PLATO S PHAEDO

PLATO S PHAEDO

EDITED

WITH INTRODUCTION AND NOTES

BY

JOHN BURNET

OXFORDAT THE CLARENDON PRESS

Oxford University Press, Amen House, London E.C.4

GLASGOW NEW YORK TORONTO MELBOURNE WELLINGTON

BOMBAY CALCUTTA MADRAS KARACHI LAHORE DACCA

CAPE TOWN SALISBURY NAIROBI IBADAN ACCRA

KUALA LUMPUR HONG KONG

FIRST EDITION IQIIREPRINTED 1924, 1930, 1937, 1949, 1953, 1956, 1959, 1963

PRINTED IN GREAT BRITAIN

PREFACE

THE text of this edition is that prepared by me for

the Scriptorum Classicorum Bibliotheca Oxoniensis with

a few corrections and modifications. Such as it is, it

is the only text based on the three archetypal MSS.,

the Clarkianus (B), the Marcianus (T). and the Vindo-

boncnsis (W). The readings of T are taken from

a photograph in my possession, those of W from the

collation of Professor Krai of Prague.

In the Introduction and Notes I have chiefly en

deavoured to elucidate the argument, and to show the

importance of the PJiacdo as an historical document.

Grammatical points have only been dealt with when

they seemed to have a direct bearing on these problems.

The interpretation of an ancient document must always

be based on grammar, but an edition of the PJiaedo is

not the place for a full discussion of general grammatical

problems like the constructions of ov jjn] and /A/) ov.

I have given references throughout to the second

edition of my Early Greek Philosophy (E. Gr. Ph. 2),

where I have discussed more fully the historical back

ground of the dialogue, I hope to have an early

vi PREFACE

opportunity of discussing certain textual problems in

a more scientific way than is possible in an edition like

the present.

The reader will see that I am under great obligations

to the editions of Wyttenbach and Heindorf. Of more

recent editions I owe most to that of the late Sir William

Geddes.

J. B.

CONTENTSPAGE

INTRODUCTION

TEXT

NOTES .... ... i

APPENDIX I. DEATH BY HEMLOCK . M9

APPENDIX II. FXauKov re^vn I 5

INDEX TO THE NOTES :

I. Proper Names . . . . . 15 r

II. Greek Words 152

III. Grammatical . i5 8

INTRODUCTION

I

IF only we may take the Phacdo for what it professes

to be, it surely stands quite by itself in European litera

ture. It does not, indeed, claim to be a word for word

report of all Socrates said to the inner circle of his

followers on the day he drank the poison in prison. Byletting us know incidentally (sgb 10) that he was not

present, Plato seems to decline responsibility for the

literal exactitude of every detail. But, for all that, it

does on the face of it bear to be such an account of that

memorable day as its author could conceive a favourite

disciple giving not long afterwards to a group of deeplyinterested listeners. That means a great deal. Thoughhe was not present when the Master died, it is certain

that Plato continued in close association with others who

were,1 and they must often have talked about Socrates

together. Further, the narrative is put into the mouthof Phaedo of Elis, who was certainly still living when the

dialogue called by his name was written. So. no doubt,

were the chief interlocutors, Simmias and Cebes, and

1 The statement in Diog. Laert. ii. ic6, iii. 6 that, just after the death

of Socrates, Plato retired with other Socratics to Megara, the home of

Euclides (cp. 59 c 2.), rests on the authority of Hermodorus, who was a

disciple of Plato and wrote a book about him. Even apart from this, it is

certain that the Socratics kept together and remained in touch with

Plato. Some of them, like Theaetetus and the younger Socrates, were

subsequently members of the Academy.

x INTRODUCTION

probably others of the company.1 In these circumstances,

it is not easy to believe that Plato intended his readers to

regard the Phacdo simply as an imaginary conversation .

Of course, as has been indicated, he need not have

meant every detail to be taken as historically exact. If

\ve choose to suppose that he introduced into the Phaedo

sayings and doings of Socrates which really belonged to

other occasions, there is nothing to be said against that ;

for such concentration of characteristic traits in a single

scene is quite legitimate in dramatic composition. Acertain idealization might also be allowed for

;but we

should expect the idealizing process to have taken place

in the minds of Plato and the rest before the dialogue

was written, and to have been in the main unconscious.

We may say, then, that the Phacdo professes to be

nothing less than a faithful picture of Socrates as Plato

conceived him when he wrote it. It professes to be even

more. We are certainly led to believe that it gives us

a truthful record of the subjects on which Socrates dis

coursed on the last day of his life, and of his manner of

treating them. No reader who made his first acquaintance with Socrates here could possibly suppose anythingelse. This, then, is what the Phaedo professes to be

;and

if only it is this, it is the likeness of a great philosopherin the supreme crisis of his life, drawn by a philo-

1 It is impossible to discuss the date of the Phaedo here; for this

would involve an inquiry into that of the Republic. I may say, however,that I regard it as proved that the Phaedo is earlier than the Republic,and as probable that it was written within ten years of the death of

Socrates. But, in any case, Phaedo, who lived to found the schoolof Elis, is a mere lad in 399 B. c. (cp. 89 b 3), while Simmias and Cebesare viaviaicoi (8933). No one would assign the Phaedo to a date at

which it \s reasonable to suppose they were dead.

INTRODUCTION xi

sopher who was greater still, and was also one of the

most consummate dramatic artists the world has known.

It would not be easy to find the match of such a work.

II

But are we entitled to take the Phaedo for what it professes to be ? The general opinion apparently is that weare not. 1

It is admitted, indeed, that the narrative

portion of the dialogue is historical, but most interpreters

doubt whether Socrates talked about immortality at all,

and many deny that he held the belief set forth in our

dialogue. Hardly any one ventures to suppose that the

reasons given for holding this belief could have been

given by Socrates;

it is assumed that they are based on

doctrines formulated by Plato himself at least ten yearsafter Socrates had passed away. I cannot accept this

account of the matter. I cannot, indeed, feel sure that

all the incidents of the narrative are strictly historical.

These are, in my opinion, the very things for which

a dramatic artist might fairly draw on his imagination.I have only an impression that they are, broadly speak

ing, true to life, and that they all serve to bring before us

a picture of Socrates as he really was. But the religious

and philosophical teaching of the Phaedo is on a verydifferent footing. Whatever Plato may or may not have

done in other dialogues and I say nothing here about

that 2I cannot bring myself to believe that he falsified

1 i refer mainly to current opinion in this country. Some references

to views of another character will be found below (p. xiv, n. 2).* It is obvious that we must apply a somewhat different standard to a

dialogue like the Phaedo, which is supposed to take place when Plato

was twenty-eight years old, and to one like the Parmenides, which deals

with a time at least twenty years before he was born. If it can be

xii INTRODUCTION

the story of his master s last hours on earth by using him

as a mere mouthpiece for novel doctrines of his own.i

That would have been an offence against good taste andj

an outrage on all natural piety ;for if Plato did this ;

thing, he must have done it deliberately. There can be i

fe> /

no question here of unconscious development ;he must !

have known quite well whether Socrates held thesei

doctrines or not. I confess that I should regard the !

PJiaedo as little better than a heartless mystification if

half the things commonly believed about it were true.

Ill

The interpretation which finds nothing in the PJiaedo

but the speculations of Plato himself is based on the

belief that v the historical Socrates,of whom we may get

some idea from Xenophon, is quite a different personfrom the Platonic Socrates . What the latter is madeto say is treated as evidence for the philosophy of Plato,

but not for that of Socrates himself. This does not mean

merely that Plato s Socrates is idealized. That might be

allowed, if it were admitted that Xenophon too idealized

Socrates after his own fashion. If it were only meantthat each of these men drew Socrates as he saw him, andthat Socrates was, in fact, a different man for each of

them, the truth of such a view would be self-evident.

We should only have to ask which of the two had the

better opportunity of seeing Socrates as he really was,and which was the more capable of understanding and

portraying him. But very much more than this is meant.

shown, as I believe it can, that the latter dialogue is accurate in its

historical setting (cp. E. Gr. Ph. 2p. 192) and involves no philosophical

anachronism, the Phacdo will a fortiori be a trustworthy document.

INTRODUCTION xiii

It is meant that Plato has used Socrates as a mask to

conceal his own features, and that the Platonic Socrates

is, in fact, Plato.

The general acceptance of this view in recent times is

apparently due to the authority of Hegel. Speaking of

Socrates, he lays down that we must hold chiefly to

Xenophon in regard to the content of his knowledge,and the degree in which his thought was developed ,

x

and this dictum became a sort of dogma with the He

gelian and semi-Hegelian writers to whom we owe so

much of the best nineteenth-century work in the history

of Greek philosophy. It can only be made plausible,

however, by isolating the Memorabilia from Xenophon s

other writings in a way which seems wholly illegitimate.

We must certainly take the Oec0?i0micus and the Symposium into account as well

; and, in estimating Xenophon s

claim to be regarded as a historian, we must never forget

that he was the author of the Cyropaedia.

The Apology of Socrates which has come down to us

under Xenophon s name raises another question. It is

pretty clearly based on Plato s Apology, and it contains

a rather clumsy plagiarism from the Phaedo* This has

led many scholars to deny the authenticity of the work;

but the more Xenophon s methods arc studied the less

cogent do such arguments appear, and there is nowa growingdisposition to regard \.\\eApology as Xenophon s

after all. If so, we have to face the possibility that he

derived much of his knowledge of Socrates from the

writings of Plato.

As for the Memorabilia itself, there is no doubt that it

is a strangely constructed work, and the higher critics

1 Gesch. der Phil ii. 69.2Cp. 89 b 2 w.

XIV INTRODUCTION

have condemned whole chapters as interpolations.1

It is

not necessary to discuss their theories here;

I only

mention them at all in order to show that the book

presents a real problem, and that the time has gone byfor speak ing of its historical character as something be

yond cavil. If, however, we wish to avoid the conclusions

of the critics, we can only do so by putting somethingbetter in their place. The question we must ask is

whether it is possible to give an account of Xenophon s

Socratic writings which will explain them as they stand.

I believe that it is; but I also believe that it is the

historical Socrates who will then appear as the fictitious

character. 2

IV

By his own account of the matter, Xenophon was quite

young hardly more than five and twenty when he saw

1It lias quite recently been argued that two of the most important

conversations (I. 4 and iv. 3 are derived from Plato s Timaeus, andwere inserted in their present place by Zeno, the founder of Stoicism

(K. Lincke, Xenophon ttiul die Stoa, Neue Jahrbiicher, xvii (1906 ,

pp. 673 sqq.;.2 This view is gradually making its way. Raeder, while speaking of

the distinction between the Platonic and the historical Socrates as

a recognized truth,

is equally emphatic in stating that the Platonic

Socrates must be distinguished from Plato himself (Platous philosopliische

Entivickelung, p. 53 . Ivo Bruns Das literarische Portrdt der Griechen,

1896) insists upon the fact that both Plato and Xenophon give faithful

portraits of Socrates as they knew him, only it was a different Socratesthat they knew. C. Ritter (Platan, i, p. 71) says that Plato s Socrates,even though poetically transfigured, is yet certainly the true one, truer

not only than the Socrates of comedy, but also than that of Xenophon .

My colleague Professor Taylor s Varia Socratica (St. Andrews UniversityPublications, No. IX. Oxford, Parker} came into my hands too late for

me to refer to it in detail. Though I cannot accept all his conclusions,I am glad to find myself in substantial agreement with him.

INTRODUCTION xv

Socrates for the last time. 1 When he made his acquain

tance we do not know;but of course Socrates was a

familiar figure to most Athenian lads. We can see pretty

clearly, however, that Xenophon cannot have associated

regularly with Socrates after he reached the age of mili

tary service. It is very significant that, as he tells us

himself (An. iii. i. 4), it was the Boeotian Proxenus whowrote to him suggesting that he should attach himself to

the expedition of Cyrus. That certainly looks as if he

had already served a pretty serious military apprentice

ship, and in these years most of the fighting was at a dis

tance from Athens. The fact that a Boeotian professional

soldier knew him to be a likely man for an adventure of

this kind seems to imply that he had already given proof

of such inclinations ; and, if so, his intercourse with the

teacher who had not left Athens for years must have been

intermittent at best.

That Xenophon did know Socrates personally, I see,

however, no reason to doubt. 2 What he tells us on the

subject in the Anabasis rings true, and is in complete

harmony with what we know otherwise. He says (An.

iii. i. 5) that, when he had read the letter of Proxenus

1 The youth of Xenophon at the time of the expedition of C3TUS wasfirst pointed out clearly by Cobet (Novae Lectiones, pp. 539 and 543). In

the Anabasis (iii. i. 14 and 23) he tells us himself that he hesitated to

take command of the Ten Thousand because of his youth. Now two of

the generals who had been killed were thirty-five and Proxenus was

thirty, so Xenophon must have been appreciably younger. Cp. also iii.

2. 37, iii. 3 sq., and iv. 2 where he insists upon his youth. As Croiset

says (Lift, grecque, vol. iv, p. 340, n. i), Si Ton se laissait aller a 1 im-

pression generate que donne VAnabase, on attribuerait a Xenophon en

399 plutdt vingt-cinq ans que trente. The fact that Apollodorus gave his

floruit as the archonship of Xenaenetus (401/0 B. c.) does not weighagainst this

;for that is merely the date of the expedition.

aIt has been doubted by E. Richter, whose work I have not seen.

INTRODUCTION

he consulted Socrates the Athenian on the matter.

Socrates had misgivings. He was afraid and the event

proved him right that, if Xenophon attached himself to

Cyrus, it would damage his prospects at Athens, so he

advised him to consult the Delphic oracle. But Xeno

phon had already made up his mind, and only asked the

Pythia to what gods he should pray and sacrifice to en

sure a prosperous issue to the journey he had in view and

a safe return. The oracle, of course, gave him the answer

he sought, but Socrates blamed him for not asking first

whether he should undertake the journey at all. As it

was, he bade him do as the god commanded. This story

throws great light on what Xenophon afterwards wrote in

the Memorabilia, We read there (i. I. 4) that Socrates

used to warn his friends to do this and not to do that, on

the strength of premonitions from his divine sign ,and

that for those who did as he told them it turned out well,

while those who did not repented of it later on. We are

also told that Socrates used to advise his friends to consult

oracles on difficult questions, but in matters within the

reach of human intelligence to use their own judgement.It is not, surely, without significance that Xenophon

should tell us this at the very beginning of the Memora

bilia, just as the story given above from the Anabasis

occurs at the precise point in the narrative where he in

troduces his own personality. It seems as if it had been

the centre round which his personal memories of Socrates

naturally grouped themselves. In those days, as we

know from other sources, Socrates struck many youngmen chiefly as one possessed of a sort of second sight .

In the Thcagcs (wrongly included in the Platonic canon,

but still an early work) we read (128 d 8 sqq.) how

INTRODUCTION xvii

Charmides consulted Socrates before beginning to train

for the foot-race at Nemea. He neglected the advice

given him, and it is worth while to ask him what he got

by that training ! So, too, Timarchus declared, when

he was being led to execution, that he owed his plight to

disregard of a warning given by Socrates And there

were others. A certain Sannio consulted Socrates, just

like Xenophon, before starting for the wars, and Socrates

is represented as saying that he expects him either to

lose his life or come within an ace of doinir so.o

It was not his second sight alone, however, that

attracted these young men to Socrates. If they had re

garded him as a mere clairvoyant, their feelings to him

would not have been what they plainly were. No doubt

it was Alcibiades who did most to make Socrates the

fashion;but we can see from the Symposium that Plato

had good grounds for believing that his enthusiasm was

based on a conviction that Socrates was a man of no

common strength of character. In particular, all these

young men knew him to be a brave soldier and a goodcitizen. His services at Potidaea, where he saved the

life of Alcibiades, and at Amphipolis, and above all his

personal courage in the field of Delium, were matter of

common report. In the dialogue called by his name

(181 a 7 sqq.), Plato makes Laches express the high esteem

in which Socrates was held in military circles, and all that

would appeal strongly to the group of young men I am

trying to characterize. The close of the war with Spartahad left them without any very definite occupation, and

they were very ready to try their luck as soldiers of

fortune. They were not all Athenians the Thessalian

Meno was one of them and in any case they had no local

mi b

INTRODUCTION

patriotism to speak of. They were willing to fight for

any one who would employ them, and they were naturally

attracted by a man who had not only given proof of

bravery in the field, but had also a mysterious gift of

foreseeing the chances of military adventures.

Nor would these young men think any the worse of

Socrates because he was an object of suspicion to the

leaders of the Athenian democracy. They were mostly

hostile, if not actually disloyal, to the democracy them

selves. They would certainly be impressed by the action

of Socrates at the trial of the generals after Arginusae.

Xenophon was very likely present on that occasion,

and he mentions the matter with some emphasis in the

Hellenica (i. 7. 15).

That Xenophon belonged to this group we may readily

admit, without supposing him to have been a member of

the more intimate Socratic circle. As we have seen, he

can have had little time for that, and this makes his

testimony to the existence of such an inner circle all the

more valuable. In dealing with the charge that Critias

and Alcibiadeshad been associates of Socrates, he points

out that they were so only for a time and to serve their

own ends. Besides these, and others like them, there

were many who associated with Socrates in order to

become good men, and not to further any political

ambitions of their own. The names he gives Crito,

Chaerephon, Chaerecrates, Hermocrates, Simmias, Cebes,

Phaedondas T are all familiar to the readers of Plato.

1 Mem. \. 2. 48. The mention of the Theban Phaedondas, of whomnothing is known ^cp. 59 c 2 .), might suggest the suspicion that Xenophon merely took his list from the Phaedo, were it not that Plato calls

him Phaedondes, just as he calls Archytas Archytes. It almost seems as

if Xenophon knew him personally by his Boeotian name.

INTRODUCTION xix

With one doubtful exception,1they are those of men

whom he represents as supporting Socrates at the trial or

in the prison or both.

Now, if Xenophon is here speaking from his own per

sonal knowledge, he confirms the statements of Plato in

the most remarkable way; for he bears witness to the

existence of a circle of true disciples which included the

Theban Pythagoreans, Simmias and Cebes. If, on

the other hand, he has merely taken his list of names

from Plato s Apology, Crito, and Phaedo, he must mean at

the very least that Plato s account of the matter is quite

in keeping with the memories of his youth. The refer

ence to Simmias and Cebes in the conversation with

Theodote (Mem. iii. n. 17) shows further that he knew

they had been attracted to Athens from Thebes by their

desire to associate with Socrates, or at least that he

accepted this as a true account of the matter.

There is nothing so far to suggest that Xenophon had

any special information about Socrates, or that he was in

any real sense his follower. His behaviour in the matter

of the Delphic oracle is highly characteristic, and he tells

the story himself. It represents him as a self-willed lad

who thought he might guard against the consequences of

his actions by getting a favourable response, no matter

1 Most editors follow Groen van Prinsterer in changing the MS.

EpnoKpaTT/s to Ep/to-ye i/T;?,which would bring Xenophon and Plato into

complete agreement. It is to be observed, however, that, in the Timaensand Critias, Plato represents Hermocrates as present, and that he meantto make him the leading speaker in the third dialogue of the trilogy.I do not think it likely that Plato should have invented an impossible

meeting, and Hermocrates may have come to Athens and made the

acquaintance of Socrates during his exile. ,If he did, the fact would cer

tainly interest Xenophon.

xx INTRODUCTION

how, from the Pythia. That is quite human, and we

need not be too severe upon him for it;but it hardly

inspires confidence in him as a witness to the beliefs of

Socrates about things unseen and eternal.

V

Turning a deaf ear to the warnings of Socrates, young

Xenophon left Athens to join the expedition of Cyrus.

and he never saw Socrates again. He had, therefore, no

first-hand knowledge of his trial and death, while Plato

was certainly present at the trial. Further, though it is

just possible that Xenophon revisited Athens for a short

time in the interval between his return from Asia and

his fresh departure with Agesilaus, he spent practically

all the rest of his life in exile. He was, therefore, far

less favourably situated than Plato for increasing his

knowledge of Socrates by conversation with others whohad known him. Phaedo, indeed, was not far off at

Klis, but he never mentions Phaedo at all. He might

very easily have made inquiries among the Pythagoreansof Phlius

; but, in spite of the exceptional sympathy he

shows for Phlius in the Hellcnica, he never says a word

about Echecrates or any of them. We have seen that

he docs mention Simmias and Cebes twice (in both cases

for a special purpose), but it is very significant that no

conversations with them are reported in the Memorabilia.

It seems to follow that Xenophon did not belong to the

same circle as these men did, and we can very well

believe his sympathy with them to have been imperfect.He does appear to have known Hermogenes, son of

I lipponicus (Phaed. 59 b 7 ;/.), but that is apparently all.

Where, then, did he get the conversations recorded in

INTRODUCTION xxi

the Memorabilia ? To a considerable extent they arc

discussions at which he cannot have been present, and

which he had no opportunity of hearing about from oral

tradition, as Plato may easily have done in similar cases.

It does not seem probable that they are pure inventions,

though he has given them an unmistakable colouring

which is quite his own. In some cases they seem to be

adaptations from Plato. It is difficult to believe that

what he makes Socrates say about Anaxagoras, and the

hazy account he gives of the method of hypothesis, have

any other source than the PJiaedo^ It is highly probablethat some of the conversations come from Antisthenes,

though I think it a mistake to regard Antisthenes as his

main source. We must bear in mind that there were

many Socratic discourses,of which we get a very fail-

idea from what Wilamowitz calls the Socratic Apocrypha . If we take up the Memorabilia when we arc

fresh from the Theages or the Clitopho (to the latter of

which there seems to be an allusion in the Memorabilia 2).

we shall find the book much easier to understand in

many respects. If I mistake not, we shall have the

feeling that Xenophon got the substance of many of his

conversations from sources of this kind, and fitted these

as well as he could into his own recollections of the

1 For Anaxagoras cp. Mem. iv. 7. 6 with PJuied. 97 b 8, and for

iiruQfois cp. Mem. iv. 6. 13 and Phaed. 92 d 6 n. That both passages are

misunderstood proves nothing against this view.2

Clitopho 408 d 2 TTUIS iroTf vvv u.-no5c^6fj.(8a TTJV ^utcpdrovs nporponfjv

Tfn&v *TT dpfTrjv ;w> OVTOS fj.uvov TOVTOV^ tiT(t\dtiv 5^ OVK 4V t TO) ITpdyfj.o.7 L

Kal \af3eiv O.VTO T(\(OJS;

. . . 410 b 4 vo/^icras oe TO ftiv irporpeTTtiv fls dper^s

iytfj.t\(iav KaAAjoV dvOpwircvv Spdv . . . /j.a/cpuTtpov 8f ouSeV. Cp. Xen. Mem.i. 4. I Et 5e nvts ~S.ojKpa.Trjv vofj.ifrvGii ,

&s (.VLOI ypd<povaire Kal \e-fovcrt irfpl

CIVTOVTfKfj.aip6fji(voij TTpoTpti^affdat fj.ev av&puTiuvs fir dpeTTjV KpcLTicfrov yt yo-

vivai, trpoayayfiv S fir* O,VTT)V ovx l/cavov KT\.

xxii INTRODUCTION

brave old man with the gift of second sight, whose

advice he had sought in early life without any particular

intention of taking it.

VI

It is not even necessary for our purpose to discuss the

vexed question of Xenophon s veracity, though it is right

to mention that, when he claims to have been an eye

witness, his statements are not to be trusted. At the

beginning of his Symposium he says he was present at

the banquet which he describes, though he must have

been a child at the time. 1 He also claims in the Oeco-

nomicns to have heard the conversation with Critobulus,

in the course of which (4. iSsqq.) Socrates discusses the

battle of Cunaxa, though it is certain that Xenophonsaw Socrates for the last time before that battle was

fought. These things show clearly that we are not to

take his claims to be a first-hand witness seriously, but

the misstatements are so glaring that they can hardlyhave been intended to deceive. Xenophon was eager to

defend the memory of Socrates;

for that was part of the

case against the Athenian democracy. He had to eke

out his own rather meagre recollections from such sources

as appealed to him most, those which made much of the

divine sign and the hardiness of Socrates, and occa

sionally he has to invent, as is obviously the case in the

passage of the Oeconomicus referred to. When Plato

1 The banquet is supposed to take place in 421/0 B. c. In Athenaeus216 d we are told that Xenophon was perhaps not born at that date, or

was at any rate a mere child. It follows that Herodicus (a follower of

Crates of Mallos), whom Athenaeus is here drawing upon, supposedXenophon to have been only twenty years old at the time of the

Anabasis. This is probably an exaggeration of his youth at that date.

INTRODUCTION xxin

reports conversations at which he cannot have been

present, he is apt to insist upon the fact that he is

speaking at second- or third-hand with what seems to us

unnecessary elaboration,1 but Xenophon s manner is

different. He says I was there,or I heard

, but that

is only to make the narrative vivid. We are not sup

posed to believe it.

VII

In view of all this, it is now pretty generally admitted

that Xenophon s Socrates must be distinguished from

the historical Socrates quite as carefully as Plato s. That

seems to leave us with two fictitious characters on our

hands instead of one, though of course it is allowed that

in both cases the fiction is founded upon fact. But howare we to distinguish the one from the other ? We re

quire, it would seem, a third witness, and such a witness

has been found in Aristotle. It is pointed out that he

was a philosopher, and therefore better able to appreciate

the philosophical importance of Socrates than Xenophonwas. On the other hand, he was far enough removed

from Socrates to take a calm and impartial view of him,a thing which was impossible for Plato. Where, there

fore, Aristotle confirms Plato or Xenophon, we may be

sure we have at last got that elusive figure, the historical

Socrates.2

This method rests wholly, of course, on the assumptionthat Aristotle had access to independent sources of infor-

1

Cp. especially the openings of the Parmenidcs and the Symposium.a This is the distinctive feature of Joel s method in his work entitled

Dff echfe und der Xenophontische Sokrates. Though I cannot accept his

conclusions, I must not be understood to disparage Joel s learning and

industry.

XXIV INTRODUCTION

mation about Socrates. There can be no question of

first-hand evidence;for Socrates had been dead fifteen

years when Aristotle was born, and a whole generation

had passed away before he came to Athens for the first

time. He might certainly have learnt something from

conversation with Plato and the older members of the

Academy, and he might have read Socratic dialogues no

longer extant. It is impossible to suggest any other

source from which he could have derived his information,

and these do not come to much. It is to be supposedthat Plato and his friends would represent Socrates much

as he appears in the dialogues, while the lost Socratic

writings would not take him far beyond Xenophon.In practice, too, this criterion proves of little value.

Aristotle himself does not tell us a great deal, and the

Aristotelian Socrates has to be reconstructed with the

help of the Endemian Ethics and the Magna Moralia.

This seriously vitiates the results of the method;

for the

considerations urged in support of Aristotle s trustworthi

ness cannot be held to cover these later works. As to

the remainder, Zcllcr is clearly right in his contention

that Aristotle never says anything about Socrates which

he might not have derived from works which arc still ex

tant.1 There is no sign that he had even read the Memora

bilia, and in fact the presumption is that, when Aristotle

says Socrates,

he regularly means the Socrates of

Plato s dialogues. No doubt, like all of us, he sometimesrefers to the Platonic Socrates as Plato, but that is

natural enough on any supposition ;the really significant

fact is that he so often calls him Socrates. Indeed, hewas so much in the habit of regarding the dialogues

1 Phil, der Gricchen* ii. 94, n. 4.

INTRODUCTION xxv

of Plato as discourses of Socrates that he actually

includes the Laws under this title.1 It is surely quite

impossible to suppose that he really meant to identify

the Athenian Stranger with Socrates. If he was

capable of making a blunder like that, it would not be

worth while to consider his evidence on the subject

at all. It is far simpler to assume that, for Aristotle,

Socrates was just the Platonic Socrates, and that, in

speaking of the Laivs as discourses of Socrates ,he has

made a slip which would be intelligible enough on that

supposition, but wholly inexplicable on any other. It

that is so, and if discourses of Socrates meant to

Aristotle dialogues of Plato,we can make no use of

what he says to check the statements of Xenophon, and

still less to support the view that the Platonic Socrates

is unhistorical. Aristotle is always ready to criticize

Plato, and if he had been in a position to contrast the

real Socrates with Plato s, we may be sure he would

have done so somewhere in unmistakable language.

It cannot be said either that Aristotle s statements as

to what Socrates really meant are of much help to us.

He is by no means a good interpreter of philosophical

views with which he is not in sympathy. He is. for

instance, demonstrably unfair to the Kleatics, and the

Platonic Socrates is almost equally beyond his range.

1 Pol. B. 6. I265a II TO jj.lv OVV TTfplTTuV (XOVVl TTai/TfJ Oi TOU "S.OJKpaTOVS

\6yot KOI TO Kop.\puv Ko.1 TO KaivoTujjiov /cat TO ^rjTrjTiKoi1 KT\. Aristotle has

just been speaking of the Republic, the paradoxes of which he also ascribes

to Socrates, and he goes on to the Laws with these words ,1265 a i) ruv

8t No/^cwi/ TO jjitv irXtiarov ptpos vupoi rvy\dvovaLv ovres, u\iya 5e nfpl TTJJ

noXiTfias fiprjKfv (sc. o Sw/rpdT^y). The editors say that the Athenian

Stranger is identified with Socrates, and seem to be unconscious of the

absurdity of such an identification.

xxvr INTRODUCTION

VIII

It looks after all as if our only chance of learning any

thing about Socrates was from Plato, but we must of

course subject his evidence to the same tests as we have

applied to Xenophon and Aristotle. In the first place

we must ask what opportunities he had of knowing the

true Socrates. He is singularly reticent on this point in

his dialogues. We learn from them that he was present

at the trial of Socrates but not at his death, and that is

all. He has completely effaced his own personality from

his writings. We may note, however, that he likes to

dwell on the fact that his kinsmen, Critias and Charmides,and his brothers, Glaucon and Adimantus, were intimate

with Socrates.

Plato was twenty-eight years old when Socrates was

put to death,1 and we cannot doubt thai he had known

him from his boyhood. The idea that Plato first madethe acquaintance of Socrates when he was grown up maybe dismissed. 2 It is inconsistent with all we know about

Athenian society, and especially that section of it to

which Plato s family belonged. It was common for

parents and guardians to encourage boys to associate

with Socrates, and to beg Socrates to talk with them.

Plato was the nephew of Charmides, and we know that1 This rests on the authority of Hermodorus (ap. Diog. Laert. iii. 6).

Cp. p. ix, n. i.

2 The current story that Plato made the acquaintance of Socrates whenhe was twenty does not rest on the authority of Hermodorus at all,

though it is quoted in Diogenes Laertius just before the statement re

ferred to in n. i. Others said that Plato associated with Socrates for ten

years. Both figures, I take it, are arrived at by a calculation based onthe solitary datum furnished by Hermodorus. Some counted from the

beginning and others from the end of Plato s two years as an t^/Sos. If

that is so, there was no genuine tradition.

INTRODUCTION xxvii

Charmides was warmly attached to Socrates when Plato

was in his teens. Even later, as we know from Xeno-

phon, Socrates prevented Glaucon from speaking in

public before he was twenty,, being well-disposed to

him because of Charmides and Plato. 1 In these circum

stances, it is inconceivable that Plato did not meet

Socrates over and over again in the gymnasia and else

where. Xenophon may have known Socrates in this waytoo, but the presumption is far stronger in the case

of Plato. Moreover, the son of Ariston would certainly

be a far cleverer boy than the son of Gryllus, while his

artistic susceptibility and his keen eye for the character

istic would be early developed. The sketches he has

left us of the Master s way with boys in the gymnasia are

too vivid to be wholly imaginary.

When he grew up, Plato does not seem to have left

Athens. No doubt he saw some service;but he tells us

himself that his ambitions were political,2 and by his time

the political and military careers were quite distinct. If

he had qualified himself, like Xenophon, to be a pro

fessional soldier, we should have known somethingabout it.

1 We learn from the dialogue called by his name that Charmides

came under the influence of Socrates as a boy, three or four years before

the birth of Plato. We learn from Xenophon that he kept up the close

relationship to him which began then. It was Socrates who did him the

doubtful service of urging him to enter public life in spite of his shyness

(Mem. iii. 7), and in the Symposium (1.3) Xenophon represents him as

associating with Socrates along with Critobulus, Hennogenes. and Anti-

sthenes. He is made to say that he could associate more freely with

Socrates when reduced to poverty by the war. For the conversation with

Glaucon, cp. Mem. iii. 6. i. These data cover the whole period of Plato s

boyhood and early manhood.2Ep. vii. 324 b 8 sqq.

xxviii INTRODUCTION

Plato, then, had exceptional opportunities of knowing

Socrates, but this does not prove that he belonged to the

inner Socratic circle.1 The evidence does not carry us

beyond the probability that he belonged to the group of

young men the sons of the richer citizens, who have

most time to spare who gathered round Socrates for

the pleasure of hearing him expose the ignorance of pre

tenders to knowledge. That is a different group from

the one to which Xenophon belonged, but it is equallywell marked, and it is not the inner circle. We can

infer no more from the passage in the Apology where

Socrates offers to call Adimantus to prove that Plato had

got no harm from associating with him. 3 The fact that

Phaedo thinks it necessary to explain Plato s absence

from the scene in the prison may mean a little more, but

that refers to a later date.

If we regard the Seventh Epistle as Plato s and I donot see who else could have written it the matter

appears in a clearer light. Plato does not say a word in

it about having been a disciple of Socrates, though he

speaks of him as an older friend for whose character hehad a profound admiration. 4 His ambitions, as we have

seen, were political, not scientific. He was in his twenty-fourth year when the Thirty were established, and his

kinsmen urged him to take office under them; but the

behaviour of Socrates in the affair of Leon of Salamis 6

1 We cannot draw any inference from Xenophon s omission of his

name from the list. To mention the kinsman of Critias and Charmideswould have spoilt the point he is trying to make.

!

Apol. 2302. s Apol 34ar*

Ep. vii. 324 d 8<p

i\ov avSpa e/zot nptoQvrfpoj SajfcpaTij, ov tyca cr^f 5o>

oiitt av alrj-^vvoi^v tiiruv SiKatuTarov fli ai raiv rorf.5Ep. vii. 32462 irri nva TWV noXiruv fittf trfpcov tirfunov, ia aovra is

INTRODUCTION xxix

opened his eyes to the real character of the oligarchy.

When the Thirty fell, he was at first impressed by the

moderation of the restored democracy, and once more

thought of entering public life, but the condemnation of

Socrates proved to him that there was no hope in that

direction either. 1 In fact, though his first awakeningwent back to the year of the Thirty, his final conversion

dated only from the death of Socrates. He probablyrose a new man from the sick-bed on which he was then

lying. It would not be the only case of a man called to

be an apostle after the death of his Master.

Such seems to me the most probable account of the

relations between Socrates and Plato; but, even if he was

not a disciple in the strict sense, his opportunities for

learning to know Socrates as he really was were vastly

greater than those of Xenophon. Above all, he was at

Athens during the last two years of his life, while Xeno

phon was in Asia. So far as the Phacdo is concerned,

the statement of our earliest authority, Hermodorus, that,

after the death of Socrates, Plato threw in his lot with the

Socratics and retired with them to Megara, the home of

Euclides and Terpsion, is of the first importance.2 We

may be sure that he made it his business to hear everydetail of the Master s last words and actions from all whohad been present, and he makes Phaedo express the

delight they all took in speaking of him, while Echecrates

dTro6a.vovfJ.evov, i va 5r) fttrfx 01 TWV ITpayfj.cn ouv auTofy, e/Ve fiovXoiro (ire fir)

6 5 OVK tirtiOtTo, TTO.V 81 ira.pKiv8vvfvatv rradeTv irplv dvoaicuv avrois tpywyevtoOai Koivojv6s. The story is told in Apol. 32 c 4 sqq., where the nameof Leon is given.

1Ep. vii. 325 a 5 sqq. Plato says that he was prevented from entering

public life by the impossibility of effecting anything without a party and

the proved impossibility of acting with either party.2Cp. p. ix, n. i.

xxx INTRODUCTION

voices the desire of all admirers of Socrates for exact

information about him. That Plato was really in a

position to give a full and true account of the clay

described in the Phacdo is not, therefore, open to doubt.

IX

Still, it will be said, the ancient idea of historical truth

was so different from ours, that \ve cannot look for what

is called an objective narrative from such a writer as

Plato. It is usual to refer to the speeches of Thucydidesin support of this contention, and they are really rather

to the point. It seems to me, however, that they prove

something different from the position they are supposedto illustrate. Thucydides tells us that he has put into

the mouth of each speaker the sentiments proper to the

occasion, expressed as he thought he would be likely to

express them, while at the same time endeavouring, as

nearly as he could, to give the general purport of what

was actually said. 1 Even that would carry us a consider

able way in the case of the Platonic Socrates in the

Pkaedo. It would surely mean at the very least that

Socrates discussed immortality with two Pythagoreanson his dying day, and that implies a good many other

things.

But it is really the contrast between the speeches of

Thucydides and the dialogues of Plato that is mostinstructive. Broadly speaking, all the orators in Thucydides speak in the same style. Even Pericles andCleon can hardly be said to be characterized. In Plato

1 Thuc. i 22. Observe that he only professes to give TO, Sfovra, whatwas called for by the occasion, not TO.

-npovfiKovTa, what was appropriatewas called for by the occasion, not TO.

-npovfiKovTa, what was appropriateto the character of the speakers.

INTRODUCTION xxxi

we find just the opposite. Even the Eleatic Stranger

and the speakers in the Laws have a character of their

own, and only seem shadowy by contrast with the rich

personalities of the earlier dialogues. This realism is

just one of the traits which distinguishes the literature of

the fourth century from that of the fifth. Aristotle had

observed the existence of the new literary genre and calls

attention to the fact that it had not received a name.

It had two distinctive marks, it used prose for its instru

ment and it was an imitation. It included the mimes

of Sophron and Xenarchus and also the Socratic dis

courses -

1 This classification of the Platonic dialogue

with the mime is one of Aristotle s happiest thoughts.

If the anecdotes which are told of Plato s delight in

Sophron are historical,2 we can see what suggested it

;

but in any case, it is true. Plato s dialogues really arc

mimes, but with this difference, that the characters are all

real and well-known people. They are just the oppositeof the speeches in Thucyclides.

The critics have, no doubt, discovered a certain

number of apparent anachronisms in the dialogues. It

is said that, in the Symposium (193 a 2), Plato makes

Aristophanes refer to the SLOLKLO-^JLO^ of Mantinea which

took place in 385 B. C., and that, in the Meno (90 a 4), he

makes Socrates refer to the enrichment of Ismenias byPersian gold as recent, whereas it happened after the

death of Socrates. The latter instance, however, is

extremely doubtful;

for Ismenias was an important

figure at Thebes considerably before the death of

1Poet. 1447 b 2 sqq.

2 The story that Socrates was a student and imitator of Sophron rests

on the authority of Duris of Samos (FHG. ii, p. 480).

xxxii INTRODUCTION

Socrates. 1 and the former is probably a misunderstanding.

Aristophanes does not mention Mantinea, and what he

says about the 8101x10-^6$ of the Arcadians by Sparta

may very well refer to the dissolution of the Arcadian

Confederacy, which was quite recent when the banquet

described in the Symposium is supposed to take place.2

For my part, I am quite ready to accept the dictum

of Wilamowitz that there are no anachronisms in Plato;

but, even if there were one or two of the kind just men

tioned, they would be of little account. They would

have to be regarded as slips which no one would have

noticed unless he had been looking for them, and which

do not detract in the least from the historical character

of the dialogues in which they occur.

On the other hand, we must note certain positive

features which show that Plato was not only a realist

in his character-drawing, but had also a strong sense of

historical perspective and a genuine feeling for historical

values. In particular, he has avoided completely a verysubtle form of anachronism. He has a wonderful way of

keeping up the illusion that his dialogues belong to the

prc-revolutionary period. The Revolutions of 404 and

1 Cp E. Meyer, Gesch. des Alterth. v. 854, 855. The chronology of

the llellenica is certainly at fault in regard to these transactions, andPersian gold may well have found its way to Thebes before the supposeddate of the conversation described in the Meno.

2 Wilamowitz-Moellendorff, Die Xenophontisclie Apologie, Hermes xxxvi

(1897!, p. 102. n. i. He points out that Plato does not make Aristophanesmention Mantinea at all, and that the allusion does not correspond to

what we know of the Spartan treatment of Mantinea in 385 B.C. TheArcadian League struck coins with the superscription Ap/caSiitov, andthese coins cease after the battle of 418 B.C. As the Symposium is supposed to take place in 416 B.C., Aristophanes is alluding in a natural wayto an event then recent.

INTRODUCTION xxxiii

403 E. C. made a complete break in the politics and

literature of Athens. A new world had arisen, and the

carry-over, so to speak, was far less than at the French

Revolution. There is hardly a single statesman or

writer of the fifth century whose activity was prolongedinto the fourth. Aristophanes is the exception that

proves the rule;

for the Aristophanes of the Ecclesiazusae

and the Plntus is a different man from the Aristophanesof the Lysistrata and the Birds. It is important to

realize this gap between the centuries and to keep it

constantly in view if we wish to understand Plato s art.

The majority of the dialogues are supposed to take

place before the Revolutions, and Plato never loses sight

of this for a moment, though many of his personagescame to play a leading part in the troubled times which

he had cause to remember so vividly. Critias and

Charmides were kinsmen of his own, and he must have

been affected by the tragedy of the life of Alcibiades.

Yet there is not the slightest hint of all this in the

Charmides or the Symposium. Critias is still a cultured

politician and poet ;Charmides is still a modest and

beautiful lad;

Alcibiades is still at the height of his

wild career. Coming events are not even suffered to

cast their shadows before, as an inferior artist would

have made them do. Like the great dramatist he was,

Plato has transported himself back to the age of Pericles

and the age of Alcibiades, and portrayed them as theyseemed to the men who lived in them, not as they must

have appeared to his contemporaries and to himself,

when the glamour of the great time had passed away.

Nowhere, perhaps, is Plato s self-restraint in this

respect better seen than in the picture he has drawn

1261 C

INTRODUCTION

of Aristophanes. It is almost the only one of his literary

portraits which we can fully appreciate. We can form

a fairly clear idea of Aristophanes from his comedies,

and there can be no doubt that Plato s Aristophanes

corresponds admirably to it. The Platonic Aristophanes

is thoroughly Aristophanic, and this raises at least a

presumption that the Platonic Socrates is Socratic. But,

above all, what strikes us is the relation of good fellow

ship in which Socrates and Aristophanes stand to one

another. The Clo2tds had been produced some years

before, but they are still the best of friends. At that

time, there was really no reason wr

hy Socrates should

resent the brilliant caricature of Aristophanes, and

Alcibiadcs does not hesitate to quote it in his encomium

(Symp. 221 b 3). No one in these days would take a

comedy too seriously. At a later date, things were rather

different. Even if what Socrates is made to say about

Aristophanes in the Apology is not to be taken quite

literally, the Socratic circle must have felt some resent

ment against him after the condemnation. Yet Plato

keeps all that out of sight ;such thoughts belong to the

fourth century and not to the fifth.

It seems to me that the reason why Plato s power of

transporting himself back to an earlier time has met with

such scant recognition is just the success with which he

has done it. As we read him, we can hardly realize that

he is calling up a time which was passing away when he

himself was a boy. The picture is so actual that we feel

it must be contemporary. That is why so many writers

on Plato speak as if the first half of the fourth centuryran concurrently with the second half of the fifth.

1They

1 It is no wonder that lesser writers should be deceived, seeing that

INTRODUCTION xxxv

think of Plato as the adversary of the Sophists , though,

when he wrote, there were no longer any sophists in the

sense intended. They were merely memories in his day;

for they had no successors. Even Thrasymachus belongs

to the generation which flourished when Plato was a

child.1

So, too, the problems discussed in the dialogues

Eduard Meyer, who has done more than any one to make the historical

background of Plato s life intelligible, falls under the illusion. He says

(Gesch. des Alterthums, vol. iv, p. 429) that the Symposium proves nothing

as to the relations of Socrates with Aristophanes, but only as to those of

Plato. . . . Two such diametrically opposed natures as Socrates and

Aristophanes could have no relations with one another, hut it is quite

natural that Plato and Aristophanes should have found and understood

each other . He finds a confirmation of this in the Ecclesiazusae, which

he regards as a parody of Plato s Republic, but which he says is quite free

from the bitterness and malice of the Clouds, so that Plato and Aristo

phanes may have been on excellent terms. Now Meyer also holds

(loc. <r//.)that Aristophanes was in earnest when he attacked Socrates,

and that Plato was quite right in ascribing the chief responsibility for his

master s death to him. We must apparently believe then that, somehalf-dozen years after the death of Socrates (the Ecclesiazusae was pro

bably produced in 392 B.C.% and within a few years of the time he wrote

the Phaedo, Plato found and understood the man whom he rightly re

garded as mainly responsible for the death of Socrates, and then thoughtit appropiiate to write a dialogue in which he represents Socrates and

Aristophanes as boon companions. If that can be true, anything may.The fact is that the Aristophanes whom Plato might very well have

found and understood is just the Aristophanes of the Symposium, not

the revenaut who wrote the Ecclesiazusae and the Plutus. But Plato was

only a baby when the Clouds was produced, and a mere boy at the time

the Symposium took place. What we may really infer is that the

references to Aristophanes in the Apology are little more than Socratic

persiflage like the similar allusion in the Phaedo itself (70 c i), and that

Plato knew very well that Aristophanes was not in earnest, and that no

one supposed he was. Constantin Ritter has, in my opinion, put this

matter in a truer light (P/aton, i, p. 50, n. i).

1 Thrasymachus is about the last representative of the Sophists

(though Plato never gives him that name), and he was early enougli to

be satirized in the AairaA^r, the first comedy which Aristophanes wrote.

That was in 427 B.C., before Plato had learned to speak. It is improbable

C 2

INTRODUCTION

are those which were of interest at the time they are

supposed to take place. That of the Strong Man, for

instance, which is the subject of the Gorgias, belongs to

the end of the fifth century. It is also the theme of the

Hcrakles of Euripides.

It naturally follows from this that, when Plato does

wish to discuss questions which had come up in his own

time, he is quite conscious of the impropriety of makingSocrates the leading speaker. If we adopt the chronology

of the dialogues now generally received, the Theaetetus

is, with one striking exception, the latest in which Socrates

leads the discussion. In the Parmenides, he is quite

a youth, and the immature character of his views is shown

by Parmenides and Zeno. In form, the Sophist and the

Statesman are a sequel to the Tlieaetetus;but Socrates,

though present, takes hardly any part in the argument,which is conducted by an anonymous stranger from Elea.

The Timaens and the Critias profess in the same wayto continue the Republic, but here too Socrates is no

more than an ;

honorary president ,as a recent writer

puts it. We can see that the same was meant to be the

case in the Hennocrates, a dialogue which Plato designed

but never wrote. In the Laws, Socrates disappears

altogether, and his place is taken by an Athenian

Stranger who seems really to be Plato himself. The

only exception to this rule is the PJiilebus, and that

exception is easily accounted for, as the dialogue deals

\\ith subjects which Plato makes Socrates discuss else

where. In fact the P/iilebusis the crucial case. It must

that he was still living when Plato began to write, and the theories

which he is made to uphold in the Republic are not such as any one is

likely to have maintained in the fourth century.

INTRODUCTION xxxvii

be later than some, at least, of the dialogues just men

tioned, and the fact that Plato once more makes Socrates

take the lead shows that it was solely in the interests of

historical verisimilitude that he refrained from doing so

in other dialogues.

X

Of course, if we are to regard Plato as our best

authority, we shall have to revise our estimate of Socrates

as a philosopher. The need for such a revision has longbeen felt, though it has never been taken thoroughly in

hand. Even before Hegel laid down that Xenophonwas our only authority for the philosophy of Socrates,

Schleiermacherhad suggested a much more fruitful method

of studying the question.1 He started from the considera

tion that, as Xenophon himself was no philosopher, and

as the Memorabilia does not profess to be anything morethan a defence of Socrates against certain definite accusa

tions, we are entitled to assume that Socrates may have

been more than Xenophon is able to tell us, and that

there may have been other sides to his teaching than

Xenophon thinks it convenient to disclose in view of his

immediate purpose. He goes on to show that Socrates

must have been more than Xenophon tells us,, if he was

to exercise the attraction he did upon the ablest and

most speculative men of his time. The question, then,

is : What may Socrates have been, besides what Xeno

phon tells us of him, without, however, contradicting the

traits of character and principles of life which Xenophondefinitely sets up as Socratic

;and what must he have

1 Ueber den Werth des Sokmtes als Philosophen (Works, Section III

vol. ii, pp. 287 sqq.).

xxxviii INTRODUCTION

been to give Plato the occasion and the right to represent

him as he does in his dialogues ? This is surely the

proper light in which to regard the question, and it was

formally acknowledged to be so by Zeller, though the

consequences of so regarding it have not been fully

recognized. I would only add one more question to

Schleiermacher s, and it is quite in harmony with his

method. We must ask, I think, very specially* What

must Socrates have been to win the enthusiastic devotion

of the Pythagoreans of Thebes and Phlius and of the

Kleatics of Megara? That question is forced upon us

by any serious study of the PJiaedo, and the answer to it

reveals Socrates to us in a very different light from

Xenophon s Memorabilia.

XI

For one thing, this consideration suggests that Socrates

cannot have stood aloof from the scientific movement of

his time. Xenophon does not really say that he did.

He tells us, indeed, that Socrates dissuaded his friends

from spending their lives in the study of higher mathe

matics and astronomy, but he adds in both cases that

Socrates was not unversed in these subjects himself. It

would be quite like Socrates to tell a young man to leave

these things alone till he had learnt to know himself, and

that would account for all Xenophon says.1 Nor does

1 Mem. iv. 7. 3 Kairoi OVK dnfipus 76 O.VTWV r\v (sc. T&V fJvffffvvfToov 5ia-

ypa^fj.a.TOJVj as Xenophon quaintly calls them), ib. 5 tcairoi ou5t TOVTQJV 76

dvrjKoos rjv (sc. the planetary orbits, their distances from the earth, the

times of their revolutions and their causes, i. e. the \vhole higher

astronomy of the Pythagoreans). Certainly Socrates held that there

was something more important than this knowledge, and what Xenophontells us as to his advice not to waste one s life in such studies would be

amply accounted for by the recollection of some such saying as that re-

INTRODUCTION xxxix

Aristotle say anything inconsistent with the account

given by Socrates of his intellectual development in the

Phaedo (96 a 6 sqq.). He only says that he applied his

new method of universal definitions to ethical subjects

alone; and, as the Phaedo represents the discovery of

the new method as subsequent to the scientific studies of

Socrates, there is no contradiction at all.1 On the other

hand, the narrative in the Phaedo is confirmed in a striking

way by our earliest witness, Aristophanes. As was pointed

out long ago by F. A. Wolf,2 Socrates was only about

forty-five years old, and Plato and Xenophon were babies,

when the Clouds came out (423 B. C.), and it is quite

possible that Socrates was still known chiefly as a student

of natural science at that time. The really decisive

argument, however, is this, that, if we take the Phaedo

and the Clouds seriously, making due allowance for comic

exaggeration in the latter, we get an account of the

scientific position of Socrates which fits exactly into

what we know of the intellectual atmosphere of the middle

of the fifth century B. C., and which would be inconceivable

at any other date.

In the first place, the cosmological theories burlesquedin the Clouds are mainly those of Diogenes of Apollonia.who had revived the theory of Anaximenes that Air was

corded in the Phaedrus (229 65) ov Svva/^ai ncu Kara. TO AeA^tfui/ ypd^^ayvuivai fj.avrov ye\oiov 817 poi (paivtrai TOVTO ZTI a-yvoovvra TO. d\\uTpiaaKOtrtiv. Cp. Mem. i. I. 12 nal -rrpwrov p.lv avrwv la/eond Trurtpd -rrorf

vofj.i<jai>T(sixavus ij5rj TavdptinTiva. fidtvai (pxovrat (TTI rb irepl rSjv TOIOVTOJV

(ppovri^etv KT\.

1Cp. Met. 987 b i

; 1078 b 17. Part. An. 642 a 28. These statements

only mean that Socrates did not apply his special method to cosmological

subjects. Aristotle nowhere denies that Socrates started from the science

of his time.2 See his edition of the Clouds V i8n), pp. ix sqq.

xl INTRODUCTION

the primary substance.1Indeed, the whole comedy is

based on this. According to Diogenes, Air condenses

into Mist, and becomes visible in the form of Clouds.

That is why the Clouds are the divinities of the Socratic

school. aFurther, Diogenes held that Air was what we

think with,and that is why Socrates swings aloft in the

air. The damp of the earth would clog his thought.3

The theories of Diogenes were fashionable at Athens

when Socrates was a young man, and it would only be

natural for him to adopt them at that date.

Another influence with which we must reckon is that

of the Anaxagorean Archelaus. The statement that

Socrates was his disciple is far too well attested to be

ignored. Ion of Chios apparently said that he visited

Samos with Archelaus, and in any case the statement

was known to Aristoxenus and (what is more important)to Theophrastus.

4It is, therefore, no Alexandrian fig

ment. Archelaus is not mentioned in the Pliaedo by

Sre Dicls in Rhein. Mns. N.F. xlii, p. 12 sqq. and Vors."1pp. 340,341.

Cp. also K. Gr. Ph. 2p. 408, n. 3.

* See E. Gr. Ph. 2pp. 409 sqq.

