at-o? /cal a>9 rj/teis 4>afiv apiaTos, aX>C dvorjTo? TC teal fxeipaKLcoBr)^ B6l*a ifiireaovaa evBatfiovias Tripe opfirjaei avTov Bca Bvvaficv iirl TO 15 airavra ' TCL ev Tjj iroXei oltceiovadat,, yvcoaeTac TOV 'HcrioBov OTC C
Tw OVTL f)v ao<f>6<; Xeycov irXeov
apa, 3.

elvai 7r<w9 r/fiLcv TTCLVTOS.

'Eyu,ol

fiev, e<f>rj, v/ji/3ovX<t) xpcojievos (level eVl TOVTW TO5 ySta).

r)v 8* eyd), TTJV TCOV yvvaiicwv (TKexpoifieda v: <TK\f/6fJL0a AIIS? q-

Svy^copec^

KOLVWVLOV TOLS dvBpao~iv, r)v 4 . iroioifiev U : voiovfiev A>

<rK\J/6fi0a is perhaps defensible, for wedta TT)P ovfflap ^yiCTa tcai avooiujmay regard TOVTO /JVffK\f/6fx0a as TCLTCL afiapT^fiara dfiaprdpovffiy and ib. oratio recta; but iroLodfiev would be very 526 A. Whibley points out that in the language of Greek politics and political awkward, if not positively wrong, in view science dtpafus was often used in a quasiof the optative ws oloi T' el/xev. It is technical sense, denoting 4 power due to noticeable that Plato did not expressly wealth, connexions,1 etc. (Gk. Olig. p. 125 promise to examine this point; although n. 7), but it can hardly have such a meanthe solution is already hinted at in iv ing here. Madvig conjectures, absurdly 420 B. ots l6v. Hirschig would write 0? for enough, Siadvpou. ofs, but see 465 D. The same attrac4 6 6 C 15 'HorfoSov. OD. 40. tion is found in other authors besides 17 i&cvci tirl: 'will remain true to,' Plato: see Kuhner Gr. Gr. 11 p. 925. as in vi 496 B. 6 irucovp<i>v has now a more ex<rvyxwP^ is followed first by the alted sense than formerly (see 463 B, accusative KOIPWPLCLP and afterwards by 464 B .), and includes the Rulers. the accusative with infinitive /card TC Aristotle perversely misrepresents Plato's iroXtptype* (J. and C ) . Ast desired position in regard to the happiness of the to cancel KCLL before xaidwp, and is comguardians when he remarks n 5e /cat T^V mended for this by Hartman, who remarks evdai/xoptav d<paipov/J.evos TCOP <pv\&K(tiv, " quasi unquam TCUSCS gigni possint sine tiXrjv <prjo~l 5eiv efidaifwpa iroieiv T7}i> TT6\IV mulieris et viri KOLPWPiq.! " ** Nodum in b TOP po/JLodtTriP {Pol. B 5 . I 2 6 4 15 ff.): scirpo," as Schneider caustically observes. see Susemihl ad loc. Plato is speaking of KOIPUPLCL vepl iral8u>p not between one woman and one man, 4 6 6 B 10 4KCI. IV 420 ff. 14 hid 8vva|uv: * because he has the but between several women and several men (T&P yvpaiK&p TOIS dpbpdai). The power,' " weil er kann " (Schneider). The children are common to all the guardians possession of the power to do wrong is of either sex. itself a temptation, according to Plato: cf. Gorg. 525 D OVTOL (tyrants etc.) yap

467B]

TTOAITEIAC E

315

hieXrjXv6afiepy irauheia^ re Tripe teal Traihoav teal <f>vXaKr}<;

aXXcop TTOXLTWP, /card re TTOXLP fievovaa*; eh iroXefiop re lovcas 20

D teal f*vfi<f>vXdTTiP help teal gvpffrjpeveip oiairep tevpas teal ' irdpra irdprrj Kara TO ivvarov teoipusvelp, teal ravra irparrovaa^ rd re
a irpd^eip teal ov irapa $v<nv TTJP TOV drfkeos 7rp09 TO Vy y Tretyvtcarop 7rpo9 dXXrjXay KOIP(OPLP; %vy^a)pojf <f>r). X I V . Ovteovv, r)v S* 700, eteetpo XOITTOP SieXeaOai, el a pa teal 25

ev dpOpdirois Svparop, wairep eV (iXXois fwoi?, ravTrjp TTJP tcoipwviap eyyepecOaij teal oirrj Bvparop; "R<f>07)s, e^rj, etTrayp rj e/jueXXop E VTroX^yfreaOac, Tlepl fiep yap rtop ep T<O iroXefjuw olfjuat, ' e(j>rjp, hrjXop OP rpoirop iroXefirjaovo'LP, Ua>$; y 8* 09. "On teocpjj aTpareva-oprai, teal Trpos ye d^ovat r&v rraihwp eh TOP iroXefiop 30 oaoL dSpoi, rip (ixrirep oi rwp aXXayp Sq/uovpywp OeoyvTai ravra, a reXe<M)depTa<; herjtrec Srj/jiiovpyelp' irpbs he rfj dea Siateopeip teal
467 I vTrrjpereLP irdpra TU irepl TOP TTOXC/JLOP teal Oepaireveip warepas

re teal firjTepas. i) ovte rja'drja'ac rd irepl Ta9 Te^;i/a9, olop TOU9 TMV tcepafiewv iraiSas, W9 iroXvp ^povop SiatcopovPTes dewpovai irplp dTrreadai TOV teepafieveip; Kat fidXa. *H OVP itceLPOt?
7rtfiXeaTpop iraiBevreop r) rots <f>vXa^c TOVS avrdop epnreipia 5

re

teal dea TWP Trpocrjteopreop;

AXXa JJLT)P teal payelTai

KarayeXaarop

pevT

dvy e<f)7),

B LT).

ye irdp %q)op Bcafepopra)*; I irapoPTayp

4 6 6 D 23 ov trapd fywriv. Before 4 6 6 D 26 wcnrip|^<pots. Cf. 451 D. taking leave of the subject, Plato reite28 vtpi |Uv yap KTX. = * for as to rates the principle on which his comwar1 etc. is a dexterous way of making room for the episode on war, and at the munism rests. ** Equal companionship in the work and interests of life is the same time postponing * the great perinatural relation of the sexes, whereas it peteia, the on-rushing of the third wave,' is the existing relation which is unnatural" which " is made more impressive by being (Bosanquet). Cf. 456 c n. delayed" (J. and C ) . For piv ydp cf. 4 6 6 D467 E We have still to deter- vin 562 A n. mine whether such a state of society is 4 6 6 E 31 aMnrcp KTX. Handicrafts possible among men, as it is among the were usually hereditary among the Greeks: lower animals. But first let us provide cf. Prot. 328 A and Bliimner Privatalt. for the management of war. p. 395 nn. hiaKovtlv should be taken Our men and our women will take the with &ov<ri. The change of construction Geld in common, accompanied by such of is illustrated by Schneider (Addit. p. 41) their offspring as are not too young. The from Tim. 74 B iixrixa-varo, Ivairaptchildren will attend to their parents' wants xoli Thv $e o-dpica<re<r0cu KT\. Herand encourage them by their presence on werden inserts 5c?, and Richards Stddthe ground. They will thus have the aKwrai, after &ia, but the text is probably advantage of witnessing the actual exercise sound. of the profession which awaits them in 4 6 7 A 7 jiaxctTcuWKJ). Cf. Xen. later life. The risk is considerable, but Cyr. iv 3. 2 and Tac. Germ. 7 quodque the issues at stake require it to be run : praecipuum fortitudinis incitamentum est and we shall take every precaution to in proximo pignora, unde feminarum ensure the children's safety. ululatus audiri, unde vagitus infantium.

316

T7AATQN0I

[467 v

aw av re/crj. "EiCTtv ovrco, KIVBVVOS Se, & HcoKpaTes, ov afjutcpos a<f>a\i(Tiv1 ola Brj iv TroXefjbw (friXel, 7rpo9 eavrols iraiBav airo10 Xeaavras iroir\aai teal rrjv aWrjv TTOXLV dBvvarov dvaXa/3elv. ^AXrjOrjy v)v 8' iyd), Xeyeis. dXXd av irpoyrov fxev rjyel irapaaKevaareov TO fit] irore KcvBvvevaat; OvBa/juws. Tt 8'; el TTOV KivBvvevreov, OVK iv c5 fteXriovs eaovrac Karopdovvres; ArjXov 877. ' 'AXXa a/JLLKpov ocei htafyepeiv ical OVK a^tov KLVSVVOV Oecopelv C 15 rj fir) ra irepl rov iroXeixov Tralhas TOVS avSpas TroXefJLiKovs iaofxevov^; Oiitc, aXXa Bca<f>6pC 7T/9O9 o Xeyeis. Tovro fjuev apa virapKriov, Oecopovs iroXifiov TOV$ iralhas iroielv, irpoa/jirj^avdadat
B CLVTOIS dacfxiXeiav, Kal KaXco<; e%ei. rj yap; Nat. OVKOVV,

r)v 8* e^yft), irpCiTOv fiev aircov ol Trarepes, oaa av0p(OTroi, OVK 20 d/JLadeis eaovraiy d\Xd yvw/juoviKoi rdov crrpareiwv, oaac re Kal D fir) iirLKivhwoL; E//C09, <f)r). EZ9 fiev dpa rd? d^ovaiv, 6i? 8e

ras evXaftrjaovrai.

'OpOws. Kai dpyovrd^ ye

TTOV>

r)v 8* tyco,

ov TOVS (fravXoTaTovs avTols iiriaTTjcrovcrtVj dXXd TOV$ i/jbirecpia re Kal TJXLKLCI iKavovs rjyefiova^ re Kal iraihaywyovs elvai. Ylpe25 7m yap. ' A W a ydp, (j>rja-o/uLv, Kal irapa Bo^av iroXXd iroXXois BTJ iyevero. Kal fjidXa. II/009 rolvvv rd roiavra, do <f>iXe, irrepovv KpT) iratBia ovra evdvs, iv civ rt Bey Trerofievoc dirofyevywaLv. 1 lift)? Xeyets; e(f>Tj. 'ETTI TOVS ITTTTOI;?, tfv 8' iyco, dvaftifiaaTeov E

4 6 7 B 10 dvaXa^ctv = ' to recover.' ing of A and a few other MSS, wrongly This intransitive use of aua\afipai>ii> is preferred by Hartman). especially common in medical writers: see TOVTO JI^V KTX.. virapuriov = Set OirStephanus-Hase Lex. s.v. It arises from dpxeiv (intransitive), not 'we must the omission of the reflexive pronoun, begin with,' as J. and C. suppose. Cf. which is a common way of making eKreov 468 A. TOVTO (accusative: see on transitive verbs into intransitive : see on m 400 D) is explained by Oeojpoits I 336 B. TroLeip. W i t h 7rpo(Tixt)x<xva.oQa.i, dei or t h e 4 6 7 c 15 iraiSas TOVS tfvSpas. S with like is understood out of virapKTiov: cf. several other MSS reads TOVS Tral8as instead Gorg. 492 l> TCLS /xtv itridv/xias </>i)$ ov of iraidas. But iratdas is predicative, and KO\CL<TTOVe&vTa bk CLVTCLS WS (xeyio-Tas goes with dewpeiv. " Socrates plurimum rrXrjpuxTLP iToifxd^eiv a n d Crito 5 1 c . referre dicit, ut qui adtilti bellicosi futuri Richards needlessly proposes to read av7 T v o r sint, iam pueri res bellicas spectent " Trpo<Jixr)x l t to insert " something (Schneider). Hartman seriously weakens like derjaei." the contrast between vcudas and avSpas 4 6 7 D 22 cvXaptjcovTai: sc.dyeiv. by reading avbpas <CTOVS> iroXeiuuKoijs. 24 xatSa^yw-yovs. The tutorial office 16 8ia<^pci. We should at first sight in Athens was assigned to slaves. In expect < iro\v > 5ia<f>4peif and so Richards Plato it is exercised by the very best of suggests. But (as Hartman points out) the citizens. Bosanquet justly emphasizes the introduction of OVK OL^LOV KIVSVVOV the revolution which Plato's arrangement breaks the continuity between the original would involve in the education of the question and the reply. Hence, too, the young, reply has dia<f>4pei,not diafapciv (the read25 d\Xd ydp. 11 365 C ;/.

468 B]
V(OT(iTOVS, deav

nOAITEIAC E
KObL hLha%afJLVOVS L7T7rVLV <' LTTTTGyV dfCTOV fir) dvfioeLSoov firjSe fiayyTLK&v, /cdXXLaTa

317
7rl dXX' o TL TrohayictaTaTayv 30 T OedaovTaL TO avrwv

fcaX evrjvLcoTCLTCov. OVT(O yap epyov, teal dacfraXeaTaTa, 7T6/UVOL.

av TL Bey, <ra)6rjcrovTaL fieTa

7rpa/3vTp(ov

4 6 8 rjyefiovcov TL

OpOays, <f>r], /JLOL So/eefc | TCL irepl avTOVS TOV iroXefiov;

XiyeLv. <TOL TOVS

8k hrj, elirov,

7T(W9 KTOV

aTpaTL(OTa<; irpbs fcaTa<f>aivTaL XnrovTa i)

T real TOVS iroXefiLOvs ; $>7), irola. AVTGOV

dp* opdoys /JLOL eliroVy TOV 5

ov;

Aey\

fiev,

TU^LV r) onXa ov Tov

dirofiaXovTa

r) TL T&V TOLOVTCJV irotrjaavTa Set KadLGTavaL r) yewpyov; dp* ov

SLO, KUKTJV dpa Udvv fjiev ovv.

Brj/jLLOvpyov TLva 8e %(*>PTa ^

TOV$

TroXe/jLLOvs dXovTa

B Bcopeav SLBOVUL TO?9 iXovaL

^prjcrOaL TTJ ay pa 6 TL av :> fiovXoovTaL; 4. voia H: 0i\ov<rt

29. 8i5a^a/j.^vovs (j1: 5i8aonvovs A l l g1: btdax&^vras S . iroi av A : iroiav I I : irolov q. 8. e\ou<n J . van L e e u w e n :

4 6 7 E 29 8t8a|a^vovs. Schneider reads didax^^ras, while preferring his own conjecture $e5t5aoju&>ovs. The future dtda^ofx^vovs cannot be right: for the children would certainly be taught to ride, before going on such expeditions (J. and C ) . It would be too hazardous in such a case iv irldy Kpa/j.Vu>. Against Schneider's conjecture it may be urged that the future perfect participle should not be used where the aorist participle is enough. didaxQ&Tas is an obvious ' correction.' With didaZafxivovs the meaning is simply ' when they have taught them to ride.' The middle expresses personal interest; and does not imply that the iiriKovpoL get them taught by others. See on this point IV 421 E n. It may be noted that in Sparta great importance was attached to learning the-'accomplishment of riding (M tiller Dorians 11 p. 316). 4 6 8 A469 B Touching the citizens' duty to one another in the field, Socrates enumerates various means by which cowardice will be discouraged and bravery rewarded. 4 6 8 A 2 ri tk 81) KTX. This punctuation is better than to place the mark of interrogation after 617, and take ra trepl rbv trb\efxov as an internal accusative with TTWS eicrtov KTX., because r& Trepl rbv wdXe/xov is already practically involved in the word crrpartwras. I agree with Hartman that Richards' proposalri 8k drj; elirov r& Trepl rbv TrdXefiov, irQs TToXe/xiovs, apa KT\.;is far from elegant.

4 iroia. See cr. n. iroV av, which is generally read, surely cannot be right. Schneider remarks " troV av breviter dictum accipio p r o iroia av ovra ra ire pi rbv 7r6\ef.cov 6pdj$ ^xeiv A^7ets." J . and C. are content with supplying etrj ra aol Kara<paiv6ixeva. But ellipses of this kind are too severe a strain upon the imagination, iroia dr) is suggested by Richards, Trrj Sit) by Hartman: but is 8r) in place here? I think not. I take noia sc. ean to refer to TCL irepl rbv iroXe/xov. Glauco addresses himself to the first of Socrates' questions: cf. 465 E n. and Soph. Trach. 421423. The corruption is common enough : see hit rod. 5. avTwv = ' ipsorum ' contrasts Plato's soldiers with their enemies (cf. irpbs avrofc re /ecu rovs TroXe/uLiovs just before). pAv prepares us for the second part of this topic, beginning at 469 B. We certainly should not read IXT)U (with Hartman). Plato's treatment of cowardice in battle m^y be compared with the punishment of rpiaavres in Sparta : see Gilbert Gk. Constit. Ant. E.T. p. 77. Cf. also Laws 943 D ff. 8 IXovo-i. Van Leeuwen's emendationsee cr. n.seems to me admirable. The contrast between akbvra and e\ou<ri is precisely what is wanted: cf. Xen. Cyr. v n 5- 73 ytWs yo-P & ""rcLcriv dp& atdids tctnv, 6rav iroXe/uLOiJVTUv TT6\LS rdv e\6vru)v elvai Kal ra (Ttliixara Kal ra xP^vara. With the infinitive van Leeuwen compares Laws 879 A irapaddrio rbv 8ov\ovx^ &

TTAATQN02
ye. Toi> Se dpiarevaavrn re Kal 10 irpebrov fiev iirl arpareia^ fj ov; "Efioiye. Ti Si; virb rwv (rvarparevofievcov Be^icoOrjvac; aoi So/cel. Kal rovro.

[468 it
evhoKiprjaavTa ov

fieipa/cicav re 'AWa roh\

/cal iralhoav iv fiepei virb etcdarov So/cel aot yjpi\vai aT(f>av(i)0rjvai; OI/JLCU, rjv 8' iyd), ovtcin , 66)9 civ 7rl dirapvqdrjvai, ipwv fj appevos To irolov; To <f>i\rj<TaL re Kal

<f>ikr)df)vat vnb /cd<TTOU.

15

Tldvreov, <f>r),
T/)<?

vi igelvat C
Tt9 TOV OVTV ydfWi re

ov av ftovXrjrat, <\>i\elv, Xva Kal, idv

f

fj OrjXelas, irpoOv/AOTtpos 7 7rpo? TO 7 6rt fiev yap ayadtp Kal alpecrecs TWV TOLOVTCOP iroWaKC^ Xv o TL irXela'Tot, 4K TOV TOIOVTOV ydp, <f)r).

<f)piv. Ka\cJ)9, 771/ 8' iy(. eroifioi TrXelovs fj rot's aWois 20 irapa robs aXKov? aovracf elprjrav ^Sr). ylyvcwrat, XV.

Etirofiev

' A W a firjv Kal Kad* "OfiTjpoi/ TOIS Toiolahe hiKaiov- Ti/juaP Kal ' ydp "Ofirjpos TOV evZoKifMrjaavra iv D

T&v V<DV oaoi dyaOoL

12. rl Si; Se^LwOrjvai A ] S ^ : ri Sal 5r i^iadrjvai corr. A 2 et in mg. 7/5 ri 5e i%iadr}vai. Pro Sej-utidrjvcu II praebet 5eia0ijvat (sic). 15. aTparelas ql:

A S : arparias (sic) 1 1 / .

19 aip&rcis means selections by the rulers (so also Schneider): cf. 460 B, to with playful irony, for Glauco is an av^p which etprjTai rjSij refers. J. and C.'s ipurriicds (474 D). A vein of irony runs alternative rendering "success in winning through all this passage, as Dugas has such prizes" cannot stand: still less the pointed out (VAmitie Antique p. 121); translation of D. and V. " to exercise more than the usual liberty of choice in but it is not wholly ironical. Plato may have been willing to allow more latitude such matters." to soldiers on a campaign than he woujd TV TOIOVTWV: i.e. rwv ayad&v. permit to others, without sanctioning the 4 6 8 D 23 "Opipos KTX. / / . 7. 321 f. usual abuses of camp life (see Dugas l.c. v<frrot(nv 5' Afajra dujveK^ejci yipaipcv | p. 87). There is nothing in this passage ijpiaf 'ATpeLSrjs. In Plato, Atavra is which is necessarily inconsistent with the omitted by q, and three other MSS : one self-restraint enjoined in in 403 B, alMS places it before VUTOWIV, and four though in practice abuses might have after tyy. The word may be a gloss; arisen. See also Laws 636 c ff. but as it is present in AllA, in the same position as in Homer, it is safer to retain 14 Kal irpo<rr0i)|i, 7c KT\. Glauco's it. Plato often makes his Homeric quoenthusiasm is in keeping with his character: tations complete, even at the cost of a see last note. little awkwardness: cf. 11 363 B. Aristo4 6 8 C 16 povXrjTCU: sc. 6 dpi<TTO<ras phanes, it may be noted, has the converse re Kal ev8oKifx-/)cras. of Plato's proposal in Eccl. 680. Idv Tis<|>lpciv. See Symp. 178 E
468 8 13 OVKITI croi SOKCI: said

y 64\ov<ri is not free from objection. Paris A generally has iBiku, the usual Attic form; moreover, the word itself, if taken with xPVff^at9 is too weak; nor can we (with J. and C ) readily understand XJEIV. Plato's ordinances on this matter are far more drastic than anything known even in Sparta: see Muller Dorians II p. 238.

179 B. The principle underlying Glauco's remark was widely accepted by Greek military authorities (see Hug on Symp. l.c. and Dugas l.c. pp. 90104). The Theban Sacred Band, composed ofipaaral and ipojfxevot, is the best-known instance of its application in actual warfare (Athen.
XIII 561 F),

469B]
vcoToicriv ///Lta T(p Tt/xdadac
T Ovaiais

1T0AITEIAC E
Acavra e<f>rf Birjvetceeao-i av^tjaec.

319
yepalpeadai, e(f>rj.
av

& 9 ravTTjp oi/ceiav ovaav > teal

TL/JLT)V TG3 rjfiwvTL re teal dvBpelot), ef 779 25 TTJV icryyv 'Opdorara, ye *OfJLtip<p. teal yap r)fiel<; ev
teaS* oaov

Yieiaofxeda apa, rjv S* iyd), ravrd

teal T019 TOLOVTOIS Tract, TO\J<$ dyadovs,

dyadol tyaivtovraL, tcai vfivoLs teal 0I9 vvv Brj iXeyofiev Ttfjurjaofiev, E 7rpo9 Be TOVTOCS e&pais eaacvy Xva afia TG> rtfiav KaWtara, yvvaltcas. re teal tcpeacriv the irXeloLs heird- 30 datcco/jbev roi)<; dyadovs ap avhpa? re teal ov irpcoTov (xev ye -fidXiora. 'A\V

(f>rj} \eyei$.