3

Cp. Phuedo Q6b4. and Clouds 225 sqq. where Socrates explainsthat he could not rightly have discovered the things aloft

,ei /HT) Kp(/.maas

ro i/.;///m /fat TTJV <f>povTi8a \\(TTTTJV Karaufigas ey rov ouoiov depa. If he had

tried to do so on the ground, he would have failed ov yap ciAA*rj yrj /3ta I

t\ic(t npos avTTjv rj]v 1/cf.iaSa TTJ> (ppovriSos. Cp. Theophrastus, de Sens. 44(of Diogenes) ^povfiv 8

, waTrep tAt x^??, TO) d(pL KaOapy xal fopy KU\VHV yapTTJI t/i /(fi5a Tuv vijvv.

6Diog. Laert. ii. 22 "low 5e o Xfos /fat vtov ovra (sc. SuiKparr) )

ei y 2a/xovnvv Apx f^-ay dnuSrj^jjffat. Ion may, however, have meant another

Socrates, as Wilamowitz suggests (Philol. Unters. i. 24), viz. Socrates of

Anagyrus, who was a colleague of Pericles and Sophocles in the SamianWar For the evidence of Aristoxenus, see Diels, Vors? p. 323. 34 sqq.For Theophrastus, cp. Diels, Dox. p. 479. 17 Kat A/r^aoy 6 Atf^atos, a>

Kal Zoj/cpaTT) av-yycyovivat<\>a.aiv, Avaayupov ytvoutvu naO^TTJ. See also

Chiapelli in Arch. f. Gesch. der Phil, iv, pp. 369 sqq.

INTRODUCTION xli

name, but Socrates says he had heard the book of

Anaxagoras read aloud by some one and had been

deeply impressed by it (97 b 8 sqq.).

The narrative in the Phaedo goes on to tell us how

Socrates grew dissatisfied with the doctrines of Anaxa-

goras. That also is characteristic of the time. Gorgias

certainly, and Protagoras probably, had given up science

in the same way. And we can see pretty clearly that

the dialectic of the Eleatic Zeno was what shook the

faith of all three.1 In the Parmenides, Plato has told us

this of Socrates in so many words, while the problem of

the unit, which had been raised by Zeno, holds a pro

minent place in the enumeration of his doubts and diffi

culties in the Phaedo (c6 e 7 sqq.).

But there is another influence at work and from a

different quarter. In the PJiaedo there are several

references to the doctrines of Empedocles. Socrates

was in doubt whether what we think with was Air or

Blood (96 b 4). The latter was the doctrine of Empedocles, and Aristotle tells us it was adopted by Critias 2

What is more important still is that Socrates was troubled

in his youth by the question whether the earth was flat

or round (97 d 8), and that implies Pythagorean influence.

The philosophers of Ionia all held that the earth was

flat, and it was only from some Italian source that

Socrates could have learned the other theory.3

1Cp. E. Gr. Ph. 2

p. 417. Gorgias had been an Empedoclean (tb. p. 234,

n. 4), and Plato at least suggests that Protagoras had been a Heraclitean

(ib. p. 188). The experience of Socrates was only one effect amongothers of the bankruptcy of science in the middle of the fifth century

(tb. 406).2 Arist. tie An. A. 2. 405 b 6. As Empedocles joined the Athenian

colony of Thurii in 444 B.C., his views ma} easily have become known at

Athens. 3Cp. Q7d8.

xlii INTRODUCTION

This influence of Western cosmological ideas upon

Socrates is confirmed in a curious way by Aristophanes.

It is quite natural that Socrates should be classed with

those who busy themselves with things aloft (ra

fjLT(Dpa), but we regularly find that the things beneath

the earth (ra VTTO 777?) are associated with these in his

case. 1 Now it was Empedocles who first paid much

attention to the subterranean. The volcanic phenomenaof Sicily and the Orphic interest in the House of Hades

both led him to dwell upon the question of the earth s

interior,2 and this double interest is beautifully brought

out in the closing myth of the Phaedo. Aristophanes

knows this point too, and his words tptpoSifyccxriv VTTO

TOV Tdprapov^ might have been written in ridicule of

the very theories which Plato has put into the mouth

of Socrates at the end of our dialogue.

Further details as to the science of the Phaedo will be

found in the notes;here I only wish to point out that

the curious fusion of Ionian and Western theories which

characterizes it is inexplicable unless we regard it as

belonging to Athens in the middle of the fifth centuryB.C. At no other date, and in no other place, could

such a fusion well have taken place.4

1Cp. ApoL l8 b 7 TO. Tf fJ.TfOJpa <ppOVTl(TTTIS KOI TO, VTTO yTJS TTCLV

TT]K<jj<i,Clouds 1 88 r)Tovaiv OVTOL TO, Kara 7775.

2 E. Gr. Ph.2p. 277. n. 2. Diels, Vors 2

p. 164. i.

5 Clouds iQ2. The interest of the myth in the Phaedo is mainly

eschatological, but it also gives us a complete theory of ra vno 777$,

explaining incidentally tides, volcanoes, earthquakes, and the like. Thesubterranean rivers are specially Empedoclean.

4 The lonians remained unaffected by the more scientific cosmology of

the West. Democritus still believed that the earth was a disk hollow

in the centre. As explained in the note to Phaedo 109 b 3, the theory of

Socrates represents an attempt to combine this view with the theoryof a spherical earth. At any date earlier or later than that of Socrates.

INTRODUCTION xliii

XII

According to the Phaedo^ when Socrates gave upnatural science in despair, he found satisfaction in what

is generally known as the Theory of Ideas. I have

tried to explain this theory simply in the Notes, so far

as such an explanation is necessary for a right under

standing of the Phaedo;we have only to do here with

the fact that it is represented in our dialogue as alreadyfamiliar to Socrates and all his associates, whereas it is

generally held to be a specifically Platonic doctrine, and

one which was not even formulated by Plato in any

dialogue earlier than the Phaedo itself. This is evidently

a problem of the first magnitude and cannot be treated

fully here. I can only restate the conclusion to which

I have come elsewhere, namely, that the doctrine in

question was not originated by Plato, or even by Socrates,

but is essentially Pythagorean, as Aristotle tells us it

was. 1 A few further considerations, which tend to con

firm this view are, however, strictly pertinent to the

present inquiry.

We have seen that there was a point beyond which

Plato did not think it right to go in making Socrates the

leader of his dialogues. Now, if the Ideal Theory had

originated with himself, and if, as is commonly believed,

it was the central thing in his philosophy, we should

certainly expect the point at which Socrates begins to

take a subordinate place to be that at which the theoryis introduced. What we do find is exactly the opposite.

such an attempt would have been an anachronism, and it is only at

Athens that it would seem worth making. The lonians did not trouble

themselves about a spherical earth nor the Westerns about a flat one.1 E. Gr. Ph. 2

pp. 354 sqq.

xliv INTRODUCTION

The dialogues where Socrates falls into the background

are just those in which the* Ideal Theory is criticized,

or in which nothing at all is said about it;where it is

assumed and affirmed, Plato has no hesitation in making

Socrates its mouthpiece. Indeed, with one remarkable

and significant exception, no speaker but Socrates is

ever made to expound the doctrine at all, and the excep

tion is the Pythagorean Timaeus. 1

It has been said that to question Plato s authorship of

the Ideal Theory is to deprive him of his birthright .

It is at any rate a birthright he has never claimed;

in

deed, he has done everything in his power to bar anysuch claim on his part. He has made Socrates discuss

the theory with Parmenides and Zeno almost a genera

tion before his own birth, and he has indicated that it

was not unknown to the Eleatics. Nor is it only Socrates

who is represented as familiar with the theory. In the

Phaedo^ the Theban Pythagoreans, Simmias and Cebes,

know all about it and are enthusiastic believers in it,

Men of such divergent views as Antisthenes and Euclides

of Megara are present, but no one asks for a proof of it.

or even for an explanation. It is simply taken for

granted. When Phacdo repeats all this to the Pytha

goreans at Phlius, the same thing happens. Echecrates,who shows himself anxious for exact information on

other points, asks no questions about this one. As I

have argued elsewhere (E. Gr. Ph.- p. 355), it is surelyincredible that any philosopher should introduce a novel

1 Tun. 51 c 4 tiro/ ri (fm^tv elSos (KCKTTOV I OTJTOV. Here we have thewe

,which is such a marked feature of the discussions of the Phaedo,

and this time it is used by a Pythagorean. The Timaeus was written

years after the Phaedo, but it still preserves the old way of speaking.

INTRODUCTION xlv

theory of his own by representing it as already familiar

to a number of distinguished living contemporaries, and

that in reporting a conversation at which he distinctly

states he was not present.

Plato s own contribution to philosophy is a great

enough thing, quite apart from the theory of forms

expounded in the Phaedo. This is not the place to

discuss it, but it seems worth while to consider how it

has come about that in modern times the Ideal Theoryof the Phacdo and the Republic has often been regarded

as practically the whole of it. In the first place, about

the middle of the nineteenth century, most of the dia

logues from which we can learn anything of Plato s riper

thought, the dialogues in which Socrates no longer takes

the leading part, were declared to be spurious. In the

second place, the importance of Plato s oral teaching in

the Academy, which did not find full expression in his

dialogues, was seriously underrated. This was due to

a natural reaction against the theory of an esoteric

doctrine,which had been much abused; but it cannot

really be disputed that many of Plato s fundamental

doctrines were only expounded orally. Aristotle over

and over again attributes to him precise statements which

may be implicit in the later dialogues, but are certainly

not to be found there in so many words. The task of

reconstructing Plato s mature philosophy from the un

sympathetic criticisms of Aristotle is a delicate but not,

I believe, an impossible one.

During the latter half of the nineteenth century, the

later dialogues were reinstated one by one in the positions

from which they had been thrust, and a serious attemptwas made to understand Aristotle s criticism of Plato.

xlvi INTRODUCTION

It was assumed that there was a later theory of Ideas l

which in many respects contradicted that set forth in the

Phaedo and the Republic, and this had one very salutary

effect, that of directing attention once more to those

dialogues which had always been held in antiquity to

contain the genuine philosophy of Plato. At the same

time, I am convinced that the theory of an earlier and

later theory of Ideas is only a half-way house. Aristotle

knows nothing of such a distinction, and he would have

delighted to insist upon it if he had. The time has

come, I believe, for a return to the older and better view.

I prefer, accordingly, not to speak of Plato s earlier

theory of Ideas,because I do not believe the theory

was Plato s at all ; and I prefer not to speak of Plato s

later theory of Ideas,because I am not clear that

Platonism proper is adequately described as a *

theory

of Ideas,however true it may be that it is based on the

Pythagorean doctrine to which alone that name is really

appropriate.2

1 This view is specially associated with the name of Professor HenryJackson. Though I cannot accept all his results, I must not be taken to

undervalue his great services to Platonic study. The genuineness of

Plato s later dialogues was first clearly established by my predecessor.

Professor Lewis Campbell.2 Aristotle is commonly said to have denied that Socrates held the

theory of Ideas,but there is really no such statement in all his writings.

What he does say is that Socrates did not make universals separate

(XQjpi<TTd}from particulars, and that is quite true of the Platonic Socrates.

In the Parmenides he is represented as puzzled about the precise relation

of the forms to particular things, and in the Phaedo (loods) he is not

sure whether napovaia or teoivoavia is the right term. So, too, particulars

partake in or imitate the fonns : but always and everywhere the

particular thing is what it is because the tUos is immanent in it. Weknow from Plato s Sophist that there were friends of the ei Sr; who did

separate the intelligible from the sensible, and it is with these that Aris

totle contrasts Socrates. The true Peripatetic interpretation is preserved

INTRODUCTION xlvii

It remains to be added that I have only discussed in

the notes that aspect of the theory of Ideas with which

we are concerned in reading the Phaedo, So far as that

dialogue goes, it is a purely logical and scientific doctrine.

The possibility of science extends just as far as the theoryof Ideas will carry us and no further. Where it can no

longer be applied, the region of myth begins. I am well

aware that the doctrine has another aspect, to which

attention has been specially called by Professor Stewart

In certain dialogues the Ideas are regarded as objects of

ecstatic contemplation, and appear, to some extent, in

a mythical setting. With that we have nothing to do at

present. I may say, however, to avoid misunderstanding,

that, while I quite agree with the demand for a psycho

logical explanation of this way of presenting the doc

trine, I can by no means admit that the explanation is

to be looked for in the ^x 7?

f Plato son of Ariston.

The idea of ecstatic vision is most prominent in the

Symposium and the PJiacdrus, that is to say, in just

those dialogues where Plato s dramatic art is at its best,

and where, therefore, if my general principles of inter

pretation are sound, Socrates is most truly Socrates.

The soul of the man who stood transfixed in silent,

brooding thought for twenty-four hours in the camp at

Potidaea is surely the soul to which we must look for

a psychological explanation of the beatific vision de

scribed in the Phaedrus. On what else can his thouhts

by Aristocles the teacher of Alexander of Aphrodisias (fr. i) OL>X

5( na.12o>/cpaT77?,

GUTO ST) TO Xcyopd oi, tfivtro Trvp tnl vvpi, Ka.9a.trtp avros

(<brjn\drwv. (vtyvfaraTos fa.p wv KO.I Savos uTropfjaat irtpl TTO.I>T&S OTOVOVV,

(n(lff-f]V(JK( TCLS Tf IldlKCLS KO.I irO\lTlKaS (IKt\{/(lS, tTi 5f TrjV TTt pi TUIV ISfUIV,

upifaaOaf iravra 8t (ytipajv \6yov Kal irepl navroiv

INTRODUCTION

have been concentrated during that day and night?

Surely not on the things he discusses in the Memorabilia ?

XIII

The best book on Greek beliefs about the soul has no

chapter on Socrates. Even Plato, the writer says, had

not clearly conceived the thought of immortality so long

as he continued to regard the world from the standpoint

of a slightly developed Socraticism.1 This view is based

on two considerations. It is said, in the first place, that

in the Apology Plato makes Socrates treat the question

of immortality as an open one, and that the Apology is

more historical than the PJiaedo. In the second place, it

is pointed out that Xenophon does not make Socrates

say anything about immortality in the Memorabilia.

The inference is that the belief was foreign to the

historical Socrates .

When, however, we look a little closer at these facts,

their significance is seen to be rather different. Plato s

Apology professes to give us the speeches delivered bySocrates at his trial

; and, though it would be absurd to

treat it as a word for word report, it is doubtless

historical in its main outlines. 2 Even if it is not, it

is clear that Plato has taken pains to make it such

a speech as might actually have been delivered in an

Athenian court, and it is quite certain from the practice

of the orators that, in addressing the judges, it was

impossible to assume immortality as distinct from mere

survival. The old belief in powerful and dangerous

ghosts had disappeared, and nothing very definite had

1 E. Rohde, Psyche, ii, p. 265 (557).a As Gomperz puts it, the Apology is stilisierte Wahrheit .

INTRODUCTION xlix

taken its place. No doubt the average Athenian would

allow that the souls of the departed had some sort of

existence the religious observances connected with the

dead imply that but he had lost all faith in the primi

tive belief that they continued to interest themselves

in the affairs of this world.*

If by any means, says

Demosthenes, the departed should be made aware of

what is now taking place, and that is the standing

formula. 1 Nor is there any evidence that people thought

of the next life as a better life, or of the house of Hades

as a better world. It was believed, indeed, that those

who had been initiated at Elcusis enjoyed a better lot

than others. They alone could properly be said to live

after death;but even that was a shadowy sort of life,

and as far removed as possible from the immortality

preached by the Orphic sectaries and the Pythagoreans.

According to them, the soul was divine and immortal in

its own right, and it was only after separation from the

body that it could become truly itself. The soul of the

Orphic votary dwelt with God and the saints and attained

to complete purity and wisdom, while the initiated of

Eleusis were at best a class of privileged shades.

Had there been any real belief in a better life, it must

have found expression in the Funeral Speeches, and

especially in that part of them which was regularly

devoted to the consolation of the survivors 2;

but we1Cp. Dem. Lept. 87 ei nvts TOVTCUV TUV TfT(\fVTr]ifurwv Aa/Soiev rpuirca

nvl TOV vvi l ytyi op.(vov irpdy/j.a.Tos aiffOrjaiv. At the end of his speech

against Eratosthenes (100) Lysias goes so far as to say o7jj.ai 5 avrovs

(TOV? rtQvtijJTas} fjpuv re dfcpoaodai KO! vp.as eiaeaOeu rfjv i//TJ<pov (ptpovras,

which is the strongest statement in the orators. Cp. also Isocr. 19. 42t i ris toTiv aio&Tjffis TOIS TtOvewai irepi TOJV evddSe ytyvo/j.fvojv, Plato, Menex.

248 b 7 f I TIS tan rots TfTfXevrrjKuaiv afaOrjais TUJV <JJVTQJV.

2Rohde, Psyche, ii, p. 203 (495), . 3.

1 INTRODUCTION

find nothing of the sort even in the Menexenus, which is

put into the mouth of Socrates. The writer, whether

Plato or another, has felt bound to conform to the usual

practice in this respect. Nor is there any trace in

Aeschylus or Sophocles of a belief in a blessed im

mortality. It is Euripides who says Who knows if life

be death and death be life ?,and is laughed at by

Aristophanes for doing so. We see from this how

foreign such a thought was to the Athenian mind.

Euripides, like Socrates, had been influenced by strange

doctrines, and he, like Socrates, was considered* im

pious .

In the Apology, then, Socrates only speaks as he was

bound to speak. He wishes to show that death is no

evil to a good man, even if the ordinary view of it is

correct. At the worst, it is a dreamless sleep, and

a night of dreamless sleep is better than most waking

days. But that is only one possibility. There are

certain sayings*

according to which death is really

a migration of the soul to another world; and, if these

are true, we may hope after death to join the companyof Orpheus and Musaeus and Hesiod and Homer. It is

surely clear that Socrates himself is more in sympathywith this belief than the other, though he may not say

so in as many words, and though he speaks with a

certain reserve on the subject. Even in the Phaedo he

makes certain reservations. He is sure that the soul

is immortal, and that the purified soul only leaves the

1This, and not popular opinion ,

I take to be the meaning of rd \fyo-

Hfva in Apol. 40 07, d 6. Cp. notes on Phaedo 63 c 6 and 70 c 5- Theterm belongs originally to the language of the mysteries, in which rd

\tyoncva are opposed to TO. 5pu;/j/a, and is used elsewhere in Plato of

the mystic doctrine or iepos \6yos.

INTRODUCTION li

body to be with the wise and good God;he is not sure

that it will enjoy the company of the saints and heroes

of old. 1 Both in the Phaedo and elsewhere he steadily

declines to commit himself to the details of the Orphicdoctrine. It is a probable tale

,and we may hope that

it, or something like it, is true. In this respect the

Phaedo does not go a step further than the Apology^ and

the language of the Apology really implies the belief

explicitly stated in the Phaedo. Whatever concessions

he may make for the sake of argument, Socrates lets

it be clearly seen that his beliefs about the soul are not

those of the man in the street.

The same considerations help to explain the silence of

Xenophon in the Memorabilia. He is seeking to provethat the belief of Socrates about the gods was just the

same as that of other pious people,2 and it would never

have done to suggest that he held peculiar views about

the soul. The doctrine of the soul s immortality was,

and remained, a heresy. Even Plato s brother Glaucon

is represented in the Republic as startled when Socrates

propounds it as something he seriously believes and

thinks he can prove.3 And yet Xenophon knew the

doctrine perfectly well. Even in the Memorabilia, he

lets slip the statement that the soul partakes in the

divine,a phrase which really implies the whole theory.

4

1 Phaed. 6301.2 Mem. i. i. 3 o 5 ovotv Kaivortpov lff(pfpf TWV d\\cav KT\.3

Rep. 608 d 3 OVK fjaOTjcrai, TJV 5 tyw, on addvaros TI^OIIS 77 i/i X^ tal ov-

otiroT aTroAAuTCU;

Kai 6s en&\tyas /xot *at Qavpaaas tine Ma At,OVK tycayc

ffv ft TOUT x eis ^*7 ftl/;

4 Mem. iv. 3. 14 dAAdfj.r)v

KO.I avOpwnov yt tyvxn, ^, tinfp n /cat aAAo ruv

tii 9pwrrivQiv ,rov Otiov ^(Tf^ft, on fj.tv @affi\tvfi fv fjplv fyavipov^ uparat 8t

oii5 avTTj. The invisibility and divine nature of the soul are just the

d 2

lil INTRODUCTION

Further, this view, which could not safely be developed

in the Memorabilia^ is worked out at considerable length

in the Cyropaedia, where the dying Cyrus is made to

formulate it in language almost identical with that of

the PJiacdo^ Of this fact there can only be two ex

planations. Either Xenophon is borrowing from the

Phacdo, or Plato and Xenophon are drawing from a

common source. Further, this source must be Socratic;

for the kinship of the dying speech of Cyrus with the

argument about the invisibility of the soul ascribed to

Socrates in the Memorabilia is patent.2 It is possible

that Xenophon derived it from Hermogenes, from whomhe professes to have heard, what he knew of the trial and

death of Socrates 3; but, on the whole, it is more likely

points made in Phacdo 79 b i and 80 a 8, while PacriXivei refers to the

argument of Pliaedo 79 e 8. Cp. Rohde, Psyche, ii, p. 2 (205). If the

soul is immortal, it is in its essential property identical with God.

Among the Greeks, whoever says immortal says God;these are inter

changeable notions. Now in the religion of the Greek people the true

fundamental proposition is that, in the divine order of the world, humanityand divinity are locally and essentially distinct and must remain so. Ad -ep gulf separates the worlds of man and God. Even so innocent-

looking a phrase as TOU 9dov /uTf x e ignores this gulf, and therefore impliesthe mystic doctrine. There are some other passages about the

which seem to be reminiscences of the Phaedo. Cp. i. 2. 4 rrjv

^v\fjs tiTifjtf\iav ovic ffj.iroSiciv (Cp. Pliaed. 65aio), i. 4. 13 TTJV

Kpariarrjv TO) di Opwircu evt(j>vae (o Oeus }

,i. 2. 53 TT}J tf/vxr)s egeXOoiarjs, ev

f) (j.6i r) -,t-;i/frcu

(j puvijois. These go far beyond the popular use of the

\\ ord ^x 7?-

1 Xen. Cyr. viii. 7. 17 sqq. Cp. especially 19 OVTOI 70:76, Si 7raf5es,

ov8l TOVTO TTujtroTe fTTfiaOi^v, u> fj ^VXTJ e cus ^tv av tv Qvqrca au>p.an rj, 77,orav

ot TOVTOV u.TTu\\ayri, riOi TjKfv . . , ou5e 76 OTTOJSd(f>pojv

tarai 77 tyvxn, f"ft5av

TOVa<ppovus o<jufj.a.TOS 5/xa yfVi)Tai t

ou5t TOVTO Trenttafj.ai dA\ OTav a/cparojKUL /caOapos u vovs tKKpiOf}, TOT( /cat ^ipovi^uraTov avTov CLKOS eli ai.

"

Cp. Cyr. vii. 7. 17 ovSi yap vvv TOI rrjv 7 f^r/v i/ vx^ f^part with the

passage about the invisibility of the soul quoted p. li., . 4.3 Xcn. Abol. a.

INTRODUCTION liii

that he simply took it from the Phaedo^ adding some

touches of his own. If so, he at least knew nothing

inconsistent with the ascription of such arguments to

Socrates.

But we can go much further than this. We have

positive evidence, dating from a time when Plato and

Xenophon were children, that Socrates was commonlybelieved to hold strange doctrine about the soul. In the

Clouds of Aristophanes (v. 94), Strepsiades says, pointing

to the house of Socrates

tyvy&v (rotytov TOVT ecm typovriVTripiov,

and, however natural such a way of speaking may appearto us, it was not natural for an ordinary Greek in the fifth

century B.C. It is sufficiently established that the use of

the word ^v^ij to express a living man s true personality

is Orphic in its origin, and came into philosophy from

mysticism. Properly speaking, the ^tX 7? of a man is

a thing which only becomes important at the momentof death. In ordinary language it is only spoken of as

something that may be lost; it is, in fact, the ghost

which a man gives up .

T Yet we find Aristophanes

trying to raise a laugh by representing Socrates and his

disciples as souls or ghosts even in their lifetime.2

1 The 0\c i/<uxo9is the man who clings to life. To risk one s life is

Qttv, Tptx*iv, KivSvvtvfiv irtpl ;/<i>x *7?. Cp. Rohde, Psyche, i, p. 47 (43), n. i;

ii, p. 141 (432), n. i. From Homer downwards, the ^v\ri is so regarded;wherever it means more than this, we may trace the influence of mysti

cism or philosophy.2Cp. van Leeuwen, ad loc. innuit non vivos vegetosque illic habitare

homines sed mera ei5ou\a Ka^ovrcav ,VZKVWV quaedam a^tvrjva Kdprjva quibus

(}>pev(sov/c Zftfrtfioi dffiv, Socrati i/^vxaywyy fAv. 1555 qui locus omnino est

conferendus) obtemperantia. Cf. infra vs. 504, ubi unus ex eorum numero

dicitur ^ntGvrjs.1 This is the popular view of the ptXtrr] 6a.va.rw (8l a i)

See note on Oavarujai, Phaed. 64 b 5.

liv INTRODUCTION

The same point is made in the chorus of the Birds

where Socrates is represented as calling up the souls

of the dead. 1This, at any rate, cannot be aimed at

the Sophists ,and the caricature would be wholly

pointless unless the real Socrates taught even at that

date something like the doctrine of immortality and the

practice of death (/leXerr) Qavdrov] which, as we knowfrom the PJiaedo itself, seemed so ridiculous to the mass

of men. 2

The truth is that, apart from the prejudice which

insists on seeing Socrates as a rationalist,there is

nothing to cause surprise in the fact that he was influenced

by mystic doctrines. We have only to remember the

character of the man and the times he lived in. Thefusion of science and mysticism, to the great ad

vantage of both, had been the characteristic feature of

the generations immediately preceding his own, and his

youth was passed at a time when it was much in evidence.

He had even spoken with Parmenides at Athens,3 and

he was only about twenty years younger than Em-pedocles, who joined the Athenian colony of Thurii

when Socrates was about five and twenty.4 A little

later, the Pythagoreans were expelled from the cities of

Magna Graecia, and took refuge at Thebes, Phlius, and

1

Cp. van Leeuwen, adloc. Sic ridetur philosophus de animi immortali-tate disputare solitus dum vitae lenocinia aspcrnatur . The context makesit clear that ifivxayujfi is to be taken in the strict sense of ghost-raising.

Cliaerephon the bat is represented as playing the part of the spirit .

2 Phaed. 64 b i sqq.

E. Gr. Ph. 2p. 192, and, for the connexion of Parmenides with Pytha-

goreanism, tb. pp. 194 and 221.4 E. Gr. Ph. 3

pp. 229 and 237. It is nowhere stated that Empcdoclesvisited Athens, but it would be strange if he did not, seeing that he wentto Thurn.

INTRODUCTION lv

elsewhere. 1 All this could not but impress a young manwho had a strong vein of mysticism in his own nature, as

is shown by what we know of his ecstatic trances and the1

divine sign . We are told expressly that he had the

latter from boyhood.2

It would be much more difficult

to account for all this, if we were to suppose Plato rather

than Socrates to have been the mystic. By his time

Orphicism had degenerated into a mere superstition, and

the barefooted Pythagorists who still maintained the

original practices of their order would be quite un

sympathetic to him. 3 The Pythagoreans whom he

knew had dropped all that, and busied themselves

only with science and politics.4

It is a fine historical

touch in the Phaedo that the young Pythagoreans,Simmias and Cebes, are not very familiar with the mystic

doctrine, and require to have it explained to them bySocrates.

XIV

But Socrates was no Orphic for all that. He had

another characteristic which kept him from turning

mystic out and out. That was the Atticipa>i>ia,

that

shrewd, non-committal spirit, natural to a people of

farmers and tradesmen, which Aristophanes has depictedfor us in his typical Athenian figures, and which

Demosthenes denounced. 5 Enthusiasm tempered by1 E. Gr. Ph. 2

p. 99.2 ApoL 31 d 2 inol 8t TOUT larlv lit TratSos apa/j.fvov. The twenty-four

hours trance at Potidaea happened when Socrates was about thirty-seven,

five years before Plato was born.3 E. Gr. Ph. 2

p. 103, n. 2.

4 E. Gr. Ph. 2p. 319 sq.

6 The proper meaning of eipuv is sly ,*cunning ,

maltn, and tlpwvela

is not regarded as exactly a good quality. In the Platonic dialogues, it is

Ivi INTRODUCTION

irony (using both words in their Greek sense) may serve

as a formula for the Socratic rjOos,1

Xenophon gives us

too little enthusiasm and Aristophanes too little irony ;

it is only in the Platonic Socrates that both elements are

harmoniously combined in a character with a marked

individuality of his own. The Platonic Socrates is no

mere type, but a living man. That, above all, is our

justification for believing that he is in truth the historical

Socrates .

only the opponents of Socrates who ascribe it to him. The Scots words

canny; and pawky express something similar. Demosthenes speaks

of it as a bad trait in the Athenian character (Phil. i. 7, 37). At its

worst, it leads people to shirk their responsibilities ;at its best, it is

a salutary va<ptKOI p./^vaa dmaT(u>. For the way in which Socrates

refuses to commit himseli to the positive details of the mystic theology

cp. 63 c i n. It is clearly a personal trait.

1

Or, as Gomperz puts it, a hot heart under a cool head.

NOTE UPON THE TEXT

THE dialogues of Plato were arranged in nine tetralogies by

the grammarian Thrasyllus in the reign of Tiberius. The first

tetralogy comprised the Euthyphro, Apology, Crtio, and Phaedo,

i.e. those dialogues which deal specially with the trial and death

of Socrates.

At some subsequent date the dialogues were edited in two

volumes, the first of which contained tetralogies I VII, the

second, tetralogies VIII-IX, with some spurious works. As

one or other of the two volumes was apt to be lost, the MS.

authority for tetralogies I-VII is quite different from that for

tetralogies VIII-IX and the spurious dialogues.

The leading representatives of the first volume are the Bodleian

MS., E. D. Clarke 39 (B), the Venice MS. App. class. 4, i (T),

and the Vienna MS. 54, suppl. phil. gr. 7 (W).

B. The Bodleian MS., commonly called the Clarkianus

after E. D. Clarke, who discovered it in the island of Patmos,

was written for Arethas in the year 895 A.D. It was held by

Cobet and others that it was our sole independent authority,

and all recent texts of the Phaedo are based more or less

consistently on this hypothesis.

T. The Venice IMS. or Marcianus (tenth century A. D. ?) is

the original of the great majority of existing Plato MSS., and

in particular of the MS. from which the Aldine text was derived.

The text of Stephanus also goes back to the same source.

These MSS. were arbitrarily classed by Cobet and at one time

by Schanz as deteriores, and the chief work of Platonic critics

Iviii NOTE UPON THE TEXT

down to the last quarter of the nineteenth century was to

bring the text more and more into accordance with B, and to

eliminate readings which came from other MSS.

The credit of inaugurating a better method belongs to Schanz

himself. In 1877 he showed that T was of co-ordinate authority

with B, and that we must take account of both. In some waysT represents the tradition even more faithfully than B. For

instance, it contains the old scholia, while B has a new set com

posed in the ninth century A.D., probably by Arethas himself.

Unfortunately, Schanz had edited the Phaedo before he madethis discovery, and he has not republished it since. The readings

of T were first published by the present editor in 1899.

W. The importance of this MS. had been seen by Bast,

and an imperfect collation of it was used to some extent by

Stallbaum, but its omission from Bekker s apparatus criticus led

to its being generally ignored till Professor Krai of Prague once

more called attention to it. Its claims to be regarded as a co

ordinate authority with B and T were warmly contested by

Schanz, but on insufficient grounds. The publication of the

anonymous commentary on the Theaetelus from a Berlin papyrusshowed conclusively that W represented a very ancient tradition

of the text. The MS. was brought to Vienna from Florence,

and it seems to have come there from Sicily. The Latin

version of the Phaedo made by Euericus Aristippus, Archdeacon

of Catana, in the twelfth century, A.D., was made either from it

or from a very similar MS. It is to be noted further that the

corrections made by the second hand in the Clarkianus (B2

),

which is probably that of Arethas himself, are taken from a

MS. closely resembling W, so that it must represent a tradition

older than B.

A special feature of W is the number of ancient variants

which it records in the margin. If all the other MSS. were

lost, we could still construct a good text from W alone, andthat is more than can be said either of B or of T.

NOTE UPON THE TEXT lix

In this edition, when W alone is quoted, it is to be understood

that B and T have the reading adopted in the text;when B and

T alone are quoted, it is to be understood that W agrees with B.

Thus, on the first page, it may be inferred that B and T have

ro(f)(ipfj.ciKoi

eVrtef and dyyeiAut, while W has e-yoj a/coicrai/zi, olos T TJV

and TI ovv r]v.

An interesting addition to our knowledge of the text was

made by the publication by Professor Flinders Petrie of some

papyrus fragments which must have been written within a century

of Plato s death (Ars. i.e. papyrus Arsinoitica}. On the whole,

their text is inferior to that of our MSS., though these are more

than a thousand years later. The papyrus represents the cheap

texts current in early times, while our costly MSS. are copied

from careful editions.

The quotations in ancient writers, especially Eusebius and

Stobaeus, sometimes preserve old readings, and often confirm

TW as against B. They are, however, taken from MSS. of

various degrees of authority and must be used with great

caution.

EXEKPATHS 4>AIAJ1N St. I

P- 57

EX. AI/TOJ, OL>

<bai<i>v, Trapeyevov ^co/cpdret e/cetr?/ ri] a

f]fj.tpq p TO (pdpfjiaKOV carter tv rw Seoyxcorrypio), ?/aAAov roi>

jjKovcras;

<I>AIA. Avros, o> E)(eKpares\

EX. Tt oSi^?/ ((mi? arra tiTrev 6 ai 7/p Trpo roC ^arci- 5

rov; /cat TTWS ereAevra; ^Secos yap az^6ya> a/couo-ai/xt. Kat

yap oi;re irw;/ TroAirto^ (t Aetao-too^ ovbtls TTCLVVTL (Tn^oopLa^i

ra rvv A6ijva^, ovrt rts" ei os cuplKTai y^povov vvyvovoorts1 ar ?/jLtu^ traces TL dyyetAat otoy r ?)r Trept b

V ye 6?/ on

. Ov6e ra Trepl r?)? 8tier; s apa tTruOeo-Ot ov rponov 58

eyerero;

EX. Nat, raCra p,6^ T/JU,^ 7/yyetAe rt?, /cat

y ort TraAat ye^o/u.eVr;? avrrjs 77oAAa) vo-repov

tov. TL ovv t]v TOVTO, a>

yap r?) Trporepata TT/? 8t/cr]s r/ irpypva e(rre/x//e^r; row TrAotov

o t

a 2 tirifv TO (pdp/u-aKov W a 6 670; B : om. T a 7 ro)i/ iro\i-

V seel. v. Bamberg : frAiao-iwi seel. Schaefer b i a7ra77?Aai WB : ^ T as owj B : om. T a 8 Trtp.irov(riv B T

L-r fTOf B W

58a IIAATHNOS

EX. TOVTO 8e 8r/ TL ecrrty;

10 CE>AIA. Toirr eon ro TiAotoy, us (pa&iv A$r]yatot, ey

0?)cre?;$- Trore ets Kprjr??? rovs" 8k eTrra

"

KLVOV$ &)

b aycoy Kal ecroocre re Kal aT/ros ea-w^r]. r<S oSy A?roAAcoyt

rivai To a)S \VTai ro re, et (TitiOtitv, Kao~Tov ZTOVS ^ecoptay

aird^fLV ets A?]Aoy r)y 8?) ael Kal j>w ert e^ eKetyov Kar

eviavrbv rw 6^ew Tre/xTroucrty. evretSay oi)y apfcoyrat rr)s

5 ^eooptas, yop,os e(7rly avTols ey r<S x.poyw rowrw KaOaptvtiv

r?/y TroAty Kal 8r]juocrta //,7]8eya cmoKTeu wai, irptv ay eis

Ai/Aoy re ac/HK^rat ro TrAotoy Kal TraAty 8ei3po- roCro 8

eytore ey 770 AA<S xpoyw ytyyerai, oray r^oorrty ayepot a?ro-

avroi^s. apx^) 8 earl rr/s ^ecoptas"

roOro 8 tTV\tv, corrTrep Ae yco, rrj Trporepata TTJS 8tK7]S yeyo-

ra> 6e(7/ot(jor7]pt(o6 //era^i; rr/9 8tKrys re Kal roi; OavaTov.

EX. Tt 8e 8?/ ra vrepl avTov TOV Qdvarov, co

?]y ra Ae^^eyra Kal Trpax^eyra, Kal rtyes ot

rwy e7rtrr]8etcoy roi avbpi; i]OVK etcoy ot ap)(oyres

aAA eprj/xos ereAe^ra ^)tAcoy;

4>AIA. Ov8ap,w9, aAAa Ttapfjordv rtyes1

, Kal TroAAot ye.

EX. Taura 8r) Trayra TTpoOv^jOrfTi ws1

a-a^eVrara

, et p,7] rts (7ot a(7)(oAta ruy^ayet oS(7a.

AAAa cr^oAaC/o ye Kal Treipacrop-at

5 craarOai Kal yap ro pepyT/cr^at 2a)KparoL>sKal avTov Aeyoyra

Kal aAAou aKovoi Ta epotye ael Trayrwy r/8icrroy.

EX. AAAa p//jy, 2> tatScoy, Kal rows" aKovcro^vov^ ye

rotovrous erepous exits aAAa Tretpw ws ay 8^y?; aKpt/3e-

o~rara Ste^eA^eTy Ti aya-

4>AIA. Kal p,?/y eyooye 6av^d(na tTraOov Trapayeyo/xeyos.

o^re yap cos $ayarw -Tiapoyra /xe dvbpbs eTrtr^Setof eAeos

a ii TTore 0r?(rei/s W b 7 re B : om. T C 6 rt ^r B T : TiVa

^ B ; W d4 -ye B: re T d8 trepovs BT: eTxipovs Wd 9 5i|eA0etV B : 5ieAee?v T

586

etcrr/er vbaLfJLa>v yap JJLOL avi]p (f)a(vTo, o> E)(e Kpare9, Kat

rov rpoTTov Kat TU>V Aoycoy, a>9 d6eco9 Kat yeyrauo9 ereAeiira,

ware //ot tKtli ov 77aptcrrao-$ai /otr;et9

f/

At5oi> lovra avtv 5

fJioipas UVCLL, dAAd Kat eKeure dc/HKo/.ieroy tv irpa^tiv

rt9 77to77ore Kttt aXXos. bio, 8r) raijra ovbfv irai v P.OL 59

etrr//et, a>9 et/cos ay So^etei 6U at Trapoi Tt,

OVT av -rjboin] w? eV (^lAocrof^ta i]^S)V OVTOJV U)(T7T6p e

Kat yap ol Aoyot rotovrot rt^es" T/cray dAV(LTOTTOV TL JJ.OL ITO-BoS 7Tapl]V KCLL TIS 0.1)6^ KpCKTLS C17TO T T7/9 5

ifioi ijs crvyKKpajJLvr] o^ov KCLL OLTIO rijs A^Trr]?,

ort avTLKa Kivos e/xeAAe reAeurdy. Kai Trayres ot

(T^boV TL OVTM bLKLfJL6a, TOT yikv ytAw^reS1

, VLOT

, els" Se ?}/xwy /cat biatptporTais, ATroAAoScopoj

yap TTOV TOV avbpa /cat roi> rpoTrov avrov.

EX. Hois yap ov;

ct>AIA. E/cea ds1 re TOLVVV iravraTiao Lv OVTWS

a^ros eywye ererapay//?]?-1 /cat ot dAAot.

EX. EruxoF fie , oo ^atSwi 1

, rtre? Trapaye^d/oterot

^ATA. OL/TO S" re 8?v

/6

ATroAAdSoopos" rw

Trapijv /cat Kptro/JovAos /cat 6 7rar?/p avrov /cat ert Epptoye-

yrys1

/cat E7rtyey?/9 /catAto-^tV^s"

/cat A/ rifr^eVrys r]r Se Kat

Kr?/(rt 7709 o riatayte^s" /cat Mere ez O9 Kat dAAot rtres- rto/

e77t)(oopta)z, . IlAdrwz^ 8e ot/j.at ?/a-^eVet.

EX. EeVot 8e rtz es" Trapijcrar;

C^ATA. Nat, ^t/x/Luas re ye 6 0?]/3ato9 /cat Ke /3r]9 Kat

(J)at6"coi 5?]$ Kat Meyapo^ey E^KAetS^y re Kat Tep\//ttoz .

EX. Tt 8e; AptVr 177770 9 Kat KAeop,/3poro9 Trapeytvoi To;(I>ATA. Ov 8?/ra- ey Alyivij yap eAe yo^ro etz^at.

e 3 ai/TjpB : 6 ai/r;p

T 64 rcDv Xoyccv B2 TW : roC Ao^ow B t

6 5 ware /iot B T : &&T e/j.oiye W irapiaTaadai (Ktl.vov W et transp.

signis iecit T a 6 airo B : om. T a 8 rore T : ore B : -J> Wb 7 KOiTo^ov\os T : o Kpir6@ov\os B avrov B T : avrov Kpiruv B

2Wb ii <5e om. pr. T C i re B T : om. W C 2 0cu8wi/5-,;s B 2 T ;

^aiSajj/iSrjs B WPLATO, vol.. i. 6

5gc ITAATllNOS

S EX. "AAAos 8e rty TrapTJv;

<f>AIA. 2x 6^ r rt ot)uat ro^rof

EX. Tt ow 877; rtVe9</>7/9 rjcrav ol Aoyot;

<t>AIA. Eyw croL e ap^s iravra TretpdVojuat

. del yap ?/Kal ras KpocrOev T/juepas

1

fl(a0jJLV

eyw Kat ot aAAot irapa rov Sco/cpar?],

ro bLKa(TTi]piov tv u> Kat?/ 8tK?7 eye

yap i]v TOV5e<7ju,6t>r?7pioi>. TTpi^VO}JLV ovv eKaorore ecos

5 avoLX0Lri TO 86(r//oor?/pto^, <SiaTpi(3.ovT$ /xcr* dAAr/Aco^, a^ew-

yero yap ov Trpw* 7ret?/ 5e avoi^Oeiri, tlvy^v Tiapa roi^

^coKpcirr] Kal ra TioAAa Str/juepewjuci /xer avrov. /cat 677 Kat

rore TTpuxiLTfpov oweAey^/xezJ rr) yap Trporepata [r//jtepa]

e 67Tt8r/ ^Tf]X00[J,V K TOV60>ltOr77plOTJ fCTTrtpaS, 7TV06fJi0a

OTL TO irXolov 6K A?jAo7j afayi^vov clr). 7rap??yyetAap,ey ow

aAA?/Aot9 rJKiv ws" Trpwatrara ts" TO etco^os1

. Kat rj/cojuc^ Kat

7//Xa ^\00i>V6

0Vp(*>p6$, 6(T7Tp ftW^et VTTCLKOVCLV, tllTtV TTfpt-

5 JJ,VIV KOLJJL1] TTpOTCpOV TTCLplCVai 60) S tt^ aTJTOS" K\V(T1J

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Avovcriyap," ^>7i,

"ot eV8eKa SooKpar?] Kat TrapayyeAAovcrty

07TCO? a^ T7/66 T7J 7//Xepft TeAfUra." 07J 7TO\VV OVV \pOVOV

7Tl<T)(tOl> ?}KV Kttt K^.VV f)[Jia$ l(TLVai. l(TLOVTS OVV

60 KareAap,/3az^o/u,6r roz^ p,e^ 2a)Kpar?] aprt \\v^vov, TJ]V 8e

Aav0L7nrrjv ytyrcoo-Kets- yap e)(oi;o"tiFre ro ira&iov avTov

Kat TTapaKa0TjfMvrjv. w? OTJF e?8e^ T/juaj 17

/

Eav0Li77rri, avrjv-

T Kal rotai/r arra 6?7i6^, ota 87; etcotfacrtz; at

ort"

11 ScoKpares1

, vcrTaTOV 87; (T6 7rpocrepo?3(ri Z^TJI

Ot 67TtT7/86tOt Kttt O~l> TO7JTOTJ9." Kat O I2a)Kpar7;9 ySAeX/mS 6tS"

roz 1

Kptrcora, 11KptVco^," ec/j^,

"

aTrayerco rt9 avTi}V

otKa8e."

Kat Kivr)v p,er cnrrjydv rt^69 raii ro?3

re Kat KOTTTOfjievrjv 6 8e SaiKcirs" avaKaOi^ovos ets1

d5 avfyyero BT: aveipyvvro W d6 flarjeiju.si B: rn^v Td8 1,/j.fpa seel. Hermann 64 6Wep BT: .oVrts B W 7re,ot-

/xeVeu B :siri/j.st eiv T 67 reAeura T : TeAfiTrj(r?7 B 69 c /ct-

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6ob

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roCro o KaXovuLv ot avOpaiTTOi 7]bv <*>$ 0avjJLa(ri<as 7T(f)VK

77pos ro SOKOW fvavriov tlvai, TO \virrjp6v, TO a//a /ixei>5

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$e Aetz; TTapayiyvtcrOai rwar6p(*>TTU>,

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Ovroo9.

Opo rov apa ap^acrOai ?)p.a9 bpav /cat a/covetz.1 /cat raAAa

a,l(T6di>(r6ai rvvew e8et TTOV etAr]0oras" e7rtrrr?//jt)/i avrov ^ 5

rov tcrov ort (TTIV, et e/xeAAojuei"ra e/c rail ato-$?/oreajz trra

az otVeti , ort Trpo^v/xetrat /utei Traz^ra rotavr etz-at otoi

ie avrov (^avAorepa.

e/c raiy 7rpoeip??p.eVcoi , a> ^ajKpares1

.

OVKOW yez^o/xei ot ev#vs loopai/ixeV re Kat i}novo^tv Kat ras 10

z^v ye.

PS rux 6^ B T : rvyxo-vftv B2W e6 rb T b : om. B ^ B^

TW: om. B a 9 70^ in marg. T an 76 TW: om. Bb i re B T : 76 \V TOW B : ToC0 T b 4 TOI) opo B : 70^) TOI/ Tprius Kal B : ^ T b 7 ToiaCr B : ra TOiaCra T

75 c

C "Edet 8e ye, (pa^v, -npo TOVTMV ri]V TOV

Nat.

Ylplv yti V0aL apa, ws eotKez , avayv] fifj.iv avT^v eiArj-

5

OvKOVV et jJiV Aa/3oVr9 CLVTljV 7T/)OTOU

yvofji0a, ?}7riora//.e0a KOL Trplv yV(T0(U KOL

jJi] OL OVJJLOI

OV TO LVOV KOL TO [JiloV KOL TO tXaTTOl tt

10 KOL (rvfjiTravTa ra rotarra; ov yap ~pl TOV LVOV rvv o Xoyos

ijiuv fxaAAoV TLi]

/cat TTC/H avTor TOU /caAo? Kat CLVTOV TOV

d aya^ou Kat OLKCIIOV KOL OVLOV Kat, OTT*/) Aeyco, 7re/)t aTtavTwv

ols 7TLV(f)payL^6iJi0a TO"

avTo o 6 or i

"

Kat ez- rats- epcor^-

VtVLV pd)TG>VT$KOL V TCUS OLTTOKpLVVLV a7TOKpil OfJiJ OL.

a)VT avayKalov JJJMV TOVTOJV ~arTL<n> ras 677trrr?///ab TT/JOrou

5 yevv0a.L etA

Kat et jmeV ye \a(3ovTS eKao-rore //?/ e77tAeA?/cr/j,e^a,

aet yiyvevQai Kat del Sta/^toi>

et6eVaf roya/>

etSez-at TOUT eVrtz 1

, Aa/^oVra roi;e7rt0T?j/x?]i>

:o

riaz roos" bi]TTov, eV/j?/, oo ScoK

Et 8e ye ot)uat Aa/Soz^res ?rpi^ yez err^at ytyz o/^tez ot a~M-

, vvrpov be TOLLS alv6i)VVL )(pwfxez ot Trept ai ;ra

ava\afjLJ3avofJiV ras1

e77t(rr?//jtas as" Trore Kat TT/KZ^

ap OT/)(b KaXovfjitv fj,av0avLV otKetar az^ eTTtar?////]^

ava\a{ji(3ai Lv ea;; roSro 6e TTOI; avap,Lpn i]VKv0ai Aeyorres

o0a)S av

ye.

c i TOL/TWJ/ BT : TOVTOV B" c 1 1f/T W : om. B d. 2 TO ai/r^

scrips! : roCro BTW : TO Iambi. d 4 r^Ii B : r/^ e7i/ai B L TWTrai TCDZ B : aTra^Twv B 2 TW d 7 ^ur? fKaffrorf B ! T W d8 et-

SoVa? B W t : e/SoTes T b /ecu aet TW : /ecu B d 10 w 2fM,ui a

om. T e i Trai TCos BT : Trai TeAws B 2W e.^ ai>Ta BT: Tai/Ta

W 65 &i/ T: om. B e 6 f IfrjT : &/ c^ B

76a

Avvaroi> yap 6"?/rovro ye e^dVr/, alcrOo^vov TL

r) Ibovra 7

rjaKovcravra ?/ nva a\\r]v ata-Orjcnv \afi6vra Hrepov TL 0,770

TOVTOV h voTJcrai o eTreAeA^o-TO, w rouro e7rA?)(rtaez; avo^oiov

bv?;

w ofj.oiov wore, oVep Aeyco, 8uot^ 6drpa, ?/rot 67rt-

(TTdfJifi OL y avra ye-yova^tv KOL 7n(rrd[jLOa ta /St^ou Trarres-, 5

17 vcrrepov, ovs (fraiJLtv ncLvOavtiv, ovtv aAA?/

OVTOL, Kdl7] jua^cTt? d^aju^?](rt? az^ etr;.

Kal /jtaAa 6?v

;oi/rco?

yeyo-

?; avajj.iiJivi](TK(T6aL varepov &v irporepov e7rt(Trr//x7]y b

SwKpare?, ez^ rw irapoirt

Tt 8e; ro8e e)(6t9 eAeV^at, Kat TIT/ (rot 8o/<e? vrept avrov;

ail]f> 7TLCTTa.lJLVOS 7Tpl )V 7TLO~TaTai t\OL CLV boVVCLl \6yoV 5

r/ 01;;

HoAA?/ dz dyKr;, e^)?], a>

ScoKpares".

H Kal 8oKo{5ort (rot 7idz^re9 ^X^ LV StSoVat Aoyoz^ Tiepl rov-

rcoz^ w^ vvvbi) eAeyo/oter;

BovAotfiTjv jJLfVTav, tyr] 6 St/x/ottas- dAAa TroAv //aAAoz^ 10

(f)of3ov[j.aL /x?/ avpiov rrivLKabt OVKZTL?/ drOpadiv cwSets

dftcos otoy re ro^ro TTOLijcraL.

OVK apa $OKOV(TL croi eTnVracr^ai ye, e<^?;

apa a TTOTC t[jLa0ov;

\\vdyKrj. 5

IloVe \a(3ov(raL at \l/v\a\ fjfJL&v TT)V eTrtorr?///!)^ avr&v; ov

yap bi] a(p ov ye az^^pcoTrot yeyoz/a/xei .

Ov bijra.

TTporepor apa.

Nat. 10

a I o.laQa.vo^v6vW a 4 Odrfpov B~ TW : TO crepa B b 4 rJ5e

W: om. B T 04 a TTOTC B : TTOTC & T c6 ai/rai^ B r>m. T

76c IIAATflNOS

^llcrav apa, oo 2t/z/ua, al\jsvxai>

Kat irporepov, -nplv

tlvai eV avOp&TTov eiSet, \u>pls orcajuarcoi , Kat<ppovr](nv

Etfjii] apa a/xa yiyvo^tvoi Xa^^avo^v, <JL> Sc

15 TCLVTCLS T09 7Tl(m]fJ.aS OVTOS JOLp AetTTerat TL 6

d ETez% a>

eratpe" aTToXXv^v 6e avras V TT

ov yap ?/ \OVTS ye avras yiyvo^eOa, ws aprt

i?}

6i^ roi^ra) aTroXXv^tv tv wTrep Kat

aXXov riva titlv ^povov;1

, a)^co/cpares",

aAAa tXaQov t^avrov ovbtv et-

77COZ/.

Ap ouz> o{;r<jos fx6 ^ &j6?7, 17/xtz , a Et//p,ta; 6t pt2^ tcmv

a 6pvXov^v aei, KaAoV re rt Kal ayaOov /cat 7ra<rar; rotai/r//

owta, /cat eVt TCLVTYJV ra e/c rwz; atV^icreto^ Tia^ra az^a-

ovcrav, Kat raura Kivrj aTretKa/xez , avayKaov, OVTOOS

Kat raura eortz;, ovrws Kat r?)^ r/p,erepap \fsv\i]v ttvai KOI

TTplv ytyovtvai ?///,& s" et 8ejix,?/

eort ravra, ciAAtos- az^ 6 Aoyos5 OVTOS lpi]fjivos tlr] ; ap oDVcos^ ex 6t

>

Ka ^ t(T7] drayK?; ravra

re etz at Kat ras^ ?}/utere

/

pas \jfv\as Trplv Kat ?/p,a? yeyoreVat,

Kat et/^t?/ ra{;ra, oi/Se rae;

TTrepc/iuws1

, oo ^coKparey, ec/)?)

6^tpt/xtas", boKtl p,ot ?/

avrJ) avayKi] etrat, Kat ets- KaAoz- ye Kara^e^yet 6 Aoyos ets

77 T"

ofj.o(ct)$ etz^at r?/z^ re\jfvx-tjv IJJJL&V TTplv ytvecrOai ?;/xas Kat

r//2 ov<Tiav ijv o v vvv Aeyets".

oi yap e^oo eycoye ovbtv

(WTO) HOL ez^apyes^ oy ws1

ro>ro, ro Trarra ra rotaCr etWt a>9

otoV re paAta-ra, KaAoV re Kat ayaOov Kat raAAa Trarra a

5 O-K vvvbt] eAeyes"

Kat e/xotye 6oKet tKaz ws1 a7roe 8etKrai.r

J"t 5e 5r/ Ke /3?]rt; e(/>r]

6ScoKparr^S" et yap Kat Ke/S^ra

iKazws", eV/)^ 6 2tp,/xta9, a>9 eyooye otjuat* Katrot Kaprepw-

C iiTrpij/ &i/ W c 14 a^ta W: om. BT C 15 o om. W

d 3 fV wTrep B :

c^Trep T d 7 6^77 ^^Ij/ exet W d 8 TI B 2 TW :

om. B e 8e>77 o-ci/cpares W a 4 TT^TO B T : ^Trat Ta B 2W

a 5 e^o! eS^Kfi B :e/xoi-ye B T : ^uoi ye W

77a

raro?av0p(*>irti>v

errrtz irpbs TO aTTicrTelv rots Aoyot?. dAA

o t/xat OVK eVo ecos TOVTO TreiretVr^at avrov, ort irplv yez eV$at

7]fj,as rjv ijn&v i] "^v\i]et /xeWot Kat eTretSar o.7T00ava}fj.V b

ert ecrrat, ovSe CLVT> JJ.OL OKe, tfolt &> iJcoKpares1

, dTroSeSe?-

X$at, dAA ert h (TTi]KV o vvvbi) Ke/37]? eAeyf, ro rail

7ToAAa>^, OTTOJ? /x?/ a/xa aTToOvticrKorros rov avOpunrov 8ta-

frKeSdrrurat?/ ^v^j KOL avrrj rov ttvai TOVTO reAos ?/.

rt 5

yap K(J)\VL yiyv(r6ai yCtv air//;1 Kat (rvvLcrrao-Oai aXXoOtv

KOL tll ai TTpll KOL 6tS" CLl Opa)7TLOV (TW/^ta CL(f)LK(rdai,,

uojrcu Kal dTraAAdrrrjrat rovrot1

, rare Kat a.VTi]v

Kat 8ta^)^et/)6a-^at;

S Aeyety, ef/>7/,w ^i/7./ita, 6 Ke/3r/s\ c/)atVerat yap c

eetx^at ov 6u art TT/HF yevlcrdai f]fj,as

TJV IHJ.&V i) ^tvyj], Set 8e TrpocraTroSer^at ort Kat 7Tibav

a.7To6avu>[jivovoev TJTTOV CO-TOLL i) irplv ycvta-Oai, et /xeAAtt

57 a77o8etts%

^LV. 5

,e r, (77, a> 2t/ot//ta re Kat Ke/Qr/j, o

Kat z^7 f

, 6t ^eAere crvrdtlrai TOVTOV re roz-

\oyov ets" TOLVTOV Kat bz; Trpo roi/rou oj/ocoAoy?/rra/xez , ro

yiyvevQai irav TO (,G)v eK row re^rewros\ et yap ecrrtz p,ez^

r; \lsv\i] Kat vrpoVepoz , dz-dyKi; 8e avrr) ets1 ro {V/r lovcnj re d

Kat ytyz Oju.eV?/ ^.rjoa/jioOfv aAAo^ez ?;eK OCLVCLTOV Kat roO

Tfdvavai yiyi tcrOai, TTOK OVK dz^dyK?; CLVTI]V Kat eTretSdz 1

aitodainj etz^at, eTretS?/ ye Set aS0t CLVTIJV ytyz^err^at; aTro-

SeSetKrat/.tez^ oSz^ oVep Aeyere Kat z 0z>. ojoioos

1 oe /otot SoKets- 5

(TV re Kat^t/x/xtas" ?/8ea)? dz^ Kat TOVTOV 6ta77pay/^arewao-$at

roz^ Aoyor ert /xdAAoz , Kat SeSterat ro rwz Traibcav,p/>/

ws~

aAr/^ws 6 &VIJLOS avTi]V tKfiaivovcrav eK row o-w/xaros^ 6ta-

a 9 eVrti/ . . . d7r((rT6rv in marg. T TO?S in ras T b 2 Sowerom. pr. W ci awKpares <p-r]

T b4 a,ua B 2 TW : om. B 5ja-o-KeSai i CTai Matthiae b 6 a^o 06j/ Bekker : ^AAo0ev B TW c 3 8 ft

B : Se?j/ T OTI B : en et T (et s. v.) W 05 eletv T : exetv BC 9 /xej/ B : om. TW d 2 /cat B : re al e /c T d 3 aurV T b =

oi-Tf)B (ut vid. W d4 7e B : Se T sed punct. not. awrV

aS0ts W ds AeVere Par. 1811 : \4yertu BTW

DAATHNO2

e(])V(rq

KOL bta(TK$avvvcriv} aAAco? re /cat orav rvyji rti^i] f

vrjvfj.ia aAA ez- jueyaAw rtz t 7rzei>/xari airoOmjcrKdiv.

Kat o Ke /3r}9 eTrtyeAacras1

, Us1 OeStorcoz-1

,ec/>7],

a> ^w

7retp<3ava,7riOLV

r i<ra)S ez t rts1

KCI! 6^7/jLtti/ Trats" O<TTLS ra roiavra

TOVTOV OUV

ra nAAAa

e cos" (U 1 6

78 llo(^r oj)r,e(/>?;,

ob ScoKparejj raw TOLOVTCOV a.-yaOov fTTtobb

HoAA?/ ju,2. ?; EAAcis1

, Ic/)?;, K//3??s\ 6V77 tvtivi TTOI;

ayaOoi ai-uftts, TroAAa 8e KCU ra rwz^ {3apf3dpa)V "yern,ovs

TTCLVTCLS \p~i) $Ltpvi acrOaL fyrovvras TOLOVTOV fir&bov, /i?/re

\(>i]HaT<MV (peiboiAtvovs /u,?/re TTOJ COZ , a>s" ov/c ZCTTIV tls ort

ar tVKaipoTtpov avaAtV/coire x/ >?/Mara - OlT^1 ^ XPV Ka^

L

avTovs /xer aAA?/Acor-

tcrcos yap ar o^Se padtoos evpotre

juaAAov I>IJLU>I> bwajJievovs rovro Trotea .

AAAa raOra //67- o?/, 6</>?/, v~apcL, 6

aiT\LT7OlJLV eTTaV^OcOfJifl , 6t (701 ?/So//eV

AAAa p/v ?/Oo//ei w ye Tiwy yap ov

KaAtos , e(/)?;,

Aeyets1

.

( hjKoci TOiMe TL, ?/6 09 o ^w/cparr/s

1

, 6et ?//xas a

eauroJ^, rw TTOIW Ttz/t apa Trpom/Kei ro{5ro ro Tr

ro biaarKtbdvvvcrOaL, /cati/Trep roO Trotou ra-os1 SeOteVai ^?

N

/

rra^?/ a^ro, xat rw TTOIW rcz-t {ov/- Kat //era roi;ro aS

7Ti(TK\lfaa-6aL TTorepoz- [?/] V/vX7i ea-rtz-, xat e/< TOVTUV

Oappelv ?/ Seoterat ?;-ep r?/y ?

f

//^erepas- \lfvxijs;

AAr]^7/, e/;?/, Aeyet?.

Ap oi V rco ^t67 (rvvT6VTi re /cat (rvvOdru) orrt

_e6 Treipi^neTairtt8eivW : 7retpa5/ie0a Tret eeu/ B T 69 eleTraV^re

Vind. 2i T-:^aTrota^TC

T: e|e7rao-T?Tcu W: e^darjraL E yp. Wet inmarcr. t a i a7a0wv pr. T a 7 &j/ evKaiporepov T : ivayKatorepovB W 7p . 1 a 10 ^Trop^e* </>r7

B= TW b I airf\eiir0fifv T Wb 4 avepevOai T W Olymp. : cpeVflot B b 6 rb TW Olymp. : ToO Bb7 oi/ add. Heindorf b8 ^ B : om. TW

cPAIAiiN 78 c

7TpO(TJ]KL TOVrO 7i(T)^LV, iaLperVai raiirri j7Tp

ei 6e n rvyyavei ov acrvvOerov, rovrw JOLOZSW irpomiKfi. /x?/

ravra, et7re/>rw aAAw;

uoi,<prj,

OVTMS )(eir, o Ke/37]s.

OVKOVV a,7Tp act Kara ravra /cat wrraTJraK e\ei, ra?3ra

ad\L(rra ttKos" etrai ra acrvvOtTa, ra 8e aA/\or aAAcos /cat

Kara ra^rci, raura 6e

e<)^,677t ravra 6c> aTrep er rw tfJiTTpoo-fi 10

Aoyw. ai)r7/ ?/ovcria

T/S" Aoyo?,1

bibopev rov eu at Kat tpco- d

rwi res1

/cat aTroKptz o/xerot, irorcpov wcra^roos1 a^t e )(6t Kara

ravra?/ aAAor aAAoos^; avro ro tVor, a l ro ro KaAor, ai;ro

ettaa-rov o term1

, ro or, /j,?/77or6 /xera/^oA?/2 Kat TJVTLVOVV

rO^6rat; ?/ aft avrwy k^acrrov o efrrt, juoz oetSts" oz> avro 5

/ca^ avro, wcrai/rajy Kara ravra e)(et Kat ovbtTrore ovbaui]

co(rtr ovbeuiav 67^8e )(erat;

s", c/)?],ai dyKi], 6 Ke/Srjy, Kara ravra \Li , w

WKpares\

Tt Se rco^ TToAAwi KaAwz^, oloi^ avOpMTToiv ?/ tTTTrcoi^// 10

Luaria>v i] aAAco^ >VTIVU>VOVV roiovrw, ?/ to-coj^ [?) KaAwr-] ?} e

Trdvrwv rojv KLVOLS ofjUDVVfJLaiv; apa Kara ravra tx i> /

7r^ 2

rovvavTLOV KetVots" ovre avra avrols ovrt aAA?/Aots> ovbtTr

ws^ ITTOS titiv o^Sa/icos1 Kara ravra;

QVTU>S av,<pt]

6 KefBrjs, ravra ovbenort uxravroos

OvKoCz* rovrtov uev KCLV ci\//ato Kai^ t6ot9 Kaz f

rats" aAAats" 79

al(r6ii<T(TU aurOoLo, rQ>v 8e Kara ravra lyovTtoV OVK tcrnv

orw TTOT tt2^ aAAw 77tAa/3oto ?/rw rT/s

1 SiCuWas Aoyta-^w,

dAA ta-riv aibi) ra roiavra Kat ov^ opara;

04 raCra B \sed punct. not.): ra ai/ra T 07 ra] & HeindorfC 8 8e B F : 5e ftVai B^Wt da /caret ravra. B ^T : /caret raaura W : /caravra B d 10 KCL\UV seel. Classen ei ^ ante?o-o>j/ om. T ^ Ka\u>v seclusi e 3 oyre B T : /cai ovre B- \Voi/SeTrwTrore B2W 64 ravra B : ravra ecrriv B J TW e 5 a5Tb: om. B raCra B" T : om. B a 4 diSTJ i diSe s, ctiSr) constanter

pr. T Ars. : cteiSes, dei5^ B opara B : (5parai T (sed ex emend.) WPLATO, VOL I. 8

79 nAAT.QNOS

Tlai TaTTacrLi , ec/)?], a^dij Aeyets.

Oco/jiez ovv f3ov\ei, <pr],bvo eibrj rcor OVTCDV, TO

fjCc

oparoi ,TO ot cuSe?;

Kat ro}j.i>

ai8e? aet Kara ravra \ov, TO 8e opaTov

10 /vU/oeTTore Kara ravra;

Kat roi>ro, e(/], Oa^ti .

b (I>epe 6r/, ?)

5 os-, aAAo rt ?;/aSi avrwi^ ro /x

ro 5e \^/v\t];

Ovotv aAAo, e0?;.

IIore/Kp ow 6fj,OLOTpov rw 6t6ei cfya^v av

5 (Tvyyevto-Ttpov TO rrw/oca;

Oaz rt, 6^7;, roDro ye brjhov, on rw oparw.

Tt 6?/ "v//tX 7

/ pai~

1^/ atSe^;

O^X. ^77ar0[)b>7TU)V ye, aj ^coKpares, e^>r;.

AAAa /x?;^ fjne is ye ra opara Kat ra//?/ rr) rwp

10 (j)V(TL eAeyojuez1

?} aAA?/ rtz t otet;

TT) rcoz- ai6f)(i)7T<ji>i

.

Tt oSz* Trept ^v\ijf Ae yopte^; opaTov ?; aopaTov

s%

a/>a;

1 Nat.

apa

oparw.

C llarra uvayKi], oj ^WOVKOVV Kat roSe TraAat eAeyo/xez^, ort

?/ ^fvyj], orav \jJtv

rw frcop,art Trpocr^piJTai ets" ro crKOirtiv rtr/ 6ta roi opaV ?/

5ta rou CLKOVCLV?/

8t aAA?)s TLVOS at(r^r/(rea)s> rowro yap

5 CCTTLV TO Ota rou frco/j,aros% ro 6t at(T^?yfrea)S (TKOirelv TL

a6 /3ov\fL BT Stob. : ei fiovhn B W b4 fya/jiev T Stob. : ^oit^vB Eus. b 9 /xV T W Eus. Stob. : om. B b 10 eAeyo^ey B

2 T Wante ^bo-ei) Eus. Stob. : \fyofj.ev B b 12 \fyo/afv B T Eus. Stob.:

(\tyo[j.(i>H 2W t ^ aoparov B Eus. Stob. : om. T C 2 eAe-

^ei/ BTW Eus. Stob. : \fyo/j.fv Theodoretus 05T W Stob. : aiaewv B

<J>AIA!1N 79 c

p.V eAKerat VTTO TOVO~U>fJ.aTOS

eiS TCI OvbtTTOTe KdTtl

ravra \OVTCL, Kal avTi] TrAaz drat Kal rapdrrerat Kal etAtyyta

tocTTrep fjL0vova a, are TOIOVTCOV e^aTrro/xeV)?;

Yldvv ye.r

OTCLV 8c ye air?v

;Ka$ avri]V (TKOTTT), eKeure ot^erat ets d

ro KaOapov re Kat dei oz Kat a^az- aro^ Kal wfrauroos" e^or,

Kal ws"

1

(Tuyye2 ?/s"ot)a-a avrov del /ier (Ktirov re ytyrerat,

orai TTtp avri] KaO avri]v yeVf/rai Kat e^f; aiyrf/, Kat Treiravrai

re roC TrAaroi; Kat Trepi eKeafa det Kara ravra tocravTajs e)(et, 5

are TOLOVTOOV e^aTrro/xe iv/- Kat rorro avrijs TO 7ra$?/fx.a </j/jo-

Kata\->]9ij

Ae yets% w ^Wllorepw oSr au (rot SoKet rw etet Kat eK rw2.- irpocrdev Kal eK

r wv Aeyo/xez to^ ^v\ii 6/xotorepo^ etWt Kat crvyyzvzcrTepov ; e

az; /xot SoKe?, ?/5 09, cniy^oop^crat, a> ^WKpares

1

, eK

TT)S /xe^oSou, Kat 6 SLKr/xa^eVraros1

, art oAw Kat

6//otore/yo/ eVrt\jfV\ri

rw det wo-avrtos \OVTL fj.a\\ov

?}rw p/. 5

Tt 5e ro 0-w/xa;

Tw erepw.

Opa bij Kat rf/8e ort eTretSaz^ er rw a^rco oj(rt ^v\i] Kat

(Tw^a, rw /xez^ SovAei/etz Kat ap^crOai i] cf)V(n/s Trpoo-rdrret, 80

r?j 8e apy^tiv KOL Seo-Tro^ety Kat Kara rarra aS TrorepoV (rot

8oKet OJJ.OLOV rw ^eta> etrat Kat Ttorepov rw6v>iTu>; ?}

ov

8oKet rrot ro /xei ^etoz otoz^ ap^etz/ re Kat //yefxoz- eiJetz- Tre^u-

KeVat, ro 8e drrjrov apxtvQai re Kat SotAeu eiz 1

; 5J/

E/xotye.

Flore /xo ouz?/ ^v)(i] eotKer;

A?/Aa 6?/, a> ^coKpares1

, ort?/ /xez^ V l X /

TW ^etw, ro 6e

rroo/xa r<S ^z ?;rw.

C6 rore B 2 T Eus. : rb B Stob. : 6re W d 3 re in ras. Bd4 yei/iirai BT Eus. Stob. : yiyvrjTai B 2W d 5 re B T : 7^ W t

d 8 dATjflfj B T Stob. : ATj0ws B 2 W d 9 TrpoVfle;/ B J T W Eus.Stob. : fuTrpoo-flfi/ B 62 ^uoi B : e/uorye B

2 T W Eus. Stob. e8 5r;

B T Eus. Olymp. : 8e W Stob. a 2 TT; ex ro5 T /cara Tai/ro

B-TW: Karayri B8*

So a

10 /co7rei oi], (r], a> er??, et e/c TTCU TCOV r

b rdfie 7/jitt^ rri /x/^atz et, rto /^^ 0etw Kat d^az^ara) Kat

Kftl /loz oetSeT Kat dStaAi/ra) Kat det (ocrai/rcos1 Kara TCLVTO,

t\om eaurai ofjLOiOTCLTOV ttvai V/l X ?/>

T( ^ai>9pw7TLru>

Kat

Oi ifTM KOL TToAveidet KCU a.2 o//ro) /cat 5taAur<S Kat

5 /cara ravra \OVTL eavru) OfjiOLorarov av tivai rrw/vt

rt 7ra/)?i ravra aAAo Aeyetz1

, a> c/nAe Ke/37]y, ?/ oi^ oDVcos"

rrco/aart /xer

yji 6e aS ro 7rapa~av abia-

10 frw U at// eyyis"

rt TOVTOV;

c I Iwvy/> oi//

Ei ^oets ow, eV/)7^,eTretSaz^ airoOavrj o avOpanros, TO /iez

oparov avrov, TO rrw/xa, Kat 6/^ oparw KifJLVov, o?/ vtKpov

Ka\OVfJ.V, (0 TTpO(Tl]KL bia\V(rdai /cat biaTTL7TTLV KCU OLCL-

.; TTvelcrdaL, OVK zvdvs TOVTOOV ovov TTtTrovdci , aAA

crvyjJov e~(,/xeVet ^povov, eaz fxe;1 rts /cat

(rw/aa T\VTT](T1J KCU 1 TOLCLVTJ) OJpCL, KCU TTM V

erroi; yap rocr<3//,a

Kat Tapi^vOzv, ajfrvrep ot o,1

Atyvvrrw

TapL)(v9VT$, oAtyou oAo? ju,eWt a^i^arov ocrov \povov,

d eVta 06 //e /n/ roD (rcojuaroy, Kat az^ rraTri], orrra re Kat VvpaKat ra rotaPra ~az !ra, Ojucos (t>s" eVos" etTretz^ a$az, ard

?/ o/;;

Nat.

5 II oe V/1JX / "Pa r<^ tdes, ro etj roiouroy TOTTOV

oiy^ojj.trov ycvvcuov Kat KaOapov Kat dt^?/, ets"

f/

At5of ws"

A?^(.ov, Tra/^a roz^ ayaOov KCU (ppompiov Otor, ol, av Oeos

To 2 Kara B Eus. Stob. : /u /cara T b4 ai/orjry /cai TroAweiSe?T W Eus. Stob. b 6 77 Schanz : ^ B :

J) W : is T Eus. Stob. :-))

nuirtf. t ^ iy marg. b^

C2 eVeiSav B: cm eVetSav B ; T W Eus. Stob.C 3 ai/roD TO B Eus. : avroi) T Stob. c 4 /cal Sm7r^e?(r0at T W bEus. Stob.: om. B 07 fym TWb Eus. Stob. : ^uepa Bd 5 erfpov ro-rrov Ars. d 6 rof 7ez/i/a?oi/ Ars. d 7 T^ ayaObv0*<)v (KCU fypovinov) Ars ^ut vid.) of

77 Ars. (ut vid.)

Sod

0eA?/, avriKCL Kal TI] e/x?/ ^vxf) iVe oz/, avr^ 5e o?/ rjfuv ?/

Toiavri] Kal OVTO> TTfc^vKvla; aTraAAarro/xez1

?/TOV

o-oo/xaros"

eiiOvso"ta7re</>iur?;rttt

Kal aTroAcoAez-, cos" (^acriv ol TroAAot 10

avOpooTTOi; TroAAoC ye Set, 2> f/nAe Ke/^/s re Kal 2i//fxia, e

ttAAa TroAAto /xdAAoz; wo ex^ <- eai>/.cei KaOapa a7raAAarr?/rat,

roi;(rco/xaros" (Tvv(f)f;\KOV(Ta, are ovotr KQIV(JL>VOV(TCL

i> ra> /3uo e/<oO(Ta eu at, aAAa (pevyovcra avro Kat

(Tvi">]0()OL(riJ.fini avrij ets" kavn]r, are //eAerwrra del roijro - 5

ro 6e ovbtv aAAo ecrru, ?/ o/j^ws" (/)iAorror/)o{ o-a Kal rw oVrt

TtOi drcu jLceAerwa-a />a6tou^- ?} ov roOr ar en/ /aeAe r?/ 8l

(javdrov;

Ylavrdirao-i ye.

oiJrco //e7 e^ovcra ets" ro OJJ.OLOI atrf/ ro dtSes^

ro &tfov re Kal d$tu>aroz; Kal (frpovifjiov,ol 5

d(/HKO/ote r?/ VTrapx^i avry ei>(ku//07i eu at, TrAai

ry

Kal u)6j3u)V Kal dy/Hoo/ epcorooy Kat r<i^ aAAooz

av6pa>TrL(*)V a7r?;AAay/>te7 ?/, wrrTre/j oe Ae yerat Kara rwz 1

/ie-

lj.vi]iJiva)V, W9 dA?/$cos roz-1 AotTroz- xpovov /^terd ^ecoz 1

Stayovaa;

ovrcof/>w//ei , w Ke/3rys, ?/ dAAoos1

;I

Our60 Lr)A to, e

(/;?;o Ke /3?]9.

Edy 6e ye ol^ai /ie//tao-/xeY ?/Kal aKaOapros TOV crwfxaros" b

aTraAAarrryrat, are r<5<rco/xart

del <jvvov<ra Kal roCro 0pa-

Trevovo-a Kal epwo-a Kal yo?)ret o/^e/

i?;

VTT avrov VTTO re rcoz-

~i9viJii<s)vKal fibov&v, wo-re p.i]$ev aAAo boKtli elvai dAr/^es

dAA?)

ro (roo/xaroetSe s^ ov rts" di- a^airo Kal toot Kal Triot 5

Kal (pdyoi Kal TT/OOS rd df/^oSurta \pi]craiTo, ro 6e rots

(TKorw8ey Kal dtOes",

I OTJTOV 8e Kal (/;tAo(TO(|)ta at/^eroz1

,

d 8 0/Aet Ars. : e 0eA77 B T W Ens. Stob. 6 5 avr^ e/s

(avTyv^ B 2 T W Eus. Stob. : om. B e 6 TO Ars. : TOI)TO B TWEus. Stob. a i paStwy B TW Ars. Eus. Stob.: seel. Hirschiga 8 dyflpcoTretW B T (sed et ex i) W : avOpwirivaiv C Ars. a 9 fleajp

B ; T Ars. Eus. Stob. : TOW flcwv B b i oTyuai] ot Ars.

b 3 707]Tuo /aev77 pi".T Ars. : 767077x6^61/7? B t Eus. Stob. WTT avroO

om. Ars. re om. Ars. b 4 ^Sot/aij/ raiiri.dv[j.i<t>v

W b 5 aAA ]

^AAo Ars. &v TIS Ars. (^1x701 /ecu TTIOJ W b 7 (ro<piaArs.

8ib

TOVTO 8e ei^KFjueVr} jj-icrelvre KCU rpe/xetz; Kat (frtvytiv, ovra)

C 5?; tyjovcrav otet \l/v\i]V avTi)V Ka6 avTi]V etAtKptz;?} a-TraA-

Aaeo-$at;

Ov oTTooo riow , e0?].

AAAa [Kat] SieiA^/x/xezn/ZJ ye ot//at T^TTO ro{>

oai>r// ?/ o/xtAta re Kat crvvovuia rov crco/^aro? 8ta ro aet

Ylarv ye.

E/^j8pt^es e ye, to c/nAe, roCro oltcrOat XP 1!^I &t Ka ^

pu Kat yeoo8e9 Kat oparov o?/

Kat i\ovara i) TOLCLVTI]

^/ /^apwerat re Kat eAKerat TraAtz et^ roz^ oparov TOTTOV

(/)o/^(prou dt^ovs re Kat

r/

At8ou, wa-Trep Aeyerat, Trept ra

jU2 ?/juiara re Kat rovsrd<povs KvXiv^ov^vri, Trept a ?/ Kat

ax/)$77 arra ^v\&v (TKtoetS?/ (j)avTa<T^aTa,ola irape^ovrai at

roiavrai \^v\al etOooAa, at/u.7

X

/ Ka6ap>sa7io\.vQti(TaL dAAa

rou oparov /otere )(OTJO at, 5 to Kat opou rat.

EtKOS ye, w ^WKpares".

EIKOS f^i Toi, 2) Ke /^?]9 Kat 01; rt ye ras" rwz^ aya^wz1

auras1

etz at, dAAa ra? rwz 1

(fravktov, at Trept ra rotaOra

dz ayKa^brrat TrXavacrdai biKi]v rLvovcrai TTJS Trporepas" rpo-

^>7/s* KCLKTJS ovo"r]$.Kat

fx.e }(pt ye roi/roi; TrAaz^wz^rat, eoos" az^ rf)

ro? (Tvi 7TaKo\ovOum>TOs, rov o-ojfxaroetSous", eTrt^u/xta TraAtz

ts% rotai;ra

?/?/ OTTO rr az f Kat

To, TroTa S?/ ravra Aeyets",

co ^w

5 Otoz; roi/9 ptez yarrrptpapyta? re Kat vfipcis Kat c/)tAo7ro(Tta9

p,ep,eAer?]Kora9 Kat/x?/ $u]v\afir]iJii ovs et9 ra

82 Kat rwz^ roLovruiV Oi]pi(jov etKos" V()V(rOaL. i]OVK. otet;

Fla^u p,ez^ our etKos" Ae yetj.

C 4 KOJ B : om. B- T Ars. Stob. StetAij/i^iei/Tj pr. B 05 reom. W C 8 Se ye TOWTO (co ^)iAe) ? Ars. oleaBai ye W C 9 877/ecu B f Stob. : STJ W d 2 . . . ^w/ <ai/ . . . Ars. et mox a> ra^ . . .

nrflfVei d 5 ei /c^ra;? Ars. ci 2wrpares] ec^ry Ars. d 7 a^rasArs. : rcu^-as BTW Stob. d8 Tpcxpys B Stob : rpv^s T62 roiaCra BT Stob. : ra roiavra W Eus. e 6T sed 77 punct. not. b : 8ieu\a&ov/u.tvovs B Stob.

82a

Tovs 8e ye dSiKias re Kat Tvpavvibas Kat apTrayas- Trpo-

rert/jU/KOras" tS" Ttt TCOI \VKMV T KCLl te/HlKCOZ KCU LKTLl G)!

yivr\ i] irdl av aAAocre (pa^ev ras" rotcwras Itvai; 5

A/jte Aet, e^rj 6 Ke/^s",

ets" ro, rotaCra.

OVKOVV, i]5

as", 6?/Aa ?//cat raAAa /

/a^ eKoara tot

Kara raj avr&v 6/0,0 tor?)r as" r?/? /uteAeri^s;

o?/, e0?^ 7700 s" S 01;;

tvbaifJioveo-TaTOi, <pi],KCU TOVTMV etfrt Kat ets" 10

TOTTOV toz res" ot r?/^ 8?//xort/<?/^Kat 7roAtrtK?/r

677trer?;8ei;KO/

res>

,v/z^ ?/

KaAoOcrt(T(jL>(f)po(Tvv^i

re Kat b

, e^ edovs re Kat /xeAer?/? yeyo^vtaz^ az^evc/>tAo-

o-o(/)tas"re Kat roO;

n?) S?/ oSrot e7;5at/J.oreVrarot;f/

Ort roi/roi;s" etKo s1 (TTLV ets" TOLOVTOV T7a\LV CL^LKVtierOca 5

Kat i^tpov yeVos", ?/TTOI; /^eAtrrw/

1

?/ <T(pt]KS>v ?}

Kat ets* TCLVTOV ye TtaXiv TO arQp&tTivov yez os",

Kat ytyveo-Oat, e avrwv avbpas juer/atovy.

EtKo s\

Ets1 8e ye fleok yeVo? /x?/ ^>tAocro0?/o-a7ri Kat TiapreAoK 10

KaOapQt a-TTtoVrt OT; ^e/xts" a<piKi

l(r6aL aAAr/rw fyiXo^aOti.. c

dAAa roi^rcoy e reKa, a> eratpe ^t/x/otta re Kat Ke /ih/s, <-t

opd&s (pL\6<TO<poi a.Tit\ovTai T&v Kara ro (rco^ta e7U$L/jua>i/

curacr&v Kat KapTepovcri Kat OT) Trapa^tSoacrt^ avrais kavrovs,

ov rt OLKO(j)6opLav re Kat TTtviav (pofBov^voi, 6j(nTp ot 5

TroAAot Kat (^)tAo)(pr//^arof ov5e a? an\j.iav re Kat a5otaz

)j*.oyjdripia$ SeStores1

, wrr~ep ot (pi\ap\oi re Kat (/uAort/xot,

Ov ~yap av TrpeVot, e^)?], a>

2&>Kpare9,o Ke /3ry9.

/xa Ata, ?/ os". rotyaprot roi/rots

as 76 om. W a 4 re om. W as teW B 2 T : 6?i/cu Ba 7 ^ B TW Eus. : *} Stob. : of recc. eWra B W Stob. : I/CCIO-TTJ

T Eus. a ii /cai B Eus. : re /ml T Stob. bs STJ B 2TW Eus.Stob. : #TI ou B eVrtc om. Ars. cKpiKevQai Ars. b 6 KCUT Eus. Stob. : re /cat B {^^ue)Tepoi/ Ars. (ut vid.) b 7 /ecu

T : *) W : 4) al B w Eus. Stob. c i aAA B : SAAV B 2 TW Iambi.Stob. c 3 <t>i\6<To<f>oi

T Ars. Iambi. :<pi\oaofyovvT(s

B curexoj/TcuT W Ars. Iambi. : ^O^TOI B 04 Traffic W 05 O^TI B 2 T W :

Oixi Iambi. : on B

82d

a-amr, S Kefirs, eKetz.-ot ols rt /xe Aet TT/S tavr&v \lfv\i] s

dAAa//.?/ (Tw/xart 7rAarroz>re$ ^aori, ^atpew eiwowes, OL

Kara ravra iropevoi Tai avrols ws OTJK etoVtz; 07777 Zp\ovTai,

5 avroi Oe f]yovfJLVOL ov btlv travria ri) ^uAofroc/na 7T/)arretz>

/cat rf/ e/cetV^ Xvcrei re Kat KaOap^ TCLVTIJ //

Eya) e/J<S, eV/)?]. -yLyrtocTKovcri yap, ?} 5 09, ot

on 7raa\a3ov(ra avr&v ri

r]v e<jo(Ti7p

ia pyfjiou ia rovroi; (TKOTTticrai ra

dAAaf/,?/ avT7]v bi avTrjs, KOL tv

TTCICTIJ cifjiaOiq KV\LV-

v, KCLL Tov flpyfjiov Ti]v 8ea tor?)ra KartSoOrra 6Vt Ot

ias ecrriv, (09 aL /otaAtrrra avros 6 SeSe/^eVo? o~i;AA?/7rroj/)

83 en/ rou 8eeV^at, oVep oSz^ Aeyw J yiyvuxTKOVcnv ot 0tAo/a,a-

^ers" ort oi^rco 7Tapa\a(3ovcra ?/ <pi\ocr

rijv \lfv\rjv TJpeVa TrapafjLvOe iTai /cat Av etz eTrt

fj.vr] ort (brands /^ez^ [JL^CTTI] ?/8ta rwr o/i/xa

5 curares1 6e

?/Ota r<Sz^ wra>z^ Kat rwy aAAojz^1

7Ti6ov(Ta oe e/< TOVTCOV //ez avc/tyjitiptiv,oaov

avrols \f)ri(T6aL, ami]V 8e ets" a?;r?/z?

a&poCf(rOai 77npaK\vo^i i], incrTtveLV 6e /^?/8ez. t aAAw aAA

b ?/ a?;r?/; ai rf/, ort az^voijcnj avri] KaO avrr,^ avro /ca#

avro rwz^ OVTU>V ort 8 az; Ot aXXtov (TKOTTTJ eV aAAots oz (

aAAo, fj,rj$v //yeur^at a\i]0^f eu at 8e ro //ez^ rotoLiroz-1

al(rOr]TOV re Kat oparoV, o 8e a? r?/ o/>a TOI]TOV re Kat dt8es.

5 Tcwrij our TTJ Avn-et O(JKoto/xei>?]

OetV fvavTiovcrOat?/

roO wy

d 2 5 B : e(/>77

S B 2 TW d 3 o-w^ari B : awfj-ara B T Wd4 7ropew.ra!/rai Ars. d6 /ecu TO; Ka.Qo.pjj.ff

Ars. ST; Ars. : om.

d7 fVeii/?; om. Ars. cl 8 TT^S]

TTOJS Aeyets e^r? Ars.

d 9 e(/>7]om. Ars. e i ^ B T : om. W e 2 SeSe/xeVrji/

\V a i TOU Hcindorf : ry B T W Ars. a 5 wTwf

BT Iambi. : d/cowi/ W /col] ^ Ars. a 6 airox^p^^ a 7 ^-

ro?s om. Ars. a 8 ciAA et mox ai/TTji/ om. Ars. b i ori ai/!

orai/ Ars. ct mox aura /fa0 a jro TL (ui. vid.) ba oi om. Ars.

b4 re om. Ars. . . . 6a . . . Trorrexei Ars. bs o5i/] 5e b

4>AIA!2N

KCLL <o/3a>z- ]

Ka$ ocrov bvvarai,

on, eTretSdz 1 ris1

cr<])6bpa rjcrOr) ?) c/)o/3?7$?/ [?}

Al 77?/$?/] ?} 7ri0l>/jt?/0-?/,OV$V TOCTOVTOl KCLKO1 eTTClOtV 0.77*

avr&v $>v av ns olrjBfirj, olov?/ vocr^cras ?/

rt avaXaxTas

ft LCI ras" eTri^VjUtas, dAA o Trarrtoz fjLtyLcrrov re KCLKCOV KOL

e^T^aroz etrrt, roi;ro Traor^et Kat ov Aoyt^erat CLVTO.

Tt rovro, aj^w/cpares";

ec/ji/

6 KefSrjs.

"Ort ^v^j) TTCLVTOS avOpuTTOV di ayKci^raL ujjia re ?/(r^?/z at

(T(j)6bpa i] \V7rrjOfjvai e?7t rw Kal ?/yet(r^ai Trcpt o az/>taAt(rra

rorro7ra(T)(?/, roi;ro cvapytcrrarov re eu at Kal aA?/$eVraroz ,

rarra 8e /utaAicrra \ray opara ?/ ot>;

ye.

VI ez 1 rot)rw rw Tra^et dXidra Kara6etrat vi VTTO

"Ort eKtt(rr?j r/8oz ?/K

avrt]V Trpos"ro (rw/xa Kal 7rpo(nrpovq Kal Trotet rroojotaroecS?/, 5

8oabuo"az> raOra a\.r)0fj tlvai ajrep az^ Kal ro rrw/ia (/>?}.

eK yap roO up.obo^e iv rw rrco/xart Kal ro?^ avrols )(atpetz.

az ayKu^erat oT/otat 6/xorp07ros re Kal djJLorpotyos yiyvtcrOai

Kal ota [JL^bTTOT ets"

r/

AtSoi; Ka^apws" a^tKeV^at, aAAa ael

roP rrw/xaros az aTrAea e^-teVat, doare ra^v naXiv TTLITTCLV ets1

10

a/YAo (rw/xa Kal cocr-Trep o-Tretpo^eV?? e//</)i)e(T^at,Kal eK TOVTCOV e

afj.oi.pos elvciLr7/s"

ro{5 0et ot> re Kal KaOapov KCU p,oz- oeto{)

(TVl OVCTLaS.

b 7 AnTraJf KOU firidu/jLiuiv \V /cat (pofiwv H ct in inarg. T : om. TArs. Iambi. b8 rt?] TIS Ti Ars. ?j XvirrjQri T : post ^0-^77 B- Wised /cat pro 7? W) Ars. Iambi. : om. B c i d>i/ B TW : is Iambi.

TIS oir)9eir) av Ars. C2 /ca/cciv T Iambi. : /ca/fki/ B 03 eVri om. WC6 (T^oSpa ^ Au7T7]0f;j/cu Ars. Iambi. : ^) XvTrrjdrjvaL <r<^o5pa

B et marg.T : om. T o I o5 Ars. C 7 TOVTO . . .

aA?]0e<rraToi>! /uaAtfrra 8e

(,8rj) efVcu TOUTO Ars. c8 ra add. Heindorf d. I uirb B T Iambi. :

y7r6 roD B 2 \V d. 6 /cat om. Ars. d.8 ojuorpocpos KCU o/j-orpoirosB 2 W Ars. d 9 Kadapws ets atSou W Ars. yUTySeVore postArs. d 10 dj/CTrAea TOU ercc/iaros T W Ars. Iambi.

83 e

,e</.>r/, Aeyets, 6 Ke/3r]s, 5> Sw

VKa, a> Ke/3ryy, ot

t etVt Kai ar6petot, oi

i](TV otet;

84 (){) o?/ra lycoyc.

Ov yap- dAA oiJrto AoytrratT az ^v\i] avbpos

Kai OVK ~av olrjOeh

Aroi/rr?)? oe Kivr)S, avTijv Trapabtbovai rat s f)boval$ KCLL

5 Ai^7rai9 kavTi\v rtaXiv av eyKara^eu* Kai awrjvvTov epyov irpar-

TLV Ylr]l \6lT1IS TLl CL

ya\i]i i]r rovrwr Trapaa-Ktra^ovcra, TTOjJLevr) rw Aoyt(r//(S

aa r roi;ra) oi/cra, TO aAr/^ey Kai TO Osiov Kai TO aSo^af

b Oeoo^ri] Kai ^TT Kivov rp(f)0p.h i], fjv Te oltrai OI/TCO

06tz ecos" a^?/,

Kai ~ibav T\VTi](ri], ets" TO

Kttl tS" TO TOtOTJTOZ

[VatTa 5 e7r(.T7/8ei;a-ao-a,] a> }i/vifua Te Kai Ke/^?)^, OTTOJ? /x?/

arr^etrra 6^ TT) aTraAAay?) TO> o~co/^aTO9 ^TTO TOJZ are-

()La(j)V(Tr]9 L(Ta Kai 6 taTTTO/xe r 7]o

i)(>]TatKai ovtier In

?/.

OVF eyeVeTo ravra CITTOI TOS rov ZooKpaTou^ fTTt

i yjpovov, Kai avros Te Tipo^ TW etp^/aeVw Aoyw ?}z o

ws" tSety e^atVeTo, Kai ?//xwz ot TrAeurTOf Ke/3?]s"

oe Kat2t/x//tas" (TfjuKpov irpos aAA?/Aoo 6ieAeyeV$?]i . Kai o

CLVTM ijpero, Tt; eV/j?/, fyui>Ta XtyQtvra fjiG>v

s" Ae yerr^at; TioAAa? yap 8r) eVi e)(et V7ro\jfia?

Kai az TtAa/3ds% et ye 8?/ Tts^ a{Ta /xeAAet tKaz^ws1

Ste^te i at. et

/xez; ow Tt aAAo (TKOTrelo-Oov, ovfev Aeyco- et 8e Tt Trepl

e 5 ci> Ke /37js om. Ars. 6 6 Kai B T : re KCU B 2W<pa.(nv

om. Ars. as ourV Ars. : tavr^v BT Iambi. a 4 avr??

Ars. as a3 B T Iambi. : om. W ey/caTaSeti/J eVi in marg. B 2

a 6 /jLfTaxipiCo/uLi/r)s BTW Ars. Iambi.: IAZTax* <?<&p.evr]v vulg.a 8 TO alterum et tertium om. Ars. b i oiWcu oi/rws 5etV B Iambi.:

o^erai SeTp OI/TO) T Ars. : OVTCOS oizrai 8f?v W b4 5r? B 2 TWIambi.: Se B bs 8 ] 7 ci. Stephanus inclusa seel. AstC 6 Ae7eo-0cu B T : AeAex^ai B J W t C 8 5e TI B : Se T

4>AIA11N 840

TOVTOOV aTropetroz , /xi/Sep a77OKr?;o-?7Te Kat avrol etTretr Kat

6teA0etz;, et 77?; valv fyaivtrai fit \TIOV (az/> XeyQyrai, Kal d

av Kal ejue (rvfATrapaXafiflv, et rt /xaAAoz otecr$e //er e/utov

Kat oSiifj.fj.Cas ec/>?7

Kal/x?/z;,

co ~coKpare$>

, Ta\y]0i) croi

epco. TraAat yap IIIJLU>V eKarepo? aitop&v ror Tpov TrpoutOel 5

Kat KeAe^et epeV^ai 8ta TO I niOv^lv fj.li aKOVcrai, OKVttv 5e

o^Aor 7rap\iv, jur/o-ot arjSes

1

?/ 8ia T7/r Trapovcrav crv^npav.

Kat 09 aKovcras eyeAa(re^ re 7)pc/xa Kat ^(riv Ba/3at,

?] TTOIJ xa/^ e7r^^ ^r TOVS aAAous avdputirovs Tret-

cos" ov (TVjJ.(j)Opav ^yoCjaai r?/i irapovcrav rv\i]v, ore e

ye /!?)() v/xaj bvva^ai Tret^ea , aAAa fyofitivOt ^i] bv(TKO\u>-

Tp6l TL I VV bLCLKCLfJiaL ?/6^ T<S 7Tf)O(T6(l /3t(i)* Kat, COS" OLK,

rcor KVKron SOKCO (j)av\6rpos vfjuv civ at, ri)V //az rtK?/r, o t

e-et6az. alcrOcovraL on Oet a^rovs" aTtoQcLVtiv, qbovrts Kal tr 5

rw TrpocrOtv ^povcf, rore 6?/ TrAetrrra Kat KaAAtrrra aoi rrt, 85

yeyr^oYes"ort ^eAAourrt Trapci ro^ $eor avrte / at oinrep etrrt

ot 6 OLvOpttiTTOt 8ta ro avT&v 8eos" TOV Oavarov

Kara^evborraL, Kat (fiami avrovs Opyvovvras

ror Oararor v~o \VTnjs efaSetr, Kat ou Aoyt^oj rat ort ovdev 5

opvtor aSet orar Tret^T/ ?/ ptyco ?/

rtra aAA?/7 \v7Ti]i At 7T?/rat,

oi6e avTi] ?/re d?^6obz

f Kat )(eAtSa)i- Kat 6 7ro\js,a

>?/ (pacn

8ta Xiniijv Qpr]vovvTa a8etz\ aAA ovre raura //ot c/jatzerat

Xvnov^va qbtiv ovrt ot KVKVOL, aAA are ot/aat roC ATTOA- b

Acoz- o? oVres1

, /otaz rtKot re etrrt Kat TrpoetSores1 ra ez> Ai8ou

ayaOa qbovo-i KOL repiTOVTai Kwr]V ri]V fjutpav 8tac/)epo rra)s"

i/ er rco e/ot7rpO(r^ez xpoi co. eyoo Oe Kat avros" i]yov\j.ai

6jji6bov\6$ re etrat rcor KVKVCDV Kal tepos ro{5 a^roi; t^eoi;, 5

Kat ou etor eKetVcor r?r xaz rtK7z e ^tr Traa ro5 Se

09 TOVTWJ/B: TOWTW T di Si6A0e?i/ BT: S(e|eA0e?i/ BJW t

&i/ add. ci. Heindorf e 3 TI om. Stob. a i /faAA/trra W fconie-

cerat Blomfield) : ^aAio-ra B T hitob. et s. v. W a 6 ^70? B TWa 7 6 om. W b 3 ai B : TC al TW b 4 yyov/JLai T b Stob. :

iron olfiai B (ut vid.) W b 5 re T W Stob. : 76 B b 6 -%sipov

Hermann

HAAT&NOS

ovbe bvcr6vfJiOTpov avT&v TOV jSiov a7TaX\aTT(T0aL. a\\a

TOVTOV y VKa Ae yetZ^ T \pl] Kdl pOt)TCLV OTL CLV /3o?;A.r/Cr$e,

CODS av AOrjvaiaw t&criv avbpes ez Se/ca.

10 KaAws , e(/)r/,

Aeyets",

6IStpt/xtas" Kal eyco re CTOL epw o

C airopw, Kal au ode, ?/oi /c a~obt\Tai ra tlprjfjieva, e/aot

yap ooKe?, co }coK/)ares>

, Trept rwi rotcwrojz trroos" uxnrfp Kal

rrol TO ij.lv (ra(f)s dberat, v r<S vvv/3t<p ?} abvvarov etj-at

v/ 7ray)(dAe 02 rt, ro fj.VTOL av ra Aeyo//ra Tre/n avTMr/^t?/

5 oi)(t iravrl rpoTrw eAey^etf Kat //?/ 7rpoa(/>to-raa^at 7r//tr az*

otiv yap 77pl avra ei> ye rt TOVT&V bia~pdao~6aL, ?/

OTTIJ t\t< i] tvpelv ?/,et raura a8i;^aro^,

rurrov rwz, avOpanriVCtiV Aoycop Aa/3orra Kal

d rarov, e77t rovrou o^pv^vov axnrep ejrl cr^biasC)ia^V(rat TOV (Biov, et

/jt?/ rts" bvvaiTO a(rc/)aAeVrepor Kat

aKLiovvoTpoi> 7ri (BcfiaLOTepov 6\T\^aTO^, [?}] Aoyov ^etou

riros, OLaTToptvOiji at. Kal bi) Kal vvv eycoye O^K tnaicryvv-

5 0?/cro/j(,ai epeo-^at, e77ei5?/ Kal fru ravra Ae yet^, 0^6 e//au-

roi atrtarro/^at ez- vcrrepa) )(po z a> ort z^z; oi K eZTror a /vtot

00/cer. e//ot yap, aj^LojKpares", e7retO?

v

;Kal 77

Kal Trpbs Tovb (TK077W ratlprjiJLtva, ov irdvv

(/>atrerait

10 (IpTJvOaL.

e Kal 6 2a)Kpar7js%vlcrcos yap, e^?/, cL eratpe, a\i]0ij croi

(/>atzerar dAAa Aeye 077?; ?/ ov^ tKaz^ws1

.

I a^r?/ e/aotye, ?} 8 os1

, ?/8/

v

/Kal 77epl ap/xoz^ta? aV rt? Kal

\.vpas re Kal \opb&v TOV avTov TOVTOV Xoyov et770t, w? ?;

5 p,ez api^ovia aoparov Kal arrcoptaroz^ Kal 77ayKaAdV rt Kal

86 Otlov ZCTTLV ev Tij ?/pp,o(rp,e

/

F?/ \vpq, avTi) 8?y Ai;pa Kal

b 9 ews &j/ TW : ews B bio eyw re TW : 7^76 B t C Ie>ol

7ap T b : t^otye B ( ut vid." W 04 p.tvroi av ra. B : T6 /afvroi ra T :

T& 5e TOiauro ex emend. W c 5 OL/X^ B T : ou W C 8 ^ ei B t :

ft 1 09 Ao70^ W Si;a-6A67/cTOTaToj/ W d 3 ^) seel.-Icindorf d6 S M o: So/ce? B T : a ^ot e So/cet B 2W 63^8^W : ^5rj B T 64 Acryoj/ TOTOI/ W 65 aoparov T : a.6pa.r6vri B

<J>AIAflN 86a

al ^opbal crco/xara re Kal o-oj/xaroetS?; Kal (rvvOtra Kal

yeco?7 ecrrl Kal TOV OvrjTov (rvyytvfj. e7ret8az; ovvi] /caraf?/

ris1

ri]v Kvpav ?}Stare

ju,?/Kal

6"tapp?/?/ ras )(0p6as, et rtv

OLicr^vpi^oLTo rw avTU) Aoyco coo~7rep o~i/, cos az ayKry ert etz/ at 5

r//z apfJiOViav Kivrjv Kal /x?/ a77oAa>Ae rat ovb^\ua -yap

uviii Ti]V \jCtv Xvpav tn tlrai i

Kal ras ^opbas Oi TiToeiStls ovcras, TIJV 5e

r//r roi} ^etou re Kat a^ararof o^o^yv^ re KCU b

/, irpoTtpav TOV 6i t]Tov aTroAo/xeV?]! aAAa^>at?/

ert TTOV etz at amiiv TIJV ap\j.oviav, Kal Trportpov ra

fvAa Kal ras^ j(0p8as Karao-a77?/a-eo-^at Trpw rt eKetV?;7,

itaOdv KCU ya/3 ow-, co ]!ojK/)ares% oly^ai eycoye Kal amov 5

(re rorro ez re^t /j,?/rr^at, ort TOLOVTOV TL /xaAtcrra VTr

(3avofJLV T!IV \//ir>(/V etzmt, cofTTrep ez^rerafxeVov

7//1COZ Kttl (TVl \OfJ.U OV V77O 0pfJ.OV KOL ^fV\pOV Kttl

Kal vypov Kal TOIOVTU*V riru>r, Kpacnv etrat Kal ap^oviavavTioi TOVTWV Ti)V \lrv\rjv 7//U.COZ , eTretOaz* raCra KaAcosN Kal c

juer^tcos" KpaOfi Ttpbs tlAA?]Aa et oi)rrvy>(cxz^et 7; ^v)(i] ovcra

(i-(ifj.ovia TIS, oij\ov OTL, oTav xaXacrOfi TO rrco/ota f]fjL&v

a/u,erpco? ?/ evrtra^// {JTTO z oVcoz Kal dAAcoz; KOKCOZ*, r?/z^ //ezf

avayKT] evOvs virdp^L aTroAcoAeVat, KatVep ovcrav 5

<jocr~pKal al aAAat apfjioviai at r ez; rors"

(fidoyyoLS Kal tv rot s" rcoz; S?;/jttoi;pycoz^ epyots Trarrt, ra 5e

Aet\//az a rou crw/xaros> eKcio-rof TTO\VV \porov Trapa^vtiv,

eco? az;7} KaTaK.avdr\ i] KaracraTT?

] opa ouy Trpo? ro?3ror ror d

Aoyor rt(/)7/rro/xez , eaz; rt9 a^tot

1

Kpao iv ovaav Ti]V ^v^j]V

rtoz 1ez^ rw crco/xart ez^ rco KaAot/^eVco OaraTw 77pcorr]Z CITTOA-

9, a>cr~fpra TroAAa etco$et, 5

a 2 (rw^ara B : (toiyua T o-!;^0eTa B : (rvvfttra. re T a 4 /cai

B : ^ T a 7 &y seel. Bekker b i o/motyvr) KOU ^v^vri Wb 3 avayKij Baiter b 4 Kai B : re /cat B 2 TW C i /xerpia)?