Elev* TUJV Be Brj diroOavovToav Yldvrwv

iirl o~Tpareia<s 09 av evSoKC/i^aa^ reXevrrjajj, <f>r)o~ofJLv TOV yjpwov awatVy a>9 apa 469 01 fiev Baipoves eaOXol,
YietaofxeOa fiev ovv.

yii>ovs elvai;

ov iretaofjieda 'HtrtoSo), iirecBdv nves dyvol

TOV TOLOVTOV yevovs re\evTrj- 35 reXedovaiv, dvOpcoircov;

TOV Oeov, 7rw9 ^prj TOU9 Kat TOV XOITTOV 5

eiriyjiovioi

aXel;itcatcoi,

<j>vXatce<; /uuepoircov

Aia7rv06/J,evoi apa Tl

Baifjioviovs T teal Oelovs Tidevai teal TLVI Btat^opw, OVTCO teal TavTrj 0r}o-o/jLv r) av i^rjyrjTaL; S* ov /juiXXofiev; Brj xpovov, C 9 BaifAovcov, OVTCO OepaTrevcofiev Te teal irpoaKwrfao^iev 0

B avTCJv ra9 tirjtcas; TavTa Be TavTa vo/j,iovfjLev> oTav T49 yvpa

33. (rrpareias I I : crrpanas A. 6. irpo<TKwri<rofjit' A ' l l : irpoaKwijaiafiev A2.

deparrevao/xev H: depairetaw/xev A. 7. ravrk v: raura AIIIS

27 76 reminds us that Homer is not in other respects a persona grata in our city. 4 6 8 E 30 ^Spais KTX. Zdprj re Kpiaciv re I5e irXeiois dewdea-ffip in / / . VIII 162 al. 33 <rTpaTias: not of course crpartas (Herwerden), for arparid is ' a r m y / crpareia ' campaign.' 34 Tovxpvtrov -y^vovs. Ill 415 A. Cf. Heracl. Fr. 102 ed. Bywater apyHfidrovs Beoi Tifjuatn KCLI AvOpuiroi. 35 TOV TOVOVTOV ^vovs. Plato compares his ' golden citizens' with the heroes of the Hesiodic golden age. H e would fain surround them with some of the romantic and religious sentiment that clung around the golden age of Greek poetry and legend. 4 6 9 A 1 ot |t*vdv0pira>v. Cf. Crat. 397 E. The nearest approach to these lines in our Hesiod is to be found in OD. 122 f. rot fievthe departed

children of the golden age5al/Movis etVi Aios jj.eyd\ov 61a /3ouXAs | crd\ol> iviX^^l0t <f>^o,K$ Qvi)r(av avdpunruv. 3 TOV 8COV. Apollo, our irdrpios ifryyjT^s: see IV 427 B n. 4 nOlvcu: ' to bury.' TCVI. 8ta4>6pu>: with what distinct tion' (** mit welcher Auszeichnung" Schneider). The occurrence of 0^/tas dia<f>6povs in Laws 947 B is no ground for reading <$^Ky> rivi Siatpdpy here, as Richards bids us read. 6 s 8atjiovvOrJKas is another link with Greek religion. Cf. Eur. Ale. 1000 ft. /cat rts doxf^tau ictXevdov | ififialvuv rbtf ipei | " aura work wpotiOav' dv5p6i, \ vvv d i<rrl /xd/catpo Sai/xtov. \ xa*P* < TT6TVI\ ed 5e dolrjs." \ Total viv 5 irpoaepovcn (pajxai, and other passages cited by Nagelsbach Nachhom. Theol. pp. 108no. 4 6 9 B471 c We have also a duty to our enemies. No Greek city is to be

320

TTAATQNOI
av Siafapovrcos

[469 B
iv TW /3L(D arpaTta)-

TLVL aXXqy rpoircp reXevTrjarj rcov iaoi dyaOol KpiOayaiv; 10 rat; To irolov Kara ALKCLLOV yovv, (j>rj. Srj; Ylpcorov fiev

Tt Se; 7rpo9 TOL>9 iroXe/jLLOvs 7rw9 iroLrjaovcnv rjfjuv ol

dv&paTroBi<r/j,ov irkpi BOKC 'EiWrjvi/cov

8itcaiovr'TLXXriva<; 'EXXrjvl&as 7r6Xet,<; dvhpaTrohl^eaOat,, rj /JLTJS' aXXrj iirLTpeiretv TO Svvarbv teal TOVTO eOi^etVy rod yivov? (fyelSeaOaiy vXa/3ovfievov<;' TTJV inro TOOV /3ap/3dpa)v BovXeiav; C

15 TfOX(p teal iravTL, <j>r}, Btafyepei TO (fyeiSeaOac. M?/Se "RXXrjva apa

471 A ou5* apa rrjv 'EXXdSa "EXA^es 6vres Kpou<rtv. A further reason for taking this view is that 'EWrjvidas iroXeis points the allusion to Plato's city, which is a 'EXX^fis 7r6Xis (470 E), and therefore will not reduce Greeks to slavery. Finally, fxytf dXXfl (sc. 'EWyvldi xdXei) is easy and natural only if 'EWrjvldas irdXeis is treated as the subject. The difficulty of /xr}dy aXXfl (on the usual interpretation) led to the correction fxrjd' aXXots (Stallbaum with v and Flor. RT), and has recently caused Hartman to propose nr)daiJ.fj, on the ground that aXXr; after "EWrjuas could only mean jSap^dpy. In so saying, he goes, I think, too far; but my explanation removes the difficulty. 13 0iv: sc. rous "EWrjpas. 14 vXa(3ovfj^vovs agrees with the subject of feideaSai rather than with that of idifciv. The Spartan Callicratidas agreed with Plato here: OVK 2<pri eavrov ye dpxovros ov8iva 'EWrjvuv els Tobiceivov hwarbv avdpaTro5t<Tdrjvai (Xen. Hell. I 6. unwritten laws or usages (V6/JLOL KOLVOL TTJS 14). To enslave barbarians, on the 'EWddos, vbfiiixa. rCov 'EMT^/WP) in matters other hand, is just: for the barbarian is <pvati bovXos (Eur. /ph. Aul. 1401 and of this kind, and to these Plato frequently elsewhere: Arist. Pol. A 2. i252 b 9). makes allusion throughout his argument: See also on 470 c. see on 469 E, 470 c al. Cf. Nagelsbach Nachhom. Theol. pp. 300307. The 4 6 0 c 15 oXa> Kal iravrC. So in policy which Plato here prescribes for his Phaed. 79 E, Crat. 433 E. In VII 527 c ideal city was clearly intended by him to we have r y 6'Xy /cat iravrl, and even T< have a direct and immediate bearing on iravrl Kal 6'Xy in Laws 734 E. the circumstances of his own day; and p)8^: with iKTrjcrdai. They must this part of the Republic is in no small neither enslave their countrymen {dpdpadegree, as Jackson remarks, " a contribuirodlfeadai above), nor hold a Greek in tion to practical politics." See on 470 C. slavery: cf. I 351 B. J. and C. wrongly 1 12 "EXXrjvastfXX-Q. "EWrjvas is the translate tirjbe as 'not even,' and Hartman needlessly proposes /-ITJS^'. Greek object, not, as is sometimes held, the subject, of dLvdpairodLfcadcu. It rightly slaves were of foreign nationality, except such as had been sold into slavery on the occupies the emphatic place, because the destruction of their city by war (Bliimner point is that Greek cities should not enslave Greeksno one objects to their en- Privatalt. p. 87 n. 1). Plato disapproves of the exception: does he mean to apslaving barbarians,and not that Greeks prove the rule, so far as his own city is (as opposed to barbarians) should not concerned ? Steinhart (Einleitung p. 202) enslave Greek cities. Cf. the order in enslaved^ and there must be no unseemly plundering of the dead. A rmour captured in the field shall not be dedicated in temples, least of all such armour as we take from Greeks, unless the God shall otherwise decree. We forbid Greek territory to be ravaged, or Greek houses to be burnt. The entire Hellenic race are children of one family, and conflicts between its members should not be called war, but civil strife. Our natural enemy is the Barbarian, and if ive plunder Greece, we do but ravage our nurse and mother. Remember that our city is a Greek city. She may chastise, but will not enslave, other Greek States. Glauco agrees: he thinks our citizens should treat the Barbarian as Greeks notv treat their fellowcountrymen. 4 6 9 B ff. In this episode Plato discusses the principles which are to regulate the international policy of his city in her dealings both with Greeks and Barbarians. The Greeks themselves recognised certain

469 E]
BovXov ifCTrjadai fir/re

nOAITEIAC E
avrovs rot's re Yldvv fjikv oifVy (f>7)' fxaXkov y 8' dirkyjavTo.

321 a W o t ? "YLXXTJGLV OVTCO av ovv ovrco 777)09 Ti Be ; atcvXeveiv, vtKtjacocriv, irepl TOV Toiavrrjv Biavoias TOV 25

v/ji/3ov\Vi,v;

TOVS fiapffdpovs rpeTTOLvro, eavrwv r}v 8' iyob, TOI)? reXevrtjcravTas V fcaXm exec; 7 ov irpofyacnv 7 G)9 TI rwv Kal D ' ixayoixevov dpirayrjv levai,

irXrjv oVXcwi/, eireiBdv BeovTcov BpoyvTas, orav

y

/lev TOI$ BeiXols e^ei fjirj irpbs TOV 20

T0vO)Ta Kvirrd^coaiy TroXXd Be r/Brj crrparoTreSa Scd rrjv dircoXero; fidXa. XveXevOepov (f)iXoxprjfjuarov veicpbv avXav, teal yvvanceias; re teal GfjuKpas TO TToXe/jLtov vofxi^eiv
E TOVTO TTOIOVVTCL^ TWV

he ov So/cel teal diroirrafjievov

oh

TO aoofjua TOV Tedvewros

KVVtoV, at TOLS XldoiS,

eyQpov, XeXoiTTOTO* Be w iiroXefxei; ycCXeiraivovai,

7) oiei TL 8idcf)opov Bpdv TOVS

CLV f3XT)0di)(TLy

TOV /3a\Xoz^TO9 ov% diTTO^vai;

OvBe afxiicpov, (j)rj. BtaKwXvaei^; 30 w<; dvaOrj-

^YLareov apa Ta<$ ve/cpoo-vXias real TCLS T(OV dvacpeaecov /AevToc, (j>rj, vrj Aia. XVI. OiJSe fjbrjv TTOV 7T/0O9 T Upd TU 07rXa olaofiev
28. pa\\oi>Tos II : J3CL\6VTOS unus A .

4 6 9 E 27 atdirTojuvai. Aristotle asserts that Plato expressly recognises read fidWopros, and not fiaXbvros (see slavery in his State. It is clear from the cr. n.), as appears from Rhet. ill 4. present section that Plato does not impugn I4o6 b 33, where he refers to Plato's the principle of slavery, so long as the illustration as follows: Kai rb iu rrj TTO\Lslaves are of barbarian origin; but he nowhere says that his perfect city is reia rrj HXdrwpos, on ol TOVS TedveuJras (TKvXevoures ioiKaai rots KVVI8LOLS, a TOVS actually to contain slaves, nor is it easy Xldovs ddfcvei TOV f3dXXovTos o\>x airTbto see what there would be for them to fj.Pa. The present is more picturesque do, unless they were employed to work under the farmers and artizans, or as and true to nature: the dog worries personal attendants at the ava<TLTta and the stones, while his tormentor amuses the like. Slaves are present, of course, himself by throwing more. It is true that the simile is not quite accurate, in the city of the Laws (776 c ff.). because a ' flown antagonist' cannot con18 OTKVXCVCIVKCXXWS \i. Cf. Xen. Hell. 11 4. 19 (quoted by J. and C.) KO.1 tinue to do mischief; but (3aXoPTos, which is generally read, though not by Schneira ixtv 6tr\c. ZXaftov, TOVS 8t xLT^vai ovdcvbs TQJV TTOXLTQIV iarKvXevaav. Such der, is also inexact, because you cannot attack a vanished foe. In either case, moderation was unusual. the analogy is near enough. Moreover 4 6 9 D 25 diroirrafiivov is (as Schulze pointed out in / / . Jahrb. 18N7 pp. 226 ff.) the consensus of all the other MSS, coupled a reminiscence of Homer's and 8' ZTTTCLTO with Aristotle, outweighs the authority 0V/JL6S (//. 16. 469 and elsewhere). Hence of A where lipography is possifble. See Introd.%^. the poetic form, as in oixerat aTroirrdHevos {Symp. 183 E from //. II 71). The 29 dvcup&rcov. The laws of Greek ordinary aorist in prose is 'eirrh^-qvy as in warfare permitted dpalpe<n$ of the dead, 11 365 A. Compare Phaed. 115 c f. and unless the petitioning parties had forfeited Eur. Fr. 176. 36 ris yap irerpalov (TK6their rights by robbing a temple or deseireXov ovrdfap dopi \ dotivaun ddxret; TLS 5' crating a shrine (Busolt 6V. Altcrth. p. 55, fa VKVS, | el /xr)8p aladdvoiro rCbv where the authorities are cited).
uiv; 228 F. and Plut. Apophtheg. Lac. 31 ov8^ (JIIJV'EXXTJVWV: as was usual

in Greece : see for example Thuc. ill

322

TTAATQNOZ
s, aXXcos r e Kal TO, TCOV ' E W ^ W I / , idv

[469 E
TL T//JLLV fieXy TYJ<$ <f>o/3rjaofjueda, /JLTJ 470

TOVS I a W o u ? "JLXXrjvas

evvolas'

/JLOXXOV Be Kal

TI fiiaafjua fj 777)09 lepov TO, ToiavTa TL Brj 6 deos dWo Xeyrj. 7*779 ^XXrjvL/cfjs

diro TWV OIKLCQV <f)epLv, idv fxrj e<f>v. Ti Be; 7*79 r e Tfjujaeo)? TL aoi Bpdaovaiv oi
a7T0(f)aiV0/JLV0V

'OpOoTaTa,

Kal OIK 1 cov ifiTTpryaecos irolov

5 CTTpaTLCOTai 77y)O9 T0L>9 TToXefLLOVS ;

Xov, <f)T)j S6^aV

rfSico? av aKOVcraifii.
1

'Eyu.ol fiev ToivvVy fjv 6 iyab, BOKL TOVTCOV Haw ye. QaLveTal /JLOL, wairep Kal

fi7]8iTpa 1TOL6LV, aXXd Tvv 7TTL0V Kapirov dcfraipelaOaL, Kal (ov B

aoi \eyco;

evKa, /3ov\ei

ovofjud^erac Bvo TavTa TCL ovo/naTa, 7ro\e/xo9 T Kal arTdats, OVTCO 10 Kal elvaL Svo, ovTa eirl SVOLV TLVOLV hiatyopalv. Xeyco Be Ta Bvoy

TO fiev oltcelov Kal %vyyeve<;, TO Be dWoTpiov Kal oOvelov, iirl fiev ovv TT) TOV oiKeiov exdpa GTa<Ji<; KK\r)TaLy eirl e TTJ TOV dXXoTpiov
9. ra A 2 S: om. A 1 !!?.

114. 1. Plutarch however implies that the Spartans were an honourable exception to this rule {Apophtheg. Lac. 224 B). With Plato's sentiment cf. *' aeternum inimicitiarum monumentum Graios de Graiis statuere non oportet" (Cic. de Inv. II 70. Cicero is referring to an incident arising out of a war between Sparta and Thebes). 4 7 O A 2 Idv jiii TIX^YD' Apollo might not wish to surrender his rights, and Plato would do no violence to the patron god of his city (iv 427 B). It was usual to dedicate a tithe of the spoil to the gods (Xen. Hell, ill 3. 1). 3 TI 8c; KTX. SO Schneider punctuates. Stallbaum and others place the mark of interrogation after e/x7rp7^rews, comparing v n 515 K, IX 582 c (where however see my notes), and other examples: but the analogy of 469 B and 469 c, as well as the emphasis on 7^5, is in favour of Schneider's view. We may compare the use of the genitive instead of irepi with the genitive after verbs of speaking, asking about etc.; cf. ix 576 D and Jebb on Soph. Irach. 169. 4 7 O B 8 w<nrcp Kal8vo. Literally ' as these names, war and civil discord, are named two, so also they are two.'

now usually read. With this reading, the sense would be ' a s these things' (viz. War and Discord) 'are called by two names, so also they are in reality two,' 6VTCL ivl KT\. That is to say, ovra. itri would be said of things; but it is clearly intended to be said of names: cf. KiK\r)rat iiri just below. Schneider noticed the difficulty, but thought the confusion between names and things excusable. It is surely a grave blemish in a passage which is written expressly to distinguish between the two. Richards would transpose and read wawep Kal
O~TCL<TI$, ovra. iiri dvotv rivoiv 5ia<popcui>, ovru) Kal etvai 61^0, or m a k e 6vra5ia-

<popaiv follow dvdfxara. This solution effects, at great cost, what is only after all a partial cure. 10 Svra itrl KTX. eirt governs 5ta(popa.lv, and dvoiv nvoiv, which is neuter, depends on 6ia<popaiv. The literal meaning is 'being applied to two kinds of disagreements, arising in two things.' The two thingscontinues Platoare
rb olKtiov (t-vyyevts), and rb aWbrpiov (bSvelov). Disagreementfor 8<.a<f>op& is

substituted ix^P^*n TO oUecov is'called orcuris, in rb aWbrptov, irbXe/xos. ovra. bia.<f>opouv is a marvellous example of Greek brevity, simplicity, and precision. dvo/xcLfeTai 5IJO is opposed to elvai 56o, which means bvo ov<rias dvat ' are,' * ex- Schneider, and J. and C , explain the words correctly; but D. and V. plunge press two realities,' as is further explained in ovra8ia<popaiv. Instead of raura TCL everything into confusion by taking 8voiv rivoiv with 8ia<popaiv. dvbfiara, ravra dvbfxarasee cr. n.is

47OD]
7ro\6/Lto9.

nOAITEIAC E
Kal ov&ev ye, e<j>r), airo rpoirou Xeyets.

323 "Opa Srj Kal el

C ToSe ' 77/309 Tpoirov Xeyeo. dXXoTptov.

<f>r)/j,l yap TO fiev 'JLXXrjviKov yevo<$ avro TC5 8e @apfiaptK<p odvelov re Kal 15 fiapftdpots KXrjreov
P/

avTw oLKelov elvat Kal gvyyeves,

KaXdo<; ye, e<j>r). "EW^i/a? fiev apa ravrrjv

Kal E\\i;i/a? 20

ftapfidpovs'JLXXrjo't iroXefielv fiayp^vov^ <f>v<ret elvat, Kal TTOXC/JLOV rrjv e^dpav Se "EXXrjcrtv, orav rt rotovro rrjv
f

re (frtjaofiev Kal iroXefiiov^ $>vaet fiev <f>i\ov<; elvat, ' Kal ardatv ardaec, eKarepoc

Spaxrtv,

D voaelv 8 iv TG> rotovrtp rr)v TOLavrrjv eyQpav vofii&w. OTTOV av re

E \ \ a 8 a Kal araatd^ecv,

KXrjreov.

'E^w fiev, etf>r)y avy^copcb OVT<O Kal Siaarfj 7r6Xis, edv

XKOTTCL 8rj, elirov, ore iv rfj vvv ofioXoyovfievrj TocovTOv yevrjTai,

eKarepwv rifivwa-tv ciypovs Kal olfcias efnrLfnrp&aiv, a>9 dX

47O C 14 <}>T|p.l -yap KTX. : a formal declaration of Plato's political faith in the Panhellenic ideal, which Cimon ITa/'cXX^wf wpSfios, as Cratinus calls him (Archil. 1 ed. Meineke)andCallicratidas (see Grote vn pp. 406415) had striven to realise in fact, and which Isocrates as well as Plato constantly proclaimed in theory. See on I 336 A, and cf. Spengel Isokrates u. Plato pp. 7flf.and Isocrates Panegyricus passim. The rallying points of Plato's Panhellenism are twointernally, the Delphic oracle (iv 427 B, cnn.), and externally, hostility with Persia: cf.

any apprehensions for the safety of Greek civilisation. The idea of a war against Persia always stirred the pulse of Hellas with a sense of continuity with the heroic past; and it was more than a meaningless ceremony when Agesilaus sacrificed at Aulis, and Alexander visited Achilles' tomb. See Grote ix p. 81 and xi pp. 395397. None the less, in spite of his emphatic expression of the old Greek policy of splendid isolation, it is difficult to overestimate the effect of Plato's writings, and especially of the Republic, in breaking down the barrier between BarMenex. 245 c fT. See also on rroXe/jiLovs barian and Greek. See on 470 E. <p\j<rei below. 20 vocrctv KTX. Compare the melancholy picture of the state of contemporary 17 iro\|iiv |i.a\O)Uvovs. Hirschig Greece in Isocr. Paneg. 115117. Hartand others transpose these words, on man would cancel KOX aTaaidfav; but see slight MS authority, including a marginal 451 B n. correction in A. But it is hard to see why they should have become displaced. 47O D 21 aruy\<ap(a KTX. * I agree By adopting the order in the text Plato to view the matter in this way.' oiirus restricts ^axo^vous to TroXe/xeiv: other- dvofi&fap would be more pointed, but is wise the participle would naturally go with unnecessary. We are hardly justified in TToXeniovs <f>v(Tt too. The MS order also making vonit;eiv i to hold this language ' lays more stress on the emphatic TroXffie'iif (with J. and C.): for <f>ojvfj uo/jifeiv, than Hirschig's transposition would do. (fHdvrjv vofxlfav and the like have a someCf. (with Stallbaum) Ap. 18 D. what different meaning. See StephanusHase Thes. s.v. votxlfav. iroXcpCovs <()v<rci. The universal Greek view: see e.g. Hdt. 1 4 ad fin., Eur. 22 STI<os. ws can hardly be exHec. 1199, Isocrates Paneg. 158 a!., and clamatory, as J. and C. suppose. For Nagelsbach Nachhom, Theol. pp. 305 tlje anacoluthon cf. Hdt. i n 71 ad fin. 307. * We should bear in mind," says t<TT Vjxlv 6TI, fjv virepiricrr) ij vvv rj/ji^pri, * Bosanquet, " that Greek civilisation was t)j OVK AXXos <f>6fa ifxev Kar'fiyopos forai to Plato much what white civilisation is and other examples cited in Kuhner Gr. to us." This is, in part at least, true; Or. II p. 886. TTJIoTcwrei is not * that but sentiments of chivalry and romance which we have acknowledged to be were far more powerful factors in fostersedition' (Jowett), but *that which, as ing the ancestral feud with Persia than things now are, is allowed to be sedition,'

324 25 re So/eel i) orders

TTAATQNOI
dWd

[47O D

elvai Kal ovSerepot avrcov (frcXoiroXi&es* ov yap

fierpvov

av irore iroXfjbcov TTJV rpocftov re Kal /xyrepa Keipeiv

eivai TOU9 fcapTrovs d<f>(iipelcr0aL rols ' fcpaTovac rdov Kparov/jLevcov, E Kal hiavoelaOac < ? BiaWayrjaofievrjov teal OVK del iroXefJurjaovrcov. w TioXv ydp} <pr), r}/jbepG)Tp(t)v avrrj r\ hidvoia eKeivrj^. VI he hrf ;
30 e(f>r)P' fjv (TV iroXiv OIKL&IS, ov^ 'EWiyi/i? ecrrat; <f>r). QVKOVV Kal dyaOot re Kal fjfiepoi eaovrai;
KOivodvr'jGovaiv dovTrep ol OXXOL iepwv;

Ael y avrrjv, ^(f>6Bpa ye.

QVKOVV

' A \ V ov (f)L\Wtive<;; ovSe oiKetav rrjv 'EWriSa r\yr\crovTai, ovSe

Kal a<f)6Spa ye.

TT]V 7T/0O9 Tot/<?r/EX,X77^a<? 8ia(f>opdv \ cos OLKeiovs ardatv rjyyaovraL 471 Kal ovSe ovofiaaovaiv 7r6\e/jLov ; Ov ydp. Kal a>? StaWayrjo-ofievoi, dpa Siolaovrat; Ildvv fjikv ovv. RvfAevou*; $r) o-tofypoviovaiv, OVK eirl SovXeta Ko\dovre<; ov$* eir 6\edp(p, aco^povLGral b'vres, ov
33. ol A'*2S : om. A 1 !!//.

viz. when one city is divided against itself (5ia<jTrj TT6\IS). Plato, it will be observed, does not deny that the abuses which he condemns occasionally happened in Greek civil strife: they certainly often did. He only asserts (and the admission is interesting and important) that the public conscience of Greece condemned them. The conduct of Athens in emergencies of this kind was sometimes honourable and patriotic: see for example Grote v n
p. 318, V I I I pp. 69, 70.

a living example to the brotherhood of Hellas. It may be admitted that the city of IIIV has not a few claims to be called Hellenic. But the 'third city' that of the philosopher-kingis not Hellenic, nor even, in any proper sense, an earthly city at all: it is an ideal, an ensample in the heavens ev ovpavy
irapadet/yfxa r<^ /3ov\oixtvip bpdv Kal bpGovn iavTov KaroiKiftiv (ix 592 H). T h e ani-

mating spirit of V 473 Bvil is assuredly not Hellenic exclusiveness, but the enthusiasm of humanity, if by 'humanity' 26 Tp6<f>OV T Kal |XT]Tpa. Cf. Ill we understand (with Plato) the divine 414 E. Not patriotism only, but filial element in man, in virtue of which we love, such as Virgil felt for Italy (Georg. are most distinctively and truly human. II 136176), inspires these words. See on vi 501 B, ix 589 D. In a certain jxTpiov clvcu: sc. boKtl. Plato is still sense it is even true that Platonism is the describing Greek public opinion. " strongest protest ever raised against 4 7 O E 28 oiavoio-6(u KTX. The converse of Bias's maxim <f)i\?v u>s fxiar)- pre-Christian hellenism " (Krohn PL St. COVTas (U. L. I 87). KeiuT)s= ' than the p. 33). But Plato's is no barren protest; for his city foreshadows the future while other,' viz. the ypu/mrj which diavoeirai it passes judgment on the past. Cf. vi cbs ov 8La\\ayr)ffoiLiti><j)i> Kal del iro\/j.7}499 c n. and IX 592 B 71//., with Zeller4 (TOUTOJV. In view of Arist. Rhet. 11 21. a 11 1. pp. 921923 and the same author's 1395 25, where an orator is recomarticle on Dcr platonische Staat in seiner mended, if he wishes to seem amialde, Bcdeutungfiir die Folgezeit in his Vortriige t o s a y ou Set loairep <paal, <f>i\tlv Cos /J.HJT}aovTas, dXXd judWou /xicrelv cos <pi\r)0~0PTas,

7/. Abhandlungen

I pp. 6888.

it is tempting on a first glance to legard 4 7 1 A 2 ov8^ 6vojia<rov<riv : much Kii>7}s as the maxim of Bias itself: but less consider it so. the other interpretation is more natural 3 <r<i><|>poviov<riv. The word o~io<ppoand relevant. On Bias' saying see Jebb's VL'S<J) ('make auxppiov,' i.e. 'chastise') Appendix on Soph. Ajax 679 it. implies the remedial view of punishment: 30 ov\ 'EXXt]vls &TTCU; Plato see on 11 380 B. speaks hopefully, as if his perfect city 4 ov iroXlfuoi. A few inferior MSS were but one Greek city among many read ws ov woXefAioi, and cus appears also

c]

TTOAITEIAC E

325

O#Tft)9, (f>T). OvS* dpa Ttjv f EXXa8a "ILWrjves ovres 5 tcepovaiv, ov&e olicrjcreis i/jLTrprjo-ovo'iv, ovSe o/jLoXoyrjaovaLV iv efcdarrj iroXet ircivra^ i^dpov^ avrois eivat, Kal avhpas teal yvB vaZtcas Kal Tralhas, a X \ ' oXlyovs del i%0pov<> ' TOL>9 alrlovs rr)? Biafyopas, Kal Bed ravra irdvra ovre TTJV yrjv iOeXrjaovatv Keipeiv avToov, a>9 <j>iXcov TWV iroXXoyv, OVT oUta? dvaTpeiretv, dXXd ^XPl IO TOVTOV TTOLTJa-ovrat, Tt)v Scacfropdv, ^kyjpi ov av oi atTLOt dvaytca<r6cb(Ttv V7ro T(ov dvciLTicov dXyovvTcov Sovvac hiK7)v. 'E/yci) fiiv, (f)r), 6fio\oycj OVTCO Selv 7rpo<; TOVS ivavrLov? TOVS r/fiTpov<> iroXira^ irpoa<t>epecr6aL, irpbs & TOVS ftap/3dpovs OJ? vvv oi r/E\\r)V<; ?rpo9
C aXX^Xof?. TcOco/juev Srj KOX TOVTOV TOV VOJJLOV TO?9 <f>v\al;i, I firjTe 15

yrjv T/jLP6tv /JLT/T OLKias i^iTLfiTTpdvai; co/jiVt <fyrj, teal eyjeiv ye Ka\(d$ TavTa Te Kal Ta irpoadev. X V I I . 'AXXa yap fioc So/ceLS, c5 Xco/cpaTes, idv TI<; GOL TCL ToiavTa errriTpeTrrj Xeyeiv, ovheiroTe /jLvrjadtfaeadai 0 iv TO) irpoaOev 7rapco<Td/jLvo<; irdvTa TavTa eiprjtcaSy TO c ) BvvaTt) avTrj r) iroXtTeia 20 E9
20. atfr77.II et in mg. A 2 : om. A1.

in the margin of A. Campbell suggests < Kal > ov wo\4jULioi, Forster < UJS > cruxppovi<jTal; but neither suggestion is nearly so expressive and good as the reading of the best MSS. 7 avTOis. The ambiguity in avrols can mislead nobody, and avrois (Hartman, with A etc.) would be very unpleasing. In such cases the authority of Plato's MSS is nought. The behaviour of Athens in connexion with the Mitylenean revolt is a conspicuous example of the inhumanity which Plato here condemns: see Thuc. Ill 36 ff. 4 7 1 B 12 aXyovvrtav. " Significatur necessitas innocentibus quoque damnum inferendi, quo nocentes punire et ad pacem jadigere cogantur " Schneider. 13 TOVS 4vavTCovs. u Graecos adversarios vocat, non hostes" Stallbaum. q has "EXXryj/as for iuavriovsan obvious ' interpretamentum.' 14 irpos8dXXTjXovs. A bitter commentary on the foreign policy of Greek cities. The * natural' relations between Greece and Barbary had been reversed: not only did Greeks treat Greeks as enemies, but they had begun to treat barbarians as friends. Christ (PI. Stud. pp. 3739) supposes that Plato wrote

this passage in 374, when Plataea was destroyed by Thebes, and the surviving inhabitants fled to Athens (Xen. Hell. VI 3. 1, Isocr. Plat. 1 ff.). The same view is held by Hirmer Entst. it. Komp. etc. p. 662. Plato's rebuke would have been equally or even more telling in 386, when Greece was exhausted by the Corinthian war, and friendship with the * natural enemy' had forced the peace of Antalcidas upon the Greeks, to the bitter grief and shame of patriots: cf. Isocr. Paneg. 120, 121. In any case vvv should no doubt be referred to the time when Plato wrote these words, and not to the date of action of the dialogue. See also Introd. 4. 4 7 1 C472 B Glauco recalls Socrates to the task, already twice postponed, of demonstrating that such a State is possible. 4 7 1 c Here begins the transition to the * third ' or philosophic city. See on 449 A. f 20 s ovvaTTj. In a certain sense, this has already been proved, for the city is Kara <f>6<nv: cf. 456 C, 466 D. We have, however, still to shew that the harmony with nature can be attained, and this is what Plato proceeds to do.