KCU KaAaJs VV 03 ^,ua;j/ B : om. T 04 eVira^f; TW : yTTOTafl?}

B et y?ro s. v. W in marg. t C5 dj/cry/CTj B T W : di/a7:i7i/ 1 virdp-

Xfw B T W c 7 eV T : at eV B d. i /caTO/cau07}J /corafl?} pr. Win marg. B 2

86d DAATHNOS

cat fJLtibid&as, AtKata (JLCVTOI, e(/>?],

Aeyet 6 St/x/xta?. t

OVV TLS VH&V eVTTOpCOrepOS }JiOV, TL OVK O.TTKpLVaTO ; Kat yap

ov(f)av\(i>s

ZoiKfV avrro/xez to roD Aoyov. SoKet /^eWot /^,ot

XpT/rat TTpo rijs airoKpicretoS ert irporcpov Ke/Srjros aKovVat

e rt av o8e eyKaAet ra> Aoyw, tW xp /z;ol; tyyevofAevov flov-

/\eww/jie$a rt

TL

TOV Xoyov. aAA aye, ?/ os1

, d) Ke/S^/s1

, Aeye,

5 rt ?}zro (re aS Oparrov [aTrtcrrta^ 7rape)(et],

Aeyoo ?/, 175 09 6 Ke/S?)?. e/xo! yap (paivzrai ert ei

rw a{/r<S o Aoyos elrat, Kat, oVep ez 1 rot s* irpocrOcv eAe

87 ravruvey/<A?/p,a e^tiv, OTL /xey yap ?}^ r/f/,

TrpU- ets1 ro8e ro et8os eA^etz. ,

OVK avaTL0fj,ai

Kat, et /^ tuaxOds tvriv dirtiv, navv

aL (09 5e Kat anoOavoi TMV i]^v ert TTOU kornv,

5 01; /^tot oKt r?)8e. ws" p.ez^ OVK IcryvpOTtpov Kat TroAv-

Xpoviu>Tpov "^v^i] crco/jtaro?, oi> o-uy^copw ri] ^t////to?j az^rt-

A?j\//er ooKe? yap /^tot 7rao"t rovrots Traz v TioAv 6tac/)6petz . rt

ow, az^ ^at?] 6 Aoyos, ert aTTtorets , 67Tt8j] opas aTro^az oVro?

rou avdpuTTOV TO ye acrOevto Tepov ert 6V; ro 5e TTO\V-

b xpoznwrepor ov 6oKet (rot avayKalov eZi^at ert (rw^eo"^atez^

rovrw rw )(poVw; 77pos- 8?/ rovro ro e e7rt(TKe\/^at, et rt Aeyar

etKoVo^ yap rti- os, a>9 eotKer, Kayob coo"7rep ^tja/xtas"Se o/iat.

e/^tot yap 8oKet o/xotoas Aeyeo-^at ravra uxnrep av rts~ Trept

5 avOp&TTov v<pdvTov TrpecrfivTov cnroOavovTos Aeyot rovrop

roz^ Aoyoz1

, ort OVK aTroAooAez 6av0pa>7ro$

aAA eort TTOV

e Tiape^otro ^ot/jtartoz- 6 ?}ju-7retxero avros

s" on errrt (rcoy Kat OVK aTroAooAer, Kat et rts

aTTtcrrou] avrw, az^ epwrwr; irdrfpov TroAvxpoznwrepo i- ecrrt

d 6 6 2tu/nos Af7ei W o B : om. T e 2 5e B : om. TWe 4 aAAa 76 B T W 6 5 TO B T W : & al. airHniav napex* 1 sec -

Hermann e 7 ejunrpovOev W a 2 a.va.riQ^ij.ai W Olymp. : dt/Ti-

Tifle/ttot B T a 4 ^rnv B 2 T : ^o-rai B W a 8 eVeiSr? B : eVeiS^

ye B TW b 7 (To>s Forstcr : Iaws B TW C i

Heindorf : aTriaruv B TW

870

ro yero? avOpwTrov ?/ IfJiarLov eV XP et/(fT OVTOS Kat fyopov-

y.trov, cnroKptra/xeVou ?/ [rivos] ort TroAv ro rovdv6pu>77ov,

ototro a7roe()et;)($at ort TTCLVTOS apa jj.a\\ov o ye ar^pooTros1

a-co? <TTLV, e7ret7/ ro ye oAtyoxpozncorepoz^ OTJK aTroAcoAey. 5

ro 5 ot/xat, a> ^t/x/zta, OT/)( oi/rco? e^er o-KoVet yap KCU crv

a Aeyw. Tra? [yap] a> vi7o\d[3oi on fvrjOes Aeyet 6 rouro

Ae ycoz^ o yap v<pai Tii$ OVTOS TroAAa Kararpt^a? roiarra

t/xaria Kat v(privdiJLi os CKfivwv//ei> i;frrepos"

aTroAcoAer TroA-

Awr ai Tour, TOV 8e reAerratou ot/uat Trporepos, Kat ovbtv TL d

jutaAAoz rovroi; eVeKa az-^pcoTro y errrtr l^ariov <pav\oTpov

ov& d(T^eyeVrepozr. r7/z^ avri/v 8e ravrrji atp-c

e a(,r azv \^v\i] TT/WS" rrw//a, Kat rts Ae yajz^ avra rafra

avr&v pte rpt az /^.ot fyaivoiro Aeyetz-% coy r; /xe

ecrrt, ro 8e(ru>p.a acrOtvtcrTepov KOL oAtyo-

aAAa yap az 1

(/jatr; eKaVri/z r<Sz \l/v\&i TroAAa

frco/otara Kararpt/3etz , aAAajy re Kaz 1 TroAAa er?) /3t(S et yap

pe ot ro rrco/jta Kat aTroAA^otro e rt ^coz-roy rot) avdpuTrov,

aAA7; ^vxi] del ro Kararpt^o/xez oz awtyaivoi avayxalov e

juerrdz* et?/, OTTOTC diroAATJotro?; \l/v\i),

ro reAei;raroz^ v(f)ao-p.a

TV\LV avrijv e^ovcrav Kat ro?Jro?j JJLOVOV irporepav dvroA-

\vcr9ai, aTroAo/oceVrys" Se r?^ \jfvxys TOT"7/6?; r7/z^ (\>vcnv rrjs

do-^ez etas" eTTtSetKwot ro o-w/xa Kat ra)(i; rraTrez 8tot)(otro. 5

(txrre ro?jra) rw Aoyw OTJTTOJ aqiov Trtcrrei rraz ra Oappriv ws"

7Tibava.7To6di>(jL>fjiv

ert TTOV 7//xcoz^ 7} ^vyi] eo-rtz^. et yap 88

rt? Kat 77\ov ert rw Aeyoz rt?/ a rri; Ae

yets" o~i;y)(wp7/o-eter j

7

V

/ IJLOVOV ez> rw Trpti Kat yez eV^at7//

Jcdsi

\p6v(*>

ray x//uxs aAAa //7]er KooAvetz^ Kat eVetSdz

Vi(Di> ert eu at Kat ecrea-$at Kat TroAAaKt? yez^?/- 5

crecr$at Kat diro6ai>ln~6ai avOis oirrco y^p CLVTO (f)vo~i

C 3 airoKpii Ofj.fi ov T 877 om. W TI^OS seclusi C 7 -yapB: om. TW 09 tfcrrepos B T et <r s. v. W : va-repov B~ Wds ravTTj^ B- TW: om. B d 5 ai/roif B 2 T W : TO)V avraij/ BMfv ^i/x^7 B : te*? /*"

T W d 8 K&V B 2 T W : al et B fl^ T :

BW a i ^ >|/yx^ W^" TW a 4 TOS |/I/YOS B : T^TW

88a

Icr^vpov tlvai, cocrre TroAAaKts- yiyvo\j,ivr\v

bovs 5e ravra eKea o //?)Keri (Tvy^Mpol, JUT) ov

avrj]V eV rat s" TroXXa is ytvefftcriv Kat reAeirrwo-az; ye V

10 rtz t rwz 1 Oavaroov TtavTcmao-iv (nroXXvcrOai, TOVTOV e rcw

b Odvarop Kat ravri]v r]]V biaXwiv rov(rcofxaros"

?} rf/ ^fv\i\

\6pov fj,rjbva ^at?/ etSeVat aOvrarov yap ea at

alcrBtcrdai?yjU<Sr-

et 6e rovro ovrcos" )(6t, ovbevl

7Tpo(ri]KL Oavarov OappouvTi IJLJ]OVK avoijTMS Oapptlv, 09 az

ort errrt ^fv\rj TTavTcnrcKTLi aOavaror re

at roz^ //eAAoz ra

/x?/ ez/1

ri) z-uz-

CITTOVTCDV avrvs^ V(TTpov eAeyof/tez yrpos aAA?/AofS , on i/Tro roD

i Aoyou (rcpobpa TTfTreLcr^vovs ^juas TraAti eboKOW

KCU 6ts" aTTicrriav Kara/^aAetz^ ov JJLUVOV rots

ez-ois1

Aoyoi?, aAAa KCU ets ra vcrrtpov /xeAAoz-ra

i, /x?/ ovbtvbs a^ioi tlpitv /cptrat ?/ Kat ra Trpa-

y/jiara a7;ra aTrto ra r).

EX. X// rous1

^6oi)s% a) ^atSco^, (rvyyvu>fjLr]v ye ex^o ^rz1

.

Kat yap avrov //e z Sz^ aKovcrai ra rroi; rotoiiroV rt Ae yetz^

dTT^OS" ^i^avrov e7repx.rat"

"

TtVt ow ert Tucrr^vcro^v Aoyw;ws1

yap <T(f)6bpaTTiOavos wz, , or 6 ^toKpari)9 eAeye Aoyoz ,

z>0z- ets1 aTTKTTiav Kara7re 7rra)Kez\" Oav^acrT^^ yap JJLOV

o

Aoyos1 OVTOS dz rtAa/x/^az^erat Kat z, 0z^ Kat det, ro

5 rtz^a ?//xwz^ etz^at r?/z; ^v\r\v, Kat utcnrep vire/*vr;<rev

ort Kat a?)r(o /^ot raOra irpovbtboKTO. Kat 77az- v Seo/^at

Ttahiv co(77rep e^ ap\rjs aXXov TLVOS Aoyou 09 p.e TretVet ojs

roO aTrodavovTos ov crvva7ToOvi]cn<.L r/ \jsv\ri. Ae ye ouy Trpos

a 7 rV ^/i^xV W a8j"r?feVt fVeiVo T b I % TW :

6i B b3 alaOeffdai T : alarddveadai B b4 Trpoa"f)Ktjs Stcphanusb 6

aj/cry/CTjf BW t : at/dyKr) T C 3 ird\iv T : TraAat B 05 0<rrepofW sed a supra oi/ C 6 t?r]/j.ev T W : i^ei/ B 07 ai/ra B" TW :

om. B 7?J e^Tj Heindorf d. I i\ifrr^v(Tofj.^v B : 7n<TTei;a a>

J

uej T

38 d

Aio? TTrj 6 2coKpar77S uerTJXOf roz Xoyov; Kat Trorepoz1

Ka.KetVos } clufTTrep vu.as(b"i]$>

ei OTjAos1 rt eye^ero a^c/o^teros 77

6

ou, aAAa Trpacoj ffioi]0i rco Aoyco; [77]Kal IKCU OK

7}ez 8ecos; Trdz ra ?7/u,u SteA^e OK 7Jracrat di

. Kal /X7/Z ,a) Ex^Kpares

1

,

i

70 /J-ey oSz 1

^x tvf

ri ^t~y L fKerz oy to-co? ovbtv arorfov aAAa "9

j eyooye p.(tAt(rra (Oavp-acra avrov Trpcoroi jutez1 roi3ro, ws" 77e cos"

; Kalaya^eVoos"

rwz 1

z eaz trrKooz 1r<w Xoyov air-

7]fj.S)i ws1

o^e tosrj<T0TO

oy

nTTOvOefj.{v VTTO

rcor Aoywz , eTretra ws" ev 7/p.as tarraro Kat cofTTrep Trec^euyoras"^

Kal 77rr?7/jte2 OTJs% dz eKaAeiraro Kat TrpoTjrpexi/ez Trpoj ro nap-

TT(rdai re Kal (rviTKOTTtlv rov Xoyov.

EX. 11 OK 677;

(t>AIA. Eyco ep<S.erv^oz yap er 8eta avrov KaOi]-

//ez O!? Trapa r^z1

K\LVYJV eTrl )(a/j,at(J77Ao7j rtz os1

,6 6e evrl 7roA?j b

v\l/i]Xorpov 77 eyco. Kar0x1/77 eras" oi)z /IOTJ r77Z^ KttyaXiiv Kat

pfyas -etw$et yap, oTroVe

Avpiov 77, ^77, io"co9, do

tt>ai8a)i , ras KaAas" raTJras1

Kop,as" aTTOKepf/. 5

OVK, az ye ep.ol Tret $77.

AAAa rt; 7/z^ 5 eyco.

, eV/n?, Kayco ras e/^ta? Kat rri; raijra?, ed^Trep ye

6 Aoyo? reAeLr77<T7/

Kal p,7/ bvv^p.da avrov dz a/Jtco- 10

Kal eycoy dz 1

, et CTTJ etryz. Kat //e 5tac/;e7Jyot u C

Aoyoy, ZvopKOV av7rot77o-atp,?7Z> coa-Trep ApyeTot, p/ irpdrepov

re Kal

e I rt B ; om. T 62*7B : r)

T : om. al. Heindorf 65 roreB-TW : Trore B a 9 KaBrj/uevos tv 5e|ia awroi} TW b i TroAu

B : TToAAoD T b b 5 rairras B 2 T W : om. B b 7 76 e>oiB T :

6^0176 W bio Suvw/afda B 2 T W : Suva/ie^a B C i Siatyvyoi TW63 ava/^axofJ-evos in marg. T

PLATO, VOL. I.

89 c nAATilNOS

5 AAV,i]i>

8 eyco, vrpoy 8i;o Aeyerat 07)8 6 Hpa/cAr/y otoy

re etrat.

AAAa /cat e/xe, ec/>r/,TOV loAecoz^ Trapa/caAei, ecoy en

C/)COy (TTLV.

Flapa/caAco TOLVVV, (f)r]v, ov^ coy Hpa/cAi/y, aAA coy

10 loAecos rcV Hpa/cA?/.

Ov8er StotVet, ec^r]. dAAa irpcoror V\aj3rjOwfJL^i rt

To TTolov; i]v 8 eyco.

M?) yVu>}JL6a, ?/8 os, /xta-oAoyot, wcrTrep ot

coy OVK (rrtv,(j>rj

t on av ris jutet^by rovrou

irdOoi i]Aoyouy /u,to"?jcray. yiyvtrai 8e eK roi; ai)ro{}

rpoirov jUKroAoyta re /cat jjacravOpMTTia. ij re yap fucray-

5 OpctiTTia cvbvfTai, e/c roi; cr^obpa nv\ Titcrreufrat az^ei; re^^^S1

,

/cat ?/yr;rrao-^at ma*ra7rao~i ye a^rjOrj tlvai /cat vyirj /cat

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Kal bfcriro&vcra iravras rponovs, ra JJLCV \a\77ti>TpovKoAa-

{bt cra Kat /xer aAy?/oorcoz , ra re Kara r7/z^ yvfJLva(rTLKi]V Kal

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5 rof^eroCfra, rats" emdvuiais KOL opyals Kal (frofioLS ws aAA?y

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eV

, ov Aeyet ror

e

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a/y otet ai<ro^ ravra TroLTJvaL biavoovptvov

ov(TrjS Kal otas aytcrOai VTTO rS>v rov o-w/xaro?

, aAA ov}( 0109 ciyetz* re raDra /cat 6e(r770^etr, Kat

5 oven]? avTTJs TTO\V OtioTtpov rivbs Trpay/xaros 7}Ka^

X?/ Ata, a ^wKpares1

, e/xotye

()L>K apa, (L apLcrre, JJ^JLLV ovbajjirj KaAco?

95 apfjioviav riva (ftavaL etraf ovre yap ar, w? e otKez 1

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c

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9 o

5 077/3atK?/9 tAea Titos, ws- e otKe, joter/otcos yiyovew rt 6e?/ra

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C 5 ^/aAAoiTo pr. T (ut vid.) Stob. : TraAAotro B TW C 6: r^xarei B Stob. 09 vCz/ B T Stob. : om. W d I eVcmou-

B 2 TW Stob. : tvwriovfjLfvriv B d 3 re B T Stob. : Se W63 TraOri/j.a.Tu>v

B -TW Stob. : 7ra0<ii B 65 -n-pdy^aros B : om. TStob. 67 rMorye B Stob. :

e>o>

T as x TW Stob,:

cxeti/ B t a 7 roi/TOi/1 B : TOVTOV T

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~apa boav. ^tpptoi; yap Aeyorro? ore ?/7ropet, Traru t6av-

fjia^ov et rt e ei rt? \pi]cracr8ai rw Aoyw avroS Traz^D our b

pot droVoo? ilbo^tv tvOvs ri]V Trpcorr/r <f)obovov begacrOat.

ro? (TOV Aoyou. ravra bi) OVK av 6av^do-aifj,L nal TOV TOV

\\aopiov Xoyov et Ttddoi.

^lyaOt, ec/)r;o ScoKpar?]?, /u,?/ /Lteya Aeye, /u?/ rt? r/jut

1

^ 5

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torres Tretpw/xe^a et apa rt Aeyeiy. lort Se Srj ro

ator wr (^/reu* aiols CTnbfi^drjvaL fjfji&v TI\V \l/v\i]v

re Kat d^araroz 1

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//// av6r\r6v re /cat ?/At^tor 6dppo$ ^app?/crei, ro 8e a?ro-

(f>atVLVort layypov rt errrtr

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et /x?

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f

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5 ovre a(p\lv ovre Trpocr^etVat Seojuar eon 6 raiVa a

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() ovr 2coKpar?7? crvyyov \povov 77 LCT^COV /ecuTT/JOS"

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to Ke/^^s1

,

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rrot 6t6t/a,t Tiept avru>i>,

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5 AAAa/oi?/i , e^ry 6 Ke/Sr]?, /3ovAojuat ye.

roivvv W9 tpovvros. eya> ycip, e^)r], c

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b (p-avrov ai U) Karoo ptere/SaAAo^ (TKOTTCO^7Tf)S>rov

ra rotate*

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eAeyor, rore 6?v

;ra wa crvrrpe^erat; Kat

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ro ?ri;p; >/

5 Tovroitv fjitv oitbtv, o 8 eyKe^aAo ? eo-rt^ 6 ra? atcr^TJcret?

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TQ y.in]^ri Kat 6o a, eK 8e/a.2 ?//j,?]9

Kat o ?]? Aa-

TO ?/pe/xerr, Kara TCLVTCL yiyvtvOai e7rt(rr?//ar^; Kat

aS rourcoy ra? (f)6opas CTKOTTCOI , Kat ra ?rept ror ovpavov

63 SiaQv-yr) W : Sm^e^oi BT e 9 8e? B T Stob. : 5r? Wa 3 fyavtlrai T ST? Ae^eis Baumann : at/ AeVr;s B : Ae^eis T Stob.

a 5-6 Pov\o/u.ai . . . Ke /37js om. B : add. in marg. B 2 as 76 B-W t :

T6 T a 8 VTTfpT](paVOS BTW (VTTfpfypWV Scliol.) I VTTfpT]fya.VOV EUS.

Stob. a 9 etSeVcu B"TW Eus. Stob.: om. B curias BWEus. Stob. et in marg. 7p. T: laropias T bi irpwrov B 2 TWEus. Stob. : om. B b 2 ai T> tyvxpbv T Eus. Stob. : /ecu ^i/xP^3W : seel. Schanz : /cal ri> ^pb?/ Sprengel b 8 Kara raCra B WEus. Stob. : Kal Tai/ra T : Kara ravra Heindorf

g6c

re Kat Ti]V yr\v TrdOrj, reAevrooi; oi/roK e/xaurw e8oa Trpos C

ravri]v Ti]v CTK^LV atyviis etrat ws1 ovbtv \pjjp.a. reK/x?/-

ptoz; oe o"ot epw LKOLVOVeya> yap a Kat TTporepov francos

i]~L(Trap.t]r, cos" ye e//ai;r<SKal rots" aAAots eSoKow, rore

T^TTO rai/n/S T7/S" (TK\I/0)S OVTW (T(f)obpa TV(f)\Ci)0-l]V , O)(TT 5

Kal ravra a Trpo TOV w/i?/r etSerat, Trepl aAAcoi^ re

Kal Sta rt avOpCDTros av^avtrai. TOVTO -yap

~po TOV iravrl bfj\ov tlvai, on bia TO faOUiv KOL

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Xoyov Kal rots1

aAAots" ra avT&v otKeta eKao-rots Trpo rryezn] rat,

rore 5?; roi oAtyo;^ oyKov oVra vcrTtpov TroXvr ytyovtvai.,

Kal OVT<JL> yiyi tcrOai TOV (rpuKpov av6pa>7TOV fj.tyav.

rortoj/x?/7"

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"E/aotye, e 0?; o Ke /^s.

^LK\//at ?/ Kat rae ert. w/xr]^ yap Uarcos1

ptot

oTrore rts1

(fraivoiro ai ^pwTros1

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/xe yas1

fr/^tKp

eu-at ar/TT/ rf/ Ke(/jaAf/, Kat I TTTTOS" ITTTTOV Kat ert ye TOVTOIV e

ei apyeVrepa, ra 8eKa //.ot eSo Ket rw^ oKroo TrAe o/ a eu at 6ta

ro 8i;o aiirots" Trpoo-eti at, Kat ro t7rr/)(u ro{5 TT^vaiov ^l^ovtlvai 8ta ro ?//j,t(ret avroi; V7Tp\LV.

NiJr 6e 8?j, c</jo Keprjs, rt (rot 8oKet Trept OVT&V; 5

Ooppco TTOI;, e^)?;, r?; Ata ep,e etrat roC oteo-^at Trept

rou r?/z^ atrtar etSe ^at, 09 ye OVK aTroSe ^optat eptaurou1 e~etSat ez^t rts" Trpoo-Oij e r, ?/

ro e; f w Trpoo-ere $?7

61/0 yeyovtv, (ff TO Trpocrre^eV}, ?}ro Trpoo-re^ei Kat w Trpoo--

8ta r?/^ Trpo o-$ecrti> roC erepoy rw erepw 8i;o eye i ero- 97

yap et ore /xez^ eKcirepoz^ avT&v xcopts1

dAA?;Aoo^

)r, ei^ apa eKarepoi> r]^ Kat oi K ?/(rrrj^ rore Svo, eTret S

C I re B 2 T W Eus. Stob. : om . B C 5 uTrb ravTTjs B T : UTT at--

^S W Eus. c6 airf^a6oy Kal ravra B2

(in marg.) TW Eus.Stob. : OTTOT e/j.aQov B C 8 rb B : TOI/ T d I -rrpoayivtovraiB TW : Trpocryei i/aij/Tai B d. 8 70^ B : -yap 70) T : *yap tyuyt bd 9 7rapa<rray ai>6p<airus

W e I ai/rfj] airoi; Wyttenbach I TTTTOU

B:/TTTT^ Tb 63 rJ> BT: T^ T^ W irpoaewai B 2 TW-.

B 64 7/yUiVfj B 2 TW : ^/tru B 67 TOU W t :

roi) B T e 9 ^ T^> Trpoffre6fv add. Wyttenbach

97 a IIAATflNOS

e7rAr?criacrav dAAr/Aots1

, avrt] apa atria avrols eyeVero rov bvo

5 yez eV0at, ^ vvvobos rov n\r](riov dAA?;Acoz; rtOrjvat,. ovbt

ye 009 edV rts V biacr^Lcrri, bvvauai ert Tret$ecr$at coy a{;r?)

av atrta yiyovtv, ?/ cr^t crts1

, rot> 8i;o yeyoz^eVar evavria yap

fo ytyz^erat ?/rore alria rov bvo yiyvtvOai. ror IJLZV yap on

(rviniytro 7rA?]<TiW aAA?/Atoi /cat Trpocrert^ero tlrcpov crepw,

z i;2- 6 art aTrayerat Kat )(copt^erat erepop ac/) trepov.

ye 8t ort Ir yiyvtrai ws1

e77tVra//at, ert Tret^co

5 ofS aAAo ovbev km Aoyw 6t 6Vi ytyz^erai ?/ aTioAAfrat f/

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AAA aKovcra? /^teV Tiore e/< fii(3\iov TLVOS, cos e

C ayopov avayLyvuxTKovros, KOL AeyoL ros" ws" apa rouj errra1 6

biaKoarfjiiov re Kat Trarrooz^ amos", ravri] brj rrj alria ^(rOi-jv re

/cat $bo IJ.OL rpoTTOV riva eS \ LV T T v vovv tlvai Travraiv

alnov, Kat rjyrjo-dfjirjv, et ro{}^ ovrco? exet, roV ye z orr

5 KO(rp.ovvra navra Koo~/xetV Kat Ka(rrov riQivai ravri] OTT?/

ar /3eArtcrra e^r/* ei ow rt? /So^Aotro r?v

/z^ alriav tvpeiv

Trept eKacrroi; 07777 yiyverai ?/ a7roAAi;rat ?/e crrt, rovro bclv

Trept a^rou evpeiv, oVr/ filKricrrov avrut ttrnv ?} etz^at ?}

d aAAo ortow 7rtio-)(etr ?} Trotea" e/< 5e 8?) rou Aoyou ro^roi;

oi/oez^ aAAo CTKOTT^V Tipoa-rjKtLV dr^pcoTrw Kat Trept avrov eKet-

rot Kat Trept raw aAAcoz^ dAAf; ro apicrrov Kat ro /SeArtcrroz

1.

avayKalov 8e eu*at roz^ avrov rovrov Kat ro \tipov eteVar

5 r?;z avrijv yap clvat e7rtf7r?//j,7]r Trept avr&v, ravra 8?/

Aoytfo/ixez^oy acr^vos rjvprjK^vai (jjturjvbibd(TKaXov rijs atrias

Trept rwz^ ovrcov Kara vovv ^uo.vru), rov Ava^ayopav, Kat

p,ot (fypacreiv TTp&rov uv TTorepov 7] yij TrXareld ecrrtr r;

TretS? e ()acretez 5 eTreK8ti?(re(r^at r?z^ alriav

a 4 avTO~is alria T TOU 5i^o W : Si^o B : Sno?^ T a 6a 7 a5 om. T b i

3) W : 7? B T yuef om. W b 2 T> TrA^crtov

ct mox TO fTfpov W b$ i^^)W b 5 ei l Ao7y B : eV

6\iyif) T i) yiyvtrai W C 2 877 B Eus. : TjS?? T re BEus. : om. T 07 OTTT? ^ Eus. c8 ni TtjS

B 2 TW Eus. : ai/-

TU>J/ B d. 2 TrpocrrJKejj/ B2 TW :

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4>AIAON 976

KOL Trjv avayKr}v, Xtyovra TO a^tivov Kal on ai}Tj]V a.[j.ivov

i)v TOLavTrjv elvai Kal ei eV /xe (r<p c^au; eu at avrrjv, eTreK-

OLrjy^o-fcrdaL ws apLtLVov i]v avTi]v tr /ueVoj eirar Kal et /aoi

raura airocfraivoL, 7rap(TKva.(Tp.^v wss OVKCTL 770$eo-o//erosA

98atrtay aAAo etSos". Kal S?/ Kat Trept 7/Atou oi/Voo

ao-p.y]i>coa-aLTws" TTfvrrofjifi Of, KOL o-eA?^

1

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, TCL\OVS re Trepi TT/JOS" aAA?]Aa Kal Tpoir&v Kal rwr

7ra$?]//arGoz , 777; Trore rarr ajjitivov ecrra eKarrro/

TTOif.lv Kal 77acr)(etr a Trcio-^ei. 01; yap ar1 Trore amor

, <pa(TK.ovTa ye 7^770 I/OTJ aijra KeKorr/xT/a-^at, aAAr^avrois airiav eTrez^eyKea ?/

on yQeArtcrroz, avra OTJTCOS

fcrrlv to(T77p e^et* eKaorw o/jr avr&v airobiborTa ri]v alriai b

Kal KOtzf;

7raa-t TO eKarrrw /3eArtcrror w/xr]7 Kal TO Koiror

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ra^iora et5et7/^ TO 5

f$\TL(TTOr Kal TO ^ripOl .

ATTO 877 Oav/Jiao-Tij^ eATriSo?, w eTaipe, ^.^6fj.r]v (f)p6fjivos,

eTreto?/ irpoiwv KCLL az- aytyi WfTKfoz. opw avbpa TW joiev roo

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TCL 7rpa.yp.aTa, aepas"

Sf Kal aWepas Kal i;8aTa c

Kal aAAa TroAAa Kal aTovra. Kat /aot

O/JLOIOTOLTOV TTtTTOl Otl aL UHTTTtp CLV fl TLS \ty(til OTl ic

77az, Ta oVa TrpaTTet y<S TiptiTTet, KavretTa e7rt)(etp7/(ra9 Aeyea1

Tas atTtas eKarrTcoz wz^ Trparrco, Aeyoi TrpwToz1

p.ez^ 6Vi oca 5

Ta?jTa z rz^ erOdbe Ka.dtjiJt.aL, OTL a"uyKiTai p.ov TOcru>p.a

e

Kal reTJpcoz , Kal Ta/^.ez

O(TTU errTtz 1

rrTepea Kal

e^et )(wpls"aTr dAA7/Aa>r,

Ta 6e z-erpa ola eTrt-

Kal a.VL(T0ai, TTpLap.ir^oi Ta TO. OCTTO. pteTa Taiz 1 d

Kal 6ep/xaT09 o (rvit\L avTO. atoopOTj/xe roo^ ovr TWZ^

ez; Tat

&, I airofyaivoi. T b : airofyouvoiTO B jrapeffKevaa d/j. rji\V (et mox

TI o9taofj.tvos T Kus : viro8tfj.vos B ct-yp.

T : vTro6r)(r6fj.fi os \V a 8 a{-

rtai ai/ToTy B J \V fte\Tiov \V b I ai Taij B Eus. : ainov T"fcy

5 ero/pe \iri5os T W Eus. C3 Ae7<" Pr- W

98d

ra vvpa K.a^irrecr6ai TTOV 77otet olov r ttvai e/xe vvv ra

5 jj.\rj, Kat Sta ravrrjv ri]v alriav (rvyKa^Otls eVflaSe KCL-

0i]fjLaLf KOL av 77e/3t rov 6 taAe yeo-$at vfjiiv erepas

1 roiavras

atrta? Aeyot, c^toz- as1 re Kat depa? Kat aKoa? /cat aAAa fjivpta

e rotaura atrtco/zei o?, d/jteA?/o-a? ray OKa\r)0u>$ alrias Ae yetz-

1

,

on, eVeiSr) AOrjvaiOis e5o^e /SeArtop eTz^at 6//o{)

(j)((ra(rdai, 6ta ravra bi] /cat e/xot jBeXnov av 5eo/crat

KaOijcrOaL, /cat St/catorepoL irapa^vovra virtue iv ri]v

5 17y ai r /ceAevrroofrizr evret in/ roz^ Kvva, w? eyco/xat, TraAat az-

99 ravra ra vtvpa KOL ra oo-rar/ 776/3 i Meyapa ?/ Botooroi)? ?)z ,

7;77o boQrfs <pepofj.i>arov (BeXricrrov, 6t JUT) biKaiorepov w/xi;^

/cat /caAAtoz, trt at 77/30 ro{i (pevytLV re /cat a~obi$pa(TKLV

vTTf^LV rrj 770AetSt/crjz/ r\vnv av rarr?;. aAA atrta /^ez^

5 ra rotaura K.a\tiv \iav aroirov tl 6e rt9 Aeyot ort

roC ra rotaura ex^ /cat oo-ra /cat reupa /cat oVa aAAa

ou/c ai* oto s- rr) 77otetz^ ra So^az^rci /^tot, aXYjOij av Aeyor co?

UVTOI 8ta raura 770t<S a 77otw, Kat raura r<S irpaTTdov, aAA ou

b r?) roO /SeArtVrou atperret, 77oAAr) az- Kat /a.a/cpa paOv/JiLa etr/

rou Aoyou. ro ya/3 /x?/ teAeo-$at otoy r etz- at ort tiAAo /ueV

rt efrrt ro alnov rw wrt, aAAo 8e e/cetro areu ou ro alnov

OVK av 77or et?] aiTiov o o?J /utot (fraivovrai \f/->]Xa(pu>VT^ol

5 77oAAot<JJ(T7Tp

V (TKOTL, O,AAor/3t(O OZ ofXart 77/30 0~X/)COjlt6FOt,

a>9 atrtoz; auro TtpocrayopeveLV. 6to 6?; Kat 6 /xeV rt? bivr]v

77e/Hrt$et9 r?) yr) T;77(3 row ovpavov [JitveiV bi] Tioitl ri]V yrjv,

o oe(00-776/3 Kapo77w 77Aar6ta f3d6pov rov aepa UT76/36t6f

C rr/zj 6 roO w? otoV re /SeArto-ra aura rtOrjvai bvva/jLLV ourco

ruz^ K^lcrOai, TavTr/v oure (flrovcriv oure rtt a olovrai at-

jj.oviav io-yvv kyjew, aAAa r^yovvrai TOVTOVvArAaz^ra az-

77orela"xypOTpov Kat aQavartoTtpov Kat fjiaXXov cnravra

d 4 TTOU om. W e i is om. pr. T 65 weAetWii T a i KCIT \V Eus. : re rai B a 6 &AAa 6Va W a 7 aAr?0^ ai/ Af70t om. Ta 8 TTOIW & B 2 T W Ens. : rroiwi & B irpdrTwv Heindorf: Trparra)BTW Eus. bi &^ TW Eus.: om. B (post pa.6vju.ia recc.)

bs eVrj Ti T eVetVo BT Simpl. Stob. : e/cfTvo o B 2Wt b 5 O-KOTGU

o^oVari T Simpl. Stob.: u/jL/j-an BW b8 depa BTSimpl.

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ovrcos ?//^rz! eTreOetKZ iTO ort

x/yt ^otro re Kat 77?/yz uro. Kat

avTos rJTTTero Kat tlirev ort, eTretoaz^ Trpos rf) Kdpbiq yeV?]rat

ai/rw, rare ot^?/^rerat.

5 IIS?/ ovi cr^eSov rt aiirov i]v ra Trepi ro i/rpov \jsv\6[JLVa,

Kat eKKaAini/a/aez os1 ereKeKaAi -rrro yap etVrez 1- b O?/ reAer-

TOLOV ec/j^e y^-aro ii Kptrooz1

, e(/)?/,

rw AcrKA?T77tco oc/)etAo/j,ez,

a\KTpvovam aAAa ctTrooore Kat p.?/ d/j,eA?/rr?]re.

AAAa rarra, e(/>?^

eVrat, 6 KptYoozr aAA opa et rt aAAo

10Aeyets\

TaCra epo/aeVou avrov oi8ez en aTreKptraro, aAA6Aiyoi>

\porov OtaAtTTcbz^ e Ktr?/^/] re Kat o av6pu)Tro

avTov, Kat bs1 ra o/Xjuara eVm/crezr t6a)^ 8e 6 Kptroor

ro rrropta Kat rows"6<pda\}jiov$.

15f

II8e?/ reAei;r?i, co E)(Kpare9, roC eratpoi; ?//xr^ eyerero,

avbpos, co9 ?/p,etS ^aljjifv av, rS>v rore WF e7retpci^r]/xez^ dpidTov

Kat aAAoos1

(/)po^ifxajraroi; Kat otKatorarou.

d. 5 Ko.TfK\acr T : /caTe/cAauae B e 3 re B T : -ye W eV-

exo/ue^ pr. T 65 /care/cAi^T? B TW a 2 OL/ TCDS- ^/u?^ B :

TJIJi.iv ouT jcs rjp.1v T : OUTOJS rifjuv ai/ToTs lj" \V irr^vvro B T \Va 8 Siau.e\fi(rr]T( W a 9 rai/ra eVrai

e^)7jT a 14 :at B : rr

al T

NOTES

Introductory dialogue in dramaticform, 57 a I 59 c 7.

The scene is the Pythagorean oWSpiov at Phlius. The only

Pythagorean who speaks is Echecrates, but the presence of the

others is implied (cp. especially 58 d 7 and 102 a 8). The time is

not long alter the death of Socrates; for the Pythagoreans have

not yet heard any details. As Geddes first pointed out, it would be

natural for Phaedo to visit the Pythagoreans of Phlius on his wayhome from Athens to Elis. It is not far off the road.

For the Pythagoreans of Phlius, cp. Diog. Laert. viii. 46 rfAfimiiru

yap tytvovro rwv Hv0ayopfia)Vtovs /cm Apioro^fyos eiSf, &ev(

><pi\usre o

Xa\Kidfvs airo QpaKrjs Kal tydvT&v 6 4>Xtdcri us tea! ExeKpari^s Kal AioK\rjs

Kal IIoAtyii/aoTOsr, ^Xtacnoi KU\ aiVoi. rjcrav & uKpoaral ^tXoXaou wn

"EvpvrovTU>V Tapavrivoiv (cp. E. Gr. Ph. 2

p. 3~o).

Phlius lay in the upper valley of the Asopus (893 ft. above sea-

level), where Argolis, Arcadia, and the territory of Sicyon meet. It

was surrounded by mountains 4,000 to 5,000 feet high, under whose

immemorial shadow (daovaots ^AetoGzTo? evu>yvyt.ois opecri.v, Pind.

Nem. vi. 45) the high discourse is supposed to be held (deddes).The territory of Phlius, which was only a few miles square, con

sisted of a triangular valley with its apex to the north. The town

was on the eastern side of the valley and built in the form of an

amphitheatre. A few ruins are still left. The people were Dorians

and faithful allies of Sparta.

Tradition connected Pythagoras himself with the place (E. dr.

Ph.2p. 94, n. i), and he is said to have assumed the name of

<pi\Go-o<posfor the first time there or in the neighbouring Sicyon

(E. dr. Ph. 2

p. 321, n. 2).

Phaedo of Elis is said (Diog. Laert. ii. 105) to have been a

prisoner of war brought as a slave to Athens, where he attracted

the notice of Socrates, who secured his liberation. At the time of

1261 I B

57 NOTES

chis dialogue he is quite a youth and still wears his hair long

(89 b 5). At a later date he founded the school of Elis. \Ye

know nothing of his teaching; but, as the school of Eretria was an

offshoot from that of Elis, and as both are commonly mentioned

along with that of Megara, it is probable that he busied himself

chiefly with the difficulties which beset early Logic. For us, as

Wilamowitz says, he chiefly represents the conquest of the most

unlikely parts of the Peloponnese by Athenian culture, which is

the distinguishing feature of the fourth century B.C.

57 a i AUTOS T\. We seem to be breaking in on a conversation

already begun ;for TJKOVO-CLS has no expressed object. Perhaps

Phaedo has already spoken of something Socrates said or did on

the day of his death.

7rapeY<vov: the verbs rrapelvai and rrapayiyvecrQai are specially

used of being at hand to support any one in times of trouble or

rejoicing. So in Lat. adesse alicui. We should say, Were you i

with Socrates? Cp. also irap<iKa\(tv, advocare,

a 2 TO cjxip^aKov, sc. TO Kan-aoi-. It is nowhere expressly stated in the|

Phaedo that it was hemlock;but that was the drug commonly em

ployed, and the symptoms described at the end of the dialogue

(nyesqq.) correspond to those elsewhere ascribed to it. It has i

been doubted whether hemlock-juice would really produce these

symptoms, but see Appendix I.

35 Ti . . . ecn-Lv o.TTa: this is the regular construction (cp. 58 c 6),

though in 102 a 9 we have nVa . . .^j>

. . . ra . . . \s\6ivra.

6 dvT]p is an emphatic avros or eVe^ os-. Cp. 85 c 8;61 c 3, and

note on 58 e 3 avrjp.

a 7 [TWV -rroXiTwv] 4>Xtacricov : Riddell (Dig. 36) defends this by

making <tXano-tW depend on ovftds r&v TTQ\ITWV, for neither of the

Phliasians does any citizen, which seems unnatural. Most editors :

bracket *XacnW, but I think v. Bamberg is right in suspecting

rather TO>J/ TTO\ITWV. In Stephanus of Byzantium and elsewhere we

regularly find notices like Olos oi TroAtrcu, Oimor *nt ro cdvizov 6/Lto: o>r,

and we can understand how, in the absence of capital letters, such

an explanation might seem desirable. Further, the form <Aeiuo-iorl

is exceptional (cp. however Ayayupao-ioi), and Cicero tells us (adAtt.\

vi. 2) that he himself wrote Phliuntii by mistake. A similar casei

2

NOTES 57

is possibly MetlO 70 b 2 oi rou croC eVmpoy [TToXtrm] Aoptrrntoi. Theabsence of the article with the etWoV is normal, and the form*Xo-iot

(#Xiu<rtoi MSS.) is guaranteed by inscriptions and coins.

7 ouSels Trdw TI, no one to speak of. The phrase does not neces

sarily mean no one at all, though it tends to acquire that sense.

Cp. ou irdi v (Riddell, Dig. 139) and the English not very . It is

unnecessary to discuss, as most editors do, why communicationsbetween Athens and Phlius were interrupted. There is no state

ment that they were, and it must often have happened that noPhliasian had business in Athens and no Athenian at Phlius.

There was, however, at least one such (58 a 3).

mxpLci?i . . . A0T)va^ : there seems to be no other instance of

7riXu>pi(i(fii>in this sense. It usually means to be native

,and is

used of local dialects, customs, &c. Here apparently it is equivalentto fTridrjp.flv and takes the construction of that verb. Cp. Pann.126 b 3 f TTeoj/^ujcTt i Ofvpn eK l\Xaofj.ei a>v.

crab s TI : in such expressions era $75? means sure, trustworthy

(not clear).

So cra(p/)y (pt Ao?, cra(pr}s p.dvri\.

txev, sc. o ayyeiXay. He has not been mentioned, but he has

been implied.

TCI -n-epl T-f^s SIKTJS : the normal construction would be rd Trrp\ rr.r

SLKJJV (cp. 58 C 6 TCI Trepi avrov TUV ddvarov), but the prepositional

phrase is influenced by e-rrvdeaOt. Heindorf compares Xen. Cyr.

V. 3. 26 fVel rrvdoLTo rd irepi TOV (ppovpiov, Aiiab. ii. 5- 37 ona)<f pu&ui r;i

iroXXcx) wcTTtpov : Xen. ]\fe)n. iv. 8. 2 dvdyKr) p.tv -yap eytvtTo O.IT<<)

6 Tvxt] has always the implication of coincidence, which is here

made explicit by the cognate verb eVu^fi . In most of its uses, the

meaning of rvyxdveiv is best brought out in English by using the

adverb just .

tTuxev . . . o-T^[XVTj, had just been crowned. The Ionic oW^ris only used in a ritual sense in Attic prose. So, with mock

solemnity, in Rep. 398 a 7 cpia trrtyavTes . The common word is

TT(xirovcrtv. In the liodleian (Clarke) MS. (B) Bishop Arethas, for

whom the MS. was written, has added KT ero? in his own hand (B2

i.

These words are also found in the Vienna MS. (W). The corrcc-

3B2

58 NOTES

tions of P>

2\vcre taken throughout from a MS. very closely

resembling W. The additional words may well be an ancient

variant.

a 10 T irXotov : i.e. the dewpis. For the Delian deapia, cp. Aristotle,

Ad. TToX. 56 Kadi<TTTj(ri5e KOL (6 ap^cav) etc

Ar/Aoi> \opr]yovs Kal dp^idea)-

pov TO; rpiciKocTop/G) TW rouf rjQeovs ayovn. The seven youths and

seven maids were technically called the"jGeoi (masc. and comm. of

irapOevoi). The story is told in Bacchylides xvi (xvii), a dithyrambentitled Hi&oi. Cp. also Plut. 77ies. 23 TO de nXoinv c v m p.fra TWV

TjidfCOV TT\tV(T Kdt TTaXll1

6(760$^, Tt]V TplClKOl TOpOV, f XP^ TV &TlfJI.Y]TpioV

TOV3>a\tipe(t>s XP I OV 8iefpv\aTTov <>l Adrjvaloi. Of course none of the

original timbers were left, and Plutarch tells us the philosopherstook it as their stock example in discussing the question of identity.

Was it the same ship or not ?

a IT TOTJS "Sis l-n-Ta" Kivovs : this was also a traditional name. Cp.

Bacchyl. xvi. (xvii.) I E-vavoTrpcopa p.(v vais pevtKTVTrov \ Qrjoea 8ls eVrci

T (iy\aovs ctyovcrn \ xnupovs loowof| Kpr/TiKof TU/JLV? TTfAayo?. In the !

Laws (706 b 7) Plato says it would have been better for the Athenians

to lose TrAeowi/as1 errra . . . naldas than to become vavriKoi.

h 2 Oewptav, pilgrimage ,mission . A ^foopd? is simply a spectator j

(Qtafnpos, Dor. Ofdpos), but the word was specialized in the mean- .

ing of an envoy sent by the State to the Great Games, to Delphi

or to Delos. The dewpuu were \yrovpyiai (cp. Diet. Ant., s. v.

Theorici).

b 7 dua^iv : the arro- has the same force as in (mofttdovai and anofpepfiVf

that of rendering what is due. Cp. the technical a/7ayeiz/ TOV (popov,

fyttpav uTruyooy^, and Ditt. Syll. p. 43 TTJV aTTapxijv aTffjyayov,

b 5 KaGapeveiv, sc. (/;(5foi ,to be clean from bloodshed. Cp. Plut..

Phocion 37 KuQaptvcrat. di]p.o(riov (povov rr]v TroAii/ opTaov(rav, So Xen.,

Mem. iv. 8. 2 rWi TO A/yAio pev eneivov TOV P.TJVUS etVut, TOV $t vop.ov

p.r)8tva eav Sf//iO(ria aTTodv^CTKeiV ecot avr] 6(u>pl.a

ex. A/jAoi; fTTaveXdfl,

b y8eC po, to Athens. It is true that Phaedo is speaking at Phlius

but he is quoting the Athenian vopos.

b 8 ev TToAXcS xpovcp yiyverai, takes a long time. This meaning o

eV, which is not clearly explained in most grammars, is well brougfr

out by an anecdote Plutarch tells of Zeuxis (Ilfpi 7ro\vcpt\ias 94 f)

6 Zev^is atTi(t}fj.va>vO.VTOV TIVWV on

u>ypa(pfl /iJ/jaSecos , O/^oAo-yaJ, ciirfv

tv TroAAw y/)ofco ypa^Jeiv, Kal yap (Is TTO\VV.

4

NOTES 58

gray TVXCOO"IV a-n-oXajBovres, at times when the winds detain

them (synchronous aor. pep.)- The regular term for cut off,

intercept ,is dnoXavfiiivftv, especially of ships detained by con

trary winds. Cp. Hdt. ii. 115 VTT avtpwv fjftri dno\<t/d(j)(}fUTfs, TllUC.

VI. 22 ijv TTOV VTTO dir\oias tt7roAa/ij3iii co/Me$a, Dem. C/lCt S. 35 voaw KHI

f U7TO\l](f)6l TilS, PlatO, Aft llCX. 243 C 2 f77Tfl\T]/J.-

MV I fClV.

: aviroTJs : the Greek thinks of the crew rather than the ship. In

Thucydides and elsewhere a plural pronoun often stands fur n-oXts,

z fifi-,and the like.

; truxev . . . Yeyovos, had just been done. Cp. a 6n.

) TO, irepl aviTOv TOV Gdvarov : Cp. a I n.

TL TJV : cp. 57 a 5 n. W has riva here also, and B 2corrects accord

ingly.

j01 TTapaycvop-evoi : cp. 57 a I n. So Trapi Ivui JUSt below.

5OVK eicov, would tliey not allow? Did they not allow? is OI K

f ina-av. The difference between a negatived imperfect and a negatived aorist may generally be brought out in some such way as this.

ol cl pxovTes. ol evdeKa, as \ve shall see.

1 Kal -n-oXXoLY> quite a number in fact. There is something to IDC

said, however, for the division indicated in some MSS., *AI. Oi \i-

yna>9.KX. AXXa nap^adv nvts

;4>A1. Kat TroXXoi yf. Cp. Euthyphl O

2b 2Q. Ov yap ovv. KY9. AXXa ere aXXo?;

2fi. Uiivv ye.

* elJJLTJ

. . . TVYxa-vei ouo-a, unless you are engaged jus/ noii>?

- TO fxefivfjo-Gai ScuKparous : cp. Xen. Mem. iv. ]. I (nil KU L TO fKfivov

p.f/jLvriadnL

fj,>] irapui Tos vv p.tKpn toc/jgXei (a characteristic Xenophontean

touch) roi S flu>6oT(is re airy ovveivai Kal dirodfXofJLevuvs (Kflvov,

8 TotovTovs Ircpous, just such others (pred.i, cp. Sods, Well,

you will find your hearers of the same mind. The enthusiasm ot

the Pythagoreans for Socrates can hardly be an invention of Plato s.

,as minutely as you can.

(synchronous aor. pep.), cp. 57aiw. and TTU^VTO.

just below.

2 ovT6 : the second OVTC does not occur till 59 as after this sentence

has been resumed by dui 8r] ravra /crX.

fie . . . io-TJi : we can say 8eos, e Xeos-, ATTIS etV /)X 67"

u< ^ f>

as ncre>

or ciVep^erai /iot, as at 59 a I.

3 ay-rip : cp. 57 a 5 n. The MSS. have nowhere preserved this form.

5

58 NOTES

but write either aV/p or 6 avr)p, though we see from examples in the

oblique cases (e. g. 58 c 8;61 c 3) that the article is required. The

existence of the crasis is proved by the metre in Aristophanes.e 3 Kcu TOV Tpoirou teal Twv Xo^wv, both in his bearing and his words

(Church). Hereeu8<itp.d>v ecpnivem takes the construction of euSm-

noi>l(eiv,for which see Crito 43 b 6 quoted in the next note. (The

reading rwv \itya>v (T\V) is better attested than roD Aoyou, which is

a mere slip in B corrected by Arethas.)

04 ws cSews . . . ETeXeuTa, so fearlessly and nobly did he pass away.Such clauses are best regarded as dependent exclamations. Cp.

Cnto 43 b 6 no\\uKiS . . . ire . . .r)i>8aip,6vi(ra

TOV TpoTrov, . . . u>spa<5i

oo?

(iiTi/v (sc. rfjv TrapfcTTwtTav trv/i<J!>opcii>) (pepei?. Cp. below 89 a 2; 117 c 9-

e 5 wcrre [xoi . . . TraptaTacrOai, so that I was made to feel,

so that I

realized . In the act. TT-npan-ufai ri rtvi is to impress a thing on

some one s mind . Cp. Dem. Cor. I TOVTO TrapacrrJ/trai TOVS tieovs

v/jui ,that the gods may put it into your hearts, Mid. 72 TO deivuv

napao-r^crai rols aKovovffLv, to make the audience realize the out

rage. In the mid. we can say <5oa pn Trap/oTarai, the belief

impresses itself upon me, the thought comes home to me (cp.

66 b I), or the verb may be used impersonally as here and Ale*

143 e 8 ft (T<n avTLKu p.dXa Trapearatf/, if it should come into your

head.

dvev Oetas |j.oipas, lit. without a divine dispensation . The mean

ing is that Providence would watch over him on his way. The

phrase 6da polpa is common in Plato and Xenophon as the religious

equivalent ofTVX>I.

Hdt. iii. 139 says 6euj rvxn- Cp. Xen. ApoL 32

e /noi p.fv ovv doKfldf()<pL\n(>s poipas reru^^/ceVat (2coK/KJT?;s-).

59 a 2 irapovri irfv0i, one who takes part in a scene of mourning. The

meaning of rrapewai was so fixed in this connexion (57 a I .) that

no Greek would be tempted to take it as neuter in agreement with

rrei dfi. It is dependent on elanevai to be supplied from ear/Jet, and

governs -rrevOfi.

a 3 OTJTC av> : the first oirre is at 58 62.

ev4>i\oo-o4>ia OVTWV, occupied with philosophy. Heindorf com

pares Xen. Cyr. iii. I. I 6 p.(v 6/) Krpns (i> TOVTOLS TJV, iv. 3. 23 oi ^ei-

dr) ev TOVTOLS rols Xoyoiy ?)(rav. See below 84 a 8 aei eV rovrto (rco Xoyt-

rrpoj) of era.

a 4 TOIOVTOI rives, i. e. philosophical.

6

NOTES 59

, just. The phrase is equivalent to arexvu? aro7r.ii TL

(KdOov, for which cp. Symp. 19802 axrre i\Texv5>s

TO roO Op.//pou

fTTfirovdrj, Arist. Clouds 408 vrj At" e-yco -yoiV drf^i wv (nadov TOVTI rrore

Atanimmv. In this connexion the adverb means that the descriptionof the iraOos is to be taken literally ,

as we say.

YeXwvres . . . 8o.Kpi>ovTs . the participles explain ovro>,and are not

dependent on ieKiyue0a.

CVIOTC 8c : a variation of the usual rore 8e. Cp. Thenct. 150 a 9more

/zei>. . . eVi-t 6 ore . . ., Soph. 24? d I tWorf . . . rore t$e . . .

Plato avoids formal symmetry with ^iv and (V.

KO.I8ia4>tp6vTO)s, quite exceptionally (<ni

as in ^ai /ua\n). Cp.6ie I

; 117 c 4.

ATro\A65a>pos is mentioned as a disciple in Af>ol. 34 a 2, and

Plato has chosen him as the narrator of the Symposium. In that

dialogue, the friend to whom he narrates it says (173 d 4) Ael o /untov

ft, w ATToXXo^top-*

aet -yap oviUTOi/ rt KaKrjynpfls K<n roi f aXXtn s, Ka i

8oKels fjioi are^i W? rruvras adXLovS ijye urdai TT\IJI> 2coK/)<iror?, arrn (KIVTDV

ap^a/jLfvos. Xenophon mentions him along with Antisthcncs (Men;.

iii. II. 17) A7roXAn<x

a>/)dVre Ttivfte K<U AvTiadei ^v uvberoTe p.or iiTroXei-

7rfo-(9ai), so he seems to have belonged to the Cynic section of the

Socratic circle, which agrees very well with the tendency to K<iKrr

yupia and with other traits mentioned in the Symposium. In the

Xenophontean Apology 28 we are told that he was eVi^i /ir/-

rr)s fj.ev l<T)(vpCt)Savrov (ScoKparous), aXXco? 3 evij6i]S (naif, silly ).

In

most editions of the Symposium we read that he had the nickname

(eVcoi/u/u ci)of

fiaf<Ko? (173 d 8), but IJM\UKI >S has better MS. autliority

and suits the context better. His friend says he does not know how

Apollodorus got the name of soft;

for he is always savage with

himself and every one but Socrates. Certainly his conduct here and

at 117 d 3 is /zaXcma rather than p.avia.

6 TUJV t-n-Lx^picuv, of native Athenians. Cp. Prot. 315 b 2 ?><T<tv oe

rives K<U TU>I> e-n-ix(opi(i)v ev ru> \o,,w (as opposed to the ,ct r<

/t,whom

Protagoras brought in his train). Rep. 327 a 4 //rwi/ eVi^co, Iwv r.op.~ i

(as opposed to the Thracian procession).

7 Kpi/ropouXos, son of Crito, was chiefly known for his beauty. In

Xenophon:

s Symposium Socrates undertakes to prove himself to be

more beautiful than Critobulus.

6 -rraTTip auroO: W adds the name KpiVeoj/, and so B 2; but he was

7

59 NOTES

so well known that this is unnecessary. Crito was of the same ageand deme

( AAa>77fKf)$fi/) as Socrates (Apol. 33d 9 ^Xi/acor^y /cat

Sij/uoT/??), and Plato has drawn a touching" picture of his devotion

here and in the Crito. We gather that he watched over his friend

and master s worldly interests without fully understanding his

philosophy.

b 7 Ep(xoYt vr]s, brother of Callias son of Hipponicus, who had

spent more money on sophists than any man of his time (Apol.

20 a 4), and in whose house the scene of the Protagoras is laid.

Hermogenes is one of the speakers in the Cratylus, where the

poverty into which he had fallen is alluded to (Crat. 384 05), and he

is included in Xenophon s list of the inner Socratic circle (Mem. i. 2.

48). In Mem. ii. 10 Socrates persuades his friend Diodorus to

assist him, and in iv. 8. 4 he is quoted as the authority for the trial

of Socrates, which took place after Xenophon left Athens.

6 8 EiriYtvqs I cp. Apol. 33 e 2 Airt^cov 6 KrjQiaievs ouroat, ETnyeVou?

TTdTr]p. This Antiphon must not be confused with the orator, whowas rS)v

dj]/j.(jov Pa/jLvovcrios. There is a conversation with Epigenesin Xen. Mem. iii. 12, where Socrates says to him u? IdiuTiKcas

(in

bad training ) TO o-w/zu excis t& ETTiyeves, and urges him to take

more exercise.

AiCTxLVT]s : i. e. Aeschines Socraticus, so called to distinguish him

from the orator. Cp. Apol. 336! Avo-aria? o 20;}rriof, AtV^iVou

roOSe 7Tfm;p. After the death of Socrates, he appears to have fallen

into great poverty, but was given some place at the court of Diony-sius II on the recommendation of Plato (or Aristippus). He was

one of the most highly appreciated writers of Socratic dialogues.

The AxiochttS) the Eryxias, and the Hep! operas- were at one time

ascribed to him and have been edited under his name, but are

certainly of later date.

AvTicr0tvT]s is the well-known founder of the Cynic school. The

date of his birth is uncertain, but he certainly belonged to the

generation before Plato. He is probably the source of a good many

things in Xenophon s account of Socrates. It has been held in

recent times that many of Plato s dialogues were directed against

Antisthenes, and references to him have been discovered in a great ;

many places. It is well, however, to be sceptical regarding these.

We really know very little about Antisthenes, and it is not safe to

NOTES 59

reconstruct him from doubtful allusions. So far as the Phaedo is

concerned, we may be sure there are no attacks upon him in it,

seeing that he is supposed to be present.

8rjv

,there was also. Though it is true that compound verbs are

repeated by the simple (6ob3.), it is not necessary to take >

here as equivalent to irapiiv. Cp. Prof. 315 c 3 roCro T rjv r<> ^fi^iKiop,

KCU TO; ASeijudlTW d/z(/)ore,)co, Rep. 615 d 7 i](rav fie KCI L t Suorai rtfff.

9 K-n?|crnrn-os : in the Euthydemus he is called (273 a 7) rfuvurKo?

TI? riniaj/iei?, j/aAa KaAo? rt xayaQos TtjV (favviv, ocrov/ir) iifipujTt]S diu

TO i e os- eii/at. He also appears in the Lysis.

Mevt^evos : the same alter whom the Mencxenus is called. Hewas son of Demopho and cousin of the Ctesippus just mentioned,as we learn from the Lysis (206013), in which dialogue he plays

a leading part as the young friend of Lysis. He must not be

confused with his namesake, the son of Socrates (60 a 2 .).

10 nXdrcov Se oip.ai Tjo-0Vi. jNlaoy strange things have been written

about this simple statement. Of course, it is an advantage from

a dramatic point of view for Plato to keep himself out of his

dialogues ; and, as a matter of fact, he only mentions his own namein two other places (Apol. 34 ai and 38 b6). At the same time,

it is hardly credible that he should represent himself as absent on

this occasion unless he had actually been so. It has been said

that, had Plato really been ill, he would have had no occasion to

make the reservation implied by oumi. He must have known

whether he was ill or not. That is so;but it does not follow that

Phaedo was equally well informed, and he is the speaker, not

Plato.

: I 2i|x^.ias . . . KCU KC PTJS. These are the chief interlocutors in the

Phaedo. We shall see presently that they were disciples of

Philolaus at Thebes, which, like Phlius, was a city of refuge for the

Pythagoreans (E. Gr. Ph. 2p. 99). From the Crito (45031 we

learn that they had brought a sum of money from Thebes to aid the

escape of Socrates, another case of Pythagorean devotion to him.

It is all the more important to observe that Xenophon confirms

this by including Simmias and Cebes in his list of true Socratics

(Msm. i. 2. 48). Cp. also Mem. iii. II. 17 (immediately after the

mention of Antisthenes and Apollodorus) 81.1 ri Se (oiftj <ul KeW"

at 2i/i/iiav QrjftrjOev irapuyiyvf(rOai ;It is probable that St/xia? is the

9

59 NOTES

correct form of the name (from o-t/zor), but I have not ventured to

introduce it.

C 2 4>aiSu)vS-r]s: the MSS. vary between this form and ^mSomfir/r.

Xenophon (Mem. i. 2. 48) mentions him along with Simmias and

Cebes as a true Socratic. giving the correct Boeotian form of his

name, <J>cuficoi (W.

E:K\eiST]s : Euclides was the head of a philosophical school at

Megara, which held a form of the Eleatic doctrine. He is also

represented in the Theactetus as devoted to the memory of

Socrates.

Tepvjncov. All we know of Terpsion is that he is associated with

Euclides in the dramatic introduction to the Thectetetus, which

serves to dedicate that dialogue to the Megarians just as fatPhaedo

is dedicated to the Pythagoreans.

c 3 Apio-Tiir-nos. Many anecdotes are told of Aristippus of Cyrene,

which may be apocryphal, but agree in representing him as a

versatile cosmopolitan (omnis Aristippum decuit color et status ei

res, Horace, Ep. i. 17.23). Many allusions to his doctrine have

been found in Plato s writings ;but the same caution applies here

(cp. b 8 n.) as in the case of Antisthenes.

K\e6|o.ppoTos : Callimachus has an epigram (24) on Cleombrotus

of Ambracia who threw himself into the sea after reading the

Phacdo, and he has often been identified with the Cleombrotus

mentioned here. Nothing, however, is known of him.

c 4 v AiYtvfl yap KT\. In antiquity this was supposed to be an

innuendo. Demetrius says (Ilepi e/>/^m n9 288) that Socrates

had been in prison for a number of days and they did not take the

trouble to sail across, though they were not 200 stades from Athens.

To make this more pointed, Cobet inserted ou before rrapfytvovTo,

and took the clause as a question, which only proves that the

innuendo is not very apparent in the text as it stands. We must be

very careful in reading such covert meanings into Plato s words.

Athenaeus (504 f) makes it a grievance that he does not mention

Xenophon here, though Xenophon had left Athens two years before.

If the words nXarcoy df i/xru TjcrOeixi had been used of any one else,

that would have been set down to malice. As we shall see, it had

only become known the day before that the ship had returned from

Delos, and we learn from the Crito (43 d 3) that the news came from

10

NOTES 59

Sunium where she had touched. Aristippus and Cleombrotus could

hardly have heard this in time, if they were in Aegina. There is

no evidence that they had been there during the whole of the thirty

days, as Demetrius suggests.

Introductory Narrative. The attitude of Socrates towards death

(59 c8 70 03).

(l) Preliminary Narrative (59 c 8 63 e 8).

Til irpoTcpcua : Attic usage seems to require either rfj

rjfj-epa or r// Trporepa/a. I have therefore followed Hermann in

bracketing Il^pa-

{nraKoveiv, to answer the door. Co. Crito 43 a 5 duv/zaiu OTTCO?

r]6t\r)(re croi 6 TOV 8ecrua)TT)piov (/Ji>AaUTra/coucroi.

iiTv ireptjxevttv, told us to wait. T has fTn/jLe veLv, which seems

less suitable, it would mean to stay as we were (Riddell, Dig.

r eus av: we should expect irpiv av after nporepov, but Kntp,r]

T

rrapifvai is merely a polar antithesis placed fiia fiea-ov and does not

affect the construction.

6 ol v8Ka : on the Eleven and their functions, see Arist. Ad. TTO\.

52, where we are told that the people elected them inter alia em-

u,(\Tjirofjii ovs TU>V fv TO)oe<T/j.u>Tr]piu>.

n O-TTCOS av . . . TeXeura, are giving instructions for his death to-day.

For this rare construction after verbs of commanding, where the

dependent clause contains the substance of the order, cp. Gorg.

523 d 7 TOLTO p.v ovi Kdl 8!je ipTjTaL (

instructions have been given )

TW IlpofJLTjdel. OTTCOS av Travar/, isaeus 7. 2/ 8lKf\ve<rd OTTVS uv, ei ri

Trddot TrpoTfpov, eyypityaxri pc. The present reAei-Ta (T) is more likely

to have been altered to reAeurryo-?? (B) than vice versa.

ov iroXtiv . . . xp vov tTTLcrxwv, lit. after waiting (en-e^co intrans.) no

long time . Cf. 9567 crv\vov xp"v eiritrx^v. Similarly 117 e 7

8ia\iira>v xpovoVf II& II oXiyov xp<

.vov 8ui\nra>v, after a short interval.

8 K\Vv : W has eneXevafv (and so, accordingly, B 2

), but this is

less idiomatic. The English verbs send and bid refer to the

starting of the action, but ni^fiv and xeXevav operate throughout

the action. The thought follows the motion (Gildersleeve). The

imperfect is therefore natural where we should expect the aorist.

II

59 NOTES

It is for the same reason that irtpirfiv can mean convey ,escort

,

and <e\(veiv, urge on,

incite .

e 8 tio-uovTes : W has eto-e\66vTfs (and so B 2), but the present pep.

goes better with KaT\ap.pdvop.(v. There were a number of them, so

the action is resolved into successive parts ( as we entered, wefound . . . ).

60 a i KaT\ap.|3a.vo(Xv, we found. When /amiAa/z/Sareti is used in this

sense, it takes the construction of verbs of knowing.a 2 HavGi-mr-qv. There is no hint in the Phaedo, or anywhere else in

Plato, that Xanthippe was a shrew. Xenophon makes her son

Lamprocles say of her (Mem. ii. 2. 7) ovbels av dvvuiTo avrrjs avavxt-

odin TI}V ^aAfTTOTTjT-rt, and in Xen. Synip. 2. 10 Antisthenes says she

was the most difficult (^a/Woo-rur?/) of all wives, past, present, or

future. The traditional stories about her appear to be of Cynic

origin.

TO -rrcuBiov. Socrates had three sons (Apol. 34 d 6 els- /ueV fj.eipd-

Kiov ijdrj, duo Se 7rcu8ia). The fj.fipu.Kiov must be the Lamprocles mentioned by Xenophon (see last note). There was one called Sophro-niscus after his paternal grandfather, so he would be the second.

The child here mentioned must accordingly be Menexenus (not to

be confused with Menexenus, son of Demopho, cp. sgbgn.). It

is worthy of note that the names Xanthippe and Lamprocles

suggest aristocratic connexions, and possibly Lamprocles was called

after his maternal grandfather (cp. Arist. Clouds 62 sqq.). Socrates

was not always a poor man ;for he had served as a hoplite, and in

ApoL 23 b 9 he ascribes his poverty to his service of Apollo (tv

TrevLu fj.vpia flfu fiia rr]v TOV 6 eou Xarpftav). This may explain the

XaXfTroTTjs of Xanthippe, if such there was.

a 3 dvT)xi(|)T)p.T]o- ought to mean raised a cry of eic/j^/zeire (bona

verba^favete linguis\ and that gives a perfectly good sense. Therule was eV evcprjpia xpn reXevrav (117 e l), and eut/^etre was there

fore a natural address to people approaching a scene of death.

That she should use it and then break the evfapia herself is onlyhuman and feminine. Byzantine scholars took, however, another

view. In the recently discovered portion of the Lexicon of the

Patriarch Photius (ninth cent. A.D.) we read avev^r^a-fv avr\ TOV

f6pt]i 7]crfv (Reitzenstein, Anf. des Phot. p. 135), and the rest follow

suit. It was explained KUT avri^paariVj i. e. by a curious figure of

12

NOTES 60

speech which consisted in saying the opposite of what you meant

{lucus a non lucendo}. Very similar is Soph. Track. 783 ii-us

ff uvrjifyr^rjcrfv oip.a>yf/Xfo>? I where G. Hermann took the word in its

natural sensej and Eur. Or. 1335 eV at(<,i<j\. r i,) (ivevrfninel 5o/zo?.

In both these cases death is imminent. It may be said that the

i)itself is

bv(r^>T]fj.ov tbut that is not necessarily so

;at any rate

yu .is is quoted from Aeschylus (fr. 40 Sk.gwick).

}.oia S-q : these words might have been used even without eloodaa-iv,

in the sense of just like . Cp. Xen. Cyr. i. 3. 2 ula c// mils( just like

a boy ), Thuc. viii. 84. 3 ota<$/)

vat rat.

rjo-Tarov 8-r], so this is the last time that . . . Cp. 89 b 4 avpiov ft}.

d-n-aY<TcuTIS auT-qv KT\. With this reading (that of B : T\V have

Tdi Trjv) the words are kindly and considerate. Xanthippe had ap

parently passed the night with Socrates and their child (at any rate

she was found there when the doors were opened), and it was only

right she should go home and rest. She is sent for again just before

the end to say farewell. I do not see any ground for the remarks

which some editors take occasion to make here on the Athenians

treatment of their wives, Would it have been right to keep

Xanthippe there all day, in her overwrought condition, and allow her

to witness the actual agony ? Some women would have insisted on

staying, but we can find no fault with the behaviour of Socrates

in the matter.

9 rives TWV TO KPLTOJVOS,* some of Crito s people.

K07n-op.vr]v i the original meaning of Koirrfa-dai was to beat the

breasts,but it came to mean simply to lament (cp. the nop^u?

in tragedy). The history of the Lat. plango (whence planctus,1

plaint )is similar.

dvaKa0i6p.evos : the use of this verb in the medical writers shows

that the meaning is sitting up . Cp. Hippocrates, Progn. 37

dvaKcidi^eiv fiovXftrdai TOV vofTtovra rr-s voaov d/c/iajjoucr^? Trovrjpov.Y\ e

might expect eV rfj K^LVT], but (Tecr0ni) Kndi&o-dm sometimes retain

the construction of(io>) Kadifa, which are verbs of motion. The

variant eVtr/>

K \[vr)v (W and B 2) may be due to the idea that the

verb means residens, sitting down. Wohlrab argues that Socrates

must have got up to welcome his friends, and adopts eni accord

ingly ;but this would spoil the picture. We are led to understand

that he put his feet on the ground for the first time at 61 c 10. The

13

60 NOTES

fetters had just been struck off, and at first he would be too stiff to

get up.

b 2 o-vvKaM.x{/e : this verb is specially used of bending the joints. Cp.Arist. Jrlist. An. $O2 b II TridrjKos rrudus (rvyKdp-rrrei, cotrep ^eipus.

It is opposed to fWetVeo.

Tpiv|/6, rubbed down/ as with a towel. Athenaeus (409 e)

quotes Philoxenos for e/cr/K/u/zn in the sense of x fl pop- (l><Tpoi>.

b 3 rpi|3cov : the compound verb is regularly repeated by the simple.

Cp. 71 e 8 avTano8(o(rop,i>

. . . drroSovvai, 8407 fiie^UJAU . . . <5ieX$eif,

104 d IO dircpydfarat . . . e/pyafero.

ws UTOTTOV . . . TL : the uneiTiphatic TLS is often postponed by hyper-

baton (Riddell, Dig. 290 c).

b4 ws Oav^iacricos irecjnjicc -irpos, how strangely it is related to .

Relation is expressed by 7re<j)vKfvai npbs . . ., design or adaptation

by TrefjivKfVdi erri . . .

b 5 TO ap.a p.v KT\., to think that they will not . The exclama

tory infinitive is often used after some expression of feeling (in the

present case as6avfj.acria>s)

which it serves to justify. Cp. Eur.

Ale. 832 <iXXu o-oC, TOp.r) typdcrui, Out on thee ! to think thou didst

not tell!,Med. 1051 dXXa rrj$ (p-f/f KUKrjS, TO K.IU TTiiaftrOdL KT\.,

Arist. Clouds 819 n $ /a cop in y, TO Am vofj-i^eiv OVTU TT)\LKOVTOVL. This

explanation, which is due to Riddell (Dig. 85), makes it unneces

sary to read rco with inferior MS. authority and Stobaeus.

b 6 HT| 0<fXeiv : editors speak of personification and the lively fancyof the Greeks here, but even we say won t in such cases.

b 7 o-xe86v TI . . . det, in almost every case. The omission of aft in

B is probably accidental. The relativity of pain and pleasure is

a Heraclitean doctrine, cp. ir. 104 Bywater voia-os vyieirjv e-rroiTjrTev

T/Su, KdKov dyadovj Xi/noy Kopov, KUfjuiros dvinrdwiV) and it is not,

perhaps, fanciful to suppose that this is intended to prepare us for

the Heraclitean arguments as to the relativity of life and death

below (70 d 7 sqq. ).

h 8 < Kp-

l o-sKopvcf>Tjs T]p.p.vco, fastened to (Greek says fastened from

)

a single head, a grotesque imagination like those of Empedoclesand of Aristophanes in the Symposium. B has o-uj^/upeW, but that

seems to be an anticipation of c 3 a-uvf)\l/ev.

C i Alortoiros : Aesop was a Phrygian slave of whom many odd tales

were told (cp. Wilamowitz-Marchant, Greek Reader, ii, p. i), and

NOTES 60

the Athenians attributed to him the beast-fables which play so

large a part in all popular literature. The prose collection which

has come down to us under the title of Alcrunrnv ^.vdoi is of Byzantine

date;but many of the fables were well known from popular verses

and Archilochus.

aviTots : this is rather neater than the variant alr^v. He fastened

their heads together for them.

aviTCO [AOL t(HKV, SC. 7TaKO\OV0 Iv. TllC claUSC fTTflftr] KT\. IS, ITl

apposition (asyndeton expUcativuni), and the original statement is,

as usual, restated more fully after the explanation (a b a).

8) tnro roO SecrixoO . Cp. VTTo TOV Seot p, praS instil,

(5 viroXapwv . . .t<J>Tj, rejoined (synchronous aor. pep.). The mean

ing of inroXappdvfiv is not to interrupt ,but to rejoin or retort .

Cp. Lat. suscipere (Aen. vi. 723 suscipit Anchises] and contrast

napaXapfidvfiv (rov \oyov) excipere.

I) \) y tiroiT]cras uvap.vTjo-as p.<=,

thank you for reminding me (syn-

ichronous aor. pep.). So Ellthyd, 282 C 6 fv fVot ^o-a? arraXXa^a? fif

<rKe\l/eu>s TroXXT;?. Cp. Hdt. v. 24 eu eVot^eraS1

(iTTiKofj.fvos, Eur. ^fed.

472 fu 8 fTroi^crn? /uoXcoi/.

tvTeivas, setting to music. Cp. Prot. 326 b I 7roir;um-ri . . . ftp rn

K.i6apl(T^tTa fi Tfivuvres. This seems to come from the geometrical

use of the term which we find in Meno 87 a i ft nl6v re ets- roVSe TUI>

KVK\OI> ro8e TO xwplov (VTuQr/vat, where it refers to the inscrip

tion of rectangular figures in a circle (for which Euclid uses

eyypa(f>fiv).That in turn, like many geometrical terms (e. g. arc,

chord, subtend, hypotenuse, cp. E. Gr. Ph. 2

p. 1 16 . i), comes from

the use of ropes or strings in geometrical constructions. The

Pythagoreans were much concerned with the inscription of polygons

in circles and polyhedra in spheres (cp. nob 6 ;/.), and it was

natural that the same word should be used of making words fit into

a musical scheme. Cp. also Phileb. 3862 evrelvas els (pwvi]v of

putting thought into words.

\6yovs, tales. This was the usual name (cp. Ar. Birds 651 ei/

AtVco/rou Xoyotp, Herodotus ii. 134 Alaconov TOV \oymrotov) ; but, when

it is important to mark their fictitious character, they are called

p.vdoL and opposed to Xoyot (6ib4). In Ionicfj.i<dos

means the

same asXdyor in Attic;the Ionic for fable is atVop (cp. Archil, fr. 96

fpea) riv iijjCiv alvoVj co KrjpvKt Sr}).

15

60 NOTES

TO els TOV A-nroXXw irpooi^iov i Thucydides (iii. 104) gives this

name to the Homeric Hymn to Apollo. Properly speaking,

TrpootVm are *

preludes*

intended to attach the rhapsode s epic re

citations to the praise of the god at whose iravfjyvpts they were

delivered. This instance shows that eWeiVar is setting to music,not

merely versifying ;for no rrpooifj,iov could have been in prose. In

the Phaedo, Socrates is represented throughout as the servant of

Apollo (cp. esp. 85b4sqq.). Apollo Hyperboreus of Delos was in

a special sense the god of the Pythagoreans (E. Gr. Ph. 2

p. 97, . 3),

and there would be no difficulty in identifying him with the Pythian

Apollo who had given the famous oracle, and to whose service, as

we know from the Apology, Socrates regarded himself as conse

crated. They were identified in the public religion of Athens

(Farnell, Cults ofthe Greek States, iv, p. I loj. Geddes s suggestionsabout the God of Day must be rejected. Apollo was not a sun-

god at this date (Farnell, ib., p. 136 sq.).

KCU aXXou Tivts . . . ardp KCU ... So we find aYifj.lv . . . arap Kai

vvv (rare) ... In these uses arap KOI . . . is equivalent to Kai 8rj

KCl

d 3 EVT]VOS : from Apol. 20 b 8 we learn that Evenus was a Parian

who taught* human goodness for 5 minae. In Phaedr. 267 a 3

we are told that he invented certain rhetorical devices such as

vTroS^Xcoaiv and TrapeTrau/os-. Some said he even composed rrapu\//oyoi

in metre fj-v^^s xnpu>.He was also an elegiac poet.

irpcpTjv,the other day. We know from the Apology 20 a 3 that

Evenus was at Athens about the time of the trial of Socrates.

d 9 dvTirexvos, competitor ,rival . So in Ar. Frogs 816 Euripides

is the dvTLTexvos of Aeschylus.6 2 a.TTOTTipw|xevos I Cp. Hdt. i. 46 TWV iiavTrjitov aVoTreipcopei/os . Plato

makes Socrates confess his belief in dreams elsewhere. Cp. ApoL33 c 5 and Crito 44 a.

d4>oo-ioTJ^evos : the verb arpoo-iorpai means facio aliquid animi re-

ligione soh endi causa. Tr. to satisfy my conscience .

6 3 i apa iroXXcLKis, on the chance that, si forte. This use of

TroXAuKi? is fairly common after ft (fuv) <tpaand

/x//. Cp. 6ia6.

TaviTTjv TTJV JXOVO-LKTJV, music in the ordinary sense. The pronounotros is often depreciatory like iste.

e 7 KaL tpY^^ov >

sc - povo-iKTjv. As distinguished from Troteu/, compose,16

NOTES 60

means to make a business of, practise ,and is regu

larly used of arts and trades (L. S., s. v. II. 5, 6).

\ uapa,KeXeiJcr0ai hortari aiiquem ut ahquia faciat ; tmKtXeutiv in-

citare facientem (Fischer). Comparatio autem auita cst ex pro-iierbio currentem incitare (Wyttenbach). Cf. Xen. Cyr. vi. 3. 27TOK . . . TO OfOf TTOlOfCrif 7TLK(\fVf IV,

I uxrrrep . . . Kal p.ol OVTCJ : the simile brings out the meaning of

cirtKfXeveiv and is therefore added appositively (asyndeton explica-

tivum], after which the original fact is more fully restated (a b a).

For this regular Platonic structure, cp. 109 e 4 (Riddcll, Dig.

209).

8iaKeXeu6(ji<!v(H : the proper meaning of Sir/KeXfiW&u is to exhort

One another . Cp. Pidt. IX. 5 SiaKeXfucra/zei^ 8e yvvr] yvvaiKi, but

Plato often uses the word as equivalent to 7rapuKeAeie<r$ai. HereI think, it is merely employed for variety ;

it could hardly refer to

the partisans of different runners exhorting their favourites.

j 4>iAoo-o4>ias orients |j.YiarTT]s (JLOVCTIK^S : this is a distinctively

Pythagorean doctrine. WT

e have the authority of Aristoxenus for

saying that the Pythagoreans used medicine to purge the body and

music to purge the soul (E. Gr. Ph.- p. 107), and Aristotle s doctrine

of the tragic KiiQapa-is seems to be ultimately derived from this

source. We shall see that philosophy is the true soul-purge.

Strabo, who had access to Italiote and Siceliote historians now

lost, says, in discussing the orgiastic dances of the Curetes (x.468)

Kal 8ia TOITO p.ovariKt]v eKaXeafv (> nXdrcov, K.UL ert irpurfpov oi HvOayopf LOI,

TIJV <pi~\o(To(piai>. Cp. also Rep. 548 b 8 rijs a.\t]divris Mouar;? TTJS ^tru

\6yu>VTfKal

<f>i\ooo(pias,LciIVS 689 d 6

TJ Ka\\iarr] Kalp.(y!.crTTj TWV cri /a--

tyuvLwv ( harmonies ) /jLtyLa-rri ^tKatorar av XeyoiTO ao(pia. This is

quite different from the metaphor put into the mouth of Laches in

Lack. i88d3. There the ^OVO-IKUS d^p is he whose character

is tuned in a noble key. Any educated Athenian might have

said that; but here we have a definite doctrine, which is further

developed in the sequel.

6 el<ipa

-rroXXaKis : cp. 60 6 3 n.

j mGofxtvov: this was originally the reading of T and should,

I think, be preferred to7T(it/6fj.evoi>

if Kal is deleted and the participle

made dependent on Troi^o-avra. Tr. by composing poems in obedi

ence to the dream . We often rind /cat interpolated between two

1251 17 C

6i NOTES

participles, one of which is subordinated to the other. It is omitted

here by W, and Schanz had bracketed it without knowing this.

b 4 p,v0ovs <iXX ov Xoyovs : cp. 60 d I n. Cp. Gorg. 523 a I a<ovf

. . . Xdyoi;, ov (TV ptv T)yf]<TT) p.v6oi>,. . . eyo) 5e Xd-yoj/, Prot. 324 d 6

TOVTOV . . . TTpi . . . ovKert p,v6av (roi (pS) dXXaXo-yoi>,

Tim. 2664 M ?

TT\av6evTa fj.vdov dXX aXrjdivnv Xoyov. The distinction is almost the

same as ours between fiction and fact .

b 5 KCU OUTOS OUK-fj

: the construction ceases to be indirect, as if

eVetSj?, not (worjcras OTL had preceded.

b 6 TimcTTd^v, knew offby heart. Cp. Prof. 339 b 4 rouro eVioruorai

ro ucr/za ; Gorg. 484 b IO TO yap ucr^a OVK eVtara/xai.

TOVS Alo-w-irov : the antecedent is incorporated in the relative clause

(Riddell, Dig. 218).

b 7 ois irpwrots tvtrvxov : the clause ovs rrpo^fipovs el\ov is restated after

the explanation (<z

b d) (Riddeil, Dig. 218).

b 8 ppior0ai, sc. (pptie. Bid him farewell from me. The regular

word for delivering messages is (ppd&iv, and eppaxro (perf. imper.

mid. of pcawvfjLi) means farewell and was regularly used in ending

letters, whence Lat. vale.

avoroo(f>povTJ,

*if he is wise, the regular phrase in this sense,

a<a(ppovetv being used in its originally sense of sapere, to be in one s

right mind. The more common meaning ofo-ox/>poi>eti>

is an exten

sion of the idea of sanity to a wider sphere.

ws TaxicrTa : the omission of these words in T spoils the sense.

Cp. Theaet. 176 a 8 irfipaaBai xph f^eVSe e/ceure( from this world to

the Other ) (pfvyet.v on ra^tora.

c 2 olov : an exclamation, not a question. Cf. 117 d 7 ola . . . Trotelre.

c iroXXa . . . evTeriJX nKa, ,I have had many dealings with him.

Cp. Lack. 197 d 3 6 Se Aafj.a)v TO> UpoSiKO) TroXXu n\r)(riuci )Crat. 396

d 5 ftodfv . . . woXAa aura) avvrj, Pann. 126 b 9 Tlvdodaipa . . . ?roXXa

c 4 o-xeSov I used as in the phrase o-^eSd^ (rt) otSa. Tr. I am pretty

sure that .

IKWV etvai : always with a negative,*if he can (could) help it.

c 6 ou4>iX6<ro4>os

: as addressed to Pythagoreans, the word has a

special sense (E. Gr. Ph. 2p. 321), that of a man who follows a cer

tain *

way of life . It is much as if we should ask :

*Is he not

a religious man ?

18

NOTES 61

,will be willing ,

will be ready , not will wish .

TOVHOU rot) trpa.Yp.aTos, sc. c^iXocro^taj, regarded as an occupation.

Cp. Apol. 2005 TO (TOV ri fan Trpu-y/za ;The term is natural if we

remember that philosophy is a life.

4i\o\dc> : Philolaus was one of the most distinguished of the later

I Pythagoreans, and had taken refuge at Thebes when the communityI was expelled from Magna Graecia (E. Gr. Ph. 2

p. 99). There seems

j

to have been a regular <rweftpLov at Thebes as well as at Phlius.

The Pythagorean Lysis was the teacher of Epaminondas.ou8v . . . tracts, nothing certain rather than nothing clear (cp.

I 57 b I n.}. We shall see that there were good reasons for the

i teaching of Philolaus about the soul being doubtful (86b6.).I do not think there is any reference to the Pythagoreans custom

!of speaking Si mVrypJTcoi/, as Olympiodorus fancies.

4>06vosovSels X YIV, I don t mind telling you.

|

KCU p.aXio-Ta, i>el maxime. Cp. 59 a 9 //.

Kio-6 . . . TTJS Ket: the adverbs evtfafte and fVei are regularly used

I

of this life and the next,

*this world and the other . Cp. 64 a i

;

117 c 2. So Theaet. 176 a 8 quoted in 6ib8;/., and Aristophanes,

Frogs 82 o S" euKoXoy jueV fvQiift f{; />Ao? ft eVel. There is no need to

read T^S e-mo-f forrf/i e*e<,for drro^fjiin means a residence abroad as

well as a journey abroad. Tr. our sojourn in the other world .

H\j0oXoYeiv, to tell tales. Socrates regards all definite state

ments with regard to the next life as p.i.6oi. Cp. Apol. 39 e 4 where

he introduces what he has to say about it by ovSev yap tuoXvei bmpv-

6u\oyfi<rai irpbs iiXX^Xtwt. The immortality of the soul is capable of

scientific proof; the details of the mroS^fua are not. Cp. below

no b i n. and 114 d i.

|Xxp. T]Xiov 5vo-p.u)v : executions could not take place till sunset.

Cp. 89 C 7 ecof e u (pus eorii,Il6 e I fTi fp^iov ftvai (ni TOLS opf&iv KUI

Ol TTO) &t$VKl>ai.

vwSV], just now/ i.e. a little ago (o\lyov irpocrBfv).In this

sense, the grammarians accent as in the text, to distinguish the

adverb from viv 8rj,now indeed

,now at last (cp. 10704). As

a rule the MSS. have vvv Si) in both senses.

ore irap -q|xtv SiT)TaTo : it appears from these words that Philolaus

had left Thebes some time before 399 B.C. We hear of him at Taren-

tum (Taras), which was the chief seat of scientific Pythagoreanism

19 C 2

6i NOTES

in the fourth century B.C. The leading man then was Archytas

(E. Gr. Ph. 2p. 319).

62 a 2 torcos fievroi KT\. As the construction of this sentence has been

much disputed, I will first give what I take to be the right transla

tion. This will be justified in the following notes, from which it

will also appear how it differs from other interpretations. I

render : I dare say, however, it will strike you as strange if this

is the solitary case of a thing which admits of no distinctions

I mean, if it never turns out, as in other cases, that for man (that

is at certain times and for certain men) it is better to die than to live

and, in such cases, I dare say it further strikes you as strange

that it is not lawful for those for whom it is better to die to do

this good office for themselves, but that they have to wait for some

one else to do it for them. This comes nearest to Bonitz s inter

pretation (Plat. S/ud., ed. 3 (1886), pp. 315 sqq.), and I shall note

specially the points in which it differs.

el TOVITO . . . dirXoOv ecrrtv : I take this clause as the expression in

a positive form of what is stated negatively in the next. If we must

say what TOVTO means, it will be TO /3e \Ttoi> eivai TJV r) TeBvavai}but

the pronoun is really anticipatory and only acquires a definite

meaning as the sentence proceeds. Bonitz once took TOLTO as

meaning TO Tf6vuv<u,but in his latest discussion of the passage he

substitutes TO avrbv eavrbv anQKTi.vvvai. I do not think it necessary

to look backwards for a definite reference, and I think Bonitz does

not do justice to the clearly marked antithesis of PQVOV T>V aXXcov

cnrdvTow and &a-irep KOL raXXa. The XXa must surely be the same

in both clauses, and if so these must be positive and negative

expressions of the same thought. I hold, with Bonitz, that the

interpretation of most recent editors (TOVTO = TOp.r) OC/JLITOV ami

avTov avrbv diroKTfivvvai) is untenable, if only because it gives an

impossible meaning to anXovv. Further, no one has suggested that

the lawlessness of suicide is the only rule which is absolute, and

the suggestion would be absurd. On the other hand, many people

would say that life is always better than death. It may be added

that TUVTO is the proper anticipatory pronoun ;it is constantly used

praeparative, as the older grammars say.

a 3 TWV uXXwv diravTwv : Riddell, Dig. 1 72.

a-rrXovv: that is tirrXoDv which has nodia<f>opat (cp. Polit. 306 c 3

20

NOTES 62

iroTfpov &TT\OVV <TTi TOVTO, r). . . e^ft diafpopdv). It IS what admits of

no distinctions such as ecru/ ore *! of?. Cp. Symp. 183 d 4 ov%(ITV\.OVV CniV . . OVT KO.\OV fLVO.1 CIVTO K.(l6 O.VTO OVTf (UO~Yp6V, nXXa KGlXcO?

[lev TrpaTTO/Ltevov KaXoV, mo xpco? e mV^poV, Phaedr. 244 a 5 ei pevyup rjv

oTrXouv ro fjiaviav KUKOV tlvai (where Socrates immediately proceeds to

enumerate the different kinds of madness), Prot. 331 b 8 ov miw p.oi

doKfl . . . ovrcas UIT\OVV elvai . . . nAAu T L/JLOI ooKfl ev aura) Sidffoopov ivat.

This is the origin of the Aristotelian use of an-Aon-. Bonitz has

shown once for all that oTrXoDv does not mean simpliciter -verum,

j

as many editors say after Heindorf.

; ouStTTore Tvyx^vci . . . P\TIOV (ov) : these words must be taken

! together, whether we add 6V, as suggested by Heindorf, or not. It

! is, I think, safer to add it;for the certain instances of the poetical

!

use of Ti -y^oVco without a participle come from later dialogues where

j

poetical idioms are commoner.

TCO dvOpcoiro), for man generally. The dative is governed by! ft&Tiov, not by Tvy\di>i, as some editors suppose.

l,j a><rn-epKCU raXXa, as other things do. Olympiodorus rightly

elvdi (the rest of his interpretation is wrong). The phrase is an

abbreviation of some such clause as this : coirrrfp tvinrf emW jSe Xrtoi

bv Tvyftdvei vocrelv, jrcveaOiu KrA., *j vyiaiveiv, Tr\ovTflv KT\.

(JTIV OT Kal OlS i. 6. O~TIV OTf KCIL fCTTlV Olf, CVIOTC KCU. tVLOiS,

Bonitz s proposal to delete the comma at raXXo and take wa-rrfp KU\

roXXa fVTiv OTf Knl otc together is at first sight attractive. It gets

rid of the pleonasm of eVrtv ore after oi^ Trore and the change from

singular to plural involved in taking CVTLV ols with rw avdparrrw.

These are not, however, insuperable difficulties, and I feel that the

ellipse involved in coirnep <ai raXXa is easier if it is total than if it is

partial.

5 -reGvdvai : in such phrases rcdvdvru may properly be translated

to die;

for dnodvrjaKeiv lays stress on the process of dying, of

which Tfdvdvai is the completion. The translation to be dead is

clearly inadmissible in such common phrases as n-oXXaKtr, pvpiaKis

Cp. also Crito 43 d I ov 6e? dcptKop-fvov (sc. roC irXotov)

p.e, 52 c6 OVK dyavaKTwv et Scot Tfdvdvai (re, Apol. 30 C I ovS1

fl /icXXo) TToXAaKty Tfdvdvai, 38 64 TroXu p.a\\ov alpovpn coSe di

adp.evos TfOvdvai r) cWvuff C }"* 39 e 3 o^ """ ^p^o/iat ot IKBovra Mf

21

62 NOTES

TfQvavai, 41 a 8 TroXXa/ay fde\a> reOvavai ft ravr eWif tiXrjdrj. Sobelow 6203 on /3ouXei avro Tcflvdvai, 64 3.6; C 5, 67 62; 8ial.

Cp. the similar use of oTroXcoXeVai and that of reOvaTw in criminal

law, and see Vahlen, Opuscula, ii. 211 on the whole subject,a 8 ITTO) Zevs : Schol. TO trro) eVi^copia^oi/roy e ort. In Kf.Ach. 911 the

Boeotian says irro) Atuy, let Zeus know (irrco=

fi$Tu>= Att. iWco),

Zeus be my witness. The meaning is much attenuated, andthe French Parbleu ! comes nearest to it. Epist. vii. 345 a 3 irro>

Zfvs, (prjalv 6 Qrjftaios may or may not be a reminiscence of this

passage. It is more likely that the phrase struck Athenian ears

as a quaint one. The expletives of a language generally strike

foreigners in this way.a 9 (jxovfj, dialect. Cp. ApoL 17 d 5 and Crat. 398 d 8 ev 17;

<fia>Vfl.So we Say /3oiamdeii/, doopifeii , \\r]vifiv, evieiv rrj

In classical Greek SiaXe/croy means conversation,

manner of

speech . Aristotle uses it (Poet. 1458 b 32) for everyday languageas opposed to the diction of poetry. It only acquires the meaningof dialect at a later date.

b i OUTCO Y J put in that way.b 2 txei Tlv<* ^oyov : lit.

*it admits of something being said for it

,5. e.

is justifiable or intelligible (opp. Xo7ov to-riv, it is unjustifiable ,

inexplicable , syn. evXoyov eVrti^). For the sense of e^eiv cp.

avyyv^^v e^ft, excusationem habet, it admits of excuse,

is

excusable . The phrase is sometimes personal as in ApoL 31 b 7

flxov av nva Xoyov, my conduct would be intelligible, 34 b I ra^

\6yov e^oiev ftoriOovvres, their conduct would be explicable. That

Xo-yo? does not mean reason in this phrase is shown by the words

which immediately follow in the last of these passages : riva a\\ov

e^ovat \oyov . . . aXX77rbv opdov re KUL diKmov ; what explanation can

be given except the straight and honest one ?

b 3 v d-rroppriTots, in a mystery. Cp. Eur. Rhes. 943 /iuorijpiW re

TU>V aTTopprjTuiv (pavas \ eftfi^ev Op(pev?. The doctrine of the immor

tality of the soul is Orphic in origin (cp. 70 c 5 n.}. There is not

the slightest reason for doubting that Socrates held it, or that he

derived it from this source (cp. Introd. XIII). At the same time, he

always refers to the details of Orphic theology with a touch of

ironical deference as here. Cp. below 6904/2.tv TIVI

<J>povpa,in ward. This is Archer-Hind s translation, and

22

NOTES 62

conveniently retains the ambiguity of the original, which was sometimes understood to mean (i) watch

,and sometimes (2) prison .

Cicero took it in the first sense. Cp. de Senectute 20, vetatqut

Pythagoras iniussu imperatoris, id est dei, de praesidio et statione

vitae decedere. In the Somnium Scipionis (3. 10) he uses the word

cttstodia, clearly a translation of (ppoupd : piis omnibus retinendus

est animus in custodia corporis, nee iniussu eius a quo ille est vobis

datus ex hominum vita migrandum est. Antiphon the Sophist,

a contemporary of Socrates, says ro (jjv eWe </>poupa e^p/pM, but

that may be merely a simile like the Psalmist s watch in the night*.

The Stoic formula that we must live eo>?*/ o $fo? o^p?;^ TO uvaK\rj-

TIKOV (dum receptui canai] seems to be derived from an interpreta

tion of this kind, and we must remember that (ppovpd is the

Peloponnesian word for o-rparaa. The other view, however, that

tppovpd means prison ,is strongly supported by the Axiochus, an

Academic dialogue of the third century B. c., where we read

(365 e 6) J7pei? p.(v yap fcrp.fv ^i X }> C^ " o-Buvnrov eV Ovrjrut Kafleipy-

ptvov (ppovpiw. There is no doubt that the Orphics did speak of the

body as the prison of the soul. The Christian apologist Athenagoras

Says (Diels, Vors.~ p. 245. 19) KCZI JuAoAaorfif oxnrep (V cjipovpa r,dina

VTTIJ rou 6eov irpiet\^(f)dat Xtycof, with which we may compare Plato,

Crat, 400 C 4 fioKoDcrip.ei>roi pot paXiora uetr^ai oi (Jp0! Qp(f)U TOVTO

TO ono/jia (crcopa), wy &i.K.r]v didovcrris TTJS \|/v^>;yu>v 8f] fVe/ca StSaiaii

, TOVTQV

5t irepiQoXov tx(lvi

"

Lva ^^C7?7

"

11) Beap-oiT^piov elKova. Cp. also the use

of eV3fur$cu to be imprisoned below 8iei (eW av) Tm\iv fvdfGucriv

ds o-copri, 92 a I jrplv v TU> o-cop<m eVSf^/yi/nt. So too Tim. 43 a 5

eWSoui/ (Is TrippvTOV au>[j.aKOI aTTOppvrov, 44 b I orav (^f^j)) ds aco/ua

evSfdf] Qvrjruv. Cp. also i>&e8e<T6ai. in the fragment of Euxitheus

quoted in the next note. The (ppovpd in Gorg. 525 a 7 is the

prison-house of the other world, not the body.

KCU ou Set STJ KT\. The genuinely Pythagorean origin of this is

vouched for by a passage from an unknown Pythagorean called

Euxitheus, quoted by Athenaeus from the Peripatetic Clearchus

(Diels, V0rs. 2p. 245. 8), Ev^i^eoy 6 TIvda-yopiKos, <u N/KIOI/, oi?

0^<jt

KXenp^o? 6 HfpinaTr]TiKof (V Sevrepo) Bt cu^, eXeyev eVSeSe rr^ai (cp. pre

ceding note) ro) (rcopari KCL\ T<U devpo fBiw ras cnrdvT&v \lrv)(as rtpa)pt S

X<*pivKOI fiieiTracr^ai rbv Qebv ws1

,ft

p.f] p.(vo\>(nveVi TOUTOLS, ero? av fKtov

avrovs \va~ri, TrXfioai Kai p.doariv euntaovvTai. Tore \vp.ais dib Truisms

23

62 NOTES

ev\a[3ovij,VOVSTr)VT(aVKVpi<av(\.e. ftecnroT&v, eVtrrrarcoy) avdracriv ( threat )

TOV rjv fKovras (K^^vai, /JLOVOV re TOV ev ro5 yijpq 6avarov

7rpo0-i e0-$at, TreTreio-p-evovs rrjv djr6\v(riv Tijs \|/-i>^f/9 /zera rr)?

rwv Kvptvv yiyveo-dai yi>co/iT?r.As Clenrchus of Soli wrote about

300 B.C., this fragment is almost certainly genuine.

b 5 iJuyas,*

high- Cp. Gorg. 493 c 3, where Socrates says of the

most characteristic of the Orphic doctrines TOUT enieiK&s /ueV corn/

wo TI aTon-a( rather queer ).

b 8 KTTrifxdTcov, chattels. The word is often used of flocks and herds,

in which sense it is opposed to xi)1tJ- nT(l - This doctrine of the

divine herdsman appears more than once in Plato s later dialogues.

Cp. esp. Laws 906 a 6crvfjLfj,a%ot de rjfJ.lv deoi re cip-a KOL 8ai.fj.nvfs, r)p.els

5 nu KTi]/j.n (if. /. Kr/y/jara) Oefov Koi8aip.6vu)i>. In describing the

Saturnia regna he says (Polit. 2716 5) 6eos evefj.v avrovs avros eVt-

oTarcoi,God was their shepherd and tended them himself. Again,

in LflWS 902 b 8 we have Qeu>i/-ye ^v Kr^/zara <pa/j.ev

eivtu iravra OTTocra

6vr)Ta (0(i, coairep KCU TOV ovpnvov o\ov. Hoos yap ov] "Hdrj roivvv

arfJLiKpa ^ p,cyd\a TLS (para) ravra elvai rols Oeols* ovderepovs yap rols

KeKTrjfj,uois i]fj.as (i.e. rols deirnoTais

fjfjiStv) dp.\flv civ firj Trpo&riKov,

cVt/ufXeoTarots ye overt Ka\ a/n orots-. The similarity of phrase here

points to a common Orphic-Pythagorean origin for the two pas

sages. Cp. also Critias 109 b 6 KaToiKi<rapTfs9 olov vop.rjs iroijjivia,

Krijiinra Kal Opt/jL/jLara eavrtov ijfjLiis erptfyov*

C 3 TeOvdvat : cp. 62 a 5 n.

c 7 -n-piv . . . f-n-LTT([ji4;Tj

i it is easy to insert av before avdyicrjv with

Ileindorf, but it is more likely that this archaic and poetical con

struction is used to give solemnity to the sentence. Unless we are

prepared to emend a large number of passages, we must admit that

Plato sometimes used it to produce a particular effect. It is

especially common in the solemn, formal diction of the Laws,

cp. 872 e IO ovde CKTT^VTOV &e\fiv yiyvevdat TO niavdev Trplv (fiovov

(povcp o/Liot co ofj.oinv rj dpaaaaa "^v^r)reicr^.

C IO paSiois, lightly ,without complaining ,

as in paStooy cpepav. Cp.

63 a 7.

d 2 U\OYWS *xet : a frequent equivalent of ev\oy6v eVrt (cf. suprab 2). That which it is easy to explain or justify is evXoyov.

Oe6v: the transition from the popular Beovs to the philosophic6e<)v seems quite unconscious.

24

NOTES 62

TOTJS4>povip.a>Ta,Tovs

: in Plato ^pdvi^oy and CTO^O S- mean exactlythe same thing. Aristotle distinguished tppnvrjuK from OW/HH as

practical from theoretical wisdom, a distinction which he shows to

be in conformity with popular usage. See my edition of the Ethics,

p. 261 sq.

connexion. Cp. Poht. 2716 5 0*bs (Vfp.fv avrovs CIVTOS enuTTaTuiv,

OVK exei XOYOV, i. e. a\oyov fort, OVK evXoyeas tx fl(C P- b 2

;d 2).

atiros : the shift from plural to singular is not uncommon. Cp.

esp. 104 d I .

,

* not to run away, the regular opposite of d7roStfywo-Ki>.

, putting it that way, more often ovrca y as above b I.

. . .j\ : we say opposite to . We cannot always render

fj by or or than;for its meaning is wider than either. Cp.

especially the common duxpeptiv ;}. . .

acf>povasI as (ppovi/J-OS cro0Of, SO

a(f>p(dv=

afjLad-fjs (affocfros is not

in ordinary use).

irpaYixaTeia, diligence , painstaking ,the noun of irpnyfiarfvo^ai,

which is equivalent to irpdyp-ara e ^oo, take pains ,take trouble .

In late Greek Tro\VTrpaypo<rvvr)is curiosity in a good sense, and

the meaning here is similar.

[6] KPTJS : it is Plato s almost uniform practice to insert the

article with proper names in the narrative (cp. TOV Ke^r/roy just

above) and to omit it in the dialogue when directly reported (cp.

Ke/ityp twice in the next speech, introduced by /cat 6 2i/i/Lua?). See

Beare in Hermathena, 1895, vol. ix, pp. 197 sqq. As 6 was omitted

by the first hand of T, I have ventured to bracket it.

\6-yous TIVCIS dvtpevva, is always on the track of some argument.

Metaphors from hunting are often used by Socrates in speaking of

arguments, and the \6yos is regularly the game which is hunted.

Cp. fjiCTtevai TOV \6yov (88d9.) and p.etfo8os (796372.). This

metaphor has survived in the word investigation . (Cp. KUT

IXVTI iisb 9 )

ou -n-dw . . . cOc Xci, *is not very ready to believe at once. Note

the interlaced order (a b a b} ;ou ndw belongs to e^eXet and fvdevs

to Treidecrdai.

AXXd P.TJV ... ye : the emphasis is on vvv. Even I think that

this time ( for once ) there is something in what Cebes says.

25

63 NOTES

a 6 is dX-r]0ws belongs to a-ocpoi.

a 7 a8iojs, lightly. Cp. 620 10.

els are Tcivciv TOV Xo-yov, to be aiming his words at you. For an

elaboration of the tame metaphor, cp. Symp. 219 b 3 rai ra . . .

fiircov Kal dfpfls uxnrep /i^eXr;, TeTpuxrdai airbv wfj,rjv.

b 6 irapd ecus dXXous, sc. TOVS^<9oi//ouf. Archer-Hind compares

LaiVS 959 b 4 rrapd 0eovs aXXous diricvat ficoo-oira \6yov. Geddesrefers to Aesch. Sllppl. 230x0*61 5tKaei ra/XTrXa/Oy/aa^ ,

a>? Xoyo?, [Zeuy

aXXoy eV Kap.ovariv tiararay fit /caf.

b 7 -n-ap av0pumovs : who these were, appears from Apol. 41 a 6, where

Socrates mentions Orpheus, Musaeus, Hesiod, and Homer (in that

order) as persons whom one would give anything to meet after

death.

c i OUK av irdw . . . 8iia-xvpicrai[XT]v : another touch of the Socratic

irony which Plato has reproduced elsewhere. Cp. above 62 b 5 #.,

114 d I.,and Meno 86 b 6, where, after explaining the doctrine

of dvafjivrjcnSj Socrates says : KCII TO. fj.fv ye XXu OVK av ndvv vrrep TOV

Xoyou Stt(r/Yi

1

pio"aiju;v,on 8f KT\.

C 2 on . . . TJIV : the sentence begins as if it were to end r^ay e XTrtCw

(e\Kis is Orphic for faith and quite in place here) f v iVre. Instead

of that, it takes a fresh start at eu IVrf, and the remainder of it is

accommodated to the parenthesis KCH TOVTO /j.ev OVK av ITawftu<rxvpi-

o-aiurjv. In T and Stobaeus the construction is regularized by writing

TO for on, but this looks suspiciously like an emendation .

c 4 oux ojioCcos, non perinde (Heindorf), not to the same extent, as

if I were without this hope.C 5 eivai TI : cp. 91 b 3 el fie ut]$v earTi reXevrfjcravTi.

C 6 -iraXcn X^eTat : we must interpret this in the light of the irakaivf

\6yos at 70 c 5, where the reference is certainly to Orphic doctrine.

Such a belief as is here mentioned formed no part of ordinary

Greek religion. According to that, only a few great sinners (Sisy

phus, Tantalus, Ixion) were punished in the other world, while only

a few favourites of heaven (Menelaus, Diomede, Achilles, and, in

Athenian belief, Harmodius and Aristogiton) were carried off to

the Isles of the Blessed.

c 8 auros xwv > keeping to yourself (* avros h. L est solus Heindorf).

d i KOIVOV, to be shared (as in KOLVOS Ep/bwjs). Cp. Phaedr. 279 c 6

yap TO. TO>V$i\<ov,

which is a Pythagorean rule.

26

NOTES 63

f| diroXoYia, the defence (of which you spoke a little ago, 63 b).

The article should be kept, though omitted in B.

irpwTov 8 KT\. This interlude marks the end of the preliminarynarrative.

TrdXat, for some time past. The adverb does not necessarilyrefer to a long time.

TC 8<l . . . aXXo -ye T]. . . Why, simply that . . . The first hand

of B omits e, but the weight of MS. authority is in its favour. Cp.

Hipp. ma. 281 CQ Ti 5 otei, cJ ^MKpares, XXo ye 77. . .