326

TTAATQNOI

[471 G

yeveaOai Kal riva rpoirov irore Swart]' eVei, on ye, el yevocro, irdvr av elt) dyadd rroXet fj yevoiro, Kal a av TrapaXeiireLS iy<o Xeyco, ore Kal rol$ TroXefilois dpcar av ' \xdyoivro rw rjKiara D diroXeiireiv dXXjjXovs, yiyvoiaKovres re Kal dvaKaXovvres ravra 25 rd ovo/xara eavrovs, d&eX<f>ov$f iraripas, vet?' el 8e Kal ro OrjXv avarparevocro, eire Kal ev rrj avrfj rdgei elre Kal orncrdev iirtreray/xevov, (froftcov re eveKa rols e\0pols Kal el IT ore ris dvdyKrj
/3or]0La<z yevoiro, oZS' on ravrrj irdvrrj ayiayoi av ecev Kal OLKOL

ye a TrapaXeiirerai, dyaddf r6aa av etrj avrols, opoy dX)C & ? ifjuov > 30 ' 6/jio\oyovvro<; irdvra ravra on elrj av, Kal aXXa ye fivpia, el E yevoiro rj rroXirela avrrj, /xrjKeri 7rXLw irepl avrfjs Xiye, aXXa rovro avro rjhr) ireipcb/jLeda rjnas avrovs rrelQeiv, cov Svvarov Kal rj Svvarov, rd S' aXXa yjoblpuv idofjbev. \ 'Efa/</>^7/? ye <rv, r)v 8' eyco, 472
(txnrep KaraBpofirjv eTroirjaco eirl rbv Xoyov /JLOV, Kal ov crvyyi-

yvaxTKeis arpayyevofieva). taws yap OVK dlada, on noyus fioi ra) Svo Kv/juare K<f>vy6vrt vvv ro peyiarov Kal ^aXeircorarov TT)? 5 rpiKVfjbLas eirdyei^j b eireihav thy? re Kal aKovcrrj^^ irdvv avyyvct)fM7]v
eet9, on el Koreas dpa WKVOVV re Kal ehehoiKr) ovrco irapdho^ov

Xeyetv Xoyov re Kal eirt^etpelv htaaKoirelv. "Ocw av, e<j>7], roiavra Xeyrjs, rjrrov d<f)0i]o~t v<$> rj^oov ' irpbs ro fir) elirelv, irfj B
29.
3.

7c S et corr. A-: re A 1 !! </.

corr. Vind. F : <TTpa.TevoiJ.tvy> AIIS</.

arpayyevofxiv^)

21 4ircl o n -yc KT\. We should confusion of 7 and r, combined with expect 6fxo\oyu) after f) yivoiTo, but analipographyoccurs in the MSS of Ar. colutha after firt are so frequent that Ach. 126, as well as in Hesychius (arpasomething of the sort may be mentally revofiaf StaTpifiu)) and elsewhere: see supplied : cf. 'I 352 B, v 465 A nn. Blaydes on Ar. I.e. Richards would insert 6/A0X07W in the T 8VO icvpaTC. See 457 B, C. The text. I formerly proposed KOX iylo X^w, first was ws del KOLVJJ ir&PTa 4TriT7)5(Uu> <icai> a av TrapaXeLireis 6ri /CT\., ' I too TOOS re <pO\aKas Kal ras 0uXa/c/5as ; the assert' (sc. no less than you), 'and also second community of wives and children, what you omit, that' etc., but now ac7 Xfyciv X670V TC. J. and C. read quiesce in the anacoluthon. \6yov X^eiv re with A and M; but the 4 7 1 D 27 <f>opwvI^Opois. Cf. Laivs other reading has far more authority, and 806 B. is perhaps exquisitius. Cf. 452 A. 4 7 2 A 3 orpaYycvojiivip. See cr. n. 472 B472 E Socrates reminds <TTpaTvo/j.4v(f} could only be understood Glauco that it is the investigation of (with Stallbaum, who retains it, and Justice and Injustice which has brought Huber zu den Plat. Gleichnissen p. 10) us to this point. It was in order to reach as half-jocular for * de re militari disa standard or model of "Justice that we putanti.' Such a usage is possible in examined the nature of perfect justice and
itself (see o n airoTlvovai 11 3 6 3 c ) ; b u t the perfectly just man. By comparing (VKVOVV re /cat ededoiKT) and /JLTJ 5i&Tpi(3e them ivith their oppositcs in respect of

(in B) are strongly in favour of aTpayfr The same corruptiondue to

happiness and unhappiness, we intended to obtain a measure by which to estimate

472 D]
BvvaTr) yiyveadai

nOAITEIAC E
avTTj 7 iroXtTeia. 7 dXXd Xeye Kal fir)

327

OVKOVV, r)v 8' iyd), irp&Tov fxev ToSe xpr) dvafivrjcrdfjvai, OTL rjfieis 10 %r)TovvTS SiKacoavvrjv olov ecrTi Kal dSiKiav dXXd TL TOVTO ; ecprf. Ovhev O-VVT), apa iariv; Kal dvSpa C eKeivrjs 8iacj)pLVy dX\a rj dyairrjaofiev, aXXcov iKeivr)<$ fieTeyr); hevpo rjKOfiev. Xp?7# avTijs dXX' idv evpcofiev olov icrTi SiKacoTOIOVTOV elvau, olov ' SiKacocrvvr) avTrj^ 7 Kal irXelaTa TCOV 15 7 UapaSelyfiaTOS

TOV hiKaiov d^Lcoaofiev firjBev Belv iravTayr) idv 6 TL iyyvTaTa

OVTCOS, ecfyrj, dyairrjaofiev.

dpa i'Ka, J)V 8* iyoi), i^rjTOVfiev avro Te BcKaioo-vvrjv olov iaTi, Kal dvBpa TOV TeXe&)9 hiKatov, el yevoLTo, Kal olos dv eirj yevofievos, Kal dBiKiav OIOL dv av Kal TOV d$LKO)TaTOv, Xva els (fraivcovTai evSatfiovias Kal nrepl rjfiwv avTwv iKetvovs diro^XeirovTe^, rjfilv Te irepL Kal TOV ivavTtov, 20 ofioXoyelv, 09 dv ' ifcecvoi? ov TOVTO OfioiOTaTrjv e^etv, aXX

D dvayKa^oofieOa

6 TL ofioioTaTos f), Tr)i> iKLVOL<s fiolpav

TOVTOV eve<a, Iv dirohel^wixev ft)? SvvaTa TavTa yiyveaQai.

12. TOVTO A 1 ! ! : TOVTO 7 ' A 2 . 22.

eKeivois S ^ : eKeivrjs A l l .

the effect of yuslice and Injustice upon happiness in human life. Our object was not to prove that perfect justice is attainable, and therefore we are not obliged to shew that our city can be realised.

SLKCLIOV (i.q.

TOP rcXews OVTCL or av OVTOL

8LKCLIOV). Schneider's explanation is less simple: " virum perfecte iustum quaesituri ea conditione rem susceperant, si fieri et existere talis posset." We must 4 7 2 B 12 d \ \ d TC TOVTO ; Seecr.n. beware of translating ' num existeret' ye after TOVTO is certainly wrong. It has (Stallbaum): for it is just in order to shew the irrelevancy of the question, no Ms authority except that of A'-', and (as Stallhaum shews) dXXct TL TOVTO is the 'Can such a man exist?' that Plato wrote this sentence. Madvig omits KCLI before regular form of this phrase in Plato: ohs. In that case el yivotTo goes with cf. Gorg. 497 E, Charm. 164 A. In both the following clause (cf. iv 419 A n.), these cases the reply is Ovbtv, followed and the meaning is: 'if he should come by d\\d, as here. into existence, what his character would 4 7 2 c r6 irapaSci'Yp.aTOS KTX. irapdbe when he did.' By this means we 8etyfj.a is not here an 'illustration,' but obtain an exact parallel between hi.Ka.ioa 'model' or 'standard' (" Musterbild " avvqv olov io~TL and dvdpaolos av eif). Schneider) exactly as in ix 592 B and It must be admitted, I think, that the Theaet. 176 E. emendation is an improvement: but the 17 auTO$ucauHrvvT|v : 'justice by MS reading may stand. Campbell needitself: see II 363 A ;/. Here however lessly questions el ytvoLTo, thinking it a the expression means 'abstract justice' gloss on yevd/uLevos. The pleonasm is rather than merely 'justice apart from its characteristic: cf. 471 c et ytvoiTo, consequences.' It is not yet a metairdvT^ dv LT] dyadd rj yevoiTO. physical ' Idea' in the sense of vi and v i i : see on 111 402 c, and cf. Pfleiderer 18 Kal dSiKtav av KTX. See iv zur Lb'sun$ etc. p. 19 with Susemihl Gen. 420 c ;/. lititw. 11 pp. 176 f. 19 tvagav. Cf. vi 11 544 A. Kal dvopa KTX. : ' and the man who 22 CKCCVOIS. See cr. ?i. enelv77s, which is perfectly just if he should come into Schneider alone retains, can hardly be existence, and what his character would defended. For the error see Introd. 5. be if he did.' el ytvoiTo must be under4 7 2 I) 23 TOVTO \Uv. On /JL^V withstood as a kind of protasis to T6V reX^ws out 5^ see 475 E ;/. A. P.

328

nAATQNOS

[472 D

fikv, <j>t)> d\rj0<; \eyeis. Otei &v oiv fjrro'v rc dryaObv %cpypd<f)ov 25 elvai, 09 av ypdyfras irapdBetyfia, 0I09 av elrj 6 tcdWiaro? avdpo&TTOSy teal irdvra els TO ypdfifia Itcav&s airohovs fir) e^rj diroBel^at, o>? teal Bvvarbv yevecrdai TOCOVTOV avBpa; M a At' ovte eytoy', e<\>r). TV oJtv; ov teal rjfiels, <f>afiev, irapdBeiyfia ' eiroiovfiev \6y<p dyadfjs E
7T6X6O)9; Hdvv ye* *HTT6V TI OVV olet rjfids ev Xeyecv TOVTOV

30 evefca, idv fir) e^co/iev diroBell-ai,, o> hvvarbv ovrto TTOKIV oltcrjcrai !9 c9 eXiyero; Ov hr)ra, <f>v- To fiev TOIVVV dXrjOes, r)v S' iyd), ovTto el Be 8r) teal TOVTO irpodvfirfdrjvac Bel arjv x&P1*', dwohel^av, 7777 fidXiara teal Kara ri BwarcoraT av elr), irdXtv fiot 7T/3O9 rrjv Ta wola; TAp' olov Tocavrrjv diroBei^tv ra avra btofioXoyrjaat, 35 re TL \ Trpaxdfjvai a>9 Xeyerai, f) <f>vaiv e^ei irpa^tv Xegecos TJTTOV 473 d\r)0eia$ e^dirreaOai^ KCLV el fir) TO) Botcel; d\\d <rv irorepov
25. olos q\ olov

24 otcidv8pa. For otei av Richards come kings or kings lphilosophers.'' Till this shall come to pass, there will be no reads ofct 5iJ: but 8^ is unpleasing here. respite from trouble, either to cities or to See also on 450 C. After avelvai we OI w might expect 5s av/JLTJ #X * ^ would mankind, nor will our hypothetical city ever become (so far as may be) a reality. not be able,' and so S, q and several A paradox, you say, and certain to arouse other MSS actually read. The irregularity is however no more than * cannot' hostility and scorn; but let us explain for * would not be able t o ' in English. I what we mean by * philosophersS have restored otos (which used to be read 4 7 2 E With the breaking of the third before Bekker) for olov (see cr. n.). The and greatest wave (473 e n.) begins the corruption is easy, and in such cases the transition to the third and final stage of relative regularly agrees with its subject: Plato's ideal city. See on 449 A. see Phil. 29 E with Stallbaum's note. It 33 8vvaT(orara KTX. "Superlativus is also wrong in point of sense to refer facultatem, quam relativam dicunt, indithe relative to irapabeiyixa here. Art is cat" Schneider. It is important to obcredited with higher possibilities in this serve that Plato does not expect a perfect passage than in Book x, unless we suprealisation even when philosophers bepose that the painter's K6X\L<TTOS avdpwiros come kings: cf. 473 E. Why he does is only an artificial combination of indinot, is explained in 473 A. vd\iv refers vidual features imitated from human to 472 C. beings. But in that case the illustration CV 4 7 3 A 2 K L cl fitj TO> 8oKi shews is less apposite; for Plato's perfect city is that Plato is contradicting a common more than imitation of the actual. See view: cf. IX 577 D. Most men would also on x 598 A, and cf. Xen. Mem. 111 of course admit that a perfect scheme 10. 2 and Arist. Pol. T. 11. 128115 1015. must usually be modified if it is to be 28 irapaSci/ypa KTX. Cf. Laws 713 B put in force. But they would not allow that A^is has more truth than 7rpa*s; and 739 cE. for the truth of a theorythey would say 4 7 3 E474 c / am nevertheless is best tested by experience. Not so willing, says Socrates^ to shew you how Plato, according to whom the world of our constitution may be realised most Mind is not only more perfect, but truer nearly. A perfect realisation we cannot expect^ for action is everywhere less true than the world of Matter: cf. ij TravreX&s d\rj0^s VI 502 D and note ad loc. The than language or theory. One great, yet pointed dWa aij invites the assent of possible change, and only one, is needed, and it is this. * Philosophers' must be- Glauco as a Platonist : cf. infra 475 E.

473 c]
els OVT(0<? fj ov;

nOAITEIAC E
r

329 /lev Bt) JXTJ dvdKal TO) ^py(p

O/jLoXoya>, k'(f>rj. Tovro clW', edv yiyveoOai, oloi

e fjLy ola rco Xoyro BnjXOo/jiev, roiavTa Belv yiyvofjueva diro^aivetv aw av iyyvrara B igrjvprjfcivaL, <o? Bvvard yap iyd), e'^77. XVIII. ravra

iravrdiraai

re yevoofxeOa evpelv, 5 <f)dvai t)fxas rj ovtc Kal

TWV elprj/juevcov TTOXCS olK^cretev, e'yot) fxev yap

a av eirLTdrreL^. av dyairwrjv.

dya7T7]aL<; TOVTCOV rvy^dvwv;

To Be Brj jxera TOOTO, &K eoiKe, ireipdoixeSa ^rjrelv re 10 iroXeat 7T0Xfc9, /JbdXiCTTa flV rov dpid^iov
r

Kal drroBetfcvvvai, re irore vvv teatews iv rals eXOot L$ TOVTOV TOV TpOTTOV TYf? 7roXlTiaS HavrdTract afiiKpov ye

ht o ovy^ OVTCOS oLKovvrac, Kal TLVOS av (TfiLKpordrov v6s, el Be fir), Buolv, el Be /xtf, o n C crfxiKpordrcov rrjv Bvvafxiv. TOLVVV, 7)v B' iywy fjberaireaoh av, ov /xevrot oXiylcncov Kal on Be.

' fxev ovvy (=(f>T). ovBe pqBlov,

Ei/09 jjuev 15

/jueraftaXovTCx; BoKovfxev fim eyjziv

Bel^ai

Bvvarov

TtVo? ; (f>rj. 'E7r' avro Brjy r\v 8' eyco, el/jbi, b T<Z fieyiarco %O/ULV KVfxart* elprjarerat K ovv, el Kal fjueXXei yeXcoTi re d
1 8 . irpoarjKafa/jiev z>: 16. ixerafiaXbvTOS AlH: (xtTaftdWovTos corr. A'2. npoiK&oiJLv AII</: wapeLKa^oixep SJ. 19. dr 1 I I : dr^x^V corr. A2. A

5 8iv KTX. dew is tautological after and C ) . av&yKafe, but the addition of TOVTO fiiv 4 7 3 C 18 4ir' avTOtl\ii: 'well, makes it easier. II has Set, perhaps a said I, I will enter on the very topic mistake for 5rj, which was read by Sto- which ' etc. Cf. Thuc. II 36. 4 dun Kal baeus Flor. 43. 109. For yiyvdixeva iiri rbv rwvSe tirawov. I have returned to Bywater (J. Ph. x p. 73) would write the most authoritative reading, though preyiyvbfxev' &v or av ytyvoixeva. The cate- viously I read (with Richards) 7r' aur dij goric statement is however more in ei/xi. In point of sense, elfii is only a sort harmony with ap' olbv r^ n<f>dTTT(rdai. of quasi-future, and should be compared 4 Do not compel me to shew that what with d\V el/j.1 in the mouth of characters we described in words is in all respects just about to leave the stage (e.g. Soph. reproduced by experience.' See also on Track. 86). Cf. also Phaed. IOOB fyxo/mai eiriTdrTeis below. imxeLP^}PKaL e ^ 1 ird\iv CTT' iiceTva Kal dpxo/xai KT\. According to Kuhner6 <|>dvai: infinitive for imperative as Blass \Gr. Gr. I 2, p. 217) the present in vi 508 R, 509 B, all of them examples of <pdpai, although Plato is not averse to use of el/xi is found only in poetry and late prose; but dviaaiv in v n 53r c is <pddi (vi 508 E) and &}x<t>adi (vn 523 A). a certain case, and so also in my opinion The imperatival infinitive is very common are eirlaoiv and diriaai in Thuc. IV 61. 3, 8. in Attic inscriptions (Meisterhans3p. 244). It should also be remembered that Plato 7 i i r i r d r m s : sc. ylyveaBat. It is hardly possible to understand ^cupeTv cus by no means abjures archaic and poetic dvvara ravra yiyveadai (with J. and C ) . forms and idioms : see I 330 B //. Vind. F reads 67r' airrco (i.q. airnp) 5' ei/ut, and As in yiyv6/iva above, so also here eifii was the reading of tjl. TTJ avrip 5r) eifxi Socrates represents Glauco as requiring is highly idiomatic and may be supported that the city should be made into a reality: (with Richards) by vi 490 l), Pol. 274 B ; cf. ijv (TV TT6\IV oiKifeLS in 470 E. but it is safer to follow the MSS, which 4 7 3 B 10 iripco|X6a: subjunctive, i.q. del ireipdadat : cf. Xtyaj/xev dtf, ws are all but unanimous. OIKV {T/teac't. 173 c, quoted by J. 19 ci KCUkaraicXvcrciv: 'even al-

33O

T7AATQN0I
KarafcXvcreiv. (TKoiret Se o

[473

20 &<nrep KVfia CKyeXwv Kal aSo^la Xeyeiv. aiv iv rats

!

Aeye, <f>rj. 'Eai^ /Ltry, 771/ S' eydy fj oi <f>iX6<To<f)oi /3a<rt,Xevcr(DiroXeaiv, r) oi ftacriXrjs re vvv Xeyo/Jbevoc Kal Svvdarac
Kal lKav<s, Kal TOVTO els ravrov iropevojievcov

D
%V/JL-

<f>cXo(TO(f>i]ao)(Ti yvr)<TLG><; re irearj,

8vva/j,L$ re TTOXLTIKTJ Kal (f>iXoao<f>ia, T(ov he vvv

though it is likelyjust like a wave with its cachinnations to swamp me with laughter and disgrace.' Hartman would insert < M > before niWei, but the object C is easily supplied ; and fie before /xAXct is very cacophonous. For other views of this passage see App. VI. 21 lav \i"q KTX. Cf. Laws 709 E ffi Plato's famous and often quoted paradox is not in its essence so paradoxical as it appears. The abiding truth of Plato's suggestion is " that somehow or other the best and deepest ideas about life and the world must be brought to bear on the conduct of social and political administration if any real progress is to take place in society" (Bosanquet). But it was a paradox in the Athenian democracy, or so at least Plato, like Socrates, thought: hence no\v irapd. 56$jav prjdrjaeTai 473 E. See for example Prot. 319 A323 A and Gorg. 514 A519 D : and cf. Krohn PL St. p. 93. Political evil is in Plato's view the result of a divorce between political power and knowledge of the good ; it can only be cured by effecting their reconciliation. In the Politicus Plato's remedy is to make the philosopher (who is the true king) act through the statesman (305 c ff.: cf. Nohle Die Statslehre Platos pp. 82, 88, whose interpretation iswrongly, as I thinkquestioned by Zeller4 11 1, p. 901 n. 5): but in the Republic the union between Thought and Action is complete, and the philosopher is himself a statesman. Whether even then he would be strong enough to found the perfect city of the Republic, depends upon the amount of resistance which he would be likely to encounter: see on vi 499 B and ix 577 A. 4 7 3 D 22 \v6jivoi. Though called kings and potentates, they are so in nothing but the name: cf. I 336 A /*. True kingship belongs only to the scientific ruler: Euthyd. 291 B ff. It is probable that Plato was already thinking throughout this passage of the hopes which he seems to have formed of the Syracusan dynasty: see Epp. v n and x i n with n. on vi 499 B.