TTpocr^fpeiv Tcj> <|>cip|4.a.Kcpi as TTpoa(f)fpfLv means to apply , especially

in a medical sense, the usual construction is that seen in Charm.

157 c 4 7rpoo"o/crcD TO (pdpp.nKOV rfj <e(pa\rj.

viore uvaYKao-0cu icrX. In Plut. Phocion 36 we have this story :

HfTroiKOTUiv 6fjftri rrdvTodv, TO (fodpfiCiKOV eVf Aizrf, Ka\ 6 8rjfj.o(nof OVK efprj

Tpi.\}/(ii> Tfpov elp.rj X(i/3oi ScoSeKO Spa^f(f, oo~ov

Xpovov $dii.iyfi op.fvov KCU oiciTptfBijS) 6

K.a\ LTT(JL>I> HfJir/Se a-noOavelv Adrjvrjo-i dwpfav f

o~Tii>,e/ccXci tre TO)

vvai TO KfpniirLov. The suggestion has accordingly been made that

the dripdvios or 8rjp.ios here was thinking less of Socrates than his

own pocket.

ta . . . xcupeiv aurov, never mind him. The phrases x a^P flv *-v,

and xaipeiv fltreiv ( to bid farewell to)are used of dismissing any

thing from one s mind. Cp. 64 c i; 65 c 7.

o-xeSov n v TI ^5i] : er^e Suv n go together and p.fv is solitarium.

Cp. Lack. 192 c 5

(2) The nTToXoyta ofSocrates. Thephilosopher will notfear death;

for his whole life has been a rehearsal of death. 63 e 8 69 e 5.

8r| marks these words as a reference to 63 b 2 sqq.

TOV Xo-yov diroBoOvcu, to render my account (rationem reddere]

to the persons who are entitled to demand it (\6yov arraiTflv) and to

get it (\6yov \ap.ftuvfiv } diro\afj.^dvfiv) from me (trap e/zoO). For the

article TOV cp. 17 dno\oyia above d 2.

dvT|p . . . 8iaTpi\)/as, a man who has spent, quite general, and

only a more emphatic form of 6 Starpt^ay.

TCO OVTI : in his earlier dialogues Plato uses only TO> on-i, in his

latest only ot/rwy. The dialogues in which both occur are Rep.,

Phaedr., Theaet. In Soph, there are twenty-one cases of OVTQ>S to

27

6s NOTES

one of rw oi Ti. The absence of OVTWS from the Phaedo is one

reason among others for dating it before the Republic.

e 10 Oappetv, not to fear,

to have no fear of (opp. dedievat and

<o/3elo-&u).We have no single word for this in English. See

64 a i 6Ki : cp. 61 e I n.

a 4 00-01 Tvyx (*vovo iv airTOfjuvoi, all who really engage in . So

commonly a-nrfa-Oai yetoperpias, /zowriKrjy, yvpvao-TLKrjs, to go in for?

to study . Forop05>s

in the true sense of the word, cp. below

67 b 4n.

a 5 Xe\T)0(vat TOIJS uXXovs on . . ., it looks as if men did not know

that . As the negative of verbs of knowing, \av6dveiv may take

on as well as a participial complement.

atiToi,* of themselves

,of their own accord .

a 6 im-T]56iJovo-iv, practise. Cp. Cicero, 7 use. i. 30 tota enini philo-

sopJiorum vita, ut ait idem (sc. Socrates), commentatio mortis est,

ib. 31 secernere autem a corpore animum ecquid aliud est quammori discere? Seneca, Ep. xxvi egrcgia res est mortem condiscere

. . . meditare mortem. The phrase meditatio mortis means the

practising or rehearsal of death;

for meditatio is a translation

of /ueAer^/xa, 67 d 8.

aTroQvTJo-Keiv T Kal TcQvdvai, dying (the process) and death (its

completion). Cp. 62 a 5 .

a 9 o . . . irpov0u|ioOvTo : Plato often restates the first member of a

period with emphasis at the end (Palindromia of theperiod, Schanz,

Nov. L omm., p. 10). A good instance is Apol. 27 d OuKofj/ eirre/j

diiip.ovas f]yov[j.ai . . . eVretc^Trep ye dai^ovas rjyovp.cu. As the first

member here is Trpodv^elnrdai . . . /irjSev aXXoT) roi>o,

o must be the

object of npovOvjj.ovvTO, and not of aya.va.KTeIv.

b i ou TTCIVV . . . -ytXacrcLovTa, not very inclined to laugh ,in no

laughing mood . In prose only the participle of desideratives in

-cretco is used, though Sophocles says TL d epyaa-fieis ; (Philoct. 1001)

and Euripides (j)eve[a> (Here. 628). Aristophanes has dpaareiet in

parody (IVasps 168).

b 2 av . . . 8oKtv, would think.

b 3 tipfjo-0cu goes closely with b 5 ort. That the words KOI crvptydvai

. . . Ka\ TTcivv are parenthetical is clear;

for (pr]p.i and its compoundsdo not take on.

28

NOTES 64

TOVS . . . uap Tjp.iv dvOpamovs : i. e. the Thebans (not the Athenians,as Schleiermacher held). Olympiodorus says ctKoruf Q^j3alos yap

r,v 6 St/xfua?, Trap of? Koif]

BoicoT/a i^?. That, however, is hardly

adequate; for Simmias was not likely to share Athenian prejudiceon this subject. More probably we have here a reflexion of the im

pression made by the Pythagorean refugees on the bons vivants of

Thebes. The</>iXoVo(pot

would not appreciate Copaic eels andducks. In any case, it is distinctly implied that the word (piXda-ocpos

in its technical sense was well known at Thebes before the endof the fifth century, and this confirms the view that it was originally

Pythagorean (E. Gr. Ph. 2p. 321 n. 2).

Oavarwcri, are moribund,

are ripe for death . The scholium is

Oavdrov eViA ^oiVt, and late writers certainly use the word (or

Bavariav) in this sense. But it is not the meaning required here,

and a glance at the list in Rutherford, Ne-iv PhrynicJius, p. 153, will

show that verbs in -ua> (-tdco) express morbid states of body or

mind, and are only occasionally and secondarily desiderative.

Thus vavTiav is not to long to go to sea,but to have passenger-

sickness,

i.e. to be sea-sick . For the real meaning of of TroXXoi

cp. below tyyvs TI TLi (tv TOV Tfdi dvdi (65 a 6 n.}. They think

philosophers as good as dead,and look upon them as living

corpses (cp. Sophocles quoted /. c.}. They do not trouble about

their desires. The picture of the pale-faced students in the

(frpovTiaTrjpiov of the Clouds is the best commentary on this popular

impression (Geddes). Cp. v. 103 TOVS co^ptwvra?, TOVS dvvnodtjTovs

\eyeis, 504 T]^i6vrjs yfvjja o/Ltai (if I become like Chaerephon).

creeds, SC. TOVS TToXXovf.

,sc. Tfdvdvai. Tr. It would serve them right .

Tes tKeivots, dismissing them from our thoughts.Tr. Never mind them, but let us discuss among ourselves . Cp.

6363;;.

f)Yovi|a.0a TV TOV Odvarov etvai : Socrates regularly begins a dia

lectical argument by asking whether we attach a definite meaningto the name of the thing under discussion. Cp. Gorg. 464 a i

(TU)/1U 7TOV KCtXel? Tl Kill \^U^/]l/, PfOt. 358 d 5 Ka\lT Tl 8cOS K(l\ (pufiov J

Meno, 75 e i TeXeur/jf KaXft? TL; 76 a I e7nVe<W KaXds TI

;so below

103 C 1 1 depfj-t iv TI KaXetV KCI\ \|/u^puv ;

dXXo n T], anything else than. Here the words have their full

29

64 NOTES

sense; but, if we suppress the apa p.f) which introduces them, we

see how <i\\o nfjcame to be used as an interrogative = nonne.

c 5 TOVTO : pred. that death is this,which is further explained by

pci>KT\. The same definition is given in Gorg. 524 b 2 6

ryxdi/ei aif, cos1

e/zoi doK.fl, ovdev uAAoTJ

8volv Trpay/iarotj/ 8id-

Aucri?, rr)? ^v^]S KOI TOV aajp-ciTOS) air dAAr^AaH . For TO T0vdvat Cp.

62 a 5 .

C 6 auTo Ka0 aviTo, alone by itself. The emphatic avros often

acquires a shade of meaning which we can only render by alone .

So eV avrols rjfj.lv eipijadai., avrol yap fcrp-ev. Observe especially the

substitution of p.6vrjv Ka$ avrr/v, 6yd I.

C 8 Spa ^T) . . . {}; surely it can be nothing else than this, can it?

The interrogative form of the idiomaticp-r/

in cautious assertions

is very rare, and occurs only four times in Plato (Goodwin, M. T.,

268).

io 2Ko};cu 8r| KT\. Three arguments are given (i) the philosopherholds bodily pleasures cheap, (2) the body impedes the search for

truth, (3) the things which the philosopher seeks to know cannot

be perceived by the bodily senses.

dv does not mean whether like ft, but on the chance that,

if haply ,si forte. Goodwin, M. T., 489-93.

d ^^ov nas become purely adverbial and always stands outside the

construction of the sentence. Cp. 73 d 3 ; 78 d 10; 83 c I.

d 6 TL 8e TO.S TWVu4>po8io-Lcov ;

what of the pleasures of love?

Riddell (Dig. 21) seems to be right in regarding this as a case

where ri <5e stands for a sentence, or part of a sentence, unexpressed,

but hinted at in a following interrogation (here doKel aoi KT\., d 8).

Cp. e.g. Phileb. 276 I ri ^e o aos (fSios) ,ev rivi yevei . . . opd^s tit

Trore AeyotTo ;and below 78 d 10.

d 8 TCLS irepl TO crw^a Oepa-rreias, cultus corpoi is. We see here how

TTfpi c. ace. comes to be used as equivalent to a genitive. So just

below, d ii.

d 9 tvTijxovs T)Y i ^ai)

i- e - T^O^ to value,

esteem, appreciate

(rtju//, price ), opp. dTi^d^eiv, to hold cheap.

8ia<}>p6vTcov,better than other people s.

C4 irpayixaTeia, business,

concern,rather different from 63 a 1

above.

a 5 4 p.t]5tv . . . jx-rjBf ueTtxfi avTwvj that, for the man to ivhovi none

30

NOTES 65

of these things is pleasant, and who takes no part in them. The

rule is that, when the second relative would be in a different case

from the first, it is either omitted (cp. 81 b 5 ;82 d 2) or replaced by

a demonstrative. Not understanding the construction BTW give

pfTfxfiv, but the true reading is preserved by lamblichus (fourth

cent. A.D.).

YY^S ri T ^v lv T u reOvavai, that he runs death hard. Cp. Rep.

548 d 8 fyyvs ri nvruv r\avK(ovos rovrovl rtivetv evfKii ye (piXovtKias,

y^heaet. 169 a 9 crL e fioi So/cei? Trpbs rov~S,Kipa>va /zdXXof reivetv. It

seems to me that this objectless* use of Tfivfiv is derived from

racing (reivav 5p<Wi ,cursitm tenders), and that the meaning is to

run hard,

*to run close . This view is confirmed by a comparison

of Cmt. 402 C 2 (ravTd) npos TO. rov Hpn/cXeirou Triivra Tfivfi with id.

409 a 7 rnvro . . . (paiverai TOV Ava^ayopav ni((tv, where me^eiv may

very well mean premere, to press hard. The use of retVetv in this

sense, to hold one s course in a certain direction, to be bound

for, tend points to the same interpretation. So also eyyvs, 6p.ov

TL eXavveiv. For the thought, cp. Soph. Ant. 1 165 TU? -yap rjftovns |

OTnv

jrpo8)(Tiv (ivftpes, ov Tidijp eyca | tfv TOVTOV, fiXX f^vxov rjyovfjiat. vtKpdv.

This is a good commentary on 64 b 6 dav/irwTL.

TL 8 KT\. The second argument. The body impedes the search

for truth.

TTJS 4>povT|o-ews, syn. rrjs (To(pias. Cp. 626.471.

Kai ol iroiT]TaC : this cannot, I think, refer to Parmenides and

Empedocles, as Olympiodorus suggests and most editors repeat.

They would hardly be spoken of as even the poets . Epicharmus,

whom he also mentions, is more possible (cp.fr. 249 vovs 6pfj na\ vovs

aKovei- ruXXa Kuxpa KOI rvfp\d). More likely still, the reference is, as

Olympiodorus also suggests, to Horn. //. v. 127 a^Xvv 8 av rot d??

o(pda\fj.(ov eXof, f] irp\v 67r^ff, |

ocpp cv yiyvQHTKrjS f/p^v deov rjde <nl("ivSpa.

At any rate, the d^Xu? of this passage is often referred to by later

Platonists as an allegory of the infirmity of sense-perception,

and such allegorizing interpretation was already common in the

fifth cent. B.C.

TTCpl TO 0-oip.a, i. 6. TOU(TU>fJ.(lTOS. Cp. 64 d 8 //.

crafts, trustworthy. Cp. 57 b I n.

o-Xo\{j, vix. Cp. our phrase It will take him all his time .

o-0ai, in mathematical reasoning. The primary sense

31

65 NOTES

of the word is arithmetical calculation* (x//-//$oi? Xoyi eo-$ai), from

which it was extended to geometrical demonstration, and finally to

all exact and scientific reasoning. It is no paradox, but an obvious

fact, that in mathematics the sense of sight only misleads, and yet

we are sure that there we reach the truth. The sense of hearing is

mentioned with reference to the science of harmonics,which was

just the mathematical treatment of the octave, and is more exact

than tuning(

by ear can ever be. To take the stock instance, the

ear does not reveal to us the impossibility of dividing a tone

into two equal semitones;we only discover that by means of TO

c 3 TWV OVTOJV: the term ra 6Wa is used very vaguely in Plato, and

may generally be rendered things . Here, however, it is equivalentto TU>V a\r}QMv. The verb elvai often means to be true

, especially

in Herodotus and Thucydides (cp. L. S., s. v. dpi A. III).

c 6 TrapaXvTTfl, annoys ,irritates . For the force of TTUpa-, cp. mip-

[ATjSe TIS ii8ovT], nor any pleasure either. This is preferable to

the P-I]T TIS ijdovr) of TYV.

c 7 auTT| Ka9 atiTTjv, alone by itself. Cp. 6^\.c6n.ttocra \aipeiv, cp. 63 e 3 n.

c Q TOU OVTOS, i. e. TOV aXrjdovs. Cp. above C 3 n.

ir KCU evravGa, in this Case too, i.e. ev rfj Trjf <j)povfj(r<.<i)S KTijcrei

(65 a 9)- The xai refers torrpu>TOi> juev ev rot? roiovrots (64 e 8).

d 4 Ti 8 STJ Td TOLtiSe KT\. The third argument. The things the

philosopher seeks to know are not perceptible by the bodily senses,but can only be apprehended by thought.The present passage introduces us to what is generally called the

*

Theory of Ideas . The name is unfortunate; for in English idea

means something which is(in the mind

,and an idea is often

opposed to a *

reality , whereas the forms (popcpai, ei&j, Idem) are

more real than anything else.

On the other hand, the forms are not things in time or

space.

It we will only translate literally, and avoid loose philosophical

terminology, there is nothing in the doctrine here set forth whichshould be unintelligible to any one who understands a few propositions of Euclid and recognizes a standard of right conduct.

NOTES 65

Let us begin with a mathematical instance. The geometer makesa number of statements about the triangle , as, for instance, that

its interior angles are equal to two right angles, and we know that

his statements are true. Of what is he speaking? Certainly not of

any triangle which we can perceive by our senses (for all these are

only approximately triangles), nor even of any we can imagine. Heis speaking of what is just a triangle (avro rpiyuvov) and nothingmore. Now, if geometry is true, that triangle must be the true

triangle. It is from this consideration that the theory seems to

have arisen.

The next step is to extend it to such things as right (S/Kntoi/)

and beautiful (KH\UV). We seem to be able to make true state

ments about these too; and, if so, it follows that TO SiKaiov and TO

K<i\6i> must be real in the same sense as the triangle . We have

never had experience of a perfectly right action or a perfectly

beautiful thing, yet we judge actions and things by their greater or

less conformity to what is just right (UVTO diKaiov) and just

beautiful (avT<> KaAoc).

The forms, then, are what we really mean by triangle , right ,

beautiful,and it will be found helpful to think of them in the first

place as meanings. There are, of course, further difficulties, but

these can be dealt with as they arise. On the whole subject see

A. E. Taylor, Plato, Chap. 11.

4>a[i.evTI tlvai . . .

f]ouScv

;Do we say there is such a thing . . .

or not? It is to be noticed that, in introducing the doctrine,

Socrates says we,and Simmias, to whom it is apparently familiar,

accepts it enthusiastically, also using the first person plural. The

suggestion clearly is that Socrates and Simmias are using the

language of a school to which both belong. The same phenomenonrecurs whenever the doctrine is mentioned. Cp. E. Gr. Ph.

p. 354 sq.

; av-To, by itself. In this technical sense nvro is a developmentof auTo?, alone. It has become almost adverbial, as we see from

such expressions as avro17 riper//, euro diKaioavvr] (Riddell, Dig. 47).

We come nearest the meaning by rendering it just . The transla

tion in itself is highly misleading ;for it suggests the modern

doctrine that we cannot know the thing in itself, whereas the au-jb

is just the only triangle we can know.

1251 33 D

65 NOTES

d 6<l>an,v p-tvToi VT| Aia, I should think we do ! The particle

is used when the emphatic word of a question is repeated in

an affirmative answer (cp. 81 d 6; 93 c 2), and may be further

strengthened by vr]Am (cp. 68 b 7 ; 73 d 11). Olympiodorus gives

us the orthodox Platonist interpretation of this remark : 6 2t/M^im?

e rot/icof avyKaTaTidfTdL (assents )

rco n(pl TO>I> IdfSiv Xoyco u>s (rvvijdr)s

(familiar ) UvPayopt iois.

d 1 2 vyitias, lcrxvos : the addition of medical flfy like health and

strength is significant. It has quite recently become known that

Philolaus played an important part in the history of medicine

(E. Gr. Ph.8p. 322). If medicine is a true science, its objects must

be real like those of geometry.

d 13 KCU TWV dXXcov KT\. The Construction is Ka\ ei/l Xdyo) ?repi T>jl

oixriag TWV a\\wv cnvavTwv^ i. e. r>v aAXcoi/ cmavrwv is governed by

nva-ias, which is governed byvcpi understood. Tr. And, to sum up,

I am speaking of the reality of all the rest, i. e. of what each of them

really is .

vl Xoycp: this phrase is not quite accurately rendered by in one

word;

for Xoyo? does not mean a word,nor is there any Greek

word for a word . A Aoyos- is always a statement, and in the great

majority of cases consists of several words .

TTJS ovo-ias, the reality. In this sense the term ovaia was not

familiar at Athens (where it meant property ,estate ), and it is

explained by o rvy^av^i tKao-rov ov, what a given thing really is

(cp. I\Ieno 72 b I ^teXtrrrj? Tffp\ ovcrias on TTOT ecrriV). It was not,

however, invented by Socrates, and still less by Plato. In Crat.

401 C3 we read o r^jal*"

ovviav" KaXovp-ev, d(r\v olueacriav

"

Ka\ov(Tlvt

01 5 av "

UHTIO.V",

and we see from 401 d 3 that Socrates there means

TIJV TTCLVTWV ova-lav, just as he does here. We could hardly be told

more plainly that the term is Pythagorean. The fern. pep. eVera =twa-a is genuine Doric, and eVcrui is therefore a correct Doric form,

whileo>o-m, though only found now in pseudo-Pythagorean writings,

may be justified by the Boeotian Icoaa.

e 3 auTo eKao-Tov,(

any given thing by itself/ generalizing OVTO SIKCIIOV,

(WTO /caXoi^, auro peyedos, &c. If we wish to know a thing, we must

think just that,e. g. just the triangle , leaving out of account its

material, colour, &c., and even its particular shape (equilateral,

isosceles, or scalene).

34

NOTES 65

i, most cleanly. To the mathematical mind irrele

vancy suggests dirt. Later mathematicians speak of the elegance

of a demonstration in a similar sense.

TQ Siavoia, with thought alone.

. . . TTapa.Ti0f |u.evos, without taking into account. As riderai

is used of setting down an item in an account, it is probable that

irapnTiQtvai is here equivalent to apponere (cp. Hor. Cari. i.g. 15 lucro

appone\ though I can find no exact parallel. The middle, as often,

would give the sense setting down to his own account . If this is

correct, \ve must understand ra X 07407x0) from the context.

TIV ovjuv : I have written TIV forr/yi>

as being more idiomatic, and

because B has a superfluous nvd in the next line, which 1 take to be

a correction of ri)v added after the wrong pyre.

4>e AKcov, trailing after him.1

aviT-p Ka0 aviT-rjv . . . av-To Ka0 avro : thought alone by itself

apprehends its object alone by itself. Cp. 64 c 6 n.

eiAiKpivei . . . fIXiKpivc s : Cicero (Off. i. 4) translates sincentHi,

Tertullian (de An. 41) germanum. The etymology is uncertain,

but the meaning is unmixed,

unadulterated . Valckenaer (quoted

by Stallbaum) says : proprie signijicat volvendo s. -uolubili agitatione

secretuni) aique adco cribro purgatum^ and sifted clean would

certainly suit very well.

07jptviiv : the favourite metaphor of Socrates. Cp. above 63 a 2 n.,

and 66 C 2 rijv TOU OI/TO?6i]p<iv, 115 b 9 coo-rrep ar LXV*].

TWV OVTCJV, things, apparently, but at a 8 TOV OVTOS is the truth .

tic irdvTwv TOVTCJV, as a conclusion from the three arguments just

given.

irapicrTao-0cu 86|av, that a belief like this should be brought home

to . Cp. 58e5/v.

j yvT]cr\.u<s, genuinely, much the same asop0o>p (64 a 4 ; 6764) and

oWoK (83 e 5).

j wo-iTp aTpa-rros [TIS], it looks as if a sort of by-way ,a short cut

as it were . The weight of evidence is slightly against the addition

of TIS (W omits it in the text, and adds it in the margin) ; but,

whether it is added or not, the phrase is the subject of KivSwfici

(cp. Meno 70 c 4 uxnrep ai>xp-usT

>

a sort of drought ), and there is

no reason for inserting 6 Bdvaros after it with Tournier. Further,

the short cut is not death the yvrnritat (piAcVo<poiknow there is no

35 D2

66 NOTES

thoroughfare that way but the p.e\rrj dai drov or philosophy itself.

An drparros is properly a track over hills or through woods (semita,

sentier], which does not follow the turnings of the high road. The

mountain-path taken by the Persians at Thermopylae is so called

(Hdt. vii. 215, Thuc. iv. 36). There was a Pythagorean precept rn?

\eaxfiopovs pr/ fladifciv, not to walk on highways, and Olympiodorus

supposes a reference to this here. Though no doubt originally

a mere taboo, it may quite possibly have received some such applica

tion as this by the end of the fifth century B. c. (E. Gr. Ph. 2

p. 105).

The Pythagorean idea of the Way (68bs /Siou) would naturally

suggest the idea of the Narrow Path.

b 4 K4 >6 petv ^IP-CIS: as the metaphor of hunting dominates the whole

passage (cp. 66 a 3 n. and C2 TI]V r<w UI/TOS 6fjpav),the meaning is

really settled by Soph. Ai. 7 fv Se o- eV^epei |

KWUS AaKuivrjs cor n?

tcpti-of PUO-IS. The by-way brings us on to the trail in our hunt

after truth. It will be seen that the metaphor of the ar/juTroy gains

very much when we bring it into close connexion with the hunt.

lo-erd TOV Xoyou ev rfj orKf vjm : these words have been variously

interpreted. There is no difficulty about cv r// tTKt^ci except that

the phrase is superfluous. As to ficra TOU Xoyou it must mean the

same thing as p.fra TOU Xoyur/nof above (66 a l). Schleiermacher

transposed the words, placing them after f x^p-^, where they makeexcellent sense

; but, on the whole, it seems more likely that theyare a marginal note on e^co/zev which has got into the wrong

place.

b 5 on, because.

or\jp.Tre<j>up|juvr]: the word suggests the opposite of KndnpWTara

(65 e 6).

b 7 p-uptas . . . uo-xoXias, countless distractions.

c 2 TOU OVTOS : 5. e. TOU d\r)6ovs (cp. b 7).

c eiSwXcov, imaginations.

c 4 TO Xe-yofxevov, as the saying is. This must refer to the phraseovfte

(/>/joz 7Jo-<u fy^iyvfTai, we don t even get a chance of thinkingfor it. We do not know what quotation or proverb Socrates

refers to.

<Ls dX-r]0iLs TO> OVTI, in very truth. The two phrases are placedC K TTrj/mXXj/Xou, as the grammarians say, and their effect is cumulative.

Both (and in later dialogues 6Vco?) are used to emphasize the

36

NOTES 66

appositeness of quotations. We also find are\i>o-s

in the same sense.

Cp. go 04.

Sid yap KT\. The same account of the origin of war is put into

the mouth of Socrates in Rep. 373 e 6. The dialogue of the

Refiitblic is supposed to take place during the Peloponnesian War,and that of the Phaedo while the memory of it was still fresh, and

it was clearly recognized, especially by opponents of the war like

Aristophanes, that commercial interests had a great deal to do with

it. (Cp. the Achamians on the Meganan decree.)

TO 8 to-xctTov, and the worst of all is that . Cp. r > e //t yirrroi.

on (followed also by yap).

TrapamTTTov, turning up, when you least expect it. Cp. Rep.

56l b 3 T>

l 7T<lp(lTTl~TOl(T>]Of! (^SoP/?), J^tlU S 8 3 2 b 6 TO) TTrZ/XITTfTTT&JKOri

Adyco.

aura. TO. irpaYp-a-Ta, things by themselves, just the things

themselves . There is no distinction between ITpaypara and oWu.

4>povr]o-eti>sis assimilated in case to the preceding relative (Riddell,

Dig. 192). The phrase <ppovr)0-ea>s fpaami is an explication of the

name (pi\6cro(poi.

ws 6 \6yos crr]|u.a.ivi, as the argument signifies. This is the only

rendering which will suit all the passages where this phrase occurs,

so we must not think of the iepbs Adyov here.

8votv Gdrepov : the regular way of introducing a dilemma.

OTI [XT|irdcra a.voLyKj] . Cp. 646 I KUv o<rui>

p.*/ zroAA/j (ii dyKr/ fjLfT\SLv

aiiTair, 83 a 6 o(TQvp.rj aidyKf] airtus ^p/;cr^i t.

|AT)8 dva-n-L[xir\co^0a, nor suffer the contagion of. Cp. Thuc. ii.

51 (in the description of the Plague) ercpos afi eW/;oi depitTTfias dva-

TTi/jLTrXunevoL (one catching the infection from tending another )

cotTTrep TrpdjSara ZOvrjcrKOv. So also 83d IO TOV cro)juaros dvan\ea,

p.Ta Toiot/Tcov : sc. KuQapuv (Riddell, Dig. 54). Some suppose

this to be neuter and refer it to aura ra7r/my/i<mi

or oVra, but it is far

better to take it of the great company of which Socrates speaks

above (63 b 8). The KdOupoi are in Orphic language the saints .

St T]|a.v auTwv : no longer through a glass darkly .

1 TOVTO 8 to-Tiv icrcos TO u\T]0ts, and that, 1 take it, is the truth.

Cp. 66 b 7 (pap.ev 8e TOUTO elvai TO d\i]ties. No real doubt is expressed

by IO-OK. Cp. opinor.2

jji-qou . . .

fi,I fear it is not. For this characteristically

37

67 NOTES

Platonic idiom (he has it thirty-five times) see Goodwin, M. T.,

~6 5 .

b 4 TO\JScp9<I>s 4>tXopia06is, equivalent to TOVS yvricriws <Jn\ocro(J)ov$ (cp.

66 b 2) ;for

</>iXo/ia0fcis freely used as an equivalent of (/xAocroc/w,

and 6j)0(os refers to the upOorrjs ovofj.aro)v. It means those who are

<pi\( >tro(p<>i

in the true sense of the word,those who have a right to

the name . So in 8202 ol opdus <iXoo-o<ot are the same as of rWm cos

QiXopafals 8365. For this sense of opOus cp. Eur. Ale. 636 owe

770-$ up opdces rouSe o-copiro? narijp ; Hipp. 1169 costip r)<rff

;

p.os

irar/jp | updws, Androin. 376 omi/es:<pt\oi | op$? ire(pvKaar(i),

b 8 tXms . . . KTT]o-ao-0ai : the aor. inf. is preferred after \iris eVnv

(cp. 68 a I \TTLS errnv . . . Tv^eiv}.

b IOtrpa.y\La.Ttia I Cp. 6464.

f]|xiv : i. e. the Socratic circle.

c 2 aXXco uvSpi, for any one else, a more emphatic XXo> nvi

c- KdOapcrts : this is the central idea of Orphicism (cp. 6ia3.).The Pythagoreans seem to have added the practice of Kadupais

by science to the original Kudapcris by abstinence and the like (E.

Gr. Ph.2p. 107).

is the predicate, and is used praeparative. Cp. 62a2#.ivei is here personal. For the other construction cp.

74 a 2.

oirep irdXai . . . XtYerai : this has not been said in the course of

the present argument, and must, I think, be understood in the light

of 63 c 6 uxrirep . . . rrdXai Xeyerai and the 7*aXcuoy XfJyos of 7 C 5-

Cp. also 69 c 5 TrdXai alviTTecrdat. It seems to be the regular way of

referring to the Orphic ifpbs Xoyor,( as is said by those of old in the

Word (cp. E. Gr. Ph. 2

p. 146, n. 3).

C TO xwP^ lv KT^- As Wohlrab justly remarked, this is to be

understood in the light of the account given in Symp. 174 c and

220 c of Socrates standing still and silent for hours at a time. The

religious term for this was6K<rra<m, stepping outside the body.

Cl 1P.OVTJV Ka0 at/TTiv I syn. avrrjv Kaff CLVTI/V. Cp. 64 c6 n.

wo-irep [IK] Becr^wv KrX. There is considerable uncertainty about

the reading. The commonest idiom is uxmep CK deafjLwv TOV o-w/iaros,

but sometimes the preposition is repeated (cp. 8263; 115 b 9).

In Tim. 79 a 3 we have uxrirep auAoivoy diet TOV crco/iaro?.

d 8 opOuis : cp. 67 b 4 n.

38

NOTES 67

FeXolov TTWS 8* ov ; The MSS. have ov ye\n ioi>

;and give the words

to Socrates, but we should then expect 17ov ye^mov ;

The Petrie

papyrus has only room for seven letters, so I have deleted ov and

given yeXolov to Simmias.

l ... Siapt pX-qvTcu, if they are at variance with, estranged

from the body. The original sense of 5ia#aXXf iv is to set at

variance,ds ex&pQ-v Ka6i(rrdvai.

l4>opoivTo : T omits d, but its repetition is natural in a binary

protasis like this, especially as there is a change of mood, and d has

a slightly different meaning in the two clauses.

fl\n-f\

. . . loiciv : this simply repeats eZ cpofiolvTo in a negative

form (aba). Cp. Apol. 2O C a-ov ye ovdev TCOV uAAcoj/ TTfpiTTOTfpov

TTpayfJ.(lTfVOfJLVOV ... ftfJ.1j

TL tTTpClTTf dXXo lOVfj

(>l TToXXoi.

t] (IvOpwmvuv fjuv w\. A good instance of the disjunctive question,

in which two statements are bound together in a single interrogation

to signify that they cannot or should not both be true at once. In

such questions apa (a 7) is regular in the second clause. Wemust subordinate the first to the second ( Can it be that, where

as ...? ) or use two sentences. In Symp. 179 b sqq. Alcestis,

Eurydice, and Patroclus are given as examples of human loves

whom men have gone to seek beyond the grave. Such loves are

contrasted with the divine beloved of which Socrates speaks in

the Gorgias (482 a 4 </>tAoao0mi ,TU e /na naidtKa).

HT\0iv, to go in quest of. The MS. authority is in favour of

f\6(iv, but thep.(Tf\6di>

of T is too good for a mere error.

<J>povTj<Tecos. . . tpwv : syn. <pi\6(To<pos. Cp. 666372.

oieo-Oai ye xp 1^ I should think so !

|jnr)8ap.ovj dXXoOi KrX. It is noteworthy that the reading which the

original scribe (B, not B 2)has added in the margin (with the mono

gram for ypafperai) is that of the Petrie papyrus, which was written

within a hundred years of Plato s death. This shows how old some

of those variants are.

5 o-rrep op-n. i\tyov, sc. 67 69. The antecedent to the relative is the

following question.

/ p.tvToi W| Aia : cp. 65 d 6 n.

3 TOUTO is used praeparative (cp. 62 a 2 n.} and refers to the relative

clause ov av {dys /crX. This construction is as old as Homer (//.

xiv. 8l /3e Xrepoj>os (fcfvyw npo<pvyr)

KCIKOVT) aAco^). Cp. Thuc. vi.

39

68 NOTES

14 T>\ KnXcor apf-ai TOVT* fivai 09 of TJJV Trnrpt So d>(pe\r](rr], Xen. OdC. 4.

19 fyv $t TOITO rjyoi pal peya Tf<p.i/pL<>v ap\ofros dperrjs emu, w av

(KOVTfS 7T(i)VTai.

b 9 OVIK up r\v. the use of the imperfect of something just realized was

first explained by Heindorf in his note on this passage. "With this

imperfect //pa represents our So ! of surprise. So he isn t a

philosopher after all !

c 2 cj>iXoxpT]p.ctTosKCU (JnXoTifios : the tripartite division of the soul

which plays so great a part in the Republic is here implied ;for

Xpi]fj.dT.i are the object of eTridv^ia and rt/n// of 6vf.u)s. We find

(j>i\oxpi][jL<iT<>s

as a synonym of eVt^t pr/TiKos in ]\ep. 436 a Ij 549 b 2

;

58002 (TTidvp.rjTiKoi yap UVTO K(K\i/Kap.(v . . . Ka\(J)i\oxpr]/j.aTOi> di],

on c^ta xi)T]lJLI irc lv paXurra aTroreAou^rai ai TotavTat firi6vpiai t 581 a 5

TOl TO T1]S y/VX jS TO /JLpOS ... KaXoi t TfS (J)L\OXpf]p-ClTOV KOt (f)l\OKfp8(S

op6ti)s uv Ka\olp.(v. So (/nXortpoy is a regular synonym of dv/j-oftdr/s,

e. g. 551 a 7 dvrl 5/} (fji\ovLK.u>vK(tl

(pi\OTLp.u>v ditftpfav 0iAo^p^pano"rnl

Kai t^iXo^pj^LKiroi reXei Tcoi^ref eyevovro. This somewhat primitive

psychology is doubtless older than Socrates;for it stands in close

relation to the Pythagorean doctrine of the Three Lives (E. Gr.

Ph. 2

pp. 108. 109, ;/. i). To Plato the soul is really one and in

divisible, in spite of the use he makes of the older view. Cp. Galen,de Hipp, et Plat.^ p. 425 a>r *(U o IloaeiStoytos

(pr]o~ii>exeivov

(Hvd<i-

yopov) Trpf iTov p.ev ewai\eyu>v

TO dnypa, JlXarco^a 8e f^fpydoracrdctt Kai

KiiTao~Kfvdo~ai reXfcorfpoi/ ai ro, lb. 47^ Ho(ret,8o)vios $e KO.\ Uv6ny6pav

T/n/cru ,avTOv p.ev TOV Hvdayopov o~vyypuf.ifj.aTos ovdevbs elsrj[j.ds fiintrto^o-

/^eVou, TeKfj.aipop.evos de e wv CVLOL TV>V fj.u$r]TMV avrou yypd(f)(unv. lam-

blichllS, ap. Stob. Ed. i, p. 369 (Wachsmuth) Oi 5e rrepi IlXarcoj/a Kal

ApxiTds KU\ 01 XoiTTol Hvdayopfioi TI]V "^svx iv TP lP-

f P rl d~ro(paivovTaij

diaipovi Tes els \oyiap.bv KCU dvpbv /cat eindvpiav. Posidonius is not likely

to have been mistaken on such a point.

TO. ?repa . . .dp.(|>6Tepa

: for the plural pronouns referring to a

single fact see Riddell, I^ig. 42.

c 5 KalT) ovop-a^op-evT) : this is more clearly expressed at c 8 i

tv KO\ ol

TroXXot ovop.dov(ri.

c 6 T ^s OVTCO StaKtip-cvois : this is made more explicit below, c II.

c g OUKOV is repeated by c 10 op ov.

f,viai ol TToXXol KrX. This is best explained by Laws 710 a 5 TTJV

40

NOTES 68

i eivai TO (raxfipove iv. We are not speaking here of

courage and o-w(ppocrvvi] in the high Socratic sense in which they are

identical with knowledge.

t-n-TOTjcr0cu, to be excited. This verb suggests primarily the

quickened heartbeat of fear or desire. Cp. Horn. Od. xxii. 298 fypeves

fToirjQev, Sappho 2. 6 TO /not ^iiv \ Kapdinv v a~Tt]Bf(Ttv eirrvucrev.

4v<J>iXoo-oc}Ha

<Lo-iv : Philosophy is a life. Cp. Theaet. 174 b I ev

(/nXocroc/jiu 8idyou<nand 61 a 3 ;/.

i . . . tOtXeis, if you care. Cp. Prot. 324 a 3 ; 342 d 6.

Meno 71 a i.

T<iv ^eyiXcov KO.KU,V : it is unnecessary to add flvm to the partitive

genitive, but there was evidently an ancient variant TMV peyiarav

KciKu>i> etVia which is hardly consistent withp.t6vu>v

KaKwv just

below, by which phrase such things as dishonour and slavery are

intended.

orav {i-n-ofxf vcjo-iv : the addition of such phrases is almost a mannerism. There is no emphasis, and the meaning is merely eVio-rore,

n occasion. Cp. Enthyphro yd 4 t\Qpn\ d/\Xr;\oiy

aXoyov : Cp. 62 b 2 .

oi Kocrp.iot : syn. <u

<rM(f>pwe<>. Cp. 8366. Attic tends to substitute

less emphatic words for adjectives implying praise. So dyados is

represented by o-7rou<uo?, eViei *,?, xtJ 1 (TT( ts

i /^eVptov, ando-<><fx

>s by

Xapifis, KO^UX^OV, &c. There is the same tendency in English ; cp.

decent , respectable as substitutes for good .

uKoXao-Ca TIVL KTX., it is immorality that makes them moral.

The appositive structure is regular after roi-o Trdirxa-v- Cp. below

73d; (Riddell, Dig. 207). The regular opposite of a-aXppoavvr)

(the virtue of moral sanity, lor which English has no name) is

OKO/\UO-/U. The literal meaning of a/coXaoros is unchastened .

Kairoi 4)ap.tv -ye ... dXX CJACOS . . ., we say, indeed . . . but yet . . .

For this combination of particles, which marks a concession after

wards partially retracted, cp. below e 7 and Enthyphro 302 KWTOI

ovdsv ort OVK d\rj6fs t"pr)Kau>v Tr/joetyroi ,

aXXop.a>f

. . .

cr\j|a.paLVi . . . ojxoiov, turns out in their case to be like this. T\V

add eu/ai, but cp. Gorg. 47908 u-vufitiivft ptyio-Tov KCIKOV 77d^iKi n.

TO ird0os TO Trepi KTX., the condition of -(irepi, c. ace. as a

genitive equivalent).

41

68 NOTES

,istam.

uT]0T], naive, unsophisticated , artless . The Petrie papyrus

readsdvSp<.nrodd>dii,

but that seems to be an anticipatory recollection

of 69 bS.

69^6 P.TJ . . . Q\JX av>TT) TJ, perhaps this is not . Cp. 67 b 2 n.

n-pos cip6TT|v, judged by the standard of goodness. Cp. Isocr.

4. 76 tivtie TrpW dpyvpiov ri]v vScu.p.oi>iav (Kpivov (Riddell, Dig. 128).

We can hardly give npos the same sense as in the next line;for

there is no question of exchanging pleasures and pains for goodness.Goodness is the standard of value, and wisdom (cppovrjcris) is the

only currency in which it can be rightly estimated. Nor can rrpov

mean towards,

in the direction of. That interpretation is

a survival from the time of the vulgate text, which omitted d\\ayrj

and had to be understood as// opdfj rrpos aperrjv (sc. ofio y). The

disappearance of dAAay?; from the text is an interesting study in

corruption. B has d\\a, and T must have had the same;for it

presents us with an erasure of four letters. The vulgate text camefrom a copy of T. W and lamblichus preserve the word.

a 7 irpos -rjBovds, for pleasures, contra voluptates.

a 5 |Aico Trpos tXciTTCd, i. c. greater pains and fears for less, and lesser

pleasures for greater, e. g. the fear of slavery for the fear of death,

the pleasures of the table for the pleasures of health.

a 9 <1X\ ^, i.e. aAXa p) rj, the construction being carried on from a 6.

Pleasures and pains are to be exchanged for wisdom, which alone

makes goodness truly good. If we give up the pleasures of the

table, not merely to enjoy the pleasures of health, but because they

stand in the way of the acquisition of wisdom, we may be said to

exchange them for wisdom, and that is true aaxppoo-vvii. So, if we

only face death to escape slavery, that is mere popular courage.

To put the thing in a modern way, this is a sort of ethical mono

metallism, wisdom being the gold standard of value.

b i Kal TOVTOU p.v trdvTa KT\. I think it certain that this sentence

is interpolated. The words TOVTOV /j.(v iravra clearly belong to uvov-

Hfvd re jca! irnrp<wKtiiJ.eva )and their meaning must be all things

bought and sold for wisdom,but it is hardly credible that Plato

should use d^ou/zei/a as a passive, or that he should use7Ti7rpao-K6fj.ei>a

at all. For vicicrOui in a passive sense, the grammars can only

quote Xen. Eq. 8. 2 ore /ieV yup e toi/f tro, ncipacrOai e<e\fvop.v(I

42

NOTES 69

6 iTTTror TaiTa Tromi/, but there it is clearly active, at the time he

was buying it. As to 7riirpaarKup.fva, Cobet s remark is true : Ncquelones neque Attici ea forma utimtur, sed apud scquiores protritaest (Nov. Lect. p. 158). It occurs only in one other place (Soph.

224 a 3), where also it seems to be interpolated. I believe, then,that TOUTOU fiev iravTCi au ovpfva Kal TTLTrpaiTKnpfva IS a scholium on

Ka i peTo. TOVTOV. The interpretation is wrong, as Wyttenbach saw;for we are not supposed to buy and sell goodness for wisdom, but to

buy wisdom with pleasures, &c. If we take the sentence thus, the

simile does not break down, as Geddes and Archer- Hind sayit does.

|iTo. TOVTOV TCO ovTxfl,

when accompanied by this (i.e. wisdom)our goodness really is goodness. The words /zfra TOVTOV are ex

plained by b 4 fjLfTa (ppovrjffevs and opposed to b 6 x^inC^ ei a <^

(ppoi>7](Tea>s.I should like to read /ieTu /JL(I<

TUVTOV. If I am right

about the interpolation, it implies this reading.

KO.L uvSpeia KT\. In the Protagoras Socrates shows that true

courage only belongs to those who are OdppuXtm /.ler eVif/T/yju^v.

This is the way in which he interpreted the doctrine, which was

common to him and to the Sophists ,that (ioodness is Knowledge.

The distinction between philosophic and popular goodness

came to be of great importance. Cp. my edition of Aristotle s

Ethics, pp. 65 sqq. (where, however, I have ascribed to Plato what

I now see belongs to Socrates).

l Kal Trpoo~YiYvo !

Jl/ vu>v Ka - ^-TroYiYv FL ^va)V

>

whether they be aduod or

not. The verbs are virtual passives of77/>o<rri0ei>ru

and d^xu/jen-,

to add and *tO Subtract . Cp. Trpfxrelrm, Trpoo-Kflrrdtii.

x caP L ^ofieva S* KT\. As the participle agrees with TTCIVTU THVTH

(b i), i. e. pleasures, pains, &.C., there is a slight anacoluthia in

pr) . . . rj 77 Tot.avTT] apfTr]. Socrates means the goodness which

depends upon the exchange of fears, pleasures, &c., for one another

apart from wisdom .

[KCU] aXXaTTojieva: as Kai is omitted in B, it is probably an inter

polation arising from failure to see that%<api6ueva

is dependent on

d\\aTT<,p.fva (cp. 6ib2.). The meaning will then be exchanged

for one another apart from wisdom (opp. /zra TOUTOU).

o-KiaYpa^ia TIS, a sort of scene-painting (Cope). Cp. Photius

<rKiaypd(pus6 vvv (ritr]voypa$)os. The term does not mean a rough

43

69 NOTES

sketch,but implies the use of painted shadows to produce the

impression of solid relief on a flat surface. This art has two chief

characteristics: (i) it is deceptive, cp. Critias 107 di trKiayptxpia

. . . dcTdCpd Kal a7ruT7/Xcp, (2) it only produces its effect from a distance.

Cp. Theaet, 208 e 7 eVeiSr) eyyvs axnrfp crKLaypafprjuaros yeyova TOV

\eyopevov, <rvvirjjj.tov8e crp,iKp6v eats de d(perr^K?7 7r6ppu>6ev, ((p

Hoi \eyea6ai. The most instructive passage is Rep. 365 c 3

p.ei>

Kin (T\rnnn KVK\U> -rrepl ep.avrov (TKiaypcKpiav dpfrrjs Trepiypairreov,

where the idea is that of a *

paintedfaqade\ on which columns, &c.,

are made to appear solid by skilful shading. Cp. also Rep. 583 b 5

and Farm. 165 07. When Aristotle (Rhet. 1414 a 8) compares the

diction of the public speaker (drj/^yopt/o) Xe u) to<rKiaypu<pi.u,

he

does not mean that it is sketchy ,but that it requires the light

and shade to be laid on thick .

b 7 av5paTro8co8-rjs : so in Rep. 430 b 7 Socrates opposes true courageto Tr)v . . .

6Tjpiu>8jjKm avSpairodtodrj, and in Phaedr. 258 e 5 be says of

bodily pleasures (WmW avpaiTod<ddeis KeKXrjvrat, just because they

imply preceding pain (TO -npo\vnr]6rivai}.

b 8 ovSev v-yis . . . XT], has nothing sound about it. The word

vyirfs is used of earthen or metal vessels which have no crack or

flaw (opp. aadpos). The old variant e^oinra for 6^7? gives a smoother

construction, but we may easily understand?j

after re in b 8. See

Vahlen, Opusc. ii. 361.

TO 8 dXi]0/s, the real thing ,of which the a-KiaypaQia gives a

deceptive appearance.

C i KiiGapo-is, purgation. Cp. 61 a 3 n. In Xen. Symp. I. 4 Callias

son of Hipponicus uses the phrase avftpda-iv fKKKa8apfj.evni? ras

\lsi>X<>s uxrrrep vp.lv in addressing Socrates, Critobulus, Hermogenes,Antisthenes, and Charmides. He seems to have heard somethingof Socrates teaching on this point, unless he is merely drawingon the Phaedo.

c 2 Ka0app.6s: this is the specifically religious term for the initiatory

ceremony of purgation . The religious poem of Empedocles was

entitled Ka0app.oi ( E. Gr. Ph. 2pp. 256 sqq.).

c 3 Ttxs TtXerds : the mystic initiations . The context shows that

the people referred to are the Op^coreXeora/.

c 4 OVTOL, isti. The touch of ironical condescension is characteristi

cally Socratic (cp. 62 b 5 .). It is plain that Socrates did not

44

NOTES 69

think much of the actual Op(/)eoreXf0-rai of his time, who are

described in the Republic (36463 sqq.) in terms which suggest the

itinerant friars, pardoners, and traffickers in indulgences of the later

Middle Ages.

: cp. Eur. BaccJl. 21 KaKfl xnpevaaf Kai KaTtiarTTjcraS

t, to speak in riddles (awy/znra). The word is regu

larly used of allegorical statements. It comes from Ion. alvos,

fable,

riddle (cp. 61 b 4 .). For iraXai cp. 67 c 5 .

tvPop(36pa> Kia-Tai, will lie in the Slough. Cp. Rep. 363 d 5 (of

the Orpheotelestae) rovs tie avoaiovs civ KU\ cifttKtws *l? Trr/Xov nvn.

caropvTTova-iv fv "Aibov. The ftopfinpus is also referred to in Ar.

2" flics 145 etT " ftop[3opov noXvvI

Kai CTKU>P deiv<i)v evde rocro) Kip.tvovs \

t TTOV ^tvov rif TjciiKtjiTf KT\., and Olyinpiodorus is doubtless right in

saying jrapcodd en-ov QpcfnKov. Heindorf quotes a saying of the Cynic

Diogenes (Diog. Laert. vi. 39) y^olov fl AyqaiXaos p-fv K<I\ Errape t-

va>v8us ev T<U /Jop/^(5/joJ 8tdj-ov(Tivt

fureAeZf Se rives p.f/j.vijp.evoi fv rals

p.aK.upwv vtjvois eiTnvrni. We must interpret Rep. 533 di r<u ovn

ev ftopfti ipti) ft<ipi3(ipiK.(oTIVI TO Tiii \lsv%>js op-fia K(iropu>pvyp.fi>ov

ill the

light of this.

vap0T]KO(jKpoi \itv TToXXoC : Plato often adapts the beginning of

a verse to his o\vn prose, preferring to slip into the verse rather

than give a formal quotation. The original must have been rroXXoi

p.ev vapdrjKufjiopoi. Thevdpd>) (ferula communis) was the plant of

which the Dionysiac thyrsus was made.

PCIKXOI : the true worshippers were so called (cp. the BaKX(H f

Euripides). Schol. Ar. Knights 406 Bu^o^ oi> rbv Aio//uo-oi> eKiiXow

P.OVOV, (iXXa /cat Trui ra? roi S rfXovvras ra opyiti. See Farnell, Cults of

the Greek States, vol. v, p. 151.

6p0ws, in the true sense of the word. Cp. 67 b 4 .

wv . . . YVo-0ai, to become one of whom,

to join whose

number .

ou5ev d-rrtXi-n-ov, I have left nothing undone. The phrase states

negatively what is positively stated by -n-avriTp6ira> 7rpov0u|.i.T|0T]v (cp.

Meno 77 a 3 npudvp-ias ov&ev aTroXetv^co), I have done my best in

every way.Kai TI Tjvvo-ajjuv : i. e. I and the rest of the band . The shift from

singular to plural is quite natural. To read f]vvcfdp.riv with Heindorf

45

69 NOTES

would make the plurals which follow (eXdovrss . . . aVo/ie$) veryawkward.

d 5 TO crake s, for certain. Cp. 57 b I n.

d 7 ravr . . . dTToAo-yo{j|.iai ws . . ., this is the defence I make to

show that . Cp. 63 e 8.

d 8 TOVS v0i86 Secm-oTas : cp. 62 e I; 63 a 6 sqq.

e r KaKet : cp. 64 a i n.

e -. TOIS 8 . . . -rrapfxei : these words seem to have been interpolatedhere from 70 a i. They break the sentence awkwardly and spoil

the effect of the phrase when it comes in its proper place. Such

things do not happen often in the text of Plato, but they happensometimes.

(3) Cebes points out that all this implies the immortality of the

soul, and asks that tliis should be established (69 e 6 70 c 3).

e 6 vTro\aj3u)v : cp. 60 c 8 .

70 a 4 tj0t>s dTraXXaTTop.evT] KrX. Riddell (Dig. 207) takes these words

down to ovdafjiov >}

as explanatory of the preceding clause( binary

structure ). I have punctuated after a 4 aw^aros with Heindorf.

Then /cat will co-ordinate ta$$eipr/rai KU\ ano\\vrjrai with ot^r/rat,

and KJBau>ovcra will belong only to the second clause. It is easy to

understand irco/^urov with it.

j^ r tocTTrep Trvet)|jLa r\ Ka-rvvos SLa<rKe8ao-9eicra : this is the belief assumed

throughout the Homeric poems. The ^U^T} is the ghost which

a man gives up ,the breath which he expires at death. For the

KCLTTVOS cp. 11. xxiii. IOO ^/v^r] de Kara ^dovos r]\JTf KCITTVOS\ (a^ero

rerpt-yuia, a verse selected for special reprobation by Socrates in the

Republic (387011).

a 6 oTJ8v iTi ou8ap.oO ^: Plomer does not go so far as this;for even

in the House of Hades there is a v//-^} K<H e tda>\oi>. But it might

just as well be nothing and nowhere;for it is witless (drap (frpeves

VVK eVi TrdjjLTrdv, 11. xxiii. 104).

aiJTT| Ka0 atiTT|v crvv-r|0poicrp,ev7] : cp. 67 C 8.

b 2 irapa|Av0Las, persuasion ,

* reassurance . Cp. Laws 720 a I -rrapa-

fj-vdids . . . Kttl TreiBovs. The original sense of /m/ja/zi ^eicrtfru is to

talk over (cp. xrapat^^t, Trapetrrov, nap<nrfl.6a)) as in 83 a 3. The

meanings encourage ,console

,as in 115 d 5, are secondary.

mo-Tews, proof, not belief.

46

NOTES 70

T|: there seems to be no rule for the addition or omission of

the article with ^v^. Where MSS. differ, the less commonplaceuse without the article is to be preferred.