23 TOVTO KTX. : * unless this coalition of political power and philosophy come to pass,' lit. 'unless this coalesce,' i.e. unless there be this coalescence, viz. 1 political power and philosophy.' For a somewhat similar idiom see vn 527 B 12. bvva.fxt.s<pi\o<ro<f>La is in explanatory apposition to the whole phrase TOVTO^vfnriar], rather than to TOVTO alone. Otherwise we must suppose that TOVTO is virtually for TCLVTCL, the singular number emphasizing by anticipation the union of political power and philosophy (so J. and C.). But on this explanation the singular TOVTO goes ill with ets TO.VTOV ^v/jLTr^o-rj, and with eKCLTepov; nor are we justified in writing TavTa (with Richards). The dual TOI^TW might easily have been corrupted into TOVTO, but TOVTCO ^vfAwear) is hardly defensible, in spite of ci HO-TI TOVTW drrrw TU /3io> {Gorg. 500 D) : cf. Kiihner Gr. Gr. II p. 57. 24 TV 8i vvv KTX. * ' while the . numerous natures who at present pursue either to the exclusion of the other are forcibly debarred,' sc. from exclusively pursuing either. The genitive TCOV iropvofi4vu)p is not partitive (Schneider, Stallbaum, and others), but rather possessive, and depends on <pvo-is. Had Plato meant to say ' most of those who pursue' he would have written oi woWol instead of ai iroWai 0iVeis, as Hartman points out. There is moreover no reason to suppose that Plato wishes to allow any exceptions whatever to his rule. Nor is TTOXACU ' volgares ' (Baiter), or ' commoner ' (Jowett), but simply 'numerous,' 'plentiful': cf. the usage of 6 iroXvs in n 376 E TTJS vrrd TOV TTOWOV XPOVOV yvprjfxtvrfs (TraiSeias) and T6V tro\vv Xedov 458 D. Exclusive devotion either to politics or <pi\oao<t)La was common, but by no means universal, as the examples of Pythagoras, Solon, and many others sufficiently attest: see Arist. Rhet. II 23. i398 b 1619. Various emendations have been proposed for woWal, such as x^ai (Madvig), rrovrjpai (Liebhold), and WOXITIKCLL (Apelt), but the above explanation removes the difficulty. As regards the sentiment, it

474
OVK <TTL KCLKWV 7TavXa,

TTOAITEIAC E
ls i(f> efcdrepov at 7ro\Xa\ <f>vaet<; e dvdy/c7)<; diroKXeicrdoyaiVy 25
Ta9 TToXeCTL, hoKO) 8 '

G <f>iXe FXaVKCOV, O

ovhe ru> dvOp(oiriv(p yevei, ovhe avrrj rj TroXtreid fir] irore E <f>vjj ' T 19 TO hvvarov Oafiev. dXXd rovro iarcv, b ifiol irdXat, o/cvov ivriOrjac

irporepov Xiyeiv, IBelv, OTl 30

icai << 9 rjXiov thy, i)v vvv Xoy<p hteXrjXvW

OpCOVTLft>97T0Xv TTapa B6dV p7)07JO'Tat. ^oXeTTOV yap

T

OVK av aXXrj Tt9 evhaifiovrjaeuev ovre ISla ovre Brj/jLoala. KCLI 09, I2 Sa)AC^aT9, <f>7), TOLOVTOV iK^e^XrjKa^ prjfid re KOI \6yov, OP ere irdvv 7roX\ou9 re icai ov <f>av\ov<; vvv ovrco<% 6 TL eKaarw iraperv^ev 0&9 cl fir) 0J9 davfidcria ipyacrofiivovs' eiiriov rjyov iirl

474 olov piyfravras rd l/judrca | yvfivovs Xafiovras o7rXov, 6elv hiarerafievov^ dfivvel TTOLWV. OVKOVV av

r<p Xoy(p /cat /c(f)evl;i, TC5 OVTL rcoOa^ofievos Scocret9 SLKTJP, fiot, r)v 8* y<o, TOVTCOV a m o 9 ; roi ae ov TrpoSoiaa), a \ V KaXw? 7', <f)i), iyo) dfivvd) 0^9 hvvafiai* 5
TO

dXXd

hvvafjLau he evvoia re KCLI TC5 Trapa/ceXeveaOai, KCLI t<ra>9 av aXXov B TOV ififieXearepov croc ' d7roKpivoLfjL7jv. dXV C 9 ^X(ov 0 I>VTOV Xiyei?. fiorjdov ireipco rot9 diriaTovaLV evheL^aadcn,, ore e^et fj aif 31. 4\XT; q: d\\r) AIISJ.

2. ipyaco/xipovs A 2 S^: ipyaaajxtpovs A1!!. Theaet. 172 D175 B. The attitude of Isocrates and his adherents would also be hostile and contemptuous (Diimmler Chron. Beittiige pp. 4345). Glauco clearly anticipates a combined assault from different quarters. vvv ovTiDS: "jetzt ohne weiteres" (Schneider), ofrrws is used as in ^aicpvTjs otirujs and the like: cf. 11 377 B ;/. 34 ptyavras TOI tfidria is illustrated by Blaydes on Ar. Wasps 408. 4 7 4 A 2 SiaTCTOjic'vovs. Here and in VI 501 C H (with a few other MSS) reads 5iaTTay/j.{i>ovs, which is less appropriate: * nulla enim rdis in turba tumultuantium " (Stallbaum). Cf. 462 C ;/. cos4p7aoro|i.^vovs: *' intending to do heaven knows what" (Jowett). The phrase is idiomatic in Plato for any excess of ill-regulated zeal: cf. Ap. 35 A with my note ad loc. 3 T j 6'VTISCKTJV : * you will learn < > to your cost what flouting means.' r< 6VTL indicates that Tudafofxevos is to be taken in the fullest sense of the word: cf. IX 579 D, I 343 C, VI 511 B tin. rtod&fa always implies personal abuse, often of an indecent kind : see Cope's interesting account of the word in Aristotle's Rhetoric Vol. II pp. 49 f.

should be noted that Plato refuses to sanction the exclusive pursuit of knowledge as well as of politics. He holds "that a specialised study of merely abstract questions unfits a man for the true grasp of life and character which is the centre of real philosophy" (Bosanquet), and on this ground he would probably have condemned the one-sided enthusiasm which many persons now profess for what is usually called by them 'research.' Cf. VI 497 A //. and 4Q9 H. 4 7 3 E 28 els TO SvvaTov. See 472 E It. 30 iroXv irapct S6av. 473 C ft. 32 c'tcplpXijicas = ' have let fall' is more appropriate here than ^/u/S^SXrjKas, which Hartman (with Flor. T) prefers, on the strength of I 344 D and other passages. eKpdWetv in this sense is half-poetic, and suits well with Glauco's excited mood. 33 irdvv iroWovs T KTX. Chiappelli (I.e. p. 202) supposes that the allusion is to Aristophanes and the comic stage. Comedy would doubtless join in the outcry ; but the loudest clamour would be raised by the ' practical politician' to whom philosophy is foolishness, and worse: see Gorg. 484 C486 c and cf.

332 Hecpareov, 10 irapkyjci. yovres hvvqrai airreaOai opi^eaOav. r)v S' iyw, dvayicalov

nAATQNOZ
iirecBrj teal <rv OVTCJ /jueydXrjv ovv /JLOL Sofcei, i fxeWofiev 7rpo<? avrovs apyeiv, iva

[474
irrj ifC(f>ev^aOat TLVCLS Xe-

01)9 \ji<sy BiopiaaaOac

TOVS $I\OO~6$OV<;

rdk^ioofiev <f>dvai Setv

hiahrfXo&v yevofievcov S' aWois Q et?/, (f>rj}

T*9 dfxvveadaL, iv$itcvvfievos d/co\ov0iv

on TOIS fiev 7rpocn]Ki (frvcrei T iv iroXet, rots

r/

re ' (f>c\oao(f>La<; rjyefioveveiv

v

15 /jLJjre airreadat \6i

re TG3 rjyov/jiivq). fioi Tt^Se, idv

lpa avro

av

Brj, atcoXovdrjaov

dfifj ye rrrj ovv (76, r)v S' hel (pavrjvat

ltcav(S<; i^riyrjawfjueda.

"A^e, ecfyrj. 'AvafjufAvrjaicetv

7&i, Serjaei, rj fie/jLvrjcraL on avTOv, idv opOws Xeyrjrat, 20 dWa ivvoto. TTCLV arepyovra "AUw, elirov, ; XIX.

bv av (pcbfiev tyikeiv n,

ov TO fiev (f)iXovvra i/celvov, TO Se firj,

'Ava/jLi/jLvfjatceiv, <j>r}, oS? eoLKev, Set' ov yap ' irdvv ye"Q eirpeirev, c2 TXav/ccov, Xeyetv a \eyew

B 13 dfivvctrBcu. The promise is fulfilled in vi 501502 c. 4 7 4 c48O A Jht-' philosopher, as analogy proves, is one who loves not a part of knowledge, but the whole. His passion is for Truth, and Truth means the Ideas. The Ideas are each of them One, but they appear many by union with particular things and one another. Lovers of sights and sounds and such like persons believe only in the many beautifuls; they cannot understand the One. Like dreamers, they mistake the copy for the original. Their condition of mind may be described as Opinion, that of the philosophers as Knowledge. Let us proceed to prove this statement. The object of Knowledge ' is'; that of Ignorance ' is not.'' If therefore anything both l is' and ' is not,'' it must lie between Being and not-Being, and the faculty which cognizes it 7vill be something between Knowledge and Ignorance. 'Powers' differ from one another according to the objects over which they preside, and the effects which they produce. The t pcnaer} called Knowledge presides over Being, and produces the act of knoiuing. It is therefore different from the ' power' called Opinion, whose result is opining. What then is the object over ivhich Opinion presides? We have seen that it is not Being; neither is it not-Being. Therefore Opinion is different both from Knowledge and from Ignorance. It is, hi fact, something between Knoiuledge and Ignor-

ance^ less luminous than the one, more luminous than the other. Its object will therefore be that which both i is' and ' is not.' Now it is just the many beaut if it Is etc. which both are and are not. There is not one of them which * is' more than it * is not' that which we say it is. We are therefore justified in saying that the many beautifuls etc. lie betivcen Being and notBeing. Thus we have discovered the object of Opinion. We conclude that those who have eyes for the many beautifuls etc., opine ; while those who see the Beautiful itself, know. The former are lovers of Opinion, the latter lovers of Knowledge or philosophers. 14t D ff. The devrtpa TTOXIS of Books IIiv rested on a psychological basis and was the expression of a moral rather than of an intellectual ideal: see on 11 370 A and iv 443 n. In harmony with this conception Plato formerly used the word <f>i\6ao(f)o$ primarily and for the most part in its ethical sense (11 376 B n.). Now that he is about to leave psychology for metaphysics, and describe the kingship of Knowledge, it becomes necessary to analyse again the meaning of <pi\6<ro<pos. Henceforward, throughout Books VI and VII, the <t>i\6<ro<pos is one whose consuming passion is the love of Truth, that is, of the Ideas. See 480 A and vi 486 E nn. 22 vvow: i.q. v<$ xw> 'remember,' not ' understand' (as D. and V.). Cf. Euthyphr. 2 B, Polit. 296 A. The illus-

475 A]

TTOAITEIAC E

333

dvBpl B' ipcorcKO) ou irpeirec dfivr)/j,ovelv, ore irdvTes ol ev &pa TOV (fyiXoiraiBa teal epo&Titehv d/jufj ye Botcovvres a%ioi elvai eiraived^eTai dvBpiteovs Try BdievovaL T teal KIVOVGI, r) ov% 25 eiri^ieXela^ re teal rod daird^eadac.

OVTCO 7TOL61T6 7T/9O9 TOt>$ fCa\OVS / 6 /J>V, OTl (TlfJLOS, eTTL^api^ tcXrjOel? v<\> V/JL&V, TOV Be TO ypvirov rovreov ififMerpwraTa /3a<rt\itc6p (f>are elvai, e^eiv, ' fieXavas Be ^teX^Xtw/oou? Be virotcopi^o- 30 teal Et edv iirl &pa y; ev copa. E TOV Be Brj Bid fieaov

IBelvy Xevteov? Be Oedov TralSas elvat,9

teal Tovvo/jua ocei TLPOS aWov 475 evl \6y(p

7rolr)/j,a elvai rj epaarov

fievov re teal evxepcos <f>epovro<; rrjv wxporrjra, Trdaas 7rpo<f>darets irpo^aai^eaOe firjBeva diro^dWeLv rwv d<f>Lerey ware

re \ teal irdaa^ (fxovd^ dvdovvTcov

/3ou\et, e<f>7j, eir e/xov Xeyecv irepl TWV epayritcwv ore OVTCO TTOIOXXTL, avy^copco TOV Xoyov yjdpiv. 27.
marg.: fxeXayx^wpovs A1llS.

Tt Be; fjv 8 iyco* TOV<? <J>LXOLVOV<S OV 29.

X L ^
a ^ xP IP Aa i in v, rivos &\\ov Totivo/ia

ixaivedrffferai A 1 !!: iwaiveiTai corr. A'2.

I n q r e f i n g i t u r r b dk

otei etvai 7} ipa<TTov KT\.

tration which follows is all the more pose they are the creation of anybody appropriate because the <f>L\6<ro<f>o% is him- a fond and euphemistic lover, who but readily excuses pallor, if appearing on self an ipaanffSf in love with Truth: cf. the cheek of youth?' Plato is ridiculing VI 490 B. the idea, as well as the name, fieXixXtopos: 23 iravTfs 01 4v pq. KT\. SO in there never was a jxeXlxXupos except in Charm. 154 B (cited by J. and C.) Socrates, an avijp ipu)Tifc6s (Symp. 177 D), the lover's brain. The word is not, apparently, earlier than Plato, and does not confesses arexv&s y&p \CVKT} <rT<L0jj.r) elfxl occur again till Aristotle (Physiog. 6. vpbs rovs KaXotjs' crx^dbv ydp ri /xoi a 19): Theocritus uses it hypocoirdvres ol iv rrj yXiiciq. KaXoi (palvovrai. 812 ristically of the silkworm (10. 27). It 26 6 [kiv, o n <ri|&6s KTX. The point is difficult, if not impossible, to connect is that the avrjp epwrt/c6s, loving irdvras rotipoixa with AieXtx^wpoi's, as is usually TOVS ev cu/59, finds beauty even where done, translating, 'and the name honeythere is none. He * sees Helen's beauty pale, too,1 etc. Hartman proposes neXLin a brow of Egypt.' The passage has xXu)poSy which is ungrammatical, Richards often been imitated, and may have sugjjieXixXibpov. fxeXixXiopov (which the poet gested the well-known satirical outburst Gray had already conjectured) is harmless of Lucretius (iv 11601170). iP ovcra enough: but emendation is unnecessary if ir(xapis: 'pleasing,' X^P tx irpbs TT)P oxpip Arist. Pol. E 9. i3O9b 24. Kat is ' and.' /xeXixXutpovssee cr. n. has less MS authority than /j.eXayxXibpovs, With rb ypvwbvfiao-iXiicdvcf. Phaedr. 253 D and Arist. Physiog. 6. 81 i a 36 ol 5e though supported by the Scholiast on vi 485 B, by HeXixXiopos in Aristotle and ypvTTTju J-xovT* {TW piva-) K&I TOV fierdotrov Theocritus (11. cc.), and by the suitability p i ) y j x pp iirl rods aerovs. Neither rb aiixbv nor rb of the word in the mouth of an epaarrji uiroKopib/j.vos. fxeXlxpovs was apparently ypvirbv are marks of beauty; the straight read by Plutarch {de recta rat. andiendi nose is the fairest (Arist. Pol. I.e.)45 A) and other ancient authorities: see 4 7 4 29 XCVKOVS Si 0iuv xatSas is Schneider's note. in harmony with Laws 956 A xpc6//,ara 5 4 7 5 A 3 4ir* p.ov: 'in my case,' XevKOL irptirovr' dp Oeoh etrj KOLI AXXOSI ical 4 taking me as your example': cf. v n ip v<pr). See also Dieterich Nekyia pp. 524 E coairep irri TOV 8CLKTIJXOV iXiyo/xep 39 ffand x 597 B. ^X.i\Xwpovs KTX. : ' and honey-pale darlings, with their namedo you sup-

334

TTAATnNOI

[475

5 ra avrd ravra Troiovpra? opas, irdpra olvov eirl iracr)? a<T7rao/jLPOv<;; Kcu fidXa. Kal firjp <f>i\oTifiov<; ye, co? iytZf icadopas, OTty OLP fJLtj (TrparriyriaaL Svpayprai, rpiTTvapxovaLP, /cap fit) vwb fiec^ovcov /cat aefiporepcop ' Tifiao-dcu, vwb a-fiiKporipcop Kal B <f>av\oTepcop TifJLobfiepoi dyairwaLP, a>9 O\GK TLfirj<; iiriOvfJirj io KoficSfj fiep OVP. TOVTO Brj <f>dOi fj firj' apa OP OLP TLVO? TI/COP \ya)/j,P, iraPTos rov i$ov$ TOVTOV <j>i]<rofiP iirtfvfielp, r) rov flip, TOV Se ov; UapTOS, <f>t). QVKOVP teal TOP <f>c\6ao(f)op <ro<f>ia<; <f>i]<TO/JLP i7rt,0VfAr}Trjp elpac, ov Tr}<? fjLi>t Tr}<? 8* ov, dWd 7rdcr7]<;; *A\ri0r). TOP apa irepl rd { /jLaOrjfiara hva'xepalpovTa, aWo)? re C 15 Kal pkop opra Kal /JLTJTTCO Xoyop e\opra rl TC XPVa"rov Kai W> ov fyrjGOfiep <f>i\ofiadr) ovBe <f>i\6ao<l>op elpai, wcrirep TOP irepl Ta aiTia 8vo-xPV vT Tretpfjp fyapep OVT1 iindvfieip O-ITI&P, ovhe <\>(\6aiTop Kal opdfc ye (jytfaofiep. TOP Be 8rj dXka KaKoaiTOP eipac. ev'xepoif; iOekopTa 7rai/TO9 fiadrjfiaTo^; yeveaOac Kal damped? iirl 20 TO fxavOdvecv iopTa Kal a7r\i]aT(o<; fyopra, TOVTOV 8' ip BLKTJ ^yqaofiep <f>Ck6ao<f>op. rj yap; Kal 6 TXavKcop <f>7}, HoXXol apa Kal aToiroi ' eaoPTai aoi TOLOVTOL. OX T -yap <f)iXo0djjLOP<; irdpTes D Ifiocye SoKovac TC5 KaTafiavOdvetv ^aipoPTe^ TOLOVTOL elpaL, oc TC
<f)LXr)KOOL dT07TG>TaT0l TLP$ LaLP < < 7 ' P (j>LXoa6<t>OL^ TL0ePaL, OL 2? 25 7TpO? flV X0701;? Kal TOLa\)Tl)P SLaTpL/3ffP KOPT<; OVK OP iXdelp, wairep he dirofiefiia'dtoKOTe^ Ta wTa
TQOP

idiX

eiraKovaaL

ALOVVO~LOL<;, OVTC

7 TpiTTvapxownvt If they cannot become (not ' b e ' as J. and C.) aTparrfyoi, they are glad to be rpirTijapxoi. In time of war, a arparrfyds was commander in chief; next to him came the 10 Tat-Lapxoi, or "commanders of the 10 T&eis of hoplites corresponding to the 10 </>u\cU"; under the ra^iapxoL were the TpiTrtiapxoi, who each commanded the hoplites of a single TpiTTfc. There were in all 30 Tptrrtfes, 3 in each tribe. See Gilbert's Gk. Const. Ant. pp. 209 f. and Sandys on Arist. Pol. Ath. 61 13. 4 7 5 B ^ 14 T6V apa KTX. Cf. Lack. 182 D d\X* <m fj.vxa^ir^p X^ycip irepl OTOVOVV /jLad^/xaros, <bs oti xp^l fJMvd&veiv Tr&vra yd.p 4irl<rTa<rdai dya&dv doicei etvai and Xen. Mem. iv 1. 2. 4 7 5 D 23 Kara|JAV0avci.v. Apelt conjectures /caXd yja.vQ6.veiv, but the text is free from objection.

TOIOVTOU itvcu: i.e. (piXoded/xoves clvai, not <f>i\6<ro<poi elvai, as the English translators appear to suppose. Glauco has clearly indicated that he does not consider such men philosophers. But as it is the love of learning which produces them, they will have to be included, unless Socrates narrows his definition, as Glauco is in fact inviting him to do. cro<pla in <pi\o-<ro<f>la is presently defined so as to exclude sense-perception: hence ' lovers of sights and sounds' are not * lovers of knowledge.' See also on 6/JLOIOVS fitv <t>t\o<r6<pois i n E. 25 irp&s |jiv X670VS KTX. Cf. Prot. 347 c, D with my note ad loc. ^TraKovaat should be taken with dirofxefua^w/c<Sre$. Hartman would 27 ofrrcK|M&S. read v6\iv for T6XCIS, "verum non Atticis solis urbana et ruralia erant Dionysia "

4 7 6 A]

nOAITEIAC E
' fia07)TltCOV<; KCU TOVS TCJOP T\Pvhpi(DV

335
aWov9
30 <$)l\o<TQtf)OVS

rwv Kara tcoo/xa*; diroXenrofjuevoL. TOVTOVS OVV irdvra^ teal

E TOCOVTCOP TlvddV <f>rjaojxev; Oi5Sa/z&5?, ehrov, dX)C 6/JLOLOVS /JLP <f>L\.ocr6<f>oi<;.

X X . Tou9 Se dXrjOivovs, <\>r), Tivas Xiyets; Tov<; TT79 akrjOeia*;, ffv 8* iydo, <f>i\.o0(ifiova<>. Kat TOVTO /JLP y\ <f>rj, opduys* aXXd 7Tft)9 avro Xeyeis; Ou8a/i,cS9, rjv o iyci), paSico? irpos ye aXkov <T 8e oi/xac o/JLoXoytjaecv fioc TO rotovSe. To TTOIOV ; n<w9 8* 35 476 'EtireiSr] eaTip ivavriov Kakov alo")p(pi Svo av\ro) elvat. ov; OVKOVV 7ri8r) &vo, teal ev etcdrepop; Kat TOVTO. Kat irepl hiKaiov tcai dhiKov tcai dyadov teal tca/cov iccu irdvTcov TWP elSdv
29. fiadrfTiKovs A 1 : fiadrj/jLaTiKovs AIIA<7 et corr. A 2 .

(Schneider, quoting Laws 637 A, B). In is the first appearance of the Theory Attica rural Dionysia were held during of * Ideas' properly so called in the the month of Poseidon in many /Vcu, Republic. It should be carefully noted e.g. Eleusis, Phlya, etc. " Prizes were that Plato is not attempting to prove the offered by the different demes, and comtheory: Glauco, in fact, admits it from panies seem to have been formed in the first. The Theory was approached Athens for the purpose of travelling from two directions, from the side of about the country and taking part in Mind or Thought (01 \6yoi ol iic TWV these provincial competitions" (Haigh in<rTr}fxQv Arist. Met. I 9. 99Ob 12), and Att. Theatre pp. 42 ff. Cf. Mommsen from the side of Existence (rb v iiri Fest. d. Stadt A then pp. 349359). iroWQv I.e. Cf. Zeller4 11 1, pp. 652 ff.). It is the first of these methods which is 4 7 5 E 29 TOVS T V T\vv8pfo>v: followed throughout the present investigasc. iiaOr}TiKofc, or rather perhaps <f>i\ovs tion. The etdij provide objects for Knowor the like, supplied from the termination of /xadrfTiKoOs. Cf. <t>t\oTx.Povs in 476 A. ledge, as opposed to Opinion, and they are capable of being known: see 476 C, Athenaeus (x 452 c) wrongly connects E ff., 478 A, 479 E. Throughout a large rotfs with <f>i\oa6<povs. part of the following discussion, we are 30 ojiotovs |i^v <J>i\o<r<$<|>ois. fiev withnot much concerned with the Ideas as out 5^ is common enough after dXXct, the strictly transcendent entities or x^picrrct, antithesis being contained in the precedexisting apart not only from particulars ing negative: cf. Prot. 344 A and Crito but also from the knowing Mind, for it 43 D. It is also found in other cases is only in so far as he knows the Ideas where the antithesis is easy to supply: that the philosopher-king can make use cf. iv 421 A, v 472 D, and Heindorf of them (cf. VI 484 c, D ) : he cannot on Theaet. 161 E. Such men resemble <pi\6<ro(poi as the shadow resembles thepossibly frame political institutions on the model of Ideas which he does not substance; for the objects of sense, which know. We must admit that the philothey love, are shadows or copies of the sopher's apprehension of the Ideas is the objects of knowledge. The phrase rerelevant consideration here (cf. vi 484 c ceives its fullest interpretation from the ivapyis kv rrj ^/vxv ^X0VTS 7rapct5ei7/xa), simile of the Cave in Book v n . but it is none the less true, and the fact 33 oiiSapwsTOI<5V8. Cf. 473 A n. cannot be too strongly insisted on, that Socrates again appeals to Glauco as one the Ideas themselves are not mere conPlatonist to another. We are to infer cepts of the mind, but have a separate that the Theory of Ideas was already and independent existence of their own. familiar in the school of Plato. See the Appendix to Book vn * On Plato's 35 Svo avTw ctvai should not be translated * that they are two things' Dialectic' The translation * Class ' for eldos (Jowett) is inappropriate on many (D. and V.), but simply 'that they are grounds : * Form ' is better : but it will two.' be most convenient to retain the usual 4 7 6 A 2 Kal irepl SucaCov KTX. This

336

TTAATQN01

[476 A

irept 6 avros X0709, avro pep ev eKaarov elpai, rrj Be TWP 5 Kai acofjudrcop Kai dXX7]Xcop\Kocv(ovia iravra^pv <f>aiPO"0at cKaarov. '0/o#a>?, e ^? , Xeyeus. < )7 <f>avTa%6/jLva iroXXa, Tavrrj TOIVVP, fju 8 re Kac <f>iXore*)(yov<s ov? fjuovovs dv A,<y9; Kai trpaKTiKovs, Kai ytnpls av ' ire.pl &v 6 Xoyo<>} B lift)?, <^iy, iravra rt9 6p6o)<; TrpoaeiTTOL <f>cXoa6(f)ov<;. Kai ^poas KOL a-^rjixara Kai

Ot /xe^ iroVy rfp 8* iyob, <f>iXi]Kooi Kai <f>tXodedfjLOPe^ T9 Be TOV KaXov dBvvaTO? "E%ec yap

re KaXas (fxovas daird^ovrai

TO. efc TWP TOIOVTCOV 8r)/jLcovpyov/jbva, avrov

avTCOP rj Bidvoia TTJV <pvacp IBelp re Kai dairdaaadai,

IO. TTOV I I : 7TOt A .

to describe Ideas allied with sensible particulars, than Ideas allied with Ideas; but statements involving the Koivwvia. of Ideas with Ideas ' make their appearance everywhere' as well as those which connect the objects of sense with Ideas. In all such cases the statements themselves are of course true or false according as the Koivwvla is real or imaginary; but whether they are false or true, the appearance of plurality which they give to the Idea is always fallacious. Cf. Zeller4 11 1, p. 738 n. 3 and see on 479 D. The (Lducov, dyaddv^ Kaicbv, etc. It does not words a\\r)\(t)v Koivcovta are further discussed in App. VII. however follow from this that the theory of Ideas is still in process of formation: 8 irpaKTiKOvs : ' men of action.' These on the contrary, the appeal to Glauco just were not mentioned in 475 D, but they above (475 E) implies that it was already clearly belong to the same category. a recognised dogma of the Platonic school. 4 7 6 B 13 njv <()v<riv. Krohn {PI. St. The simple explanation is that Plato prep. 95) justly observes that the <pv<rts TOV fers to cite relevant examples. The eldr) KOXOV of ill 401 c is " t h e true beauty, of diicatov, dyaddu, KO\6V etc. are precisely which has an adequate external form, those which it is the philosopher's duty to whereas that of Book v is the essence of introduce into the practical administration Beauty, which is never fully expressed in of the State: cf. vi 484 c and x 596 A n. any outward form." The contrast signifi4 <XVT6 \Lkv KTX. : 'each is, in itself cantly marks the greater Idealism of Books vVII. Cf. x 597 B n. (i.e. viewed apart from its association with 7rpdei? etc.), 'one, but by reason

expression * Idea,' although it is not a translation, but a transliteration, whose unfortunate identity with the English word ' idea' is responsible in no small measure for many imperfect and erroneous interpretations of Plato's Ideal Theory. The German translators mostly render by * Begriff.' The further specifications of the Ideal Theory in this passage are as follows. Each Idea is, in and by itself, one (476 A), changeless (479 A, 479 E), and perfect (vi 484 C, D), contrasting, in each of these respects, with the phenomena which ' partake' of or * imitate' it (476 D n.). Plato does not now touch on the question how it is that Mind has knowledge of a perfection above and beyond what can be derived from observation and experience. This faculty of Mind is elsewherein the Meno and the Phaedoexplained by the pre-existence of the Soul. See on 476 c. Krohn has pointed out {PL St. p. 96) that the examples of etdrj now cited by Plato are all of them attributesSIKCLLOV,

of their partnership with actions and bodies and one another, they each of them make their appearance everywhere and appear many.' The eTSos of Beautiful, for example, /J, in itself, one, but by Koivuvla with e.g. an act of heroism, a sunset, a river, etc., it appeal's many. Similarly the eldos of Beautiful appears many by KOLVWVIO. wi*h other eWiy, as when we say 'the Good is beautiful,' the 'Useful is beautiful' etc. The expression
TravTCLxov (pavrafrdtxeva is better suited

476 D]

TTOAITEIAC E
avro TO KCLXOV Bvvarol elev;

337
Ikvai Kal fxdXa. 15

ovv STJ, (j>7], OVTCOS. Ol Se Srj eir C Te KOX opdv KCL0* avTo d pa

ov cnrdviOL dp

O ovv fcaXd fiev irpdyfjuara PO/JLIO)P, avro Se AXo? /^T"e fM)T, dp 779 rjyrfrai ovap rj virap Tohe icniv, bfjboiov d\X (fxtirjv D riyovfievos eirl rrjv ypaoaip avrov, Swajxevos ov hoicel croc fjp; O~K6TTL he. o eoc/cev; S Tt Si; TO opetpcoTTetv dpa 'E7C0 yovv

idv re ev VTTPW TLS idv r avTo rjyrJTac elvai

iyprjyopa)? TO O/XOIOV T&> /it) dv, 7 S' 09, 20 7 o TapavTia TOVTCOP avTo OVTC CLVTO 6) ? 25 t< OVTOS.

6vLpwTTLV TOV TOLOVTOP.

T6 TL UVTO fcaXop /cal hvpdfxepo^ ' tcaOopav ical CLVTO

ical T(i e/ceipov /jueTe^oPTa, teal OVTC T<Z ^TkyoPTa K.al fidXa, ; (f)rj, virap. OVKOVP

TCI fjueTe^opTa rjyovfiepos, virap T) ovap av teal OVTOS Sotcet croc ^rjp; TOVTOV fjuep TTJP hidvoiap ypcofirjv dp 6p0a)<; <pal/bLP elpat, Tldvv fiev ovv. TOV Se So^ap c> ? !<

TL ovvy idp rjfjLLP ^aXeiraivr}

4 7 6 c 16 KaXdirpaYiJiaTa. irp&ywhen the Idea is regarded as the Original (Urbild), and the particular as its likeness. fxara is a sufficiently general term to include all the <patv6fj.va iroWd which Plato does not scruple to use both figures side by side : here, for example, the Idea are speciHed in 476 A. The persons in question may be willing to assert that a was a Trapddeiy/Jia just above (avrb# <rQfj.a, a 7rpais, rb UKO-LOV, TO ayadbv etc. toucev 476 c : cf. VI 500 E ff., X 596 B). 27 O^TOS- Diimmler {Antisthenica p. are KO\&. But they refuse to go beyond 42) supposes that Plato means Antisthenes. isolated observations of this sort and admit that Beauty itself exists avrb KOL0' There was undoubtedly no love lost avro /j.ed' avrou /uLovoeidts del 6v [Syfiip. between the two philosophers: see the authorities cited in Urban Ueber die Er211 B) ; and hence their notions of beauty wiihnungen der Phil. d. Antistlienes in d. are uncoordinated, inconsistent, unstable. 4 17 dv TIS TJyrJTat KT\. Cf. Sy?np. PL Schr. (Konigsberg 1882), and Zeller II 1, p. 296 ;/. 2. Antisthenes was in par2 I O A. ticular a bitter opponent of the Theory of 19 av T6 v virvw KTX. It is the Ideas. The passage of arms between Plato pre-existence of the soul which qualifies her by nature to distinguish between the and him is well known : w YlXdrwv, Xinrov fxei> opw, linroTriTa 8e oi>x opu), Kal 6s ei^ey Idea or Original, and the phenomenon eLS iX A ^ V t7T7ros opdrai, r68e rb 6/u/za, or copy. But as we lost at birth our $ be linroTrjs dewpeiTai, ovdemo K^KTrjffai ante-natal knowledge of the Idea, we (Simplicius in Schol. Anst. 66b 44 ed. cannot distinguish between Ideas and Brandis, and other authorities quoted by phenomena until we recover that knowledge. To effect this recovery is the aim Urban I.e. p. 3). It is no doubt true, as Stein observes in his Geschichte des Plaloof education. The uneducated wander nismus, that Plato's "Kunst verallgein a sort of dreamland, taking shadows meinert nicht bloss das Historische, sonfor realities, the copy for the Original. Cf. Phaed. 74 A76 D, Men. 81 A ff., dern individualisiert auch das Allgemeine"; but Antisthenes himself could Symp. 209 E212 A. scarcely deny that the cap fits. The 4 7 6 D 23 ncTfyovTa. Cf. Phaed. 100 D. The words by which Plato de- deictic OVTOS is in favour of Diimmler's the scribes the relation of Ideas and particu- view, which certainly adds point to aAe lars are of necessityfigurative.KOLvoovia whole passage; note in particular x * iralur}, Trapa/uLvdeiadaL, ireideiv rjpe/xa (alis the vaguest, and least metaphorical; side by side with it comes wapovaia (of lusions perhaps to the ferocity of his the Idea) and fiede^is (of the particular). opponent: Antisthenes had nicknamed Plato Zddoov ! cf. Ath. v 220 D), OVX A somewhat different figure is involved

338
ov <f>afiev Bo^d^eiv d\\* d\r)6r) Xeyofiev; e^ofiev

TlAATftNOI
ov yiyvcoaKeiv, n irapafiv6ela8at ov% vyiaivei; ' avrbv Ae ye avra)

[476 i)
feat dfjbtyia-ftrjTf) & ? OVK > Kal ireiQeiv E rot Brj, e(j>rj.

30 rjpefia, eiriKpvTTTOfievoi on Trap avrov, aafievot Xeyovres,

"10L $rj, (TKOTrec ri epovfiev Trpbs avrov. av IBoifiev elBora rt. <f>r)y on

r) /3ov\ei

coBe irvvdavaofieOa <j>66vos, dW* Wiro"Oi/#

(Ls el TI olBev, ovBels

d)OC r)fjuv elire ToBe* 6 ytyvcoaKCOv TL. Uorepov ov r) ovtc ov;

yiyvoocneei rl rj ovBev; av ovv fioi virep eiceivov dirotcpivov. 35 /cpivov/jiai, 7 C 9 yap T0 yvwarov, yiyvcoa/cet I av fir) ov ye n yvcoaOelr); o-fcoTrolfiev, on

'l/cavco? ovv TOVTO e^ofxev, 477 ov iravreXch^ Kiev OVKOVV 'l/cavrorara. MeTafiJ.

tcctv el irXeovaxfj

TO fiev wavreXw^

fir) ov Be firjBa/jirj Travrrj dyvcoarov; 6W09 Kal TOV av fir^Bafifj 6W09;

el Be Brj n OVTCOS fyet, ak elvai re Kal firj elvaiy ov fiera^v av Keoiro 5 TOV elkiKpivws el eirl fiev TW OVTL yvcocris r)v} dyvwaia 6. S' % dvdyKt]^ eirl fir) OVTL,

el q\ om. AIIS. exactly the same way to prove the impossibility of contradiction. See Proclus in Crat. 37 (Zeller4 11 1 p. 302 n. 1)
'AvTiad^prjs iXeyep fxrj Sew dpriXdyeiP' irds yap, <prj<rL, \byos aKrjdeijei' 6 yap \4yup rl \iytc 6 5e rl \tywp TO OP X^yer 6 5 T6 OP \tyu>p d\y}6e(>eL and cf. Plat. Crat.

vyi.aivi ( ' i s barely s a n e ' ) , ovdels avr<^ (frdbvos, and the delightful innuendo &<T/J.VOL av Idoifxev eibbra TI. Antisthenes himself wrote a work irepi do^rjs Kai eincrTrjfxTjs

(D. L. vi 17), and Plato may well be thinking of it here: see next note. But we must be careful to note that Plato, even if we allow that Antisthenes is in his mind, does not refer to Antisthenes alone; he merely individualizes the type in him. 4 7 0 E 36 irs 7dpyv<a<rQdr\; ' for how can something which is not, be known?' Cf. Parm. 132 B, c tv tKaarbv

429 D. It is by no means improbable that Plato has this or some similar argument of Antisthenes in view, and feathers his arrows from his victim's wing. Antisthenes and his friends would not of course admit the connotation which Plato gives to 6P, but Plato is not attempting to <TTL Tuiv vorjfxcLTcov, v6f)fxa dt ovdevds; prove the Ideal theory. The object of the whole investigation is to shew that his ' A W aduvarov, elirtiv. 'AXXa nvbs; Nat. opponents possess only $6a, on the as"OPTOS T) OVK OVTOS; "OVTOS. Ov\ v6s sumption that the theory of Ideas is true : TLVOS, 6 iirl iraGLv rb pbrj/xa eirbv voei, cf. 476 A ;/. filav nva ofiaav Ldtav; Nai. " Q u o d Parmenides simpliciter dicit ravrbv 5' 4 7 7 A 2 Kav t<TKOITOI|ICV. Further earl voeiv re Kal ovveK^v eari vbr)/xa, id investigation from other points of view sibi prorsus probari Plato plus semel cannot weaken the conviction which significat" Bonitz Dispnt. Plato, dime Socrates and Glauco have already formed. p. 11. That everything which is known The phrase is another indication that we exists in a certain sense, is of course are not here proving the Ideal Theory: a truism. But when Plato says that the see last note. Hartman should not have objects of knowledge ' are,' the kind of revived Ast's conjecture ^x^v <??> fat ovaia which he means is substantial, selfX existent ovaia. If it is really Antisthenes 6 d &irl KTX. See cr. n. Hermann's for whom Glauco is answering (vwep conjecture, that eird has been lost before KLVOV atroKpivov), the words TTWSyvuiirl, has met with most favour. But iirel adeirj are exceedingly well chosen; for iirl has an unpleasing sound, and el might Antisthenes (perhaps in his irepi 5br)s just as easily have disappeared as iirei. 7) iTTKTTrf/xTjSj perhaps in Sa^wv, rj OVK Schneider and Stallbaum (with S and the iffTtv dvTi\4yLp) had argued in almost older editors) read OVKOVV irrl fievitrl ry

477 E]

TTOAITEIAC E

339
re teal
*A/0* OVV

B eirl r<p fiera^i) TOVTG) ' /xeTa^v TL Kai ^qrrjreov dyvoias

7riO~T7]/JiT)S, 1 TL TVyydvei OV TOLOVTOV ,* Tldw fJLV OVV.

Xeyofiev TL B6l*av elvai; Iley? yap ov; HoTepov dXXrjv Bivaynv 7n<TTr}/jLr]s fj Tr)v avrrjv; ^'AXXTJV. 'E7r' a \ \ w dpa rerafCTac B6a 10 teal eir a U iTTLarrffir), KCLT avTrjv rrjv Bvva/niv i/caripa TTJV avTr)?. Ovrco. OVKOVV iirtcrTTJ/jbr) fiev eirl rtp OVTL ire^VKe, yvwvai, & ? $ eari, TO op; fjLaWov he oSSe pot, hoicec irporepov dvayicalov elvai hteKeaOat. II GS? ; C X X I . QrjcrofJLev hwdfiec^ elvai yevos ri rdov OVTCOV, als Srj 15 KOX rjfiels hwafxeda a Bwd/xeOa, Kai dWo irav o TL irep av Svvrjrac; olov Xeyco 6'yjnv Kai OKOTJV rwv Swd/juecov elvai, el dpa fiavOdveis b ftovXofiai Xeyeiv TO el&o<;. 'AXXa fiav6dvco} ecfri). % AKOVCTOV &r) o fjboi <j>atveTac Trepl avrwv. Svvd/JLecos ydp iyco ovre nvd XPav opS) ovre a^rj/xa ovre TL TOOV TOIOVTCOV, olov Kai aWcov 20 TTOW&V, 7rpo<; d d7ro/3\e7rcov evia hiopi^ofiai irap ifjLavTtp TCL D dWa elvai, Ta Se dXka* Svvd/jLeco? 8' ' t? eKelvo yubvov e<f> q> re earc Kai b direpyd^eTaL, Kai TavTrj eKacrTrjv^avTcbv hvv eKaXecra, Kai TTJV /xev eirl TW a\)T(p TeTay/jbevrjv Kai TO avTo direpya^o/nevrjv TTJV avTrjv Ka\oyy TTJV Be eirl eTeptp Kai Tpov 25 d7Tpya^o/ievr)v dWrjv. TL Be av; 7TW9 iroiels; OVTOX;, e(f>rj. Aevpo Brj irdXiv, rjv S' eya), oS dpiGTe. eTTLaTrjfirjv iroTepov Bvvafiiv E TLva <f>fjs elvai
11.

avTiyv, rj ek TL yevo<; Tidrjs;

EZ? ' TOVTO, e<f>r)y

o m . J.

auTTjv TT)V C . S c h m i d t :

TTJV CLVTT)V A I T q : KOLT'avrrjs

i> bk KT\., but the reading of q is somewhat awkwardly called 56a a dvvaintrinsically better, and the error an easier /JUS, and at the same time spoken of it one. The reference in r\v ('is, as we saw') as possessing a bvvaiu.%. The present is to 476 E477 A. sentence introduces a sort of irdpepyov in 1 4 7 7 B 11 KttT avnivavnfjs: 'each which the notion dvva/jus is more accurateof them in accordance just with its own ly defined. We may infer that dwafxeis peculiar power,' i.e. in accordance with in the sense of (the intellectual) * powers' this, and nothing else. a.i)ri\v is ipsam was unfamiliar at the time when this in the sense of solam. Cf. 477 D, where section was written. It was perhaps it is shewn that dvvdfxeis should be classilike Troidrrjs for exampleone of Plato's fied on this same principle: also 478 A i<p' experiments in language. * Faculties' is, er^py apa ^repbv n dvvafxivrj eKaripa I think, too concrete to be a right transavrwv w4<f>vKv. The reading Kara TTJP lation. avrrjvsee cr. n.gives precisely the 4 7 7 D 28 avrijv is difficult. It is not wrong sense. Schneider and others quite easy to understand the word as perhaps rightlyomit ai)ri\v (with Vind. ipsam, especially as it is so far from F), while Baiter adopts Hermann's aWrjp ixKTT-qfjLTjv. H a d Plato written avrifv TTJV a very improbable correction. It is eVicTT^/xT/p, or iinar'fjix'qv/cat air-qv there best, I think, to follow Schmidt, supposwould have been little or no difficulty, ing that avTrjv was accidentally omitted, As it is, if the text is right, we should and afterwards wrongly replaced. probably (with Schneider and others) re13 jiaWov & KTX. Socrates had gard aur^i/as tautological: cf. 8

34O
ye Bvpd/j,e(op

fTAATQNOI
ippoifxeveaTaTi-jv. Tl Be; B6%ap els

[477
Bvpafiip BvpdirpoTepov

30 r) els aXXo elBos otaofiep; Go/jioXoyeis /JLTJ TO avTO elvai <f>r), TO ye dvafidpTTjTov eywp 35 86\)ja TiOeirf; ofjuoXoyetTai

OvBa/uidos, k'<f)r) <L yap BodeLP 'AAAa fiep Br) oXiyop ye TavTov e7riaTij/j,7]p re zeal Bo^ap.

fjueda, OVK aXXo TL r) B6a eoTLP.

II MS yap dp, iroTe TLS POVP eTepov TL 478

TG3 firj dvafiapTr/TG)

KaXco?, r)p B\ iyoo, teal BrjXop, OTL eTepop 7rto~T)]/jLr)<; TJ/JLCV. "EtTepov. avTCov irefyvtcev. 'E<' eTepw ^Avdytcr].
Nat.

dpa

Svva/JLevr} eKaTepa So^d^ei; Nat.

'RTTIO-TTJ/JLT) fjuev ye
A o ^ a Be,

TTOV 7rl TO) OVTL, TO OP ypwpat

w? ^Xei >

*H TavTOp, oirep eirLaT^fxr] yLypoocrtcei; zeal TO avro; eir Boa i) dhvpaTOP; aWo) re dXXrj ' ABvpaTOP, ecf>rj, hvvafAts 7re(f)v/cP, dXXrj Be B

5 ypoxTTOP Te fcal So^aaTOP Bvpdfxei^ eKaTepa, Bo^aaTOP 10 Bo^aaTOP r) dBvpaTop Be dfityoTepai & 9 (fra/juep. $ TavTov elpat.

etc TCOP GOfAoXoyrj/jLepcop, elirep iaTop, e\

KOL eiriGTrjfir),

TOVTWP OVKOVP "A W o .

BTJ OVK iy^copet el TO OP ypcoarop,

yrcoaTOP KOX dXXo TL ap

i) TO op etr]; xai Bo^daai

A p ' OVP TO fjur) OP BO^U^CL ; ov% 6 Bo^d^cov eirl 11. rd A 1 ]I: T6

TO fxr) OP ; eppoeL Be.

4. 5oafei nos: do^dfeip All et (antecedente dd^av) S</. ye corr. A 2 . Should we perhaps read Aeupo drj irakiv,
7]v 5' 67cu, a apurre, <6?ri>- iiricrTr)/j.7)P.

iin(TT7)fxr) jxtp yt irov56a 5e\

But the

introduction of <pa/x4p breaks the balance, trbrepov KT\. ? The conjecture is not con- and suggests a new departure. The real vincing, although it was at TriGTr)/j.T] thatreason for writing 5oafet is the occurrence the digression began in 477 B. "If I were of ap odv TO fxi) ov 5oafcL (sc. 86^a); in to make any change" says Jackson " I 478 B. Unless 5oaei is read here, it is r w ould put avTTjv before or after Tldrjs." very difficult to supply the subject of 8oafi there. Reading doctfci, again, 4 7 7 E 30 OI'<TOJJLV. 9 with two 7 Vienna MSS reads B-qaoixev, which is also we supply after 7 TCLVT6V not dotjafciv a correction in Cesenas M. d-qaojxev was (as must be done if the infinitive is read), but 5oafci. This too is an improvement, likewise conjectured by Cobet. A precise parallel is hard to find; but <pipeiv is because it provides an exact balance to used elsewhere of the operations of the yiyv<J}<TKi. If Plato had meant 17 TCLVT6V mind (cf. 478 B), and Orjcrofxep would not doijafcip, we should expect him to have written not yiypwaKei, but yiyvuxrKuv. be likely to suffer corruption, especially On the corruption see Introd. 5. as cis ri ytpos ridrjs occurs just before. 31 S6a. Instead of 56a O. Schneider 7 dpt<f>6TpaC <TTOV. The union of (Versuch em. genet. Etitw. d. PL. ayadbv a plural subject with a dual verb is tolerp. 13) would read dupa/xis, but bvvafxeda ably frequent in Plato: cf. Euthyd. 278 E, should of course be taken in its full etymo303 c. These and other examples are logical sense. quoted in Roeper de dualis nsu Plat. p. 30. 32 trws Yelp avTI0CTJ. The infallibility of knowledge is a cardinal principle 4 7 8 1 10 dp4 ovv8odti; J. and 1 with Plato: cf. Gorg. 454 D and Thcaet. C. understand 6 doafioi>: but 56a is 4 152c, i86c,ff. See Zeller 11 1, p. 59r. more appropriate in itself, and much more easily supplied, especially if 5oaei 4 7 8 A 4 Soa.. See cr. n. The is read in 478 A : see note ad loc. same conjecture had occurred to Jackson. do^d^eip is in itself defensible and seems at 11 rj dSvvarov KTX. Cf. Theaet. 189 B first sight required by the balance of clauses OVK &pa OIOP r e TO /XTJ OP 8O^CL^LP, O$T

479A]

nOAITEIAC E

34*

rt <f>epet TTJV B6av; rj olov re ati Bo^d^etv fiiv, Bo^d^eiv Be /xrjBev; r XBvvaTov. ' A W ' ev ye re Bof*d%L 6 Bo^d^cov; Nat. \\XXd/JLTJV C fit) ov ye ov% ev n, dXXd fjbrjBev opdorar av ' irpocrayopevotTO. Haw ye. Mr) OVTL fir)v ayvoiav e'f avdyicr)<; direBofiev, OVTI Be 15 yvwaiv. 'Opdcos, e<f>r}. Ovtc apa ov ovBe firj bv Bo^d^ei. Ov yap. Ovre apa ayvoia ovre yvooais B6%a av elrj. OVK eoiicev. *Ap* otiv i/cros TOVTCOV eariVy virepfiaivovaa rj yvuxriv aa(f>rjvLa fj ayvoiav aaa<j)La; Ovherepa. ' AXV apa, fjv S' iyd>, yv(oaeoy<; fiev <TOI <f>aivTat Bo^a aKortaBearepov, ayvoias Be <j>av6repov; Kal iroXv 20 D ye, e<f)7). 'EZ/TO9 S' ' dfjL<f>olv Kelrav; Nat. ^Aera^v apa av etr) TOVTOIV B6%a. KofuBr) fiev oi>v. Ovtcovv (f>afiev ev rols irpoo-dev, ei TC (f>ave[rj olov afxa ov re Kal fjurj 8v> TO TOLOVTOV fiera^v tceio'&ai
TOV elXi/cpivdSs OVTOS Te Kal TOV 7rdVraK firj OVTOS, Kal OVTC eiria'Tri-

fjirjv ovTe ayvoiav iir auTo> eo-eaOai, aXXd TO fieTajjv av <f>avev 25 ayvoias Kal eiriaTTjfirjf;; 'O/9^W9. NOi^ Be ye Tre<f>avTai fMCTa^v TOVTOIV o Bt) KaXovfiev B6f;av. HiQavTai. E X X I I . 9EKCVO ' Brj XeiiroLT av r)yJlv evpelv, oi? eot/c, TO afi^orepcov yieTeypv, TOV elvai Te Kal /JUT) elvai, Kal ovBeTepov etXiKptves 6pO6i)<; av Trpoaayopevofievov, Iva edv <f>avfj, Bo^aaTov 30 avTo elvai ev BIKT) Trpocrayopevay/jLev, TOL? /nev aKpois TCL aKpa, TOI$
Be fjuera^v TCL /j,eTav diroBiBovTes. rf ov% OVTO)<; ; OVTCO. TOVTCOV

479 Brj viroKeifievwv Xe7T&) /xoLy (f>r}G(o, Kal diroKpivea6(ja \ 6

irepl rwf 6vru)u odre avrb KCL$' avrd. firj better to regard the .expression as a step ov is here the bare negativeabsolute in the argument, leading to the conclusion not-being. Cf. Bosanquet Companion juera^i) Apa KT\. 4 7 8 D 23 olovoV. otov is adverbial; p. 212. if it were an adjective the infinitive would 14 |H) 8v "yc: i.q. r6 JJLTJ 8V ye (cf. fir) 6VTI just below), not el ^ etrj ye (as Stallfollow. The qualification suggests that baum and Campbell suppose). Schneider in the ultimate analysis it is inaccurate and Jowett take the right view. to say that phenomena * both are and are 4 7 8 c 16 8ogrfj;i. The subject is not': the truth is that they lie somewhere 56a rather than 6 5odfa>t>, in spite of between being and not being. Hence also 6 5oa{(tiv above. 86i-a was the subject otirws x e t ^ ^va^ T K0L^ PV ^tvau in of the verb where the two stages of the 477 A. See also on Kai yhp ravra KT\. argument began (478 A ?J ravrbv sc. 56ct in, 479 C. It should be noted that Plato 5o|afei and 478 B ap odv TO /xrj 6v 5oi-afei), now adds afia: in 477 A it was absent, and ought to be so in the conclusion See on 479 A TOIJTW yap di) KT\. also. 4 7 9 A 1 6 xptioToV Antisthenes 18 o-a<fry\vdaao-eu^ctq.. The full sigis perhaps in Plato's mind (Diimmler nificance of these words does not appear Antisth. p. 42). Others have thought of till VI 508 Dff., where the relation between Isocrates, but with less reason. Xe7^r Light and Truth is explained. See note /ioi, 0^<rw, Kai axoKpu>e'<r0<i) certainly ad loc. and vi 511 en. sounds like a personal challenge. See also on 476 D and 480 A. 21 IVTOS 8' &|i<|>oiv. Hartman (with Ast) prefers turds dr) dfx<f>oiv. It is much

342
del Kara ravrd

fTAATQNOI
avrov tcaWovs oycravrcos eyovoav, TroXXd Be rd

[479
fujBe/julav rjyeiraL tcaXd vofii^ec, Brfy do dp tare,

09 avTO fiev KaXov Kal IBeav nvd

etceivos 6 (f>iXo0edficop teal ovBa/jufj dve^ofxevo^, dv TLS ev TO KaXbv 5 <f>jj elvai feat Bltcaiov, Kal raXXa OVTCO. TOVTCOV yap aerat; Kal r&v Si/calcov b OVK dScKov; dXXa epoora*;. Ti Be; fyrfo-oiiev, TGOV TTOXXWV fcaXdov fiduv TL eaTiv, 0 OVK alayjpbv <})avrjKal rdov oarlcov, b OVK I Kal alayjpa B jxeydXa rd TroXXd BiirXdo-ia Kai. dvocTLOV; OVK, dXX* dvdyKrj, ec^rj, Kal KaXa TTCOS avrd <f>avrjvai, Kal oaa 10 rjjTOP TL r/fjLLaea, rj BiTrXdaia TavTa 7rpoap7j07]aeTaLf 7) Tavavria; d/x<f>OTepcoi' e^eraL. <f>aiveTai; OvBev.