8vva|juv t)(i KCU4>p6vT)cnv

: even Homer allows that souls are

somewhere after death, but Cebes wishes to be assured that theyare not merely ap.ci>T)i>a Kaprjva (this is the point of ftvvamv r^O, of

whom it can be said 0peves OVK IVi Tru/iTrui . Here, then, (fipovnns is

not equivalent to o-oc/n n, but is used in its popular sense, answeringto the Homeric (frptixs.

j A\T|0Tj, .

<J>T],

Xe yets, 6 2coKp J.TTJS : for the interlaced order(<i

/> a b)

cp. 77ci; 78 a 10; 7805; 8209; 836 4 (Riddell, Dig. 288).

8io.[Av0oXoYwp.v : cp. p.v6o\oy(lv, 61 e 2 n. The word is specially

appropriate as introducing fire fl<os KT\.

KwjxcoSoTroios : Aristophanes was not the only comic poet who madefun of Socrates. Eupolis said (fr. 352) Mur KO.\

(TOI>} 2o)/<parr;,TOV

TTTW^OV ddo\e<TXTJV, |

6? raXXa /j.ev rrefypovrtKCV, |

ojrodfv 8e Karnfyaytlv

e^oi rourou KaTrj/j.\T]Kfv, a fragment preserved by Olympiodorus in

his commentary on this passage. The charge of a^oXctr^tn ( gar

rulity )was commonly brought against all men of science by the

practical Athenians and the comic poets who wrote to please

them.

ou Trepl irpoo-TjKovToov, about things which do not concern me,

things I have nothing to do with . For the position of the pre

position see Riddell, Dig. 298 and cp. no c 2.

First Proof of Immortality (70 c 4 77 d 5).

This proof is based upon two considerations (i) the doctrine of

TroXi-yy^fo-icj, (2) the doctrine of nra>j^rm. Neither of these taken

by itself furnishes a proof, though taken together they may be said

to do so (77 c 7).

With regard to the proofs of immortality, it should be observed

that the first two are successively abandoned as inadequate, while

even the third is said to require further examination (107 b 5). The

proof which satisfied Plato himself is not one of them (cp. 94 b 4 n.}.

Nevertheless each contributes something to our knowledge of the

subject.

47

70 NOTES

(l) The ancient doctrine of rraXiyyevfo-la z s shoivn to rest on the

law flf dvTan68oa"is (70 c 4 72 e l).

c 4 auTo, the matter.

c c -iraXcuos . . . Xo-yos : cp. the way in which the same Orphic doctrine

is introduced in Meno 81 a 5 a-KrjKoa yap avftpwv re /catyvva.i<u>i> crofpwv

TTfpi TO. dela Trpaypura . . . a IO Oip.ei> XeyovTeV fieri TU>V iepecov re <al raiv

fepficof OCTOLS/j.e/j.e\rj< rrep\ u>i> /j.Ta)(fipiovTtu Xoyov oiotff r fivai biftrtvai

Xeyft Se Kal Tlivdapos Kal dXXoi TroXXot rcoy Troi^rco^ ocr u ^eiot flmv. a 5e

Xeyoucrti ,TCIVTL ((TTIV* . . . ffxial yap r//i> tyv^rjv TOV avOpunrov eivni dddvarov,

<al rore /L/evreXeurai o ^j) aTrodvtjarKetv KaXovcri rore de TraXti yiyvea Qai,

aTToXXvadai 5 ovderroTf. So Epist. vii. 335 a 2 7m $f<r$at 6e oi/rcos del

^pj) roT? TraXatoT? re *cai iepols \6yois, o ld>] fj.r)vvov<r

iv fjfuv dddvarov

\l/v%T)v flvtii. KT\. For Tj-aXaio? cp. 67 c 5 #. Herodotus (ii. 123) is

mistaken in assigning an Egyptian origin to this doctrine (E. Gr. Ph.2

P- 95)-

c 6 ws eioptv v0v8eu<j)iKop.vai Ket, that they are in the other world,

having come there from this. There is no parallel to justify us in

taking el(T\v a(pLKop.vai together as if it were fl&lv dtyiyuevai. Note

the interlaced order (a b a b}.

C 8 -n-dXiv YiYveo-Gai: the regular name for this doctrine in later writers

is TraXiyye^ecria. The word fierf/i^u^coo-tf, though it has found its

way into all modern languages, is quite inaccurate, and is not used

before Graeco-Roman times, and then very seldom (Diodoius,

Galen). Cp. Servius on Aen. iii. 68 non /Mere^u^coo-u sed Tra\iyy-vev iav esse dicit (Pythagoras], Hippolytus, Clement, and other

Christian writers say /ierfyo-co/zaraxns- ( reincarnation }, which is

accurate but cumbrous.

d 2 TOV TCIVT elvai, of the truth of this. For the neuter plural cp.

Riddell, Dig. 41.

d yKO.T clvOpomojv: cp. Meno 76 a 5 Knra yap rravroy a^/;p,aToy TOVTO Ae -ya)

(Riddell, Dig. 121). Originally Kara, c. gen., is quite neutral in

meaning, especially in the phrase Kara TTCJI/TWI/ (Isocr. 15. iSgraira , . .

Kara Tracrcoj Xeyofiev rw^re^rcoj/). From this use comes the Aristotelian

KaTriyopelv TI Kara TWOS, to predicate something of anything, andKara oXou (lifeno 77 a 6), K<I$ oXov, Ka66\ov.

e I ap : indirect questions are not infrequently introduced by apa.

48

NOTES 70

Cp. Lack. 185 d 9 (TKOTTf iv apn . . ., Meno 93 b 2 ro5ecrKOTrovp.fi>, n/ju . . .,

Rep. 526 c 9 o-Kf\}/wfjL(da apa . ..,and just below e 4.

1 ouTtoo-t : this is explained by nv< iiXXodev KT\. Cp. 71 a 9. Socrates

generalizes the Orphic doctrine that the living are born from the

dead, and treats it as a case of the principle, maintained by

Heraclitus, of the generation of opposites from opposites (E. Gr.

Ph. 2

p. 1 86).

2 oo-ois TtiYX"-VL v TOLOVTOV TI, everything, that is, which has an

opposite, equivalent to e 5 oo-otr tan n tvnnini .

* KCH uXXa 8V| p.vpia KrX. For this way of breaking off an enumera

tion cp. 73 d 10; 94 b 10 (Riddell, Dig. 257).

c oo-ois . . . avTo : for the singular pronoun referring to the plural

6 o-ot? cp. 104 d 2 (avToii referring to ).

2 8uo -yevto-eLs : if opposites arise from one another, it follows that

between every pair ot opposites (/ueTa<!> dp. fooTepwv iravrav TU>V evnvrioai )

there must be two processes (yevfcreis), one by which A arises from B,

another by which B arises from A.

7 av7]o-i.s KCU<J)0Lcn.s,

increase and decrease. We see from this

passage that much attention had already been given to accuracy of

terminology.

6 8iaKpLVo-6ai KCU o-vYKpivo-0ai, decomposing and combining.

These terms were used by the early natural philosophers to denote

the analysis of compound bodies into their constituents, and the

formation of compound bodies out of something more primitive,

such as what were called at a later date elements (oroi^eta).

7Kav el

|rf|KrX. The attempt to construct an accurate termino

logy in any language is sure to reveal gaps. In the EtJiics Aris

totle often has to say that the mean, or one or other of the extremes,

is CIVU>V\)\LQV. Cp. Bywater on Poet. 1447139.

o cr\jvYLav, pair (originally of oxen or horses). The word may be

applied, however, to a larger number of things than two. In

grammar it is a conjugation ,i.e. a class of verbs similarly

inflected.

Y" o-oi,<[>T],

c pw, 62coKp<iTT]s

\ for the interlaced order (abab] cp.

70 b 5 n.

IA TOLV irepl TatiTa, i. 6. rinv TOVTUIV (irepi C. CICC. = gen.).

. 8 OV*K avTa-rroSwo-o^ev ;shall we not assign it an opposite process

to balance it ?

49 K

?i NOTES

e 9 x 40^* halt,

( lame in one foot . Cp. the advice of Cimon

rr/v EAXaSrz ^ (oA/yj , p^]T rr)V TToXiv erepo^vya Treptidelv

(Pint. dm. 16).

e 13 dva|3icocrKcr0ai, to come to life again. Sometimes the verb is

transitive, to bring to life again (e.g. Crito 480 5) ;but in that

case the aorist is ava/Sicocracr&u (not dva/3ia>vai), as below 89 b 10.

72 a 6 tSoKci : 70 d 2.

air OTI oils dSiKojs KrA., that we were not wrong either . Cp.

63 b 8!7<5/Kovj/ iivj

11 should be wrong.

a i 2 el . . .p,T)

. . . dvTcnTo8i8oiT], unless there were a constant correspondence. The verb is here intransitive, as below b 8. Cp. L. S. s. v,

(l-!T<1^id(t)fJ.L1 I.

b I KwAo> -rrepucvTa : the KVK\OS rrjs yfveaeoes IS Orphic. It was just

from the Wheel of Birth that redemption (\vais) was sought bymeans of purgatory observances (/ca$app.m ). On one of the gold

plates from Thurii (E. Gr. Ph.2

p. 88) the ransomed soul saysKVK\OV d ^TTTav (3apv7rvOeo$ apyaXeoio. Here, of course, the refer

ence is to cyclical processes generally, but that is characteristic of

the way in which a scientific sense is given to religious ideas

throughout the passage.

b 2 v0id TIS, in a straight line. A rectilinear process is only in one

direction, a circular has two.

b 3 KO.L(AT) dvaKa|o.iTTot KT\. The metaphor is taken from the SmuAo?,

in which the runners turned round the Kn/irrr^p and came back to

the starting-point (Diet. Ant. s. v. Stadiiim, ii. 693 b). Cp. Aesch.

Ag. 344 K(LIJL\IS(U

$Lav\ov 6aTfpov KoJAoj. nakiv.

b 9 TeXe-uToovra . . . dfToSeL^iev, would end by making Endymion seem

a thing of naught (a bagatelle ) by comparison. This use of

dnoC)fiKi>vp.i is fully illustrated in Wyttenbach s note. Cp. e. g. Plato,

Phaedr. 278 c6 \yu>vIIVT:>S . . . ra yfypap.p.eva (pavXa aTroSei^ni, Epist,

vii. 324 d 7 XPV(T V"TroSet^avras rrjv eprrpotrOfv TroXiretav, making

the previous constitution seem like gold by comparison. Plut.

C. Gracch, I dntdfi^e TOVS uXXou? prjiopus Tialftwv fj.r)dev 5ta0epoz/ras,

Plato, Epist. iv. 320 d6 nnpa(TKfvd(ov TOV rf Aixovpyov fKeivov ap^aiov

drrodei^v KU\ rov Kvpov,(

to make them seem out of date by comparison. Wyttenbach shows too that A^po? is regularly used in such

comparisons. Cp. e.g. Arist. Lys. 860 \rjpos eVn raXAa rrpos Kii/^-

aiav} Antiphanes fr. 232 dp eorl Ar/pos irdvTa npos TO xPva LOV

5Xen.

5

NOTES 72

An. Vli. 7- 41 HpoArXei S?/ Xfjpoy -uavra eduKd furriTT/M>?

TO apyvpiov t^eti

fK rravTos rpoVou. The meaning1

is not to make the story of Endy-mion appear an idle tale ,

as most editors say. On the contrary,

it would be all the more credible.

IouSap.o\) &v

<j>aivoiTo,he (note change of subject) would be no

where, an expression taken, like its English equivalent, from the

race-COUrse. Cp. Corg. 456 b 8 ov&auov av (fmi fjvui rbv mr/xiy, the

doctor would come in nowhere. Dem. de Car. 310 eV m?OVO<I/JLOV

crv (fxivijCrrj ytyovws ,ov jrputTOS, ov oVTfpos }

ov TptTOS, ov rtraorofj ov

Tre/zTrro?, ov% CKTOS, ov% OTToaToaoiv.

3 KaQeviSeiv : just as roiro TrnV^ft &c. are regularly followed by a

clause in apposition (cp. 68 e 2 .), SO rovro Trcio-^fi^ (Trerrn^^erdt) is

regularly followed by an infinitive in apposition. Cp. 73 b 7 ; 74 a

6; 78 c 2. There is, therefore, no reason for deleting the word with

Dobree.

4 TO TOV Avaa-y6pov : c p. Anuxngoras fr. I ad in if. QIJ.OV r.avra

XP//fiura ?];. (E. Gr. Ph. 2

p. 299). There is a similar jesting use of the

phrase in Corg. 465 d 3 TO roC Avagayopov an TTO\I> i]v . . ."^or

di-

Travra xptinciTa ctpvperu eV ro> aurw.

K . . . TWV aXXcov, i.e. from some other source than the dead who

were once alive.

8 tK TWV T0vecoTcov KT\. It is important to observe that in this

passage ol rftfvtcJTfs are simply souls existing in the other world.

They are certainly not dead bodies. All through this argument

yeveo-is means the union of soul to body and diivuros their separa

tion.

KCU rats jAcv yt KT\. Thefe words appear to repeat 6306, where

the statement is in place.

(2) The doctrine of avdnvrjns is shown to rest on the theory of

Forms (72 e 3 77 a 5).

tnroXapwv : Cp. 60 C 8 11.

Kal KO.T e KtTvov . . . e 6 Kai. Kara TOVTOV i the Kni means as well as

according to the TniXmo? \t>y<>s

ol 7 c 5-

ov o-v. ei0as 0a^d Xeyeiv : it is surely very difficult to regard this

definite statement as a fiction. The doctrine is also ascribed to

Socrates in the Meno and the Phaedrus. It is to be noted, further,

that Cebes speaks of it as one peculiar to Socrates, while Simmias

I E2

72 NOTES

knows very little about it. It did not, therefore, belong to fifth-

century Pythagoreanism, though there can be little doubt of its

Orphic and Pythagorean origin. The legend of Pythagoras makes

a point of his remembering his earlier incarnations, and Empeclo-cles professed to remember his (E. Gr. Ph. 2

p. 259, n. i). The

apparent contradiction is to be explained as follows. The scientific

Pythagoreans of the fifth century had to some extent dropped the

religious doctrines of their founder (E. Gr. Ph.2pp. 319 sqq.), and

their teaching was really inconsistent with a belief in the soul s

immortality (E. Gr. Ph. 2

p. 343). The originality of Socrates seems

to have consisted just in this, that he applied the old religious

doctrine of ava^vr]ais to science, and especially to mathematical

science.

e c on i|p.tv KT\., that our learning is really nothing else than

reminiscence, i. e. that it is simply the process of being reminded

of what we once knew. It is important to bear in mind that the

process is one of being reminded, not merely one of rememberingor recollection.

e 6 KCLl KCLTO, TOVTOV repeats and emphasizes xar tKclvov . . . rov \6yov

above (e 3).

e7 u vvv (iva^invrpKofiefla, what we are now reminded of. Cp.8l C 7 ovStv davp-aarov . . . o n tv r elvat. avrr/v (sc. rtjv ^v)(r)v)

a ye Kal irporfpov tyTT/araro, d 2 ev povov avafjLvrjo-OevTa 6

fi/} p.ddrjo iv KaXnvrriv avdpforroL raXXa -navrn avrov avevpziv.

73 a r Trplv . . . yevco-Oai, before entering into this human frame. Here

d8os is practically equivalent toO-O>/M</. Cp. 77 b 7 nfuv K(U els

avdpa>TT(iov au>jj.a a(f)iKfadni. So Symp. 2IO b 2 TO fV e t^etKa\6i>,

Phaedr. 249 a 8 a^i co? ov ev tlvQp&irov t idei e^ioxrav ftiov, Rep. 402 d 1

fv re rfi ^l/i xfl Ka * v T<? f t 5et.

a 7Ivl |xv Xo^co (sc. nTToSfiVj/VTcu) . . . a lo t-rreiTa .. . We regularly

find (TTfiTo. (usually without 8e) in the sense of secondly after

Trpcorov p.(v . . . firstly . This fixes the meaning of eVi Aoyw here.

It does not mean to sum up ,as it does above 65 d 13, but by

one argument . I think Mr. R. G. Bury is right in holding (Class.

Rev. xx, p. 13) that the process enl ra BiaypaftfjuiTa ayeiv is opposed

to, rather than included in, the process KnAo)? e /xurai/, and I would

illustrate his point further from Theaet. 165 a I ^/zets

fK TU>V ^L\a)v \6yojv (arguments without diagrams) rrpos

52

NOTES 73

I am also inclined to accept his reading npwrov for

evi, though it is not absolutely necessary. The use of, /3 , y as

numerals has certainly affected the reading in several passages of

Plato. In any case this is better than altering fVfmi to eVet ro

with Heindorf.

8 airoi, of themselves. Cp. 64 a 5.

opOos Xo^os, a right account of the matter. An oVo/m is opflni

when applied to something which we are justified in applying

it to (cp. 69 d 2 #.). In the same way a Adyo? or statement is

opdos when it expresses the truth. The rendering right reason is

misleading; for it suggests that Adyo? is a mental faculty .

1 TTt TO. 8iaYpa[x]j.a.Ta : this seems a fairly certain reference to Mow82b9sqq., where Socrates questions a slave about a geometrical

diagram, in order to prove that fidflija-ts is dvdpvrjo is. No doubt, if

we hold this doctrine and its proof to be genuinely Socratic, the

reference to the Mcno is less certain ; but, on the whole, Plato

seems to indicate that, as he has already treated it elsewhere, he

need not repeat the proof here.

2 KdT-riYopei, it is proof positive* (Riddell, Dig. 97), it is mani

fest (velut passim i-ccitrrunt e^/yXcoo-f, TrpoLrr/^mVet, Sa ei et id glints

alia, Heindorf). The verb KiiTrjyopelv is used just like the Latin

arguere (L. S. s. v. II) and might very well take the impersonal

construction of dr/\nvi ,for which cp. Gorg. 483 d 2 8^ol di TUVTU

iro\\uxov OTL OVTWS e,Y. If the verb is personal we must supply

6 uycoi eVi TII SinypdiJip.aT(i,which is not satisfactory.

6 avTo . . . ToCiTo . . . iraGetv . . . u.vap.v7]crO-qvai,, to have done to me the

very thing we are speaking of, namely, to be reminded. The MSS.

haveij.(it>fii>,

and iruOdv is a conjecture of 1 leindori s (not of Serranus,

as Stallbaum says). The words are constantly confused;for in

uncial writing M is very like n, both being written without lifting

the pen. This is one of the comparatively few corrections in the

text of the Phaedo which may be called certain, though it is not

adopted in the most recent edition (\Vohlrab, 1908). Cp. Gorg.

55 C 3 ai r "? TOIITO Tracr^cot1

TTfpt ov 6 Xdyo? ecrri, K0\a6[j.vos,

7 uvafJLV^o-0-fivai : in apposition to TOITO irudeiv. Cp. 72 C 3;?.

) 8 t-rrexcLp-rio-e \e-yeiv, attacked the proof. We see here the begin

nings of the use of eirixeww as a technical term of dialectic. Cp.

also eTTi^etprj/ua.

53

73 NOTES

c i i TLS TIdva|AV"r]cr0T|cr6Tai, if a man is to be reminded of a thing.

Cp. 726 7 n.

C 5 Tporrco TotouTO), in such a way as this. Here roio^ros- refers for

ward, and the explanation of it is introduced by the question andanswer What way do I mean ? This. For similar rhetorical

interrogations see Riddell, Dig. 325.

c 6 <iv TLS n tTcpov KT\. Here we have a careful psychological

analysis of what is meant by being reminded . A modern treatise

would say If a man, having seen A( ere/aov) . . . also thinks

of B . The reading rt ere/joi/ is sufficiently well attested (T), andthe double aAAo is used in the same way below 74013, while the

other reading, TrpoTfpov (B), is easily accounted for and yields no

satisfactory sense. Recent editors mostly adopt Trp^repov and then

enclose it in square brackets.

rjTiva a\\T]v cucr07]<riv Xapcov, equivalent to fj TIVL a\\T) al(rfit](Ti

alarOopfvos, but Plato avoids the juxtaposition of cognate words.

The same phrase is used below 76 a 2.

C 7 p.T| fxovov tKivo-yvo> KT\., not only apprehends A, but also thinks

of B.

C 8 cmJAY) fj avTTj eTricrTTjp.7] . this is an important reservation. Certain

things, notably opposites, must be known together or not at all

(TWV evavTLtev /nia eTrifrr^r;). It proves nothing that odd reminds us

of even, or that darkness reminds us of light; for in this case the

knowledge of the one is ipsofacto knowledge of the other.

c 9 TOVTO : internal object of ave/jLvfjo-Or] (cp. 726772.) and antecedent

of 01% that he was reminded of that which he thought of (B). Thewords ou TI}V twoiav e Xa/Se refer to aXXa Kal

Tpoi> eWo^cr?/ above.

SIKCUCCS is used much like opdws. Cp. 72 a n n.

d 6 irdcrxovo-t roOro : followed as usual by a clause in apposition.

Cp. 68 e 3 n.

d n t Yvcoo-av : empirical ( gnomic ) aorist. Cp. 113 d 3.

vT-fj

Stavoia eXa|3ov : equivalent to fvevorjcrav, but with more em

phasis on the ingressive force of the aorist.

TO etSos, the bodily form. Cp. 73 a I n.

d 8 TOX)TO : pred. and reminiscence is just this . Cp. 75 d 10.

d 9 iroXXciKis . . . dvep.vrio-0T| : empirical aorist with temporal adverb.

Gildersleeve, S. C. G. 259.

Q IO Kdi aXXa TTOU ixvpta KjX. Cp. 7 e 3 "

54

NOTES 73

T|Aia : cp. 68 b 7 n.

IUTTOV YtYpafip-evov, a painted horse. This is a more complex case.

We are reminded of B not by A, but by an image of A, which we

may call a.

9 av/To 2tp.fJiiov : Simmias as opposed to the picture of Simmias.In this case we are reminded of A by a, or of B by o. This is the

case described just below asd(/> o/Wo>i<,

the two first being OTTO

avofjiuicov. It is for the sake of this distinction that the point is

elaborated.

6 twoelv : in apposition to rrpoa-mi(rxfivf cp. 72 c 3 n. When a manis reminded of A by a or of B by b, an additional thought neces

sarily presents itself to his mind, the thought of the presence or

absence of any deficiency in the likeness of a or b to A or B. This

thought is only forced upon us when we are reminded nc// o/Won .

CITC TI t\\Lim TOIJTO . . . K6ivov . ..,

whether this (a or b) falls

short in any respect of that of which he has been reminded by it

(A or B). The intransitive use of eXXdTTdv was familiar in Pytha

gorean geometry. Cp. Proclus, in End. /, p. 419 (Friedlein) "Kim

fiev dp^uta, (paalv ol nepl TOV JLv8r)fj.ovt KU\ rrjs TU>I> Hvdayopcitov Mourrs

fvprjuara ravra, 77re TrapaftoXi] roav xcapiav Kai

T; virepfto\f) /cat7}

eAXeir^ir.

The use of the words parabola, hyperbola, and ellipse in Conic

Sections comes from this, but Conies are post-Platonic.

n4>ap.fv

ITOU KT\. Cp. 65d4/z.\\ e have seen already that the forms (what we really mean

when we speak of triangle , right ,beautiful , c.) are not per

ceptible by the senses, but can only be apprehended by thought.

We are now introduced to a second point in the theory. The

forms are types (napadeiypara) to which particular sensible things

approximate more or less closely. A given triangle is never what

we really mean by triangle ,nor a right action what we really

mean by right.

According to this view, particular sensible things are /U/Z///LUITU or

fiKoves of the forms . There is ample evidence that a doctrine like

this was held by the later Pythagoreans (E. Gr. Ph. 2

pp. 353 sqq.).

TI ivcu icrov . . . G.UTO TO icTov : we speak of sticks and stones being

equal ,but this is not the equality with which arithmetic and

geometry deal. We only call them equal at all because they

remind us of what we really mean by equal . This is something

55

74 NOTES

different (trcpov TL), over and above all these things (-rrapd iravra

ravra), which is just the equal (auro TO laov).

b i fJuVroi vT) Ai(a) : cp. 65d6. Simmias was not familiar with

the doctrine of Reminiscence, but now he feels at home once more.

b 2 auro o to-Tiv : W adds "LVOV and so do the margins of B and T.

It is, perhaps, unnecessary, but gives the full technical expressionfor this kind of reality, the what it is by itself, the just what

it is .

b 4 Jj iLv vvvSr) tXeYop-ev : we certainly have an exact scientific know

ledge (e-Lfrrr^r]} of equality, but we have seen (65 d 9) that equality

cannot be perceived by the senses. These, then, are not the source

of our knowledge. Sensible objects only remind us of equality.

But we cannot be reminded of a knowledge which we never

possessed.b 8 TO> [xv . . . TO> 8 ot : there is an ancient variant rore (i. e. Tore) fj.tv . . .

rore (i.e. rore) fi o j. Either reading gives a good sense. Sticks

and stones sometimes seem equal and sometimes unequal to the

same persons, and they appear equal to one person, unequal to

another. This shows that the really equal (auro 6 ecmv icrov) is

something different.

c i aura TO. ura : things that are just equal . There is no difficulty

about the plural. When Euclid says (Ax. i) Ta r&> aur lira KCL\

d\\r]\ois f(TT\v iVa, he is not speaking of sticks or stones, but of aura

TCI t cra. Cp. atra ru opoui, Parrn. 129 b i. The two angles at the

base of an isosceles triangle are an instance of aura ra ?<m.

c 4 TauTd . . . ra. icra : the sticks and stones mentioned above, not auro

ra Icra.

c ii OuKodv . . . d 3 Ildvv p,v otlv: this step in the argument is not.

perhaps, strictly necessary, and some critics would bracket the

words. It must be observed, however, that they serve to make the

proof that our knowledge of the equal is reminiscence clearer, by

reminding us of the preceding discussion. The equality of sticks

and stones must either be like or unlike real equality, but in either

case it is different from it, and our conception of real equality

therefore corresponds to the account already given of reminiscence.

Socrates does not assume at this stage that the equality of sticks

and stones is like real equality. That is the next step in the

argument.

56

NOTES 74

3 cos av . . . : dummodOj so long as ... For the formula which

follows cp. 73 c 6; 76 a 2.

2 av,To, the process in question.

4 TI TOIOXJTOV refers forward. The fact here noted indicates that we

have to do with dvanvricns a<fi o^ot cor/. Cp. 74 a 5.

6r\

v8eiTiK6ivov . . .TJouSfv

;do they fall short of it at all . . .or not ?

For the rare use of eVdeif as equivalent to fXXdneiv cp. Rep. 345 d 4 eW

y av/j.j]8fi> evSey rov TTOI/JL^VLK:] eivai, 529 d I TOH 8e d\rj8ivci)V TTO/\U

(v&elv. There is no need, then, to read e\-e<.Vo with Madvig.

7 rep ToioOrov etvcu olov TO iaov, in being such as the equal. For

the dative of that in which one is deficient cp. Time. ii. 87. I T/ . ..

TrapacTKfv// tvdfrjs eyevero, Isocr. Paneg, 105 TOPV mis nvcriats cvbft-

(Trepovs. Owing to a misunderstanding of this construction late

MSS. insert /n//after

ro",and various conjectures have been proposed

by modern critics.

9 POV\TCH . . . etvcu, aims at being. The phrase is oiten used to

express a tendency, especially by Aristotle.

1 [to-ov] : this seems a clear case of an adscript which has crept

into the text. Though it is in W it is not translated in the version

of Aristippus, who has simply tale esse quale illitd.

2 <J>av\oTepov,inferior.

3 evSfea-Tcpws 5<xiv,

but of which it falls short. The relative <>v

cannot be repeated afier w, though ru ror might have been added. Cp.

65 a s n.

9 AvaYKatov apa . . . upoeiStvat : the point of the argument is that we

could not judge the equality of sticks and stones to be defective

unless we were in possession of a standard by which to judge them.

Sensible things could never furnish us with such a standard, there

fore we must have derived it from some other source.

. 2 cpeYSTcu : equivalent to fiovXerat, 74 d 9.

i 7 TauTov S KT\., I count all these as the same thing (for the

purposes of the present argument, as appears Irom the reply). Cp.

75 e 2 -navra Tiiira ralrov n Xeyco UTCO? 5 uv ?;;uj/ UpoSiKos

- ^- li can onlY be from the senscs that our jungement

of the inferiority of sensible objects originates, and yet that judge

ment implies previous knowledge of the standard by which we

judge them and find them inadequate.

57

75 NOTES

b I rd v rats cuo-0T)o-eo-iv, sc. icra. The phrase is modelled on the

common eV txpdaXfj.ols.

tKeivov . . . TOV) 8 to-riv to-ov : for the terminology cp. 74 b 2 n. and

below d 2 .

b 4 ITpo rot) apa apao-0cu KT\. The reasoning is quite sound, as weshall see if we remember that we should never call sticks or stones

equal at all, unless we knew clearly what we meant by equality.

T&XXa aio-0dvo-0ai, make use of our other senses;for ruAXa is

internal accusative (Riddell, Dig. 2).

b 6 TO, K TWV alcr0T]o-eujv is substituted for ra iv Tat? al<r6!la <Tiv under

the influence of dvoureiv. This is simply a case of the attraction

of prepositions with the article by verbs of motion. Cp. 76 d 9 ;

10964.b 7 avotcreiv, to refer. Reference to a standard is regularly

expressed by dva<peptiv trpos . .., referre ad . . . Cp. 76 d 9.

on seems to be used as if dvafyepovrfs cvvoijcreiv had precededinstead of cwnVeii/. Vahlen (i. 489) proposes to insert KU\

vvoii<ieiv

before on.

irpoGvfjieiTai, do their best, a still more picturesque way of ex

pressing tendency than /SouXerai or upiyerat above.

iravTO., SC. TCI e v rats alcrdi^creaiv tara.

b 10 y6v6(jLvoi v0us, immediately upon birth.

c j irpo TOUTCOV : before we saw, heard, &c.

c n el . . . fxovres tYv6(X0a, sc. avrijv, if we were born with it, i.e.

the knowledge of the equal.

09 TO ixe!ov KCU TO AaTTov i the knowledge of TO wot implies these ;

for together they make up its opposite, TO ai/icroj/, and T

C 1 1 iTpl auToO TOV KaXoO KTX. We see here how the theory originated

in mathematics, and was thence transferred to what we call morals

and aesthetics. The beautiful and the good resemble the equal in

this, that they are nowhere perfectly realized.

d 2 oismo-<j>paYi6p.0a KrX., on which we set the seal of ni>T<> 6 lort.

1

Here again we have we in connexion with a technical term, and

this implies the work of a school. Cp. 65 d 4 n. For the metaphor

cp. Polit. 258 c 5 (TJ? TroXiTiK//) p-iav (idtav) cirurtppayiarao-Qai, Phileb.

26 d IfTri<T<ppayi(r6VTa

TCO TOV p.a\\ov KCZI evavriov ycvei.

TO " auro oto-Tt",

the just what it is : so I have ventured to

5*

NOTES 75

write for the TOVTO b eori of the MSS. lamblichus has simply TO b

eo-Tt, and it seems to me that TO must be right. The reading which

I have given accounts sufficiently for the others. Most editors

write roiVo, 6 eo-ri.

2 Kal ev TCUS epu)TT]crcn.v KrX. : i. e.?>i(i\cyo/j.(i <n,

for question and

answer are the two sides of the Socratic dialectic. We see from

78 d I that this phrase also was technical in the Socratic school.

Cp. CritO 50 C 8 f 7ret(5r/ Kal eico^a? \pr\(j6ai TWepa>rav

Tf Kal UTTO-

Kpivecrdai, Rep. 534 d 9 (SloXe/CTtKi)) e ?/? f^wrnv re <al aTTOKpivecrdai

oloi T ITOVT<U.

7 EL ... tKdo-TOT* H.TJ tmXeXTjcrLuOa, unless we forget them on

each occasion of our birth. The doctrine of TraXiyyei/eo-ta seems to

be implied by eKaorore and del -yiyvea-Qai ( to be born on each

occasion ) below. There would be no room for reminiscence unless

birth involved forgetting. Heindorf proposed to insert yiyvuuevoi

after eKnarore to make this clear;

but we may easily under

stand it.

9 Xaj36vra tcrX., having acquired knowledge of a thing, to have it

and not to have lost it. e,\/etj/ *

p- la.rro\d)XfKfvai is an instance ot

polar expression . Cp. 86 a 5 eVi e<V.u . . . K;II 1^1]aTroXwXefm.

to tTTLo-T-qix-qs a.7TopoXT)v, loss of knowledge ((iTroXXv^ct and <i7ro3<i^X<i)

are synonyms in this sense). For other definitions of X/^; cp.

208 a 4 \rjdrj yap e7ri(JT/}ftr]9 e^oOov, Pkileb. 33 e 3 ^a"

ri7"/

J

2 Ei . . -yi-yvofxevoi a.Tra)Xc(raLi.V, if we lost it ill the process of

birth.

3 -rrepl aura : here aura means simply the things in question . Cp.

60 c I; 76 c 2. There is no need to read TUVTU with \V

;for the

reference is plain.

4 irpLv : the use ofirpiv as an adverb almost unexampled in prose

(except with the article).

5oiKLav . . . 6iuo-TT||ju]v dvaAo^pdveiv, to recover knowledge

which is our own. This is the real meaning of the whole doctrine,

which can only be adequately expressed in a mystical form. The

mystery of knowledge is the same as the mystery of love. It is

a mystical union with what at first seems alien(aXXoTpioi>),

but is in

time recognized to be our very own.

7 6p0u>s: cp. 62 b 2 n.

59

76 NOTES

76 a i ^ iSovTo KT\. These participles are subordinate to alfftiofiwov,

whether by sight or hearing or any other sense.

a 5 irdvTs is opposed to ovs (fra^ei \Lav6avtiv and repeated below b 8.

We must not, therefore, read TTCIVTOS.

a 6 ou8v d\\TJ, nothing but. The phrase oAX

fj is used after

negatives and treated as a single word (cp. 68 b 4). It is wrong to

write uXX (for uXAo) as is shown by 81 b 4 ur/Sej/ aAXo . . . aX\i}

. . .,

97 d 2 ovdev rtXXo . . . oAXrj

. . .

b 5 Sovvai Xo-yov, to give an account of it. This is the mark of the

diahfKTiKos. Cp. Rep. 534 b 3 ^ Ka ^i-aXfKTiKOV KaXft? TOV \6yov e/caorou

\au.ftavoi>Tn TTJS ovcrias (cp. 78 d l) ;KCU TOV

/j,r] ^oi^Ta, Kad* ocrov avp.f)

*Xy ^uyov avTto re Kal XXo) didovai, Kara, roaovrov vovv rrepl TOVTOV ov

09 ^v vv)v8r| eXtyop-ev, SC. TOV icrovtTOV KO\OV, TOV nya^oG, &C.

b ii aijpiov TTjvLKaSc, this time to-morrow. It seems to me that, if

Plato originated the theory, he could not possibly have put this

statement into the mouth of Simmias. Cp. Prof. 336 b 8, where

Alcibiades says TOV tie ia\eyfcrdai olos r elrcu Kal e7nWa<r(9ut \6yovTe 8ovi ai Kal dtt-acrdai 6avp.a^otfjL liv e i TO> avOfxcnr

C 12 v dvOpwirov ciSei, in human form. We sec from the next wordshow close fldos in such phrases comes to the meaning of acoua.

Cp. 73 a i n.

Kal4>p6vT]o-iv etxov, and had intelligence. For the sense of

(j)povi]ais here cp. 7ob4. The doctrine of avdfjivijcns gives the

first indication of the intelligence of the disembodied soul.

d i v iTotcp dXXw xP vc? 5sc - r) e w T(p T0^ yiyvfcrdm. The interrogative

TTO LW is not a mere equivalent of TIM. It always expresses feeling of

some sort, surprise, scorn, or incredulity. Here we may reproducethe effect by saying, And at what other time do we lose it, pray ?

d 2 apn : 75 d 4.

d 8 & 0pvXov(a.v del, the things we are always talking of. Once morewe have the we which implies that this doctrine was perfectly

familiar to the school.

d 9 oticria : cp. 65 d 13 n.

TO. K TU>V aio-0T]crea;v : Cp. 75 b 6 n.

uva4>f pop.ev : cp. 75 b 7 n.

e i T)p.T(pav oCtrav : equivalent to oiKciav above 756 5.

60

NOTES 76

SC. ra fv rat? n cr^^crecrii/.

OUTOS wo-irep Kai, in just the same way that, just as surely as .

TauTa, sc. Ka\6v re rt <rA. There is no real difficulty in the fact

that rttCTa here and in the next line has a different reference from

rafru in 62. The reference is quite plain in all three cases.

4 aXXcos . . . elpT)|jLvos, spoken in vain,

this argument will go for

nothing . Cp. 115 d 5 aAAoos Aeyfu . Cp. L. S. s. v. u A\o>v II. 3.

eis KaXov : this phrase can hardly have any other than its usual

meaning opportunely. Cp. Kleno 89 eg (is KH\UV fjp.lv *A.WTOS rrapf-

Kade(ero, Symp. 174 e 5 els Ka\ovrjiceip, and often. The phrase is

purely adverbial, and it is not correct to say, with most editors, that

it is explained by the words tls TO 6/zoiW elvai *rA., which depend

directly on /carafe t yfi.

Ka.Ta4>6VY6t,is taking refuge. The \nyns or argument is over

and over again spoken of as the thing hunted (cp. 63a2., and

below 88 d 9 .). I take the meaning to be that it has taken cover

very convenientlyfor us who are hunting it. From Rep. 432 b sq.

we see that the idea is that of a hare or other animal taking refuge

in a bush (dap-v^s), which the huntsmen surround so that it cannot

escape (Adam s note in loc.\ When the argument is proved, it is

caught. Cp. Lysis 2l8 C4 e^aipOF, axr/rep drjpevrrjs rir, e ^coj/ ayajrr)TS>s

6 f6rjpfv6p.r]i .

1 ofioicos, in the same way , just as surely , equivalent to ouroK

a>o-7re/JKai . . . ourcof KUL above (76 e2).

5 diroSfSeiKTai, the demonstration is adequate. The words e/nm-ye

doKfl are parenthetical, and do not affect the construction. Cp.

108 d 8. The omission of <5o*et in TW is an attempt to normalize

the construction. The answer shows that 8oKfl is right ;for it is

the only word that can be supplied after Ti <$

<V;

Ke^^rt ;

(3) The doctrines 0f iraXi.yytvecria. and dvafifrjo-ts afford an incom

plete demonstration until tfiey are combined (77 a 6 77 d 5 ) .

8 IKO.VUIS, sc. oVoSc deiKTiu. Simmias and Cebes point out, however,

that the argument from aW/^au only proves the antenatal existence

of the soul, not its survival after death. Socrates replies that we

must take the argument from oWarroSoo-t? and that from nva^vrjais

together. At the same time, he admits that a more thorough

discussion is required.

61

77 NOTES

b 3 tvfcTTT]Kv, there is still the objection. This is originally an

agonistic metaphor; foreWr>ai is to stand up to . Cp. Lysias,

3. 8 fiiBl/S/JL

TV7TT(ll> TT )(S LpTjCrfV 7Tfl8l] 8f O.VTOVTJfJ.VVafJLr}V eVcTTUC

Isocr. 5. 39 v<rTTJvai TO"LS etp^fieVotr. Hence comes the technical

use of evaraais (instantia) in dialectics of an objection to an

argument (fVt^etpiy/xa). Plutarch uses the word for the tribunes

intercessio.

b 4 OTTOJS prj . . . SiacrxeScivvtiTai KT\. For the USG of OTTGKp.rj after verbs

of fearing instead of nr/ cp. below 84 b 5. There are four or five

instances of this construction in Plato. The verb is subjunctiveand has long t>,

but the termination should not be accented -arm as

if it were contracted from -v^rai. It is really an older form of the

subjunctive (Kiihner-Blass, 281.3). So duurxtddvi vcriv, 776 I, andthe opt. 7r/)yi/uro, 118 a 2.

b 6 aXXoQev iTo0ev, from some other source than from the souls in

the other world which have come there from this (the evdevSea<j)iK<)-

pevni of 70 c6). 1 formerly read(i/.u>6ev

TroOev with Bekker; but,

apart from the fact that the regular phrase is ap\dfv ye Trotfev, I nowthink the meaning is settled by 72 d I e< ptv r^v aXXeuv, where see

note.

c i EIJ Xtyeis KT/\. For the interlaced order cp. 70 b 5 n.

c r TtXos . . . V^Lv, z. q. T\fia ecrecr#<u,

to be complete. Cp. re Xos-

XdH ^t ii fLv, TfXos emQeu ai, &c. In Greek philosophy the word re Xos-

always implies the idea of completion or full growth. An animal

or plant rtXos- e^-et when its growth is complete, when it is full

grown. B has X(lv f r * flv>

which would be equally correct.

It is impossible to draw any distinction between the two con

structions. For the fut. inf. in this use cp. e. g. Rep. 567 b 8 tl

f.L\\fL llp^flV.

C 7KCU vxiv, even as it is. The sense of vvv is the same as in the

common inv 6; . ..,mine 1 cro . .

., but, as it is.

crwOeivcu . . . is rauTcv, to combine the present argument (viz.

that the soul exists and is conscious before our birth) with the

argument we assented to before it.

d 5 o-n-ep XfYT, the point you mention. This reading comes from

a late MS. and is probably due to conjecture alone. It gives, how

ever, a much better sense than the onep Xeyerat of the oldest AISS.,

which is supposed to mean as is said,

i. e.l

as I say . We should

NOTES 77

certainly expect oircp Xey in that sense, and the confusion of -T

and -rat is common;both being pronounced alike.

(4) Practical Application. We must rid ourselves of the fear

of death at all costs (77015

This digression (cp. 78 a 10) marks the end of the First Argumentand leads up to the Second.

6 Sia-n-pa-yfj-aTtvcracrOai, to discuss thoroughly. Cp. bulow 95 e 9 and

the use of Trptiy/xurfuj above 63 a I.

* TO TWV ircu8wv, as children do. That the phrase does not

necessarily mean as children say , is shown e. g. by Xen. Oec. 16. 7

dvepvTja-drjv TO TO>V u/Xucoi, which in the context must mean what

fishermen do .

1 5iacrKe8a.vvvcnv is probably subjunctive and to be pronounced with

long v (cp. 77 b 4 ;/.). The indicative would not be so appropriate ;

for the fear refers to the future. If the verbs were indicative, we

should have to render lest the wind puffs it away and scatters it

on each occasion when it issues from the body.

2 fcvjjie-yciXc{>

TIV L Tvev ^ciTt, in a high wind/ the regular phrase. So

p.tyus 7Ti>d o<"ii (p.os. This clause is, of course, a humorous addition

to the theory.

3 ws BeStoTcov, sc. f,poi . in spite of the fact that strict grammarwould require dfftiuTus in agreement with fjpfis, the unexpressed

object of ai im-fiCitLv. The genitive absolute is often used in this way.

Cp. Riddell, Dig. 274.

A p.d\\ov 8f, vel potius, or rather/ the regular phrase in intro

ducing a correction.

[XT] belongs to deoidrcoi,but is anticipated for emphasis. A strik

ing instance of this is Crito 47 d 9 TTfidopfvot p. ] TIJ r^v eiraiavrwv

&&J-

r tv TJ^IV, in us. It is necessary to state this, as it has been sug

gested that the words mean among us and refer to Apollodorus !

This makes nonsense of the passage. The child in us is often

referred to by later Platonist writers like Porphyry, Themistius, and

Simplicius (cp. Wyttenbach s note).

OO-TIS differs from or as qui with the subjunctive from qui with

the indicative. Its use here is justified by the preceding TLS.

6 irtipw |ieToiri0eiv was conjectured by Heindorf, and is now known

63

77 NOTES

to be the reading of W. It is far better than thencipa>ij.eda

rrfidav

of BT;

for it resumes7rctp>

avn-ntlOeiv above with a slight variation

which is quite in Plato s manner.

67 TO. p.opyioXtJKeia, bugbears. Mop/jo> (whose full name was Mop-

[JLO\VKTI) was a she-goblin used, like AKKOO, "E/XTTOUO-U, and Aa/ua to

frighten naughty children. Cp. Theocritus xv. 40 OVK. o> TV, rtwov,

Mop/zd>,BaKvei ITTTTO?, Xen. //"<?//. iv. 4. I J <po/3ei(T$ni rovs TreXrncrTu?,

cofTTrep fj,op/joi as TToidapia, Lucian, Philops. 2 7rni3o>v ert T//J-1

Mop/xo)

KruT/)I> Ap.iai/ fifSiorcor/. According to the Platonic Lexicon of

Timaeus, p,opp.oXuKeia were masks, ra</>o/3fpa

rots- Trmo-i Trpoo-to-ela.

The verb p.opno\vTTea0(ii is used in Ov70 46 c 4 and Gorg.

473 d 3-

eS Voi8civ, iiicaiitiirc,l

to sing charnis (canmna, cirmdni). Socrates

makes an elaborate use of this idea in Charm. I55esqq., cp. esp.

157 a 3 dfpaTTGvfoQai 8e TI/V \/^t ^}i/ e^r; (ZaXjuo^t?), a> /zafcapie, eTrwStitjp

rartr, raf 6 eVcoSay Tavras 1 roi^y Ad-yov? fiVcu rou? KaXous f< fie rcoi/ roiou-

f pqdtov fjdr/ eivai TI]V vyifinv Ka\ TT; Kf(pa\f/ Kdl ro5 aXXcp <ra>p.aTi

TTnpi&iv. The ascription of this to the Thracian Zalmoxis shows it to

be Pythagorean; for Herodotus tells us (iv. 95) that Zalmoxis (or

Zamolxis) had been a slave of Pythagoras (E. Gr. Ph. 2p. 93), and

it goes well with what we know of the Pythagorean musical KudapiTis

(cp. 6ia377.). Socrates also used the term in connexion with his

fji.n(VTtK7] (Tlieaet. 149 d i).

e 9 t cos civ ^eirao-TjTe, till you have charmed it out of him. This is

another conjecture of Heindorf s which has been confirmed by

fuller knowledge of the MSS.;for it is actually found in a Vienna

MS. and virtually in T\V. The reading of B is f^u urr^Tcii,and it

appears from the margin ofW that this was an ancient variant. It

cannot, of course, be passive ;but we might supply TIP as its subject.

One must sing charms . . . till one has healed him.

78 a 3 IIoXXTj . . . ii EXXas, wide enough, for instance, to include Southern

Italy, where the Pythagoreans were once more becoming powerful.

For this use of TroXi s cp. the Homeric rroXX/) ynla, TroXX^ x^P 1! (J/-

xxiii. 520), Thuc. vii. 13. 3 rroXXi) 6T)2i*eXia, Theocr. xxii. 156 rroXX/}

roi Srroprr?, rroXXi) 5 innfaaTos H\is.

a 4 TO. TWV Pap^apcov yivr] : vSocrates is no doubt thinking primarily of

Thracians and Phrygians. The Orphic orgia came from the

64

NOTES 78

former, the Corybantic purifications from the latter. Plato

regarded the distinction between Hellenes and barbarians as an

unscientific division of mankind (Polit. 262 d i sqq.), but it \vas

revived by Aristotle.

5 LS on av euKcupoTepov : this is the reading of T and seems far

better than the variant els on avayKaiorepov. The corruption is

an extremely easy one, and the omission of av in the variant is. to

say the least of it, hard to justify, while the insertion of Civ after

on would spoil the rhythm. Of course eiKuiporepov is the com

parative adverb, not the adjective.

7 Kai auTotis p.er dXX^Xoov, by yourselves too (as well as by

questioning Hellenes and barbarians), along with one another (for

joint search is the true Socratic method). We cannot take fur

uXXr/Aoji to mean among yourselves as some do. Apart from the

unheard-of sense thus given to /^ru c. gen., the pronoun dXXqX<j

excludes such a rendering. We should have had ev i]p.lv avrms.

l cr<os -yci-Pav xrX. The usual hint that Orpheotelestae and

Corybantic Kada,jTui are not to be taken too seriously. Cp. 69c 4 //.

o TavTo, . . . vrn-dpei, that shall be done, you may count on that .

For the interlaced order cp. 70 b 5 .

Second Proof of Immortality (78 b 4 84 b 8).

This proof is based, not upon ancient doctrines, but on a con

sideration of the soul s own nature, which is shown to resemble that

of the eternal forms. From this we may infer that, like them, it is

indissoluble.

5 lavTous is an emphatic nXX//Aou?.

6 TO Biao-KeSavwcrOcu is better attested than the TOV 8ia<rt(c8dvvv(r6a:

of B. We have seen cj2c^n.) that TOVTOTrii<r\(i.i>

takes an infini

tive in apposition. The article is added in this case because TO

TTiidos precedes.

7Kal rci TTOLOJ TIVL (ov) : some of the early editors deleted Kal r<u 7,-nta>

Tivi as a tautology ;but the pronoun norfpov in b 8 shows that two

kinds of things have been distinguished. We must therefore add

ou with Heindorf, though it appears in no MS. and Olympiodorusdid not read it

;for he tries to get rid of the tautology by taking the

hrst T&) Trot o) TII/I of things and the second of persons.

i26i 65 F

78 NOTES

b 8 Tro-repov, which of the two, not. whether .

b 9 Oappetv T] SfSitvcu, to fear or not to fear. Cp. 63 e 10 n.

(l) Only that is dissoluble which is composite, and the tilings which

are constant and invariable are not composite. Further, the

things which are constant and invariable are invisible. Wehave to ask, then, whether the soul belongs to the class of in

visible, constant and invariable, non-composite things, or to

that of visible, variable, composite, and therefore dissoluble

things (78 c i 80 c i).

C i TO) ... crvv0tTco OVTI4>ticrei

: if we take these words together with

Wyttenbach, they add a fresh touch to TCO o-wTeOtvTi. That sug

gests an artificial combination;this refers to what is essentially

and from the nature of the case composite. The addition of

the participle ovn indicates that this is the construction and

makes it very unnatural to take$u<m rrpoa^Kfi together, as many

editors do.

C 2 TOVTO 7racr)(eiv, SiaipeOrvai : Cp. 72 c 3 n - The verbs (TVVTldfVai.,

compound, fiuupeu/, divide, are the regular opposites.

TatiTT) fj-n-ep avvT0T) : e. g., if it is a compound of the four ele

ments,

it will be divided into these.

c 6 Kara laura Kal weravTcos, constant and invariable. We see that

this is the sense from the XXor n AAcor, which is the opposite of

oHrai ro)?. and /^SeTrore Kara 7 aura, which is opposed to Kara raurd.

Cp. d 2;80 b 2.

C 7TO. Se aXXor aXXcos : the familiarity of the term may excuse

the ellipse of e^oi^ra and make it unnecessary to read a for Ta with

Heindorf.

cS ravra 8 a-vvQera : for the resumptive demonstrative with 5e

Cp. e. g. Lach. 194 d 2 a 5e a.p.a6r]s }raGra 5e KCIKOS. So below 80 d 8

;

81 b 8; 113 e 5.

d i ii

ovio-ia Y[S \OYOV Si5op.v TOV ctvai, the reality the being of which

we give account of. The hyperbaton of dldo/iev has misled the

commentators here. We must take \oyov TOV elvai together as

equivalent to \6yov rrjs ovo-ias or definition,and as governing the

genitive fyr. For \6yos rfy? ova-ms cp. Rep. 534 b 3 ^ <al ftiaXfKTiKov

KaXels rbv \6yov tKavrov \a^avovTa rrjs oufriaf;

The meaning, then,

is simply the reality which we define . When we define triangle ,

66

NOTES 78

it is not this or that triangle, but niro 6 tori rpiywov, just what is

triangle, that finds expression in our definition.

KCU tpcoTcuvTes Kal d-TTOKpi.v6p.Evoi, t. g. dtnXfyoufvni, cp. 75 d 2 ;/.

In the dialectic process it is by question and answer that definitions

are reached. When we ask n ian;

the answer is a Ad>0

? T>>

ovariaf.

5auTo Kao-Tov o t o-Tiv, what any given thing itself is or is by

itself, just what a given thing is . Cp. 74 b 2 ;/.

4.TO ov, the real, is added to suggest the opposition of anu and

yiyvta-Qai.

p.ovoei5ts 6v O.VTO Ka6 atiro, being uniform if taken alone by it

self. I regard a I/TO *a$ avro as a reservation here. The triangle,

for instance, has more than one uW. There are equilateral,

isosceles, and scalene triangles. But none of these eioq enter into

the definition of the triangle simply as such.

Ti 8e TWV iroAAwv KT\. (Riddell, Dig. 27), what of the manybeautiful things ? as opposed to TO UVTU o tan KU\OV. It is clear

that we cannot retain both mi\wv here andfj

K<I\(~I> in e I, and most

editors bracket the former. This, however, commits us to the view

that there are ftSq of men. horses, and clothes, which is a point that

has not been referred to, and which raises certain difficulties which

do not concern us here. It is hard to believe that f/wm would

have been mentioned at all except as an instance of TU TroAAu K<I\U.

I therefore take T< de TCOV 7roAA<u K.O\U>V . . .T)

lau>i> together, and

regard people, horses, and clothes as examples of the first, just as

sticks and stones might be given as examples of the second. It

is only as instances of KU\U that people, horses, and clothes can be

said to be o/iwia^a TGJ KCI\) (cp. e 2 n.}.