Br) Kal a/jLCtcpd Kal Kovcf)a Kal ftapea firj TL /JLCLXXOV, a av <f>r}acofjLv> OVK, dXX1 del, e(f>7j} eKacrTov Tot? iv Tals ecrTLaYlorepov ovv eaTL /JLCLXXOV rj OVK earLV eKaarov 3. ad II : dei /xkv A.

TGOV TTOXXCOV TOUTO, o dv Tt? (f)fj avTO elvaL /

ovdt rbre /JL^P, rore 5' ov, ovde irpbs fJikv rb naXbv, vpbs 5$ TO aiaxpbv, ovfi' eV0a niv KaXov, ivda 8i alaxpov, ws Tiai fxev ov KaXbv, TL<TI de aiaxP0V' This passage will explain what Plato means by saying that there is not one of the woXXa KaXa which is not also aiaxpov. Cf. also Bosanquet Companion pp. 21.^ f. Krohn (Pi. Fr. p. 73) argues that this 211 D. passage is inconsistent with the Maxim 3 aclvopttci. ix4v after delsee of Contradiction as laid down in iv 436 B. cr. n.is retained by Schneider and But Plato does not mean that rd iroMd others. It is however much harsher than a the ordinary cases of /*eV without 5^ (see KaXd are ai<?xP naTa TavTov Kai irpbs Tavrbv, nor should afxa in 478 1) be on 475 E), and the majority of MSS agree interpreted in this sense. A particular with II in omitting it. Madvig would KaXov is afia KaXbv /cat atVxp^v, ws rial delete the article before KaXa; but its fxev -ov KaXov, Tiai de alcrxp^v' Cf. retention provides a better antithesis to 4 &v TIS iv rb Ka\bv </>rj elvai. ret tcaXd Zeller II I, p. 627 n. 2. is here the plural, not of Ka\6v TI, but 4 7 9 1} 9 T<i iroXXct SiirXdo-ia are of rd Ka\bv; and Plato means that the 7rp6s fxev Tb dnrXdaia, irpbs be TO i]ixi<yea, <t>i\odedfJLU)p has many standards of beauty: whereas the avrb biirXdcnov is always and cf. 479 D mi. in every relation SiirXdaiov: see last note 4 fcctvos ica. These words are and vii 523 c ff., Phaed. 102 B, C. The certainly genuine, though omitted in S, examples of dtirXdata, /meydXa, (iapia are and supposed by Hartman to be a marexamples and nothing more; the others. 0 1 ginal note on 6 XPV " "^' ovda/jLji dve- KaXd, biKaia, 8aia, are relevant in a wider Xb/xevos by itself would be comparatively sense, for the aim of the philosophertame. king is to frame his KaXXivoXis on the model of the avrb dyaOov. See on 5 TovTwv 7<ip 81] KTX. The many 476 A. Ka\d ' a r e ' and 'are not,' because they are beautiful and not-beautiful. We may [3 d(i4>OTpu)v CT<U: " utrisque adinfer, on the other hand, that the avrb haerescet" Stallbaum. KaXXos always 'is,' because (among other 14 rots iv Tats KTX. eiraix<t>0Tepireasons) it is always beautiful. In other {ovaiv is certainly neuter, as Schneider words, the essence of an Idea consists shews, and not masculine: cf. raura in its eternal unity and identity with eira/uL<f>oTepiei below. The word is very itself. Cf. Symp. 211 A, where the avrb frequently used in agreement with neuter xaXbv is said to be ov rrj fiev KaXbv, rrj 5' or inanimate subjects: see Stephanus2 I84av Ttvd. ISta has not yet been used in the Reptiblic of the Idea; hence Tiva. Krohn (PL St. pp. 64, 96) has pointed this out, but makes too much of it. In idea, as Cohen remarks (Platons Ideenlehre u. d. Matheniatik p. 12), "das Idelv pulsirt": cf. 475 E rovs rrjs a\r)0das (piXode&fxovas, VI 486 I) and Symp.

479 D]
TC5 irepl TOV evvov^ov, zeal OVT elvai

nOAITEIAC E

343
TCOV rraih(Dv aivLy/jLan, 15

C <T<TLV, (f>r], 7rafjL(f>OTpi^ov(TLv eoi/cev, zeal ray ov avTov avTTfv alviTTovrai ovre yJr\ elvai ftaXetv

rrj<; /3o\r)<; irepi rf)s WKTepihos, <p KOX i<ft zeal yap ravra 7ra/jL(f>0TpL^Lf Trayitos vorjcac rjv 8' iyco, 6 TL overlap re fcai TOV 20 eluai. ovSev avTWV Svvarov "E^e*? ovv avroh,

ovre dfjb^orepa ovre ovBirepov. /AT) elvai; D firj elvat

17.

XPVaC> V 07T0L Qr)<reis zcaWito Okaiv T/79 fiera^v ovre yap (f>av7jaTat, OVT

irov a/coTcoBearepa firj OVTOS irpbs TO ^LCLWOV <f>avoTpa OVTOS 7rpo? TO fiaXXov
AlV&q.

crTaTa, <J>TJ. Hvpijfcafiev dpa, eo? eoticev, OTI TO. T6)V TTOXKCOV
iTra/x<f>0Tpifei V i n d . E e t corr. q^ : Traix<poTpLeiv

Hase Thes. s.v. The ' children's riddle ' esse d/x^orepa." The text is perfectly is (according to one of the two versions sound. Phenomena, says Glauco, cangiven by the Scholiast) alvos ris iariv <l>s not be 'fixedly conceived o f as either (a) being or (6) not being, nor yet as dvTjp T KOVK OLVTjp | 6pPl$CL KOVK 6pVL0' ISiOP (c) neither of the two. The fourth re KOVK I5iov, I iirl ^IJ\OV r e KOV V\OV alternative is to ' fix them in the mind' Ka07]/JL^vyjv I XLdif) r e KOV \L6if) /3ct\ot r e KOV as (d) both being and not being. This j3d\oL. Athenaeus (x 452 c) assigns it (on too is impossible, although we may say the authority of Clearchus) to Panarces. that they 4 both are and are not' (477 A, The interpretation is " a eunuch aimed at 478 D). The reason is that they are not, a bat which he saw imperfectly sitting in the last analysis, * both being and notupon a reed with a pumice-stone and being,' but something between the two, missed him" (J. and C ) . This riddle as Socrates presently points out. (See was used as an exercise in logic among also on olov in 478 D.) Phenomena canthe Stoics (Diimmler Antisth. p. 43), not be fixedly conceived (Trcryiws vorjcai) but that is not a sufficient reason for supin any kind of way, because they have posing (with Diimmler) that they took it no fixity themselves. They are in a from Antisthenes. constant state of Heraclitean flux: cf. 4 7 9 c 16 TTJS poXrjs ir^pi KTX. T h e MSS apparently read irepi: irtpi is due to KvXivdeTrai, TrXavrjrov in D and (for iraylws) IV 434 D 11. Benedictus. Stephanus wishes to delete the second, Richards the first preposition, 4 7 9 D 23 TCL TV iroXXJiv KTX. : but the whole sentence is loosely con"the multitude's multitudinous formulae" structed, as if a mere child's riddle was Bosanquet. The words refer to general not worth remembering or dwelling on: rules, standards, canons, believed in by ' the children's riddle about the eunuch, the multitude (cf. ret, TLOV TTOXXUJV Soyfiara don't you know, about hitting the bat, VI 493 A), who have on every single what it was the riddle says he struck it subject many such standards (wo^Xa vowith, and on what it was sitting.' $ and Mt/xa), mutually inconsistent and unconot cos (as Baiter supposed) is the reading ordinated, because they do not know of A. that rb KCLXOV, TO dyadov e t c are each of them eV. They say, for example, 'rd 17 Kal yd.p r a v r a KTX. ravra is of 7j5tf is KaXov,' ' rb o~v[/,<f>pov i s KaXov^ course ra iro\\&, as Jowett and others 'r6 dyadov is KOLX6I>,J and so on. Such rightly explain. Campbell appears assertions give the appearance of plurality strangely to take it of the children's riddle. I agree with Ast that iira/jLtpo- to rd KOLXOV, by connecting it, not indeed Tpieivsee cr. n.must be wrong. It with the objects of sense, but with other is usual to supply ?OIK, but this is very etdrj (cf. 476 A, 476 C tin.). The form in which Plato expresses his conclusion difficult, and the categoric affirmative is (ra TCJV TTOXXWV 7ro\\& VO/JLI/JLCL KCLXOV much more to the point. For the error see irtpi and not simply rd ?ro\\ct Ka\d) Introd. 5. Hartman hastily pronounces otfr' diJ,<p6Tpa o&re ovdtrepov spurious on prepares us for vi 484 c, where the whole the ground that " illas res ovSercpov esse purpose of this enquiry is disclosed. It is the business of the philosopher-king to modo (O6T eluatvorjcrai) dictum est," bring order out of chaos by remodelling and that " non verum est illas res non A. P.
26

344

rTOAITEIAC E

[479D

7roXXa vo/jbifia tcaXov T irepi Kal TCOV aXXcov fiera^v irov KVXLV25 helrai rod re firj 6W09 Kal rov 6W09 elXiKptvdo^;. Hvprjfca/jLev. XlpocofjioXoy7](TafjLP Be 76, ec TL TOLOVTOV <f)avL7), ho^aarbv avro dXX* ov yvcoarbv Belv Xeye&OaL, rfj fiera^v Bwd/jueL TO /JLTCLV irXavrfTov aXtaicofievov. 'l/jLoXoyr)Kafj,ev. Tot>9 apa iroXXd tcaXa Oeayfievovs, avTO Be TO fcaXov fir) opayvTas /JLT)& aXX(p eir avTo E 30 ciyovTL Svvafievovs eireadai, /ecu iroXXa Sl/caia, CLVTO 8e TO hiicaiov firf, ical irdvTa OVTCO, Bo^d^eiv (^Tjaofiev cnravTa, yiyvdba/ceiv 8e dov So^d^ovo-Lv ovSiv. *AvdytC7), e<f>r). Tl Be av TOVS avTa etcaaTa
0G)/JLVOV<; Kal del KCLTO, TCLVTCL a)aavTG)<; OVTCL ; dp* ov yiyvoMT/cecv

dXX* ov Bo^d^ecv; 'Avdytcrj tcai TCLVTCI. OVKOVV Kal dcnrd^ecrOai 35 T Kal fyiXeiv TOVTOVS fiev TavTa <f>7]cro/jLev} eft oh yvoiai^ icrTiv, I Kivov<; Be e</)' oU Boga; rj ov fjuvrj/jiovevofiev, OTL cfxovds Te Kal 480 Xpoai> KaXa<? Kal T ToiavT ecfrafiev TOVTOVS <f>iXelv re Kal 6eda6at, avTo Be TO KaXbv ovS* dveyeo-Qai 9 TL OV ; M.fiv7]/jL0a. Mr/ ovv TL irXrjfjLfieXrjcrofiev <\>iXoB6%ov$ KaXovvTes avTovs /xaXXov rj <f>cXoo~65 (f>ov<;; Kal dpa rjfxlv o~(j>6Bpa ^aXeiravovaiv, av OVTCD Xeycofiev; OVK, av y ifiol ireiOcovTat, <j>rj rco yap dXrjOel yaXeiraiveiv ov defiis. TOL>9 avTO apa Ka<TTov TO OV dcnra^ofjuevovs <f>iXoa6<f>ov<; dXX* ov <f>tXoB6^ov<; KXrjTeov; UavTairaai fxev ovv. TeAoc noAueiAc e.
the vo/jufia of the many in conformity 5 dpa Xyw[Av; See Isocrates de with the Idea. He must not allow them Soph, 8 irXeioj Karopdovvras TOVS rals to predicate Koivwvla of elbri unless the 86i-ats xP0)lx^1'ovs V TOVS TT\V ici(jTrin'qv eldrj really intercommunicate. ^Xtv iirayyeWo/itvovs. To this (accord28 iroXXd KaXd. Is KOL\& the plural ing to Teichmiiller Lit. Fehd. 1 p. 103) of 'the beautiful,' or of ka beautiful'? Plato here replies, and the retort is supThis question is raised by Bosanquet, posed to be the more telling, because who answers it thus: " the sentence Isocrates, in spite of the sentence just about formulae leads me to interpret it quoted, aspired to the name <pi\6ao<pos: in the former sense = ' many standards,' or see Spengel Isokrates u. Platon pp. 13, cases accepted as standards,'of beauty.'" 12 ff. Diimmler, on the other hand, Cf. 479 A, where however we have TTOWO. supposes that Antisthenes is meant, as rot /caXd, and its antithesis v T6 KCL\6V. before (see on 476 D). I can see no The expression iroWa KaKd must, I think, sufficient reason for holding that Plato is be taken in its usual sense, as the plural here thinking specially of either, although of KCLXOV TL ; but it includes not only the the cap fits both. objects of sense, but also v6fiifj.a irepi 4 ^iXocntyovs. The connotation of KaXoO, which are themselves voWa *aXa, <pi\6(ro<pos has greatly altered or developed because they connect avrd TO KOXOV with since Book II : see II 376 B /*., and cf. another cISos. See last note. Krohn PL St. pp. 9, 20, 102. Krohn is 4 7 9 E 32 avTa Jdcacrra: the genefully justified when he calls the concluding ralised expression including CLVT6 KCLXOV, part of Book v " the turning-point" of airrd dUaiou and all the Ideas. Cf. vi the Republic (ib. p. 107). Plato's hitherto 507 B ;/. ' Hellenic city' is now well on the road 480 A 2 <f>ap.(v. 476 B. to become an 'ensample in the Heavens.'

APPENDICES TO BOOK V.
On the relation of the fifth book of the Republic to Aristophanes Ecclesiazusae. That there is some kind of connexion or interdependence between the Aristophanic and Platonic descriptions of a communistic ideal, is a theory which has been strenuously advocated by a succession of distinguished scholars from the middle of the 18th century to the present day. The author of the suggestion was apparently*Bi/et, who, as I learn from Tchorzewski (de Politia, Timaeo, Critia 1847 p. 150), appended to his argument of the Ecclesiazusae the note o 8' 'Apicrro(fxivrjS OLOL TOVT(i)V TOI>9 <lA.OO"0<^>Ol>9, Ot? \0p6^ xptyttv 7]V, fXaXiCTTa O T a TOV All nAdrtoyos 7Tpi 7roAiTtas j3t/3\ta (TK(JJ7TTLV /cat Kw/ixoSciy boKtt.

attempt to establish the connexion was made by Lebeau in 1760 (Tchorzewski I.e.), but the first to advance any serious arguments in its support was Morgenstern (de Plat. Rep. comment, pri??ia 1794 pp. 7478). In one form or another, the theory received the support of, among the older generation of scholars, Boeckh (de simultate Xen. et Plat. 1811 p. 26), Bergk (C-omment. de rel. com. Attic, antiq. 1838 pp. 81, 404 ;/.), Meineke (Hist. crit. com. Graec. 1839 pp. 287 ff.), and Tchorzewski (1. c.): see Susemihl Gen. Entivick. 11 pp. 296 ff., where the author mentions the most important writings on the subject down to 1857. The original theory has undergone some new and remarkable developments since the efflorescence of the chorizontic school of criticism, in whose hands the apparent connexion between the Ecclesiazusae and the Republic has formed a useful weapon for attacking the unity of Plato's dialogue. Foremost of these critics is Krohn (PI. St. 1876 pp. 7283, and PL Erage 1878 pp. 36 f.); among the others, we may refer in particular to Stein (de Ar. Eccles. arg. e quarto reip. Plat. lib. sumpto 1880), Teichmiiller (Lit. Fehden 1 1881 pp. 15ff.and 11 1884 pp. 41 f.), Bergk (Gr. Literaturgesch. 1887 iv pp. 85, 462ff.),Usener (in Brandt's zur Entivick. d. PL Lehr. v. d. Seelentheilen 1890 p. 6), and above all Chiappelli (in Riv. di Filologia etc. xi pp. 161273 and xv pp. 343352), to whom we owe what is in my opinion by far the most interesting and valuable discussion on the whole subject. A few distinguished writers still maintain that the philosopher and the comedian are probably independent of one another, notably Zeller (Phil. d. Griechenx 11 1, p. 551 //. 2) and on the whole also Hirmer (Entst. u. Komp. d. Plat. Pol. pp. 655660), but the balance of published opinion is in favour of recognising in

346

APPENDICES

TO BOOK

V.

some shape or other a historical connexion between the socialistic burlesque of Aristophanes and the serious communism of Plato. In reviewing the available evidence, it will be convenient to consider, in the first place, any external indications which may be supposed to have a bearing on the theory ; secondly, any alleged or possible references to Plato himself in the Ecclesiazusae, or to Aristophanes in the fifth book of the Republic; thirdly, the general similarity between the two writings; and finally, such particular resemblances of language and idea as have been adduced in support of the allegation that Plato has in view Aristophanes, or Aristophanes Plato. I. Alleged external evidence.

According to Aristotle (Pol. B 7. 1266s 34 ff.), ovStUOVT* TTJV Trcpt

TCI TKVa KOIVOTTJTOL Kal TO.? yVVCUKa*; a A A o S ( i . e . O t h e r t h a n P l a t o ) KKCUVO-

TofArjKev ovre 7T/oi TGL (TvcrorLTia TWV yuvouKaiv, a n d P l a t o himself in the

Timaeus 18c remarks, with reference to the communism of the Republic,

Tj TOVTO fJLV &LOL T1]V <X7) 6 CIO.V T <JJV X c ^ P t V T W V VfXVrjlJLOVVTOV, OTL KOlVtX

TOL T<JJV yd/JUDV Kal TO. TU)V iraiSujv

iracnv

airavriDV

Ti#/>tev KTX ;

On the

strength of these passages Teichmiiller (11. cc.) has argued that the fifth book of the Republic must have preceded the Ecclesiazusae. The argument is, however, as Zeller points out (I.e.), altogether inconclusive ; for Aristotle does not assert that Plato was the first, but that he was the only authority, who introduced this innovation. It is therefore clear that Aristotle, who must have known the Ecclesiazusae, is excluding the fantastic creations of comedy from his survey. This inference is further supported by another passage in the Politics (ib. 12.
I 2 7 4 b 9 I I ) , where rj re T<JJV yvvatKiov Kal iratSwv KOL rrjs overlap KOIVOTY]^ KO1 r a orvcrcTLTta TWV ywaiKcov are said to be t S i a IIAaTtovos. See also

Newman, The Politics of Aristotle, Vol. 11 p. 282. It has been maintained on the other hand that the Ecclesiazusae is earlier than the Republic, because Aristophanes declares his proposals to be /^re ScSpa/ucVa /JLTJT clprjfMeva T W irpoTtpov (Eccl. 579), but, in point of fact, the T educated Greeks of Aristophanes' time probably knew that communistic societies had already existed (see on V451 c, 457 B), and Zeller takes the comedian much too seriously when he supposes this line to demonstrate the priority of Aristophanes' play even to the proposals of the philosopher. No ancient writer, so far as I am aware, has suggested either that Aristophanes refers to Plato, or that Plato refers to Aristophanes; and there is no other external evidence of any kind, if we except certain chorizontic conjectures which are in harmony, so far as they go, with the well-known statement of Gellius (Noct. Att. xiv 3) about the separate publication of part of the Republic. See Introd. 4. The question must therefore be decided, if at all, on other grounds. II. Alleged or prima facie possible allusions either (a) to Plato in the Ecclesiazusae, or (b) to Aristophanes in the fifth book of the Republic. (a) The name of Plato does not occur in the Ecclesiazusae. This fact has sometimes been used as an argument against the theories

APPENDICES

TO BOOK

V.

347

connecting the Ecclesiazusae and the Republic: see for example Zeller4 11 1, p. 551 n. But, as Bergk (Gr. Literaturgesch. iv p. 86) and others have pointed out, the later comedies of Aristophanes comparatively seldom attack contemporaries by name1, and in any case Aristophanes was quite at liberty, if he thought fit, to caricature the scheme of Plato without specifying its author. Cf. Krohn PL St. p. 76. Is Plato present in disguise in any portion of the play? Some critics have detected an allusion to the philosopher in the words with which the Aristophanic chorus introduces the communism of the Ecclesiazusae:
VVV $7) S e t CTC 7TVKV7JV <f>pVCL KCLI <fu\6<TO<|>OV TOL<TL <j>l\at(TlV OLfJLVVLV ( w . 5 7 I yLplV

573)-

The reading of the MSS is <t>i\6o-o(f>ov, and there is no sufficient justification for the conjectures ^iXo^fiov or <J>L\6KOLVOV, for the dactylic measure may easily pass into the trochaic, as in Erogs 884 (quoted in Blaydes' note). It is of course possible, on the face of it, that Plato is in Aristophanes' mind, and the possibility becomes still more evident if we read <tA.oo-o<wv, which Bergk declaressomewhat hastily, I think to be necessary on metrical grounds (Gr. Literaturgesch. iv p. 463 n. 135). But <f>i\6(roff>ov gives the better construction and sense, and the words of Aristophanes as they stand in the MSS do not in themselves suggest a reference to the theories either of Plato or of any other philosopher. The adjective <f>i\6ao<$>ov is merely an amplitication of irvKvqv. Cf. Hirmer 1. c. p. 659 //. 2. Others may be inclined to recognise Plato in the eu7rp7rT)s vcavtas who proposes the yvvaiKOKparia of Aristophanes' play :
fJLtTOL TOVTO TOLVVV V7T/37rr/5 1'CaVt'a? 8ry o/xotos SLKLU

y
TJJV ITOXLV KTX.

r a i ? yvvail

(w. 427454.) But in this instance also the identification would be purely speculative, and much the same may be said of Bergk's conjecture (Comm. de reliq.
Com. Att. ant. p. 404 n.) that TOV T<ZV y/oa</>eW apio-rov in verse 995

refers to Plato :
Neav. ttAA* a /xcX' oppo)S<Z TOV ipaaTrjy aov. > Tp. TLva; Ncav. TOV TWV ypacf>O)V apicrTov.
Tp. OVTO9 8* CTTt TtS ;

Near.

05 rots vcKpottri ^wypa^eT, TCLS XTJKVOOVS, aAA airiv, OTrws fxrj o~ TTL vvpauriv oi^crat.

(vv. 994997.)
1 Plato and his school are however frequently mentioned by the poets of the New Comedy. The following references are due to Stein (I.e. p. 9 n.): Theopompus ap. Meineke Frag. Comic. Gr. 11 p. 797, Anaxandrides ib. ill p. 170, Amphis pp. 302, 305, Ephippus p. 332, Epicrates p. 370, Cratinus Junior p. 378, Alexis pp. 382, 451, 453 455 4^8, Philippides iv p. 468. See D. L. i n 26 fif.

348

APPENDICES

TO BOOK V.

There remains a single passage in which the fertile imagination of the same scholar discovered a precise and positive allusion to Plato. It is a tolerably well established tradition that Plato was originally called Aristocles (D. L. in 4, and other evidence in Zeller4 11 1, p. 392 n. 1), and Aristyllus is a diminutive or hypocoristic form of that name. See Etym. M. p. 142. 55 ff. 'ApiorvAAos' ovofxa irapa 'Apicrro^am.
elp-qrai Sk vTroKopicrTiKU)s 6 'ApicrTOKXrjs, a n d E u s t a t h . ad 11. p. 9 8 9 . 45 VTTOKZKOpKTTai 6 "HpiAA-OS K TOV Hpa/cAi^S (O? K TOV 'ApKTTOKXfjS 6 'ApicrrvWos 7rapa TU> Ka>/i.t/ca>, with Fick Griech. Personennam. p . LTI.

Now in the Ecclesiazusae 646 ff., after Praxagora has described the advantages of domestic communism in language very like Plato's, we read :
11/30.4;. Vo\v fXVTOL &LVOTpOV TOVTOV TOV TTpdyfAaTOS BA.C7T. ZGTTL, TO 7TOLOV ;

Tlpa.
BXCTT.

t <7 <f>ikr)(Tzuv 'Apj.VrvA.Aos, (f>d(TKiov OLVTOV irarip

ot/i,o)^ot rav KOX KOJKVOL.

etvat.

Hpa. (TV Sc y o^ots av KaXa/jLLvOr]*;, irp\v TO \j/7j(f>icr/Jia dAA* OVTOS fj.v TTpOTtpov ylyovtv

6V

f
BA.67T.

Why should not Aristyllus be Plato? Bergk had the boldness to suggest their identity (I.e. p. 403 n.), and in the following year Meineke upheld the same view by the citations which I have given. The conjecture deserves the praise of ingenuity, but is far from probable in itself, and has met with little favour at the hands of recent writers. If Plato is personated by Aristyllus, we can only say that his features are distorted beyond the possibility of recognition both here and in the Plutus
y
TTJV pLVOL' O~V 8' 'AptO-TvAAoS VTTO')(6.O'KUiV

cVcO-^ fJLTJTpl \o2pOL ( w . 3 I 3

3 I 5) I

nor is it at all likely that Aristophanes, even in a late comedy like the Ecclesiazusae, would have had recourse to so far-fetched a cryptogram. We meet with Aristyllus as a distinct and separate proper name before the archonship of Euclides (CIA i 299, CIA 1 447 col. 1, quoted by Hirmer I.e. p. 659), and we have no reason for disbelieving the Scholiasts when they remark that this particular 'ApurnAAos was only some ato-xpo7roids or other whom Aristophanes wished to deride. To judge from his posthumous history of Greek literature (iv pp. 86, 463), Bergk himself afterwards abandoned the idea that Aristyllus stands for Plato. It will be seen that the available evidence under this head is quite insufficient to establish the probability of any > kind of connexion between the Ecclesiazusae and the Republic (b) It has been maintained by Chiappelli (I.e.) and other writers that Plato makes frequent reference to Aristophanes in the course of Book v. The expressions in question have been separately dealt with

APPENDICES

TO BOOK

V.

349

as they occur : but it will be easier to estimate the cumulative value of their evidence if we bring them under the compass of a single survey. The following passages claim consideration:
(1) OVK *(JT ocrov Ic^ibv Xoywv
45O B.

CTrcyctpcTc* bv eyaj bpuiv TrapfjKOL TOTC,

/AT) 7rapd(r^OL TTOXVV O^XOV

(2) airicTTovvTa Sc KCLL tflTOvvTa d'fxa TOVS Aoyov? 7roLL(r0at, o $r) cyo> 8pw, (faofiepov re KOLI (TcfiaXtpov, ov TL yeXiDTa 6<f)XeLV KT\. 4 5 0 E. (3) Ta\a Se ovTO)<; av SpOws *Xoti //.era Sia7TpavOv TO yvvaiKelov av TrcpatWiv 4 5 1 B C. dvSpelov Spa/xa 7ravrcX(3s

(4) ov <t>o/3r]Teov TOL TCJV )(apiivTUiv CTKcJ/x/AaTa, Zcra KCU ola av c?7rotcv ts TT)V TOLavTTjv fjLTa/3o\rjv y^vofxevqv Kai irepl TGL yvfxvddLa /cat Trcpt
/JLOVCTLK7JV KCU OVK iX<X\LCrTa 7TC/H T7JV TUiV O7r\u)V Cr^O~LV KCU ITnTUtV 6\T](TLS

452 BC.
(5) /utaTa/.o? 65 yeXotov aXXo TL tjyetTaL rj TO KaKoi/, /cat 6 ycXajTOTrotctF C7rt^t/9Oiv 7rpo5 aXXr]v nva oij/iv oL7ro/3X7r(i)v o;? ytXolov ry T^V TOV ac/>poK)5 TC /cat /ca/coi), Kat KaXov av o-7roi;8a^tt Trpo? aAXoi' TWO. CTKOTTOV o~T7}o~d/JiVos rj tbv TOV dyaOov 4 5 2 D. Cf. a l s o SerjOturi TC TOVTWV JJLY) TOL avrtuv 7rpaTTiv, aAAa o-7rov8a^ti/ 45 2 C. (6) TOI/ TO, ivavTia XiyovTa 4 5 4 E a n d TOV TOL TOLOLVTCL aVTtAcyovTos

455 A(7) 6 8k yeAwi/ aVr)p cVt yv/xvats ywat^tV, TOI) ^(.XTLO-TOV VKCL yvfxva^o/xcvats, aTcA^ TOI) yeXoiov [coc^ta?] SptTTwv Kapwov, ovSkv otScv, ws COIKCF, cc/>* < ycAa ov$ o TL TrpaTTCL 4 5 7 B. S (8) Kat fJLv Srj Kai Tot? TTpocOev ye aj/AoA.oyov/i.ci' 4 6 4 B. (9) (3 ?lU)KpaT<s TOLOVTOV KJ3/3Xr}KaS pfjfxd T Kai X6yOV, OV L7Tit)V rjyov 7rt crc irdvv iroXXovs TC Kat ov cfravXovsOelv StaTCTa/xcVovs w? Oav/ndcTLa ipyacro/j.vov<; 4 7 3 E f.

In nearly all these places Chiappelli (I.e.) suspects that Plato has Aristophanes in view. As regards the first, it is tolerably clear from Plato's choice of the word iraprJKa that the io-jxb^ Xoymv means the swarm of subjects which Socrates will now have to discuss, and not the hostile criticism which he will encounter: see note ad loc. The notes on (2) and (3) will shew that neither of these passages warrants the conclusion that either Aristophanes or any other representative of Athenian comedy is intended. It would be almost equally rash to identify TO> T L ivavTla XiyovTa in (6) with Aristophanes, and in (9) O Plato is manifestly thinking of a coalition of antagonists, not to mention the fact that the subject of the philosopher-king, which evokes this exclamation from Glauco, is nowhere hinted at in the Ecclesiazusae. If the imperfect cJ/xoAoyoO/xei^ is to be retained in (8), the sentence becomes more pointed on the supposition that Plato is replying to some criticism or caricature of his communistic theories; but even without such a hypothesis, the meaning is satisfactory enough. In the other three passages, viz. (4), (5) and (7), it is difficult to resist the impression that Plato's vigorous invective, though professedly general, has also a personal application. There are several places in the Republic where

35

APPENDICES

TO BOOK V.

Plato has with much probability been supposed to be thinking of an individual in describing the type, as, for example, when he pours contempt on the epideictic rhetorician in the person of Isocrates (vi 498 En.); and it is quite possible that he thought of Aristophanes when he wrote these words. But there cannot be any reference to the Ecclesiazusae in particular, for the Ecclesiazusae does not touch upon any of the special topics which Plato here mentions, such as the athletic and military exercises of women. The most that we can reasonably affirm is that, if the Ecclesiazusae can be shewn on other grounds to be an attack either on Plato's own theories, or on views with which he sympathised, the personal tone of (4), and especially of (5) and (7), is most easily explicable on the hypothesis that they are a sort of counter attack on Aristophanes by Plato. III. The general resemblances between the two works in respect of subject-matter and content. The Ecclesiazusae falls into two well-marked divisions (1876, and 8771181), the second of which merely elaborates and illustrates the idea expressed in vv. 615618, and contains nothing which can fairly be quoted in this connexion. It is otherwise with the first half of the play. There Aristophanes deals with a number of subjects which are treated also by Plato, viz. Community of Goods (590594, 597610, 673692), Community of Women (611634), Community of Children (635650), the absence of every kind of 8t*at (657672), and the establishment of uo-<riVia (715 f.). The coincidence is remarkable and certainly requires explanation. IV. Specific parallels in idea, or in language, or in both idea and language. These are more numerous and sometimes, perhaps, more remarkable than is generally supposed. We may tabulate them as follows:
PLATO. (1) r a s ywatKas r a v r a s i w aV<j)V TOVTIDV 7ravTU)v Tracra? civat Kowa's, tSt'a. Sc /xrjSevl firjfcfiiav <TW0iKLV 4 5 7 C f. (2) on 7rdvT0)v 7 irpa^Oevra rrj 17 <l>v\aiv 4 5 8 B.
(3)

ARISTOPHANES. KCU ravras yap Kotvas 7roto> TOIS avopa&L (TvyKaraK^lcru at ' /cat TTOUOOTrotetv TO> /3ov\ofxivit) ( 6 1 4 f.)

(vfJL<j>opu>TaT av 7roA.i KCU rot?

/cat fxrjv o n fxk OTCVW (5^3/*

TroLTtpas 8c Kai Ovyaripa^

KCU

TTW?

OVV OVTU) ,U)VTU)V rjfjiwv

rovs

a vvv SYJ dX.\rj\(DV; ivrvyx<*-vy d&e\(j>fi rj

cA-cyc? TTO)? SiayvojcovTcu avrov 7ratoas c/caoTos ' carat OVVOLTOS 4 6 1 C f. iravrl yap, < av S StaytyVW<TKIV ; Tt & Set; Trartpas TIC, rj o5? aScA^xp rj co? y a p aVavTas ' TOVS irpcrftvTcpovs ok irarpl rj (09 fJLrjTpi rj vet avr&v elvat TOtcrt XPVOL(TI'V OVCTLV ( 6 3 5 6 3 7 ) *

rj Ovyarpl rj TOVTMV Kyoi/ots rj irpoydi/ots vo/xtct i/Tvy^avtv 4 6 3 C : cf. 461 D.

APPENDICES
(4)
TOV O

70 BOOK V.
aXX' i>a 7rot(3 KOLVOV wacnv fiiorov
KCLl TOVTOV O/XOLOV ($<)4 I Cf. 5 9 O

ovvfJLit,ov ayaObv
f) T KCLL TTOirj
jJLLOLV ( S C .

rr}v 7ToA.ii/); OVK

462 A f.

593)-v
T7]U 0 OL ]
aV TLVOL 7TO ^

iracriv TO yap aarv jxiav oiKr)o~iv 4>rjfJLi TToiyjattv (jvpprja<r cis cV airavra, COCTTC /2a8icii/ cis dWrjXovs

(673675 : cf. 690 ff.)

(5) Tt S4; 8tKat TC Kat fxara Trpos aXXr/Xous OVK ot;
c aVTCOV, COS 7TOS Ct7TCtV KTX. ', 4 6 4 D . (6) K a l JJL7JV OTt y VlDTpOS 7TpCCT7TOT, OVT TV7TTLV C S TO O

aXA. ovok otKat rrpujTov tcrovTai KTX.

(657672 : cf. also 560567).

aAA o 7rapecrrojs OVK tTriTpeif/tf Tore 8' avrols OVK 6/xcA' oiJScy ' T<X)V d\.\oTptlDV o a T t S TVTTTOL' VVV 8 ' TjV

/3vTpov-ovTe aXXo /?taco-#at cVt)(Lp7]O~i

ctKOS* oifxai 8' ov8c aXXcos aTt/xacxct*

tvavco "yap TCO cpuAaKC KCOAVOVTC. OCOS

ycvros

aKovcry firj avrov SeStu)^ Tot? 8

TC Kat at8cos, at8u>s /xcv cos yovctov /x^/ a7TTccr^at ctpyoucra, 8cos 8e TO TCO yutcv cos i^cts, TOVS Sk cos
TOVS Sk cos 7raTcpas 465 A f.

(641643).

(7)

a'XXa //,7yi/ Kat Ka$' "Ofirjpov

Kat pa^/cp8cti/ O"Tat TOIS 7rat8aptotcrt^ '

TOVS aV8pCtOUS Cl/ TCO 7ToXc/XCO, KCt TtS

TOtS TOtOtO*8c StKatOy TL/XOLV TCOV 1/CtOV

ocrot dyaOoi' Kat yap ''Ofxrjpo^ TOV 8ctXos yeyiurjTatj ' tj/a yx ^ 8ct7n/cocr' tT evBoKLfJiijaravTa iv TCO TTOXC/XCO ^COTOI- attr^ui/d/xc^ot ( 6 7 9 6 8 1 ) . crtv Atai/Ta CC/>T; Stryi/CKcWat ycpatpecrOat, cos Tairr^v otKctav
TlJJLTJl/ TCO T]/3(i)PTL T KOL CLl/8pCtCO,

77s a/^a TCO TtfiacrOai Kal TTJV

av^rjcret. Op^oraTa, CC^T^. TlctcrofxeOa apa, 171/ 8' cyoj, Tavra yc

'O/xr/pco 468 C f. I have drawn attention to the Aristophanic parallels in commenting on each of these passages of Plato individually. The impression which they produce as a whole will vary according to the observer's bent and attitude of mind. To Zeller and Hirmer they appear for the most part only accidental coincidences natural enough in the independent exposition and development of the same fundamental idea. By way of illustration Hirmer reminds us that one of the reasons which Plato assigns for domestic communism finds an echo in the motive to which Herodotus had already attributed the community of wives among the Agathyrsi: see note on 463 c. Susemihl on the other hand seems to think that the resemblances are too striking to be merely accidental (Gen. Entivick. 11 p. 297). Experience has shewn that it would be rash to limit the possible degrees of approximation between two writers of ability discussing the same or similar subjects ; but for my own part I am disposed to think that we should give the preference to an exA. P. 27

352

APPENDICES

TO BOOK V.

planation which, while it is probable on other grounds, leaves room for the possibility that some at least of these coincidences are not altogether fortuitous. On a retrospect of the foregoing discussion, we see that the residue of solid fact awaiting explanation is first, the general resemblance of subject and treatment between the fifth book of the Republic and the Ecclesiazusae, and secondly, certain particular coincidences of idea and phraseology. No very great stress should be laid on the personal and polemical tone which seems to make itself felt in some of the passages cited under heading II (b); but it may be found that a solution which explains the other phenomena will provide a reasonable account of this matter also. What explanations may be, or have been, offered ? It may be suggested, in the first place, that Aristophanes and Plato are borrowing from the same literary source. According to Aristoxenus ap. D. L. in 37 and Favorinus ib. 57 the Republic of Plato was found almost entire h rots Upwrayopov 'AvTiAoyi/cois, but the fable is unworthy of serious discussion, and has not been accepted by any responsible critic (cf. Frei, Quaestiones Protagoreae p. 187). Apart from this testimony, there is no evidence to support the view that the resemblances between Aristophanes and Plato are due to imitations of the same original. Secondly, it has been held that Aristophanes copies from Plato. According to this theory, the Ecclesiazusae caricatures the Platonic community of goods, wives and children, referred to or expounded in the end of Book in, in iv 423 E f., and especially in Book v of the Republic. Zeller and others have endeavoured to refute this view by urging that communism in the Ecclesiazusae is represented rather as an extreme development of democracy and the democratical spirit than as u das Hirngespenst eines aristokratischen Doctrinars " (Zeller I.e. p. 552 n.); that Aristophanes depicts a ywaiKOKparia, and exhibits in fact " a bill in Parliament for the putting down of men " (Merry Wives of Windsor 11 1), whereas in Plato we have an apto-TOKparia in which the best women and the best men are on an equality; and that there are many proposals in the fifth book of the Republic to which there is no analogy in the Ecclesiazusae, although they would have formed an admirable subject for Aristophanes' peculiar kind of wit, such as the KkrjpoL Ttv? Kofjuj/ot (460 A), the gymnastic exercises of the female guardians (452 BC al.), and their presence on the field of battle (471 D al.). These observations are certainly true, and conclusive against the theory that the Ecclesiazusae was intended by Aristophanes as an exhaustive polemic against Plato's communism, and nothing more; but such a theory is quite indefensible and betrays a complete misapprehension of the genius of Comedy. The primary object of Aristophanic Comedy, when all is said and done, was to amuse (452 B C, 457 B), and the accurate and complete recapitulation of Plato's theories would not only be slavish and pedantic, but also much less amusing than a partial and distorted view. " Dass Aristophanes nicht naturgetreue Farben liebt, wenn er seine Opfer der Biihne iiberantwortet, braucht

APPENDICES TO BOOK V.

353

nicht besonders gesagt zu werden; er hat am Sokrates eine wahrhaft thersiteische Rolle gespielt. Also soil Niemand behaupten, er habe den Wortlaut der Politie vor Augen seine Komodie gedichtet, bedacht dem Verfasser kein Unrecht zu thun. Er nahm, was seinem Zwecke diente; fiir seine Extravaganzen muss man zunachst das Wesen der Komik verantwortlich machen" (Krohn PL St. p. 79). The real question is whether the actual points of contact between the Republic and the Ecclesiazusae are sufficiently numerous and of such a kind as to shew that Aristophanes had the Republic in view in any part of his play. If we confine ourselves to the internal evidence, the possibility of such a direct and immediate reference to Plato's dialogue cannot be denied; but it is impossible for many reasons to believe that the whole of the Republic is earlier than 393390 B.C., between which dates the Ecclesiazusae falls. It is at this point that the separatist critics step in. In discussing the relationship between Aristophanes and Plato, Morgenstern (I.e. p. 83) had already made the suggestion that the Republic as we have it now is an editio aucta et emendata of an earlier Republic, and that Aristophanes had before him this preliminary treatise ; and Teichmiiller for his part places the first five books of the Republic in 392 or 391, and the Ecclesiazusae in 390 B.C. (I.e. 1 pp. 15 ff.). But the resemblances between the two works can be explained without having recourse to the hypotheses of the separatists, and the question whether the different books of the Republic were published together or not should be kept distinct from the present enquiry. See Introd. 4, where I have' tried to shew that the xu)P^OVT^ n a v e hitherto failed to prove their case. Thirdly, Plato may have had the Ecclesiazusae in view when he wrote the fifth book of the Republic. This opinion was first, I think, expressed by Boeckh, who remarks "Plato quinto Reipublicae lepidorum hominum facetiis perstricta haec placita significans Aristophanis comoediam videtur respicere" (I.e. p. 26). Boeckh's view seems to be regarded as possible both by Zeller (1. c.) and Hirmer (1. c), the latter of whom reminds us that Plato alludes to Aristophanes also in other parts of the Republic (see on vn 529 B, C, and cf. vi 508 B ;/.): and, among the separatists, Krohn, Stein, Usener and Chiappelli, in one form or another, hold what is fundamentally the same belief. According to Krohn {PL St. 1. a), the order of publication was Republic 1iv, Ecclesiazusae, Republic v. In the Ecclesiazusae Aristophanes ridicules the Platonic community of wives and children alluded to in IV423 Ef., and doubtless familiar enough as a topic of conversation in the more cultivated circles of Athenian society; while the first half of Republic v reiterates, in view of Aristophanes' travesty, the principle of KOIVCL ra <f>i\u>v, adding new and well-considered arguments in its support. Stein and Chiappelli (ll.ee.) agree pretty closely with Krohn, except that Stein thinks the remark of Socrates in iv 423 E f. was enough by itself to inspire the author of the Ecclesiazusae, without any assistance from the oral diffusion of Plato's paradoxical innovations. The hypothesis proposed by Usener (ap. Brandt I.e.), regarded merely as a work of art,

354

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is singularly perfect and complete. Starting from the thesis that the recapitulation of the Republic in the Timaeus (iycff.) refers to a preliminary draft of a portion of the dialogue published before the production of the Ecclesiazusae, Usener maintains that in Republic n c. 15iv c. 5 inclusive we have the substance of that earlier treatise, which included also a sketch of the community of wives and children, afterwards compressed into the single sentence iv 423 E f. Aristophanes7 travesty of this forerunner of the Republic is contained in the Ecclesiazusae, which was put on the stage, according to Usener, in 393 B.C., and in Book v of the Republic Plato treats the whole subject afresh in view of Aristophanes' attack. So much for the most important and representative theories which have been advanced on the question. In an enquiry of this kind, we cannot hope to attain the certainty of absolute demonstration; but I am strongly inclined to admit the probability that Plato had the Ecclesiazusae and its author in his mind when he wrote that part of the fifth book which deals with the subject of women and children. Granted that the Ecclesiazusae is earlier than Book v of the Republic, Plato must have known the play, and the subjects treated of in the two writings are so closely allied that it would have been difficult to ignore^ the comedian altogether in traversing what is nearly the same ground. The positive coincidences, again, both general and particular, though they do not perhaps compel us to assume any connexion between the two works, are, at all events in some cases, most readily explicable on that hypothesis. A similar remark will apply to the instances already cited of personal or apparently personal references to some representative of the comic stage in more than one passage of Book v. But there is nothing in this admission which lends support to any of the chorizontic hypotheses, and the' separatists, with few exceptions, take much too narrow a view of the question at issue. No doubt Aristotle asserts that the community of wives and children and the o-vo-a-trta yvvaiK&v were novelties peculiar to Plato among all the authors both of theoretical and of practical polities (Pol. B 7. 1266s 34 ft0.). As far as concerns actually existing States, Aristotle's remark is demonstrably incorrect, if the word * polity' is held to include barbarian as well as Hellenic constitutions1; and though what he says may be true of the 7roXtTtat rwv <iAoo-o<<Dv, there is a considerable body of evidence to shew that the community of wives and children as well as of property was an idea freely mooted in Athenian speculative circles, even when it was not embodied in a formal iroXiTtla like that of Plato, or that of Diogenes2 after him. The attitude of Euripides is highly significant in a question of this kind; and Diimmler (Proleg. zu Platons Staat p. 55) has drawn attention to a fragment of the Protesilaus where Euripides forestalls the Platonic conception in the words KOWOV
yap ctvat \PVV ywaLKtlov yivos (Er. 655 Dindorf.
1
2

Cf. also Er. 406, Med.

573ff.and Hipp. 616 ff.). The wide-spread desire in Plato's age to break See on v 457 B, 463 c. See Zeller4 11 1, pp. 521326.

APPENDICES

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with ' convention' and reorganize society on a ' natural' basis, with the frequent appeal to the analogy of the dumb creation (see on 451 c), in which the 'vox Naturae' was supposed to be most plainly audible, points towards the same conclusion; and I do not think that Diimmler overshoots the mark when, in reviewing the available evidence, he affirms " Es ist kein Zweifel, Weiber- und Giitergemeinschaft liegen auf dem Wege der Weltbegliickungsplane des fiinften Jahrhunderts" (I.e.). See also Archiv filr Geschichte der Philosophic in p. 458 f., where Diels remarks "beriihmte Gedanken, deren schulmassige Fassunguns erstaus dem Anfang des vierten Jahrhunderts vorliegt (z. B. Sclavenemancipation und Weibergemeinschaft), bereits im Jahrhundert der Aufklarung geboren sind." That such aspirations commanded a large measure of sympathy and support among some of Socrates' followers, including of course Plato, may be easily believed, both on account of the views which were afterwards promulgated by Plato and the Cynics, and also because there are signs that such an innovation would not have been altogether repugnant to the historical Socrates, whose attitude on sexual questions is almost repulsively utilitarian: see Xen. Mem. 1 3. 14, 11 1. 5, 2. 4. It is from political and social ideas of this kind that Aristophanes, who everywhere shews himself familiar with the intellectual movements of his day, derived the materials of his comedy. Everything else had been tried in Athens; why not have recourse to the remedy offered by the so-called * natural' state of society? CSOKCC '
yap TOVTO JJLOVOV Iv rfj TTO'ACI ' ovirm ytytvYJaOai (Eccl. 456 f.). AristO-

phanes' Ecclesiazusae is thus a satire both on Athenian democracy and on the socialistic theories of his age. The philosopher may well have been dissatisfied with the comedian's unscrupulous travesty of views with which he had himself no little sympathy. In the fifth book of the Republic Plato touches with serious purpose on nearly all the proposals which Aristophanes had tried to make ridiculous, sometimes expressing himself as if he were the self-nominated champion of the ideal so licentiously burlesqued upon the stage, and even appears to carry the war into the enemy's camp by a vigorous onslaught upon the principles and practice of Athenian comedy (452 c f.).

II.
V 452 D, E. /xdVaios os yeXotov aWo n ^yet/rat rj TO /caKoV, K<U 6 ycAwTOTTOtctv iTn\Lp(j}v 7rpos d\\r]v Tiva oij/iv aVo/^AcVa)!/ oJs ytXotov rj rrjv
TOV a<pOVOS T Kdl KOLKOV, KOLl KdXoV OLV CTTTOvSa^Ct TTpOS dWoV TtVOL CTKOTTOV

7 TOV TOV dyaOov. 7

With this text (that of Paris A) II agrees, except for the trifling error n^ai/ oij/iv for TWO. ot/av. The words Kal KOLXOV av are omitted in E and a few late MSS : in q they are replaced by Kal ov KCL\OV av. There is no other variant of any consequence in the MSS. The explanation which I have given agrees with that of the Oxford editors except that they do not make oc yXwTO7rotctv c7rixip<3v subject

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to (nrov&d&L, but to fidraios, which will therefore have a threefold subject, viz. (i) osKaxov, (2) oKOLKOV, (3) os (understood) KaAov av o-TTouSa^ct KTA. I think the view taken in the notes is both grammatically easier and better in point of sense. In any case, however, the sentence must be allowed to be ill-constructed and awkward, although that in itself is not enough to justify us in accepting emendations which are far from probable or satisfactory. The difficulties connect themselves (1) with <os yeXotov, (2) with Kal
KOLXOV av, (3) with 7rpos aWov TLVOL CTKOTTOV crr'qo'dixtvos. OJS yeXotov is

cancelled by Cobet and Herwerden, and may of course be a gloss on a<poi/os T Kal KaKov. The omission of these two words improves the style, but, as they are in all the MSS, it is safer to retain them as a Platonic pleonasm. As regards Kal KaXov av, the introduction of KOL\6V (' beauty' or ' taste') as apparently a sort of duplicate of dyaOov seems at first sight unnecessary and irrelevant. But KO\6V appears in the sister passage below (457 B), and I think that KOXOV here makes Plato's allusion to the Old Comedy somewhat more pointed and telling, for Comedy, like every form of Greek art, might be supposed to aim at TO K<X\6V. It cannot however be denied that KCU KCLXOV may be an erroneous duplication of Kal KaKov, and in that case the meaning will be ' and he who attempts to raise a laugh etc. aims seriously also at another goal' etc., 6 ycAwTOTToicu/ hrvy^ipQv being the nominative to o-TrovSa^ci. I formerly felt disposed to take this view. The expression 7rpos dXXov TWO. CTKOTTOV o-T^o-a/xcvos has been taken by Jebb to mean 'having set himself to some other aim': cf. Soph. Ant 299 Trpos ala^pa irpdyfiaO' lo-rao-Oat. The Sophoclean line might justify orTas, but surely not o-n/o-a/xcvo?, which is always I think except of course where it means ' having stopped' (desisto, desino, quiesco: see Stephanus-Hase s.v.)transitive in good Greek. My explanation of o-rrjard^vos is due to J. and C.: it receives some support
from the parallel idiom in 4 5 0 B (/xirpovTQIOVTW Xoytav OLKOVGLV),

where see note: but at best we must allow that the participle is somewhat awkward. W. H. Thompson and others expunge the preposition 7Tp6<S. The other proposed solutions are as follows: (1) /xdraios 8s yeXotov
dXXo rt rjyeiTcuKOLKOV, rj cnrovhd&L KTX. (Bekker, Schneider. There is

however no MS authority for rj. Schneider also favours Stephanus'

conjecture Grirov^d^iv for cr7roi>Saci). (2) juaTatosKaKov, Kal av (TirovSaf (Stallbaum). (3) Hermann bracketed 6 yzXiDTO'irou'ivKaKov, #cai, and (4) Cobet desired to cancel os ytXolovKaKoV, #cai, as well as <Js yeXoiov and Kal KaXov av, reading, after KaKov, rj cnrov&deLv [7rp6s] dXXov Tiva CTKO-rrov <7rpo>(TT7;cra/AVos KTX. ( 5 ) fidratosKaKoV, Kal yA.a>TO7roiti/

dirofiXiTrzi [ws ycXotov]KaKov, Kal [KaAov] av cnrovhd&i [7rpos] dXXov KTX. (Herwerden). There is, it will be observed, a general tendency to omit Kal KaAov av, or at least KOXOV. The presence of these words both in A and in II carries great weight. I have thought of suggesting /xoVato?KaKov Kat
KaXov av <J7rov8a^t 7rp6s < a \ A o > , dXXov rtva GKOTTOV KTX. ('aims

APPENDICES

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seriously also at another standard of taste, having set himself another

g o a l ' etc.), or /cat /caAov av crTrovSa^ct Trpo? aAAov TLVCL CTKOTTOV, <aAAov
rtva CTKO7T6V> (TTYjcrdfJivo<; KTA..

III.
V 457 B aVcAiy TOV ycAotov [crowds] 8p7ra)v Kapirov.

The word o-oc/>tas is in all the MSS, but there is no consensus of opinion as to how it should be explained. Schneider translates "die Weisheitsfrucht des lacherlichen," explaining this to mean " fructum sapientiae, quern risor iste quasi de arbore sapientiae suae decerpere, h.e. sapientia sua invenisse sibi videtur." " Plucks from his laughter an unripe fruit of wisdom" is Campbell's translation. Each of these editors therefore understands one of the two genitives as representing the treeSchneider o-oc/>tas, Campbell TOV ycAotov; but neither alternative is satisfactory, although Schneider's gives the better sense. A third possibility would be to make TOV yeXoCov depend on the negative idea contained in dreXij (cf. drtXtU T^? TOV OVTOS Bias P/iaedr. 248 B), the sense being that their wisdom or art falls short of TO ycXotov, and so does not attain the end at which Comedy should aim. If the MS reading is to be retained, this explanation seems to me the best, but the relation of the two genitives still remains difficult and obscure. Jackson suggests that the expression may mean " a witcrop of ridicule." To me it appears most probable that co^tas has been added by some scribe desirous of completing the quotation. See Introd. % 5. Others (Ast, Stallbaum, Herwerden, Hartman) retain o-oc/>tas and omit TOV ycXoiov, but the interpolation of these words is less easy to explain, and /AaTaios os yeXolov aWo TL Tyyctrcu rj TO KOLKOV in 452 D is Strongly in favour of keeping TOV yeXoiov here. The object of Plato's strictures in both passages is a particular view of TO ycXotov with which he has no sympathy : see on 452 D. IV. On Infanticide in the Republic. The disputed passages are as follows :
(1) V 4 5 9 D, E Set /iCV, C17TOI/, K T<J)V U)/JLo\oyr][JLVU)V TOVS dplOTOVS

Tat? aptCTats crvyyiyvcaOai cos TrAeiaraKis, TOVS SC <j>av\oTaTOv<; Tats <j>av\oTdVais TOvvavTiov, KCU TWV fxkv r a Kyova Tpc<ctv, T<2V $ fiy, ct /LteAAct TO TTOt/Avtov o Tt aKpoTaTov ctvat, Kat Tavra TravTa yiyv6^vd XavOdveiv 7rA>)v avTovs TOVS ap^ovTas, t av rj dytXrj TO>V <f>v\aKa)v 6 TL /xaXtcrra ao"Tao"tao"Tos ccrTat. (2) V 460 C T L Se TWV )(cip6va)Vy /cat idv TL TWV Tp<av dvdirrjpov O ytyvrjTaL, kv diroppriTi^ T Kat d8ij\w KaTaKpv\j/overLV, OJS 7rp7Tt. (3) V 461 B, C OTOLV Sc S77, ot/xat, at TC yvvat/ccs /cat ot avSpes TOV yewav K/3<ZO'L TTJV ?jXtKtav, d^rfo-ofxiv irov cXcv^cpovs avTovs crvyylyvearQaL

358

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& av iOiXtaaL, KOLL ravrd y rj&rj irdvia Sia/ccXcvtra/xcvot irpo fxaXicrTa /xev fxrjS* is <cos K<f*piv Kvrjjxa firjfte <fi>, iav ycvT/rat, cav 8e Tt /SidarjTcu, ovrio TiOivaL, OJS OVK ovcrrjs rpo<f>rj^ T<5 TOIOVTW.

From these passages it would seem undeniable that Plato contemplates in Book v the exposure of (A) the offspring of inferior guardians, (B) any deformed offspring produced by guardians of the better sort, (C) the offspring of guardians who have passed the limits of age laid down for those who are to produce children for the State1. We have no right on linguistic grounds to suggest that Tpc^ctv in (i) and rpo^rj in (3) are "used in the emphatic sense of educating as Guardians and Auxiliaries" (Nettleship Led. and Rent. 11 p. 174 n. 3. The same explanation has been advanced by others). Nevertheless, a number of critics, from Morgenstern (de Pi. Rep. p. 228^. 141) onwards, have taken a different view, and that for two reasons. It is desired, on the one hand, to acquit Plato of sanctioning "a practice so repugnant to modern Christian notions." The argument is irrelevant; and it is a sufficient reply that the practice was widely prevalent in ancient Greece (see Bliimner, Privatalterthiimer p. 77 n. 1), and expressly enjoined in Sparta on precisely the same grounds on which Plato prescribes it in the Republic (Plut. Lye. 16. 1). Aristotle also permits infanticide in the case of deformed offspring {Pol. H 16. i335 b 19 ff.). In point of fact, Plato's abolition of marriage would strike the Greeks as far more revolutionary and offensive than his toleration of infanticide; nor would a legislator who is bold enough to overthrow the institution of marriage, as it is commonly understood, be likely to prohibit the exposure of weaklings, if it seemed to him conducive to the welfare of the State. The second objection is at first sight more serious. When he is recapitulating the leading features of the Republic in the opening of the
Timaeus (19 A), Plato writes : KQX firjv on ye ra fiev rwv ayaOwv Opeirriov
<f>afjLv ctvat, TOL T<ov KCLK<2V cis TTJV dWrfv \dOpa 8taSoTov 7rdA.11/" iirav$avofJLv<ov $ aKoirovvras cUi TOI>S dftovs iroXiv avdyew Otv, TOVS 8c irapa a<f>Lcriv dvaiovs cis rrjv TO)V cVavidvTcov x^Pav ^TaXXdrreiv;

Oimos. This sentence, taken strictly, asserts that the offspring of inferior guardians in the Republic were to be distributed among the lower classes, but says nothing about the other two classes enumerated above, viz. (B) and (C). The apparent contradiction has been variously explained. Zeller {Phil. d. Gr? 11 1, p. 909 n. 2) and others suppose that Plato had changed his view when the Timaeus was written, and this is doubtless possible, especially as nothing is said about the exposure of children in the Laws. The' suggestion made by Jowett, that Plato "may have forgotten/' surely lacks every element of probability. A recent chorizontic theory on the subject is deserving of mention. According to Usener and Brandt, the earlier books of the Republic, as
1

Aristotle also understood infanticide to be intended, when, in criticising Plato's

TKVOV KCLI ffudrjifai

community of children, he wrote a8rj\ov yap $ avvipT) yevtadai yevdfievop {Pol. B 3. 1-262* 5).

APPENDICES

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we know it now, contain material which was originally published separately, and it is to this earlier edition that Aristophanes alludes in the Ecclesiazusae. It is further supposed that Plato's recapitulation in the Timaeus refers, not to the existing Republic, but to the original publication1, in which, therefore, Plato did not countenance infanticide, but was content merely to degrade the offspring of the inferior guardians. The bulk of the present Book in, according to Usener, formed part of the first edition. Now, in in 415 B, c Plato does actually propose to deal with unsatisfactory offspring by the method described in the Timaeus. His words are idv re o-<f>Tpos eKyovos v-rroXCIAKO? rj worrtS^pos ycvrjrai, fJLrjStvl Tpo7ru> KareXcrjcrovo-Lv, d\Xa rr)v rrj <j>v<rci 7rpo(T7]KOV<rav TifJLr)v (XTTOSOI/TCS wa-ovatv ts fyfjiiovpyovs rj cts ycwpyovs,

/cat av av CK TOVTW T19 vwoxpvo-os rj vVapyvpos $177, Ti/A^crai/Tcs dvd$ov(ri TOVS /jLtv ts <t>v\aKrjvt TOVS 8e cts 7nKovptav. T h e cases of deterioration

referred to in idv TC o^cVcposycV^rat do not exactly coincide with any of the three cases for which Plato prescribes infanticide in the Republic; but he may have originally applied the milder remedy in dealing also with the offspring of inferior parents (A), as he tells us in the Timaeus that he did (c^a/xcv). The difficulty of keeping down the population may have afterwards induced him to recommend the more drastic course. In the Laws, colonization provides an outlet for the surplus inhabitants (740 E); but this expedient is unknown in the Republic. So much for Usener's theory. This is not the place in which to discuss it at length, but we may admit that it provides,, though at tremendous and quite unjustifiable cost, an ingenious explanation of the particular difficulty with which we are here concerned. For my own part, I do not think sufficient stress has been laid upon the fact that the reference in the Timaeus is not to Book v of the Republic, but to in 415 B, c. That this is so, appears clearly from the words Vavai>ofxvo)v/ATaA.XaTTtv, which correspond to aAAa. rr)v rrj <j>vai irpoar)Kovaav rifxrjvdvd^ovcrt in Rep. in 415 c, but are not echoed anywhere in Book v. It is true that the reference is inaccurate, for 'the offspring of inferior parents' (TO, TWV KCIKWV) is not quite synonymous with the tfcyovos {nroxakKos rj viro(rihr)po<; of Book in; but it is not more inaccurate than Plato's cross-references often are, even within the limits of a single dialogue. The difficulty which calls for explanation is therefore Plato's silence on the subject of the exposure of children in the summary of the Republic which he prefixes to the Timaeus, rather than any positive contradictionif we make allowance for the inaccuracy which I have spoken ofbetween the two dialogues. How is that silence to be accounted for ? Plato may no doubt have altered his views; but his recapitulation in the Timaeus is by no means complete even in other respects (see Archer-Hind on 17 B), and I think it much more likely that he omitted this point because it seemed to him, as in point of fact it would have seemed to many, if not most, of his contemporaries, by no means one of the most peculiar and distinctive features of his common1 See App. I and Brandt Zur Rntwickelung der Platomschrn Lchren von den Seelentheilen, Leipzig 1890, pp. 19.

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wealth. Although Plato says nothing about the exposure of children in the constitution of the Laws, that is only a second-best polity, and he nowhere surrenders his earlier ideal (see Laws 739 c ff.). In any case, we must interpret the Republic by itself: and none of Plato's own contemporaries could possibly have read the sentences printed above without supposing that he meant Infanticide. V.
V 462 C, D orav 7TOV 77/xaJv SOLKTUAOS TOV irXrjyrj, iraara t] KOiviavia 7 7 KOTO, TO o~ajjua Trpos TTJV if/vxrjv TCTa/yp-cvT] cis fxiav crvvra^tv rrjv TOV ap^oi'Tos ev avrrj rjaOero TC KOLL 7racra dfia vvyj\.yy]crv fiepovs irovrjcravTO*; o\r}, KOLI OVT(D 877 Aeyo/xcv o n 6 av6pu)7ros TOV BOLKTVXOV aAyct.

The difficulties of this passage have not received sufficient attention at the hands of editors. The only textual question is whether we should read TeTajxivrj or TCTayfxivrj. TtTayfxivr) occurs in one MS of Stobaeus (Flor. 43. 102), and also in and Vind. E, as well as in H. TCTCI/ICVT; is much better supported, and has been preferred by former editors. Schneider, Davies and Vaughan, and Jowett respectively translate as follows : " die ganze durch den Leib nach der Seele zur Einheit der Zusammenordnung unter das regierende in i h r " (i.e. der Gemeinschaft) " sich erstreckende Gemeinschaft," " the whole fellowship that spreads through the body up to the soul, and then forms an organized unit under the governing principle"; " t h e whole frame, drawn towards the soul as a centre and forming one kingdom under the ruling power therein." They apparently agree in taking rcxa/Acr*/ both with irpbs rrjv 4fVXilv a n ( ^ with el? /xlav <rvvTa$iv, although the English translators evade the difficulty by a paraphrase which can hardly be elicited from the Greek. It is, I think, difficult, if not impossible, to connect TCTafievrj with both Trpds and t?, and as it cannot be separated from cts /xtav cnWaiv, I take Trpo? with KOIVIOVLOL as in Symp. 188 c. If T^Ta^iv-q is right, it should probably be separated from 7rpos TT)V if/vx^v and understood as 'strung into a single organization,' an expression which suggests the Stoic theory of TOVOS (see Stein, Psych, d. Stoa 1 pp. 73, 74 nn.). Jowett's "forming one kingdom" shews an instinctive sense of what the meaning ought to be. The ambiguity in T^Tajxivrj is however perplexing, especially in view of ix 584 c a? yc Sia TOV O-OJ/XCITOS fn-t
Trjv i\fV)(f)v TCtvovcrat77801/ai a n d Theaet. 186 C ocra Sta TOV catyiaTos TraOyjfjiaTa CTTI TTJV \f/vxrjv TCIW, although the general sense of these

passages is somewhat different. Partly for this reason, but more for that mentioned in the notes, I now prefer TCTay/xeV^. The translators agree also in their view of TOV ap^ovro?, which they apparently take as a sort of possessive genitive, the cnWa^i? belonging to the ap^ov as a kingdom belongs to its ruler. It is grammatically easier and more natural to regard TOV apxovros as a genitive of definition; and the sense alsosee note ad loc.favours this view. If Stallbaum is right in understanding h avryj as ev TTJ ^X??) t n e Stoic parallel is remarkably

APPENDICES

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close, TOV apxovTos would then correspond to the lyyc/xoviKov, or ruling part of soul, from which the various psychical activities radiate Mike the arms of a cuttle-fish': see Zeller3 111 1, p. 199 n. 1. But it is more natural to refer avTrj to /coivtovia. In view of 464 B, where Plato speaks as if he had merely compared the body with its parts, and not the whole man, consisting of body and soul, I have sometimes suspected
that TT/OOS TTJV if/vxyv a n d rrjv TOV apxovTos iv avrrj are from the pen of

some Stoic, who may also have altered TTayfx4vrj into TCTa/xcn?: but the reference is precise enough for Plato's purpose, and 6 avOpuyn-os TOV SaKTvAov aXyct makes it probable that room was made for the \f/vxj in working out the illustration.

VI.
V 4 7 3 C lprjo~T(LL 8* OVV, 1 KCU /XcXAct yeXoJTt T CtT^(V(jJS WG7Tp
KCU

KVfia

\3

d8$

These words have given rise to much discussion. The literal translation is : * said, however, it shall be, even although it is likely to drown me in laughterjust like a wave that laughs outrightand disgrace.' eKyeXav should be compared with "leviterque sonant plangore
cachinni" (Cat. 64. 273), and not with Aeschylus's TTOVTIW T K / O T O VX L < V

avrjpiOfxov ycXacr/xa and similar expressions, which refer rather to the rippling of the sea's surface than to the sound of its waves : cf. Arist. Prod/, XXIII 1. 931 a 35 fT. Thus understood, KVfxa cKycXwv is, I think, taken by itself, an intelligible expression, although no exact parallel to it has yet been found in Greek. (In Euripides Troad. n 76 f. cxycXa refers, as Paley has pointed out, ' to the open lips of a wound' through which the mangled flesh is seen. So also E. S. Thompson in Proceedings of the Camb. Philol. Soc. 1889 P- : 3-) The simile of the wave runs riot throughout the fifth Book, and when the last and greatest wave is about to break, and deluge him with ridicule, Socrates may be pardoned for a little extravagance of language. The sound of the wave was also hinted at in 472 A (aKovoys). Whether the simile is applicable in all its details may be doubted. The wave is the proposal which Socrates is about to make; the laughter is that of derisive opponents. On a strict interpretation, Plato personifies the wave, and makes it laugh at itself. But a simile should not be hounded to death in this fashion; and the same difficulty is already implicitly involved in ycXom KaTaKXvvtiv. The general idea is merely that the proposal dissolves in laughter as a wave in spray. For these reasons, I am inclined, on the whole, to believe that the text is sound. Numerous corrections have been proposed. The reading of qi KOX /XCAACI yeAws T TIS ctT^vc3s oxrTrcp KVfj.a Kcu aSofia KaraKAwcivis doubtless o n e ; it is comparatively tame, but unobjectionable, and was formerly adopted by Stallbaum. Herwerden's proposal is on the same lines : ct KCU /ACAACI cKycAok y n s *cu a8ota aTc^vaJs wo-rrep KVjj.a Kara/cAvo-civ. (The word cxycXcus is mentioned by Pollux vi 199, but it is not clear that he meant to attribute it to

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Plato.) Few will feel themselves able to assent to this; nor is Richards' IKTTTJ^V for cKycXwv probable or satisfactory in point of meaning. Excision has also been freely resorted to. In his second edition Ast was disposed to bracket <Z<nrp KVfia cKycXaJv, and Hartman applauds the proposal. E. S. Thompson (I.e.) would eject cKycXon/; but it is difficult to see why such a word should have been added by itself. If excision is necessary, it would be better to cancel the whole phrase arcxvwscKycXwv as a marginal explanation of yc'Aom KaraKXv(Ti.iv. This suggestion was made in my edition of the Text, and I still hanker after it at intervals. Another solution has recently occurred to me. If we transpose and write d KCU /ACXXCL aVexvws uxnrtp Kvjxa yiktarl TC Kyc\a)v Kat aSota KaraKkvcrciv^ the whole sentence might be translated ' Spoken, however, it shall be, even although it is likely to swamp us beneath a wave of roaring laughter'lit. ' roaring with laughter' ' and disgrace.' On this view KVfxa is the object of KaraKXvcreLv, as Ast in his third edition wished it to be, although his emendation ycX<2v rig aVc^i/cSs uo-rrtp KVJJLCH d$oCa KaTaKXvcrtLv can hardly be right. (Benedictus' change of /xc'XXct into /xc'AActs gives the same construction to Kv/xa.) But it is not possible, I think, to extract this meaning from the Greek without transposition, and such a double transposition is very improbable. On the whole I believe the text is sound.

VII.
V 476 A Kat 7Tpt &LKCLIOV K(ll OL&LKOV KCU aydOov KOU KCLKOV KOLL

TGH> i8a>v 7Tpt 6 airros Adyos, avTo fxev iv CKaarov ctvat, rrj 8c TC3V 7r/oaeu>j/ Kat o-<o/xaTu>v teal aXXrjXcov KOivan'ta iravraxov <^avrat<6fXf.va 7roXXa cf>aiv(rOai

The words Kat aXXrjXwv are in all the MSS. They present no difficulty in point of construction; for it is an error to suppose, as Hartman does, that the subject of <atvcr0at is IKCLO-TOV. The subject is TraVra TO. CLSY], with which eKacrrov is in * distributive apposition,' as usual with this word : see Kiihner Gr. Gr. \\ p. 245. If Kat aXXrjXwv is genuine, there can be no doubt that Plato is speaking of the Kotvinvta of tlSrj with one another. It is impossible to take dXXr/Xwv in the sense of eavrwv, and interpret ' by the partnership of actions and bodies a n d ' i.e. 'with' 'themselves' viz. ct&j. Nor can the words be explained by 479 A, P, for there it is not the ct8os Beautiful which becomes ugly, but TO, woXXa KaXd. It is thought by Stumpf (Verhdltniss d. PL Gottes zur Idee des Guten p. 49) that Plato means the irapovcria of two tl&r) in one object, as when a man is both beautiful and just. In such a case there is, no doubt, a sort of Kotvcovta between the two ctSry, but the juxtaposition of aXX^'Xwv with -rrpdtjeuv and o-w/xartDv shews that the kind of Koti/wvta between 1877 which Plato has here in view is analogous to the KOIVWVLO. between an ctSos and a 7rpats, an ctSos and a o-w/xa, etc. H e is thinking, for example, of sentences like ' The Beautiful is good,' in which there is

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between the two Ideas, Good and Beautiful, just as * Simmias is tall' is an instance of Koivtavia. between a particular body and the Idea of Tallness. The KoiviDvia of elSrj in Plato's philosophy has been discussed by Bonitz, Plat. Stud. pp. 200 ff., by Jackson in the journal of Philology xiv pp. 212218, by Zeller4 11 1, pp. 673 ff., and by many other critics. The doctrine in question is sometimes supposed to be a later development, or at all events a ' Weiterbildung/ of the Theory of Ideas. It is explicitly laid down in the Sophist (251 A ff.), a large section of which dialogue is an attempt to prove the intercommunion of certain 1877. (Of course all 8 7 do not communicate with one another, other1* wise every general statement would be true: it is the business of the philosopher to discover which do and which do not unite: Soph. 253 c ff. We should therefore distinguish between real or ontological KOLvaivia tSo>i/ and the Koroma which ive attribute to ti&rj when we predicate one general notion of another: see on 479 D. The former is true KOLVWVLOL t8(3v: the latter may be either true or false.) Unless Kal dWijXiDv is corrupt or spurious, the Kotvwvta of 8 7 must be 11 attributed also to the Republic. In point of fact, according to the Platonic theory of predication, the real and ontological KoivwLa of one t8o<? with others is inevitable, if any true proposition of any kind is to be predicated of the Ideas. And Plato constantly throughout the Republic describes the Ideas by a variety of predicates, such as 6v, avrb KCLO* CLVTO, ael Kara ravTa oJtrairrcDs l\ov etc. Moreover, the Kotvcuvta of the Idea of Good with the other Ideas is surely implied in the description of the Good as the cause of Truth and Being in vi 508 E ff., although Plato does not himself express the relationship in this way. Such a statement as that 'the eI8os of hiKaiov is good' is not merely admissible, but necessary, in the metaphysical theory of Books vvn. And no such statement can be made, unless there is Kowtovia of the Ideas of Justice and Goodness. If it be urged that such a communion of Ideas is open to the objection known as rptVos av0pa>7ros, it may be replied ' So is the communion of Ideas and particulars, which Plato certainly maintains in the Republic' If he was not aware of this objection in the one case, or deliberately ignored or overruled it, why not also in the other ? Similarly with the unity of the Idea. The communion of Ideas with Ideas affects their unity just as much or as little as the community of Ideas with particulars. Compare Fouillee La Phil, de Platon 1 pp. 202211, and Chiappelli Delia Interpeirazione panteistica di Platoue p. 119. There is accordingly, I think, no reason whatever for holding that Plato in the Republic denied the possibility of KOIVCOVI'O, between 1817, although the full exposition of this difficult and important subject is reserved for the Sophist. We should therefore hesitate before regarding the words dWrjXw KoiviovLCL in our dialogue as either spurious or corrupt. Nor can it be said that any of the attempts at emendation is in the least degree convincing. The most elegant, I think, is Badham's aWy
CLAACDV (accepted by Schmitt Die Verschiedenheit d. Ideenlehre in PL

Rep. und Philebus p. 3), though d\\y is somewhat unpleasing.

Hart-

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man proposes a\\<av, By water (J. Ph. v p. 123) a\V dUwv (surely a doubtful piece of grammar), Voegelin the excision of KCU, Liebhold dWayv 7TO\\(ZV. Others will no doubt think of cancelling KOU dWtjkw altogether, regarding it as a confused attempt to indicate that the Koivwvia in question is a Koivuvia between ' one another/ i.e. between Ideas on the one hand, and Trpd%i% or (rw/xara on the other. I have myself no doubt that the text is sound. Jackson writes as follows : "I believe the text to be right. Plato realizes that Ideas must carry predicates: e.g. fxtydXr) a-^poo-vvrj is a possible phrase. But it has not yet occurred to him that there is any difficulty in thus making one idea ' contain' other ideas. That there is a difficulty in this immanence is not perceived before the Parmenides." I do not feel sure that Plato was unaware of the difficulties involved in this conception even when he wrote the Republic : he may have known but passed them by : nor do I think that the Parmenides is certainly later than the Republic: but I am glad to find that Jackson also holds emphatically that dX i was written by Plato in this passage.

END OF VOL. I.