1 TOLOUTCOV : i.e. Ka\oov. This, I take it, has caused the interpolation

ofJ]

K(l\5)l>,

2 -TTdvTtuv Tiv tKeivoLs 6p.covO(icov, all the (other) things (besides K<I\U

and"am]

which bear the same name as those, i.e. as alr^v eKncrrov

o earn. For this way of expressing the relationship between ra

TroAAa e/caaTa and ot To 6 tvnv eKncnov cp. Farm. 133 d 2 TU . . . Trnp

r\\ilv TavTci ci/jLMwiJin OVTO. eKfivois. Observe the tendency to use TUL TGI

of the many and e<flva of the ideas .

Trav TovvavTLov KIVOLS, just the o[>posite to these, i. e. to aiVo TO

fay &c. What we call beautiful things or equal things arc

67 F 2

78 NOTES

constant neither to themselves nor to one another. As we have seen

(74 b 8), they do not appear beautiful or equal to different people,or even to the same person at different times.

79 a 3 T<t>

T ns Siavoias XoY.cr[xcp, by thinking. There is no distinction

here between duivoia and vovs. The phrase means thinking gener

ally as opposed to sense-perception.

a 4 cxiS-r], invisible. The correct form was first made known by the

Flinders Petrie papyrus, and has since been found to be the readingof the first hand of T and of W. Cp. the Homeric didqXos, ULO-TOS,

didvus. The reading of B, followed by nearly all MSS. and editions,

is afiftf), which could only mean formless, unsightly ,

and is

quite inappropriate.

a 6 0x[Xv ow j3ouXi KT\. Olympiodorus distinguishes three eVi^ffp^-

puru intended to prove that the soul is more like the indissoluble

than the body: (l) e< TOV aopdrov atrr)?, (2) en TOV diavorjTiKOv UVTIJS,

(3) < TOV $fo~Tr6eiv TOV a obpaTos . The first eVi^eipfj/ua begins here.

8vo ei8r| TU>V OVTCOV, two types of things. It is important to

observe that the word oWa is used of both. It means things in

the widest and vaguest sense. Of course, strictly speaking, visible

things are not 6Wo>r oVra and the things invisible are not things

at all.

b i a\Xo Tt, nonne, just like aXXo nr)

. . . above (70 eg). The words

have become phraseological, but their original sense ( anything

else )is so far felt that the affirmative answer is given by Ovdev

i\\0.

b 4 4>a[Xvv etvcu : this seems better than the equally well attested

(fxnpev av dvai. In the direct speech 6/u.oiorepov av eirjwould be quite

natural.

bo TTI

T^ v c vOpco-rrcov <j>ij(ri,sc. opara Km pf]. It is left open for us to

say that in some sense we may see these things Ttp\v eV dvfycoTrei cp

eiSft yei 60-dat or after the soul has left its human body. Such

a beatific vision is described in the Phaedrus, but belongs to another

aspect of the theory than that dwelt upon in the Phaeao.

b 13 Oux oparov. AiSts dpa ; cp. 105 d 15 At cipnoi/. The inference

from not visible to invisible seemed more necessary to the

Greeks than to us.

C 2 OUKOVV KO.L ToSe KrX. The second cTTixeipip-a (cp. a 6 n.}. The

soul can apprehend the invariable best apart from the body.

68

NOTES 79

2 irdXcu, some time ago/ i.e. 65 b I sqq. For the meaning of

TniXat cp. 63 d 5 n.

8 TOIOUTWV, SC. 7r\<iia>/ji(va>v

Kn\ ev rpn\7/ OI TOH/ (Riddell, Dig". 54).

The soul fluctuates and is confused because it is in contact with

objects which are fluctuating and confused.

<? O-VYY^VTIS oucra : we have seen already that reality is oiKtlnv to the

soul (75 05), and this has been reinforced by the consideration

that it is more alike to the invisible than the visible.

4 Kai ^TJ auTT], sc. p.(r eKelvov yiyvetrdai,

5KCU irepl tKetva . . . tx l

>

and remains ever constant in relation to

them.

6 TOIOIITCOV . i.e. Kara ravTii toCravTUts e^tvrwv.

TOIJTO ... TO ira0T]|j.a, this condition/ i.e. a constant relation to

constant objects.

3 TavTTjs T-^S p.e0e8ov, this line of argument. The verb /MeTtp^o/zat

(88 d 9) and its substantive neQoftos furnish another illustration of

the metaphor from hunting. The literal sense of /^ruV.u is to go

after,

to follow up , especially of going in pursuit of game. As

the Aoyo? is the game in thet)i] t

)n TUV ovms, the phrase /neritrtu TOJ-

Xo-yov is natural.

oXco Kal TT-CIVTL : the usual phrase is oX< Km Trnvri fttafpcpeiv, to be

totally different. Mere it is used of likeness.

8"Opa STJ KCLI TT]8e KrX. The third eVi

/Y fl/)??/ja (^ & n -^- The soul

rules over the body. This is the argument which comes nearest to

Plato s own proof of immortality.

4 olov cpxeiv . . .Tre4>vKf vcu, to be by nature such as to rule and

lead,

to be naturally adapted for rule and leadership . For tins

use of olns cp. 83 d 9 ; 94 e 4; 98 c 8. We must understand o uiv

again with ap^eirdai.

o el . . . TciSe ]|j.tv o-vpSaivei, whether this is our conclusion. The

results of a dialectical discussion are technically called TU crv/.i3tu-

vui Ta, and it is in the light of these that the vnodffns with which it

starts must be examined. If an impossibility o-v/x^ruVfi, the vrrutiecris

must be given up.

3 6p,oi6raTov ivai 4v)(T], sc. truju^atVft. The verbcrvp.(3aii>(i

in this

sense is generally used personally; cp.67C5 KuBufxris &e eii>m npn ou

TOVTO (Tv^aivfi . . . :, so there is no need to read ^vx jv. The im

personal construction also occurs; cp. 74 a 2 a// olv ov . . . avufiuivti

69

8o NOTES

T>]Vai dfj-vrjcrtv firm KT\. There is no anacoluthon

;for the pro

spective Tt ide above is merely shorthand for TO> $et o> 6/Moioraroj/ elvai

x//i \<-r/,

TCO adavarw ouoiorarov eivat \[sv\i], &C.

b 4 dvoT]Tcp : a play on words is involved in making this the oppositeof i .,f;rw, for avtrjTOf properly means senseless

,foolish . The

true opposite of 1/0177-0?, intelligible , object of thought ,is alo-GrjTos,

sensible, object of sense .

b 6 f) oux OVTCOS t xei, to show that it is not so. This meaning wouldbe equally well expressed by w? which is an ancient variant andwell attested. Schanz s r/, however, has the advantage of explainingthe readings of B (/?) and W

(rj). Cp. Theaet. 184 c 4 eTnXapetrdai

rr/9 arroKpicrftos . . . f/OVK opdrj.

b TO eryus TI TOVTOV : a hint that this argument is not quite conclusive.

The soul has only been shown to resemble the indissoluble.

(2) Practical Application. We must purify our souls andpurge it

of the corporeal (80 c 2 84 b 8j.

c 3 fv6pa,To> Keip.cvov,

*situated in the visible region. Ast quaintly

interprets : lying in a visible thing, i.e. a coffin or tomb.

c 4 Kai 5t,a,Trveiar0ai is so well attested that its omission inB must be a slip.

1 cannot see that it is an inappropriate word to use of a dead body.c 5 ^mentis O-VXVQV . . . xpovov, a fairly long time. Cp. Crito 43 a 10

TTlflKa)S TTClXai.

c 6 6iTip,evi, remains as it is (dist. Trfpi/ueVei, waits ). Cp. 59 e 4 ?z.

edv p.v TIS Kal . .., indeed, even if a man . . . For the hyperbaton

of Kdi Schmidt compares Prot. 323 b 3 *av nva KCU elduxriv on aSi/coy

((TTiv. The piv (indeed ) is solitarium as in Prot. 361 63 TMV ^v

Trj\iKovTO)v Kal Tvaw (however it may be with others). The meaning,

then, is that even if a man dies with his body in good condition, it

lasts quite a long time. Of course a healthy body decomposesmore rapidly than an old and withered one.

xapu vTcos ^xcov) equivalent to /caXJ:? or et e

^coi/. We find /uerpia)?

and err ifIMS used in the same sense. Cp. 68e2. There is no

suggestion of gracefulness ,but only of evcgia or good condition .

C 7 tv ToicuiTT) topa, at a fine season of the year (TOWH/T^ standingfor KaXi) implied in

^aptevTo>s, Riddell, Dig. 54). Decompositionis more rapid in summer than in winter. Most recent editors

understand the phrase to mean in the bloom of youth ; but (i) tv

70

NOTES 80

&pa without roiavTrj would be sufficient for this. Cp. Meno 76 b 8;

Phaedr. 240 d;; Rep. 474 d4; and (2) when w/m is mentioned in

connexion with death, it means not youthful bloom,but a ripe

old age . Cp. e.g. Eur. Phoen. 968 atro? 8,eV

o>,>m

a> yt\p Tor^mfiiov, | 6vr]<TKfiv eToifj-as. On the other hand, one who dies in earlyyouth (and in that sense eV &pa) is said to die TT/JO wpus or uoopor.The latter word is common in sepulchral inscriptions.

7 KCU maw p.dXa, sc. a-i xvuv A^cu/oz ,for quite a long time.

crv[XTTeo-6v, reduced to bones and muscle, emaciated . This

clause justifies the preceding f\\v pei- TLS KT\. An emaciated bodyremains almost entire for an inconceivable time, and even a bodyin good condition lasts quite a long time. For iTi-^-iirTtiv cp. Hdt.iii. 52 dcrmflo-t o-t /XTTCTrraj/coTa. in the medical writers o-tV^raxm- is

technical for emaciation.

Kal Tapixv0v : there is nothing unnatural in Socrates frequentreferences to Egypt, which was always an object of interest to the

Greeks. Socrates must have known many men who had foughtthere in 460 B.C. This passage has strangely been supposed to

prove Plato s Egyptian journey.

oXiyou 6Xovfxtvei, sc. TO crto/zd, remains all but entire.

Kal &vcrairifj,

SC. TO(<"XXo)

owua.

vfOpa, sinews. Cp. below 98 c 7 n.

upa, scilicet. The particle indicates that we have to do with an

argiimentum ex contrario (cp. 68 a 3 n.} put in the iorm of a question. Are we to say, then, that the soul . . .?

TOIOXJTOV . . . Tpov, just like itself (cp. 58 d8w.), not equivalentto itLCirj,

for that is expressly mentioned besides. The meaning is

that expressed throughout the preceding argument by O/ZIHOJ/.

5 eis "AiSou ws uX-r]9(Ls, to the House of Hades in the true sense of

the word. This refers to the commonly accepted etymology of the

word, for which cp. Lrat. 404 b I KU\ TO-yf ovopi 6

"Aifir/f. . . TroXXoG

del OTTO TUIJ aifioTp (sic BTj 67r coiOfj.ii<T0<u.

The denial of the etymologyhere shows that (rightly or wrongly) it was commonly accepted.

TOV u-ya.0ov KO.I c})p6vi|jLov 0e6v : in the mystic theology Hades or

Zeus Chthonios is called Eubouleus, and Eubouleus is also found

(e.g. at Eleusis and on the Orphic gold plates of Southern Italy) as

an independent god. 1 suspect that Socrates is here alluding to

this sacred name.

71

8o NOTES

arjTTj B 8t| resumes 773f ^( .v

1? "P

a after the parenthesis.e 2 tav [xv KT\. The protasis is interrupted at e 5 and resumed by

8ia4 OVTU> fj.ev e^outra. Then e av p.ev is answered by 8ibi lav

t y f .

e 3 Koivcovoucra : imperfect participle.

e 4 (Kova-a eivcu, so far as it could help it (61 c 4 .). The re

servation is the same as that implied in on/AJ)

iraa-a avdynr)

67 a 4.

e 6 TO 8f : this is the reading of the Petrie papyrus, and is more

likely to have been altered than the roro 8e of the MSS.ol a i TtOvdvai ^\Tcra paSicos, practising death without complaining.

Most editors emend or delete pafii oK, which is found not only in all

MSS. and citations, but also in the Petrie papyrus. The use of

the perfect infinitive need cause no difficulty ;for it is often used of

the moment of death which completes the process of TO dnoOvyvKeiv

(62a5.). Vahlen (Opitsc. ii. 213) proposes to construepa8ia>s

with peXeroicrn, but there has been no question of complaining about

the practice of death, while we have had pa&W av edeXfiv niroQv^a-Keiv

(62 c lo) and pqdiais aTroXXarroii/To avrwv (63 a 7) explained justbelow by ouroo paSiias (p/peif. The opposite is dynvanrflv dtrodvflO K.ov-

TUS (62 e 6). All these passages are quoted by Vahlen himself.

3- 8 icaTo. TWV|jiE(j.tiTjp,vcov, of the initiated. Cp. 70 d 7/2. This

resembles the fairly common use of Kara c. gen. with eVntroy, O/KCO-

pio*>,and the like.

a 9 SKxyovo-a : after dmi\\ayp.vr} we expect Btayovary, which Heindorf

proposed to read. It would be easier to write nTr^XXa-ypeV?;, for

there is no reason why the grammatical construction of v-rrdpxei

should be kept up. The general sense of the sentence suggests the

nominative.

D 3 fpicra, SC. CLVTOV.

YorjTevo|j.VT] is read by T as well as by the papyrus. It is

not easy to decide between it and the equally well attested yeyonrev-

Te is connective here. This is a poetical usage, and becomes in

creasingly frequent in Plato s later style. For a striking instance

from his middle period cp. Phaedr. 267 a 6 Teiaiav Se Fop-ymv re.

b 4 SoKetv, to think : cp. 64 b 2.

b 5 dXXfj

. . . : cp. 68 b 4. n. ; 76 a 6 n.

72

NOTES 81

:j

ov: the relative cannot be repeated in a different case (cp. 65 a 5?/.),

so the o and w which are logically required as the sentence proceeds,

are simply omitted.

7 4>iXoo-o4>ia alperov : Stallbaum compares 7 ini. 29 a 6 Xoyw Km

8 TotHro 8e . . . : cp. 78 c 8 n.

4 6iiX-r](jL|a. v7]v, broken up by , patched with the corporeal .

The meaning of dinXafj-fidvetv is best seen from nob 7. As applied

to colours, it means to pick out, distingucre^ as in a quilt or

tartan. Cp. Milton, Connis 453-75.

6o-vp.(J>vTov

: though m /nc/juroy and o-i /n(/)v)]? usually mean congeni

tal,that sense is excluded by eVTrru ^o-e. We also find both words

in the sense of grown together (from a-v^vvm, to coalesce ), and

this must be the meaning here. We also find (rvp^vcnt as a medical

term, especially of bones.

1 KvXiv5ov[ivir], haunting. I have not ventured to write KaXivSov-

Vfvr), though Cobet says (A7. L. p. 637) I l.itonica sunt Ka\iv8el(r6(u

fv a/Midia, f v Trdar; a^aBia, et ocliose eV Sifcaor^iots KaXii/demu, quem-admodum quis proprie v 7r;A(u aut ev (3opj3o/jw dicitur Ka\iv&(urdai .

Very like the present use of the word is Rep. 479 d 4 jumii; 7,-ou

KL XivSftrni TOV Tffj.il

OVTOS Kal TOV oi Tos el\lKpivS)S, The Suggestion is

that of a restless spirit which cannot tear itself away irom the

body. Cicero, Somn. Sap. 9 says circum terrain ipsain volutantitr

of such souls.

4 810 Kal optovrai, which is just why they are visible. There is a

touch of Socratic playfulness in this theory. If the soul is invisible,

we must give some such account ot ghosts as this.

6 ELKOS |xtvTOi : cp. 65 d 6 ;/.

ov TV. . . . dXXd . . ., a common formula in Plato. The ye belongs to Km.

8 Tpo^s, practically equivalent here to 8mm^, way ofliie. Cp.

84 b4 ; 107 d 4.

2 evSoOvrai: cp. 82C2. For similar doctrine see Phaedr. 249,

Rep. 618 a, 620 sq., Tim. 42 b, 91 sq.

3 T\Qr\ : we can say bad characters for people who have bad

characters, though we should hardly use the word of the lower

animals. Very similar to the English use are Rep. 496 b 2 7 e> vnlnv

Kal fv Tfdpa^evov r,df, 503 C 9 TO jSe ^ain TUVTO ij8ri quoted by

Bywater on Ar. Poet. 1454 a 23.

73

81 NOTES

e 6 KCU\ir\ 8u]vXa|3T)p,vovs : an instance of polar expression ;

for difiXaftdcrdai means to avoid carefully or scrupulously(ei Xa/Soos

1

).

82 a 7 f)av . . . toi, the way they would take, a variation for of, which

some late MSS. unnecessarily read.

each class Note how the gender is varied (i) TOV? . . .

TOs, (2) ras TOiavras (sc. T^u^us), (3) eKarrTa.

a 10 Kai TOVTCOV : i.e. KOI TWC a\\o)v. There are degrees of happinesseven among souls which are not wholly purified.

a ii TTJV 8T]p,oTiKY]v teal TTo\iTiKT|^ opeTTjv, popular goodness, the good-ness of the good citizen. This is related to philosophical goodness

just as true belief is related to science. Socrates admits the rela

tive value of both. For the phraseology cp. Rep. 619 c 7 etiei avev

(f)iXocro(f)ias aperrjs /^ereiXr/^ora. Here TTO\LTLKI] means belonging to

citizens (cp. Gorg. 452 e 4), not political .

b 5 TOIOVTCV KiX., a race civilized and tame like themselves. The

regular opposite of j^epof is (iypios, and both words are used of men,

animals, and plants. They mean civilized,

tame,

cultivated ,

as opposed to savage ,wild .

b 8 avSpas |4.Tpiovs, good men, though of course only in the popularsense. We might have had eVieiKets or a-rrovdaiovs with the same

meaning. Cp. 68 e 2 n.

b 10 P.TJ (faXoo-oc^o-avTt . . . uXX$\ra c|)tXofxa0i : the tendency to polar

expression here asserts itself at the expense of logic. The sen

tence ends as if ovdfi i had preceded. We must remember that

<iXdcro<os and 0iXo/*a(9/)ff are synonyms (Rep. 376 b 8 AA/Vi /jo/rot . . .

TO yf <j)i\op.adfsKal

(f)t\6(TO<povTUVTOV |). For tzXX

rj cp. 68 b 4 n.

c 3 ol opGvis 4>iX6o-o4>oi: cp. 67 b 4 ;/.

C 5 oiKo4>9opiav, waste of substance.

ol . . . c};i.Xo)(pT][AaToi are contrasted with ot4>iXapxot

T Kal 4>iXoTi-

P.OL just below. Here once more we have the Pythagorean doctrine

of the tripartite soul and the Three Lives . Cp. 68 c I n.

c 8 t-rrtiTa emphasizes the preceding participles.

(| i p.(VToi p-d Aia : cp. 65 d 6 n.

^ ~o-oa(a,a,Ti TrXaTTovTes <x>cn : most editors suspect TrXdrrovTef, and it

has been emended in various ways. The true interpretation, how

ever, was given by Vahlen long ago (cp. Opusc. i. 83). He pointed

out that TrXuTreiv is used much in the same sense as depaireveiv in

74

NOTES 82

64 d 8 and 81 b 2, and compared Rep. 377 c 3 KIU n\iiTTfiv ras

ttlJTU)l> TOiJ fJ.VOOiS 7TO\Vfj.ll\\(ll> t)

TCI CTW/JUTU T(US\pail>,

tO which

passage may be added 7 / ;//. 88 c 3 rtW? m* awpi eVi^eXwsr TTA<ITTOI/TU.

Cp. also Plut. E^i CjlCjciKTOt77 apfr// 439 f axTTTfp n t TLT0at rmr Xf

P"1

TOcro>/ua

TrAuTToumjy and Coiiolanus 32. Vahlcn holds further that

(TwfjuiTL is governed by COKTI, and that the meaning is live for the

body, moulding it into shape , though the only example of

c. dat. in this sense which he quotes is in [Dem.] 7. 17 <InXiWo>

^oJirff *cu ou rfj iavruv TTMT/JI ^I. Perhaps Kur. A W 646 e<i (V (pavrw

TJV fie may be added. If this is not accepted, 1 would rather read

o-w/xfim with TW than have recourse to conjecture. The rrwpm of

B is, however, the difficilior lectio, and I believe Vahlen s inter

pretation to be right. Plis discussion (Joe. cit.} of the use of parti

ciples with an object to be understood from the context should

be read.

3 xa^P LV eiTrovTcs, dismissing from their thoughts. Cp. 63 e 3 n.

6 TTJ Ktivr]s Xuo-ei : this, as well as Ktiduppos, is Orphic. Olympio-dorus quotes some Orphic verses, which at least contain some old

ideas :"Opyia eVreAeVoucn, \vo~iv irpoyavwv nde/uorcov

j fj.ntop.evoi. crv fie

TolcflV ^O)l KpllTOS OVS K. fdt\f]O 6(l\

Xl CTetf K Tf- ITUl lAV ^ .lAfTTCOJ K(U

aneipovos oicrTpov.

i -n-apaXapoOo-a, taking in hand, as a doctor takes his patient in

hand for treatment. The vb. TrupaXanfiuveiv is technical in this

sense, especially of teachers taking pupils. Cp. Rep. 541 a I mi-s

22 SiaS8ef.uvr|V ; cp. 62 b 3 n. It is noteworthy that Socrates now

adopts and expounds the very doctrine which he had put aside as

too high ;for the flpyp.6s is clearly the (jipovpn. The reason is

that he is now able to give a more scientific account of it.

2 4 KvXivSovfi.evi]v : cp. 81 d I n. Here the word means simply

wallowing . Cp. Polit. 309 a 5 TOVS . . . <=v dpadia . . . KUI razm ><>

,TI

v\iv$oi iJ,evovs, Theaet. 172 c8 ol tv diKna-ri-jpiots . . . KuXu/Sou-K

fiVOl,

TTJV Seiv^T-qra, the cleverness ,the ingenuity . So far as I can

see, none of the editors take the word in this sense;but surely the

point is just that the prison-house is ingeniously contrived so as to

make the prisoner co-operate in his own imprisonment.

on 8t tm9unias to-rCv, sc. 6 ipyp6s, that it is effected by mean?

75

82 NOTES

of desire, i.e. that it has desire as its instrument . As we shall

see, pleasures and pains, with which emOvaia is concerned, are the

agents by which the soul is imprisoned (83 d 4 ; 84 a 4).e 6 ws av . . . tiT]. This is an extremely rare construction in Attic

prose, the nearest parallel being Xen. Cyr. i. 3. 8 KOI di86a<rt TO??

rpicrl daKTV\OiSoxovi>Ts rr/v <j)id\r)v

Kal7Tpr)(T<j)tpov(TLi>,

ws av ei dolfv TO

KTTu>fj.a fi\i]7TToraTa rw ue\\oi ri Tvivfiv. It is equivalent in sense to

OTTO)? c. fut. ind. after verbs of ways and means (the idea of con

trivance being implied in SfivurrjTa). In other words, ? is a relative

adverb of manner, and av is to be taken closely with the optative.

Tr. so as best to secure the prisoner s co-operation in his own

imprisonment .

83 a i TOO StScVOcu : the MSS. have TW, but Heindorf s ror restores the

normal construction of a-iAXa/n/Sdmi/, to co-operate (dat. of the

person with whom, gen. of the thing in which). Cp. lur.Mcd. 946

av\\ij\l/<>fjiaifie TOV&C croi

Kayo> TTOVOV, Xen. Mem. ii. 2. 12 ivn . . . dyudovam yiyvyrat (JuXX/y/rrcop, ib.

"J. $2 dyadrj <rvXX/;7rrpiaTU>V ei> flpijvy

a 2 otJTco go together, in this state.

3. 3 Trapap-tiOetrai : C;). 70 b 2 n.

b i on av . . . TWV OVTCOV : here it is once more implied that both the

objects of sense and the objects of thought are oWa. Cp. 79 a 6.

b 2 8t aXXcov, opp. avrr) KaO* UVT^V, and virtually equivalent to <na rcoi/

alvfl^aftdv.

v aXXois ov aXXo, opp. aiiro Kad nuro, that which varies in varying

conditions, as opposed io TO dd UKTCUTUIS ex01 -

b 6 OVTCOS emphasizes the preceding participles. Tr. It is just

because she does not think it right to ... that she . . .

b 7 Kaicj>6/:>cov

is omitted by T, the Petrie papyrus, and lamblichus.

It looks as if it had been inserted to make this clause symmetricalwith the next, in which

-fj Xvir-rjOr] appears to have been inserted for

a similar reason. Plato avoids exact symmetry of this sort, thoughhis editors, ancient and modern, often foist it on him.

b 9 Too-oOrov. here practically so small .

C i iv: lamblichus has cb?, which would be more regular, but is to

be rejected for that very reason. The partitive genitive is used as

if only oudev, not o^fieV TOO-OVTOZ/, preceded.

c 3 Kal ou Xoy^erai auTo, and does not take it into account.

C 5 a.va-yKueTai ap.a re ... Kal ... I the emphasis falls on a/j.a, A76

NOTES 83

belief in the reality of its object must arise simultaneously with any

strong feeling of pleasure or pain. We have really to deal, there

fore, with a wrong view as to what is real, which is another way of

saying that goodness is knowledge.8

(rei) seems necessary and could easily have been dropped by

haplography after /^a/Wrn.

4 uxriTep T|Xov t^ovara, with a rivet, like KpciToy and Bui in the

Prometheus, as Geddes sug^es s. It is pleasure and pain that rivet

the fetters of the bodily prison-house.

9 ola : cp. 80 a 4;;.

KctOapcis : Heindorf conjectured Kaflapns, comparing 67 a 7 ;80 e2

;

82 c 1 ; but the Petrie papyrus confirms the adverb.

dva-n-Xc a, contaminated,

"tainted . Cf. 67a5/z., and Symp.211 e I el\iKplves, KadupuVy ("tp.fiKTOv,

dXAup.!)

ai iirr\fu>vcrupK.ooi>

n

avQpu>iTivuvKm

xpo>p.dTvi>.The feminine form is Ionic.

1tp.<j>TJ(r0a.i

: cp. Tim. 42 a 3 OTTO-* 151) awpaoiv p.(pvTv6fifV favayKrjs

(\l/v)(<n).

5ol SiKa>cos 4>iXona06is, synonymous with 01

op^a>? $Xoo-o(oi, those

who deserve the name of philosophers. Cp. 67 b 4 ;/.

6 KOO-JXIOI, equivalent to o-dxppuves. Cp. 68 e 2 n,

oijx v . . . iveKcl4>acriv,

not for the reason given by the mass of

men (cp. 82 c 5 sqq.). It is not necessary to discuss the precise

nature of the ellipse here ;for the meaning is plain. The Petrie

papyrus omits f^iatv, as Hermann originally proposed to do. This

is the only case where it conhrms a modern conjecture.

2 ou yap, No, indeed. It is better to punctuate after yap than to

take oi yap AAu together with the older editors and Riddell (Dig.

156).

3 rV]v p-tv <J>iXo<ro4>iav

KrX. We must subordinate and say that,

while it is philosophy s business to release the soul, the soul should

hand itself over to pleasures and pains to fasten its chains once

more .

4 aOr-riv, of itself,* of its own accord . Cp. 64 a 5.

T-apa8i56vat (cp. 8204) is the correlative of irapa\appAvtiv (820

I .). Once more pleasures and pains are represented as the agents

of the soul s imprisonment. The elpyp-os is & fjri.dvp.ias (82 65).

iv, SC. TU>(ra>p.(iTi. Cp. 62 b 3.

?PYov . . . ^ToX ipi5o|iVTis, to engage in the endless task

77

84 NOTES

of a Penelope handling her web in the opposite way. The vulgateHfTaxfipt^o^fvijv is a late conjecture and has nothing- to commend it.

I formerly read /uera^etpt^o/uevT? with Peipers, which is certainlybetter (cp. R. G. Bury in Class. Rev. xx, p. 13). But ^ra^ipi^n-pevijs is the reading of BTW, attested by the Petrie papyrus and

lamblichus, and would not be a natural mistake. It would besafer to write nvos for nva if any change were required ;

but the

web is the real point of the metaphor, and the indefinite pronounmay attach itself to larov for that reason.

a 7 TOTJTOJV, SC. TO)V f1Tl6vfJLl)V.

a 8 v TOIJTCO ovcra : cp. 59 a 3 11.

TO dScgao-Tov, what is not the object of belief (8oa), but of

knowledge. The word is found only here in this sense. Cp. the

similar use of av6i)rov above 80 b 4.

b 3 dTT7]\\cxx0ai, sc. owrai, not oUmifi^ti/, as is shown by the nomina

tive dcjnitofjifvr}. The soul believes that after death she is done with

all human ills.

b 4 ouSev Scivov|XT| 4>o/3ir]0TJ,

there is no danger of her fearing. Cp.

Apol. 28 b I oidsi de ddi uv prj tv e/j.oi err/;, there is no fear of mybeing the last

, Gorg. 520 d 5 ovSev deivov ta ra> /^Trore ddiKrjQy, Rep.

465 b 8 ovdev 8eiv<>vfjn]

rrore . . . ^t^ocrrar^cr^.

b 5 [ravra 8 eiriT^Sevo-acj-a] I I take this to be an explanation of, or

more probably an ancient variant for, CKd>] TTJS Toiavrrjs r/io^r/y. To

change 6 into y with Stephanus and most editors is to hide the

wound, not to heal it.

OTTOS [ATI. . . : cp. 77 b 4 n.

O 6 tvTT] aTraAAayT) TOTJ crco|JLaTOS ! i. 6. 7TtOQ.V cnrn.\\n~yT] TOV (TWLtciTOS

(70 a 2). The whole clause refers back to what Cebes said at 70 a.

Narrative interlude. Socrates is as ready as ever to hear objections

to what he says (84 c I 85 b 9).

This long interlude marks off the first part of the dialogue from

the second, in which more serious objections have to be faced than

those of 01 TroXXoi. There are scientific objections too.

C 2 irpos TCO . . . Xo-yw TJV, was absorbed in the foregoing argument.

Cp. Phciedr. 249 C 5 npbs yap fKfivnis dei ecrrif, d I rrpus Tw deiu> yiyvo

pe^oy, Rep. 567 a I Iva . . . Trpos rco KaQ f)p.epav dvayKafavrai

Dem. 19. 127 oXos rrpbs roS XiJ/z/iari.

78

NOTES 84

3 is ISetvt4>atvTo, lit. as he appeared to look at

,to judge from

his appearance . In this usage the epexegetic Idelv means muchthe Same as rfjv tyiv. Cp. Tim. 52 e I

TTni>ro^am]v Idelv<<uVeo-$m,

Eur. Her. IOO2ftx.<i)v,

cos opdv e^mWro, IlaXXnf.

4 o-fjuKpov . . . SieXtYf o-O^v, went on talking in a low voice (not for

a little ). The Opposite Of (o-)p.ixpov Xcyeiv, &C., is peya Xtyeiv, &c.

to speak loud.

6 e xei. vn-ovl/uas Kal avTiXa^as : it admits of, suggests, gives roomfor many misgivings and is open to many forms of attack

(<U<TI-

Xa/3?;, like dvTi\r)^igt 87 a 6, is a metaphor from wrestling, the

opponent s grip ).

3 tvnropT]o-i,v, that you will find a way out of your difficulty, evnopin

being the opposite of oVopia.

5 trdXcu, for some time. Cp. 63 d 5 .

2 P-T). . . BtdKeinai of fear for something in the present, whereas d 7

p.rj . . . ft refers to the future, lest it should prove to be . It is

incorrect to say that the present indicative implies certainty.

4 TWV KTJKVCOV : for the swan-song cp. Acsch. Ag. 1444 175e mi

(Cassandra) KVKVOV di<rv\

TOV va~TaTov fifX^acra 6avd(rtfj.ov yoov \Kflrm.

Aristotle, Hist. An. 615 b 2 codixol Sf (oi KVKVOI) Ktn nfp\ rds TfXfvrds

aoovcrii (ivairtToi Tai ydp Ka\ els TO TrtXciyos, /cot Tives tf^Tl

res napa TI]V A(/3ur;v irepierv^ov eV TTJ 6a\aTTr) rroXXo?? u8nvo~i

yocoSei, Acal TOVTCVV ea)/)coi/ cnr<>dvr]0~KOi>TCis fviovf, Cp. D Arcy

Thompson, Glossary of Greek Birds, p. 106 sq.

1 KaXXicrTa : this is Blomfield s correction of the MS. fidW-ni, and

is now known to be the reading of \V, though the first hand

has written xa\ p-dXto-ra above the line. We cannot defend /ua/Wru

by interpreting it as loudest . That would be/j.iyiaToi>, which

I had conjectured before the reading of W was known.

2 TOV 0e6v : Apollo, as we presently learn, and, in particular, Apollo

Hyperboreus who, as I have shown in E. Gr. Ph. 2

p. 97, ;/. 3, was

the chief god of the Pythagoreans (cp. 6od2#.). Aristophanes

too was aware that the swans sang to Apollo. Cp. Birds 769 ruuide

KVKVOl . . . (TVp.p.iyJ] (3or]V, 6fJ.OV TTTfpoIs K/JeKOVTf, UlKftOV ATTuXXdJ . . .

6;($a) f(p(6p.evoi rrap "Efipov jroTap.6v.

3 TO aviTwv Stos TOV GavaTou, their own fear of death. (Someeditors wrongly take TOV davaTOv with /carafe VOOVTCII.)

5 t^aSeiv, to sing a song of departure. There is some reason to

79

85 NOTES

believe that the last song of the chorus was spoken of as ra ca>StKa

as well as TO egodiov. The scholiast on Ar. Wasps 270 says so,

though the text is generally emended to TO. egodind, and Plotinus,Enn. 6. 9. 8 (p. 1404. 10) says olov xP^ ft;a8a>v. Cp. Polyb.xxxi. 20. I p.drrjv eacrur TO K.VK.VUOV, Plut. Synip. l6ic (of Arion)

f^aaai 8e KCU TOV fiiov rcXeurcof, /catfj.rj yei>eo~@ai,

Kara TOVTO TU>V K.VK.V&V

ay rjre cnrjSuv Kal

x^<-Sa)v Ktu 6 tiToij; (note how Plato avoids the

formalism of the article, Riddell, Dig. 237). These are the three

birds of Attic legend, Procne, Philomela, and Tereus. Procne, not

Philomel,is the nightingale in Athenian legend.

b ^ Sia4>6p5vTcos fj,in a higher degree than, cp. below 9503. The

construction duxfrepeiv rj is as regular as<5m<epetv

c. gen.b 5 tepos roO auroO 0eoO : we know from the Apology that Socrates

regarded himself as consecrated to Apollo by the answer given to

Chaerephon at Delphi. The view that Plato invented this does

not merit discussion. With the expression o/xofiuuXor cp. ApoL 23C I did ri]v TOV Oeov \aTpfiuv.

b 6 ouxetpov . . . Xiv, that I possess the art in no inferior degree ,

that I am not worse provided than they are with the gift of pro

phecy at my Master s hands . Cp. Hdt. iii. 130 <p\avpa)s ex LJ rnv

rexyriv.

b 8 TOUTOV / ?vKa, so far as that is concerned. Cp. 106 d 2.

b 9 A0T]vcuuv : the absence of the article is normal, and the position

of the word suggests the official style.

The Objections of Simmias and Cebes (85b 10 95e6).

(i) The Objection of Simmias (85 b 10 86 d 4).

03 TO p.v o-acj^s eiStvai, sure knowledge. As we have seen (62 b 5),

Plato represents Socrates as speaking with a certain reserve as to

the details of the doctrine.

04 P.TJ oux<-Ka 1

H-TQ . . . : the negatives are not co-ordinate. Thefirst is dependent on fiaXdaKov eivai avftpos (which implies a negativeand therefore takes uj) ou). The second merely introduces a negative statement of rrnvrl rpoTrcp fXey^eij/. Tr. To fail to test them in

every way without desisting till one is utterly exhausted by examin

ing them on every side, shows a very poor spirit .

80

NOTES 85

7 TJ p.a0tv . . .f\ evpelv, either to learn (from another) or find out

(for oneself). This contrast had an almost proverbial currency.

Cp. Soph. fr. 731 ra p.ev SiSaKra navQdva, rti 8 vp(T(\ \ (TJTU,- TIZ <5

tvKTa irapd 6eu>v r/rr/crd/xr;! . So below gg c 8.

8 el raOra dSvvarov : Cp. Parln. 160 a 2 ravrn 5e dftrvarnvt(f)di>r).

I 6xovfXvov: Cp. Ar. Knights \ 244 Xen-rr; n? ATTIC fW 7

T

;r o^oiVe^".

wo-TTtp t-rri o^tBids t cp. Cic. 7 w.sr. i. 30 taniquam in rate in ma>i

immenso nostra vehitur oratio. Simmias is thinking of the raft of

Odysseus.

? \6yov Geiov TIVOS : this must refer to the Orphic and Pythagoreandoctrine of the soul. It is quite in keeping with all we can makeout as to the history of Pythagoreanism that Simmias and Cebes

should feel regretfully that they can no longer accept the \oyos of

their society. We are just about to learn that they had adopted a

view of the soul which was wholly inconsistent with it. I assume

that Heindorf is right in deleting /} ;for otherwise the whole phrase

must go. The conjunction fjis never used to introduce an explana

tion. Even, however, if*; Ao-you 6f iov TIV<IS is an adscript, or a question

asked by some reader, it gives a perfectly correct explanation of the

meaning, as is shown by c 9 TU>V dvdpatnivwv \6yo)v.

y irpos t|xavTov : cp. g5 e 7 ^P ? eaVTQV TL a-Kf^dp-fvos.

2 i\JLOiye, SC. ov fpaiffTiii iKavons elprjtfdat.

iTpi dp^ovias, with regard to the tuning of a lyre and its strings.

It is important to remember here that dpp.nvia does not mean what

we call harmony . It has its literal sense of tuning in a certain

key or mode, from which its other senses, scale and octave,are

easily derived. \Vhat we call harmony is in Greek a-vp.<po)via.

Cp. 86 a i tv rfj r]pp,o(rpfi>rj Xvpa, in the tuned lyre.

o Kard^ refers to the framework of the lyre, Sia-i-/^ and 8iappT]^T)

(cut and break

)to the strings. Schanz (Stud. p. 36) regards

diarep-r] as an adscript todi<ippiit-rj.

It is true that in a 7 we have

only ditppia-yviuv and not StdTcr/z^eVcoi ,but that is just Plato s way

of avoiding formal symmetry.

i, 6 ou86|xia . . . dv eu] : Bekker brackets t*v, which restores the normal

construction on the assumption that eu; is indirect speech for W.But the direct speech might very well be av tirj, which would remain

unchanged in oratio obliqua.

) 2 dXXd4>aiTj dvdYKTj . . . eCvau : the original protasis el TIS

Si

86 NOTES

. . . w? KT\. is resumed, but in oratio recta, as is natural after the

parenthesis. Of course, r/xitr? still depends upon in a 4, but has

no effect upon the construction. It is the parenthetical 0^n , inquit,

adapted to the construction of the long protasis. We might write

d\\d(<j)aiT]) dvdyKrj KTC.

b 5 KCU yap ow KT\. : Simmias here interrupts himself. He thinks

he may as well drop the imaginary ns and state plainly that the

comparison of the soul to a appoviu is their own doctrine. Thehesitation with which he does so is responsible for the cumbrousness

of the sentence, and is the natural consequence of the feelings which

he expressed in the interlude.

KCU avTov o- KT\. \ it is assumed that Socrates is familiar with

the recent developments of Pythagoreanism, though he may not

accept them.

b 6 xmoXap.pdvop.6v : who are we this time? Most editors supposethat no particular school is meant, and that the theory under dis

cussion was simply a popular belief. This is most improbable.It has all the marks of being a medical theory, and we now knowthat Philolaus was a medical writer (E.Gr. Ph. 2

p. 3221. Further,

the doctrine was held at a later date by Aristoxenus, who was

acquainted with the last of the Pythagoreans (E. (Jr. Ph. 2

p. 320).

who were disciples of Philolaus like Simmias. We shall see below

(88 d 3) that Echecrates, another disciple of Philolaus, had acceptedit too. I have pointed out elsewhere (E. Gr. Ph. 2

pp. 339 sqq.)

how such a doctrine would naturally arise from the attempt to

adapt Pythagoreanism to the views of the Sicilian school of medi

cine, which were based on the Empedoclean doctrine of the four

elements identified with the opposites hot and cold, wet and

dry (E. Gr. Ph. 2

p. 235). Further confirmation of this view will be

found in the following notes. Aristotle says (De An. A. 4. 407 b 27

KUI a\\rj df TIS da Tra^aSefiorai nepi v^u^r/y, mdavrj fj.ev rroXXoZs1

ovdefiias

TJTTOV TWV \yo/j.V(0v t \6yors & axrnfp tvdvvas fiefito/cvla /cat rols ev KOiv<a

yivoptvois \6yois (i. e. dialectical discussions) &pp.oviav yap riva avrrjv

\fyova~iv Kol yap rf/v dpfj.ovt.av Kpdcriv KCU avvdefriv evavriatv fivai, KOI TO

rrco/na avynf Icr^ai e fvavrioVt

b y uxTTTcp lvTTa|jLvov KT\. The body is thought of as an instrument

tuned to a certain pitch, the opposites hot and cold, wet and dry

taking the place of high and low (ou KOI fiapv) in music.

82

NOTES 86

g KCII <rwxo(Xvou, and held together. It is the presence of the

opposites hot and cold, wet and dry which keeps the body to

gether, so long as neither opposite prevails unduly over the

other (cp. Zeno, ap. Diog. Laert. ix. 29 *al^in^> *c/j/ua iinipxeiv

f< T(ov irp06lpr]p.(V(av (the four opposites) Kara pydevos TOVT&V fTTt-

K.paTf](Tiv}.

iiiro OepixoO KT\. This was the characteristic doctrine of the

Sicilian school. Cp. Anon. Lond. xx. 25 (from Me no s lm-/Hvri)

$tAtOTta>I 8 (Herat f< rerrci/jco^ t(3ea>v cri^eordrai?//t"jf,

rorr eariv ( K

TfTTupav CTToi^eicoi TrvpoSj uepos, vdarof) yrjS. fivai df KCU CKIHTTOV

dvi dpeis, TOV p.ev nvpus TO depp.6vtTOV de ae/jo? TO ^I ^pnr, TOV Se ufifiTO^

TOvyn6i>, rfjs $e yijs TO gj]puv. Cp. the speech of the physician

Eryximachus in Synip. l86 (16 ?O-TI 8e e\ ^cfrra ra fVa^T-icorara, \lsv\pni

6epp.u>, TTiKpov y\VK~i, ^rjpov vypw . . . TOUTOI? enKTTrjdels c- /xura e/j.rroiijiKii

Kul otiovoiav 6 TjfjLeTfpos Trpoyovos Ao*/<Xj7rio. . . <Tvi>

t.(m]<.r^vTr

tv ijj.Lt~tpuv

Kpacrtv, temf,c}-atnram. The word was properly used of the

mixture of wine and water in the Kpnr^p in certain fixed proportions.

This seems to have been an earlier way of describing what the later

Pythagoreans called a ap^n-ia. Parmenides (fr. 16) already speaks

of the Kpiuris /nfX/cov, and Diogenes Laertius ix. 29 ascribes the theory

to Zeno (cp. above b 8 ). The whole doctrine of the temperaments

is a development of this. Eryximachus (Symp. 188 a i) uses both

terms in connexion with climate(//

rcoi/u>pd)f

TOV eviavTOv (TVCTTCHTIS)

which is good erreidav . . . TT/JOS uXXr/Xa . . . TO" re tifppa Kin ra ^t ^pa

KU! ^r/pa xai i^ypu . . . Apfjiovlav /cat Kpaffiv \aj3y croXppova.

2 cl ovv Tvyxavei KT\., if then our soul is just a tuning. After the

explanation given in the last parenthesis, the protasis is resumed

(hence ovv) in another form. For the present el TLS Sucr^upiC HTO

KrX. is dropped.

3 oTav xa\ao-0TJ :x<i\ai>

is a regular synonym of <meW, relaxarc^ to

loosen a string. The opposite is emrcivetv, intcndcre.

6 ^v TOIS ^OoYYO -s, in musical notes. In Attic the word<f)t)uyyng

is

practically confined to the meanings note (whether in music or

the notes of birds) and accent .

1 opa ow: this introduces the apodosis, which also contains, in the

words tav TC d|iol, a reminiscence of the original protasis <t TLS

83G2

86 NOTES

d 3 TU>V v rc3 0-wp.aTi, of the elemental opposites (hot-cold, wet-dry)of which the body is composed.

(2) The objection of Cebes (86 d 588 b 8).

d 5 Aia|3X>as, with a broad stare (aor. pep. synchronous to?<fo).

This verb occurs nowhere else before Aristotle Ilepi eWz/tW 462 a12 ewW 7(ip TV vcuTfpav Kai ndp-rrav 8iapXeirov<riv, cav rj o-KoYor,

<f>nivTatei6coXa TroXXa Kivovp.(va, where it plainly means having the

eyes wide open . The wordsa>o-7rep

. . . tltodu suggest that thereference is to the well-known peculiarity of Socrates eyes described in Theaet. 14369 as TO eo> ruv fypaTw, a peculiarityalso referred to in Xen. Symp. 5. 5, where Socrates says that his

eyes are able to see, not only what is in front of him (TO KUT tvdv),but also TO f< irXayiov (obliquely) 8ia TO eTrnroXaioi flvai (because theyare afleur de tete}. That this is the meaning of TO ea> r&v op.ud.Tw

is, I think, proved by the opposition ofe6<f>0aXpos (so Plato, Theaet.

209 c i) to KoiXo^daXpos in Xen. Eg. I. 9, though in itself Campbell s

suggestion that TO eco refers to the position of the eyes and the

width between them is perfectly possible. It is the same peculiaritywhich Aristophanes intends when he makes the Clouds say to

Socrates (Clouds 362) Ta><j>6a\p.a> 7mpa/3dX \is. If this is so, 8ia-

does not mean through ,but apart ,

as in8ta(3aiva>, so we must

not translate with a piercing glance . The phrase Tavprfbit wro/SXe-

\^ns below (117 b 5) means something rather different.

d 7 TI OUK diTKpLvaTo ; the aorist in such questions expresses im

patience. Cp. Gorg. 509 e 2 TI ovx CIVTO ye pn TOVTO dneKpira) ;So

already Hdt. ix. 48 TI 81} ov . . . epa^ad^Oa ;

d 8 dTrTOjjLivcp rot) Xoyov, handling the argument. Cp. Euthyd. 283a 2 eirtcrKorrovv riva TTOTC rpunov atyoiVTo rov Ad-you. Heindorf s view

that aTTTftrQat is here used reprehendendi et impugnandi potestate

seems improbable, though adopted in L. and S.

e j xP VOXJ fYYevop-cvov, when we have had time. Cp. Symp. 184 a 6

ivn xpovos eyyevTjTai. The phrase is common in Thucydides.e 2 tirctTa [St] : the balance of evidence is in favour of omitting 8e.

Cp. 73 a 7 n.

auTOis, SC. S.ip.p.iq KCU

tdv TI 8oKwcrt irpoa-^Stiv, if it appears that they are at all in tune.

84

NOTES 86

The voice and the accompanying instrument are said irpovaSfu- or

d-rradfiv. Socrates gently rallies the musical terminology of the

Thebans. Cp. 92 c 5.

3 OVTUS t]ST], turn i/cwum, then and not till then. There is a slight

anacoluthon, asf}has preceded.

4 ti-rrepSiKeiv is a poetical word found only in late prose.

5 TO ... Oparrov, what is troubling you. Here we have an old

word (Find., Aesch.), though with Att. -TT- for -<ro--. Cp. the

Homeric reV/^^a. The reading T<* is well attested, so n-imidv

nnpl\ei is probably due to the same hand as the interpolation at

6963. The change of TO to 5 in later MSS. is clearly a con

jecture .

6 v TO> auTw . . . civai, to have got no further.

7 oirep . . . TO.VTCV . . . t xtLv, to be open to the same criticism as we

made in our former argument 177 b I sqq.).

2 ToSc TO fiSos, this (human) body. Cp. 76 c 12.

OUK uvaTtGepicu, I do not retract, a metaphor arro T(^T ~frrei o/"ro>i>

*ai rn? KeKivrj/jievas fjftrj \|/i ,</)ous ( pieces ) ftiopdovvratv (Harpocration).

Cp. Hippurch. 229 e 3 wirrrep TTtrreiwv e ^t/Xco . . . ai iiBtvOui. It takes

the construction of verbs of denying.

3 xapi/vTcos, syn. fi>,KaAc?K. Cp. 80 c 6 n.

irax0 s, exaggerated. The word is applied not only to arrogant

self-praise (Dem. Cor. 10 Ivani]8(i> fV.-ix^f? X<V)

^ ut a so to OVCI "-

done or fulsome *

praise of others. Cp. Laws 688 d 6 Aoyro . . . ire,

a) |ere, tTTtuvfiv firax^^orepov. It is just this sensitiveness to rn

errax^fs which accounts for the way of speaking described in

68 e 2 n.

5 ov jxot SOKEL TT]8, sc. tKai Ms nTTofiefif tx^ u>

^ think the demonstra

tion is deficient in this respect.1

6 (IvTiX-fuJm, objection, a metaphor from wrestling ; cp. 84 c 7 tun-

XajSay.

7 TL oviv dv4>cuT]

6 Xo^os : the argument is often personified in this

way. Cf. Soph. 238 b 4 &s faaiv 6 Xoyoy. I- or the position of M V

cp. 102 a i. The parenthesis was so familiar that (fxiuj nv was not

consciously to the speaker a separate clause. (Riddell, Dig. 295.)

4 OP.OLCOS . . . wo-rrep dv TIS . . . Xtyoi, with as much right as if. The

whole of this section is thrown into the form of a reported dialogue

between 6 Xe-yo>i>

and 6 amoTuv.

85

87 NOTES

b 5 dvOpomov v4>avTov Trp6o-|3uTov, simply( an old weaver*. It is idio

matic to add avQpanros to the names of trades. In Scots we mightsay a webster body .

b 6 on OUK o.Tr6Xco\v KT\., that the man is not dead, but is safe andsound somewhere. Of course this is not supposed to be an argumentfor the continued existence of the weaver s soul, but is meant to

disprove the fact of his death in the ordinary sense of the word.

The weaver corresponds to the soul, and the garment to the body.b 7 cr^s : all MSS. have IO-OK, but it is difficult to reject Forster s

correction <ra>s in view of the next line and c 5 below.

auros v4>Tjvd|Avos: this touch is not necessary to the argument,

nor indeed is it strictly necessary that the old man should be a

weaver at all;but Cebes has in view a theory of the soul weaving

the body as its garment, which is pretty nearly the opposite of the

view that it is the appovia or Kpaa-is of the elementary opposites.

The latter makes the soul a resultant of the bodily organization, the

former makes it the organizing principle. The view that the bodyis the garment of the soul is primitive (cp. the Orphic xiTMV i

anc^

Empedocles, fr. 126 Diels cmpKwv aXXoyvam jrepurreXXovcra ^ircon,

E. Gr. Ph. 2p. 258, . i) ; but the theory of Simmias is essentially

Heraclitean. Such eclecticism was characteristic of the time.

c i uTTio-TouT] is Heindorf s correction of the MS. dmo-rav, which seems

to involve an incredible anacoluthon; seeing that ai/epcuro)^ must

have the ns in b 4, not that in b 8, for its subject.

c 3 TIVOS strikes me as a not very successful attempt at botchingthe sentence after (ITTLO-TOLTJ had been corrupted into dmo-rav. The

argument surely requires that the person asked, not some one ,

should give the answer, and we can easily supply O.VTOU from the

context.

C 6 TO 8(), whereas, cum tamen. This is a fairly common Platonic

idiom (cp. 109 d 8), though it can hardly be said that it has been

satisfactorily explained.

C 7irdf [-yap] av

{."iro\a|3oi, any one would retort, rather than

every one would understand . The yap is more likely to have been

inserted in B than dropped in TW. The asyndeton is quite

correct.

on curves Xe -yei KT\.,*

that this is a silly argument. The verb is

used twice over in order to make the construction personal.

86

NOTES 87

c 8 OVTOS, istt, this weaver of yours.

4 ^VX^\ """pos o^p-a, the relation of soul to body will admit of the

same comparison.

5 (xtrpi(a) . . . Xtyeiv : /. q. fu Xeyttz/. Cp. 96 d 6.

d 7 &v4>aiT]: cp. 87a7w.

d 8 *Y<ip pf oi KT\., for, even if the body is in a state of flux and is

perishing while the man is still living, yet the soul always weaves

alresh the web that is worn out. This is a parenthesis intended to

justify the statement that each soul wears out many bodies. The

optative is regular in the parentheses of indirect speech, and <iXXii

means at. For the theory (which is just that of modern physiology)

Cp. I till. 43^4 TQ.S T1)S ClOuVUTOV \[rvX )S TTf^toSoD? (V$OVV (IS fTTlpuVTOV

o-co/za Kal dnuppvTov. It is essentially Heraclitean (E. Gr. IMi.*

pp. 161 sqq.).

e 3 TVXIV . . . e xovcrav, it must have at the time.

e . TTJV 4>uo-i.v TT,S uo-Geveias, its natural weakness. Such words as

(pvcris are often used with the genitive to form a mere periphrasis

for the noun which they govern, but their proper meaning mayemerge more or less, as here.

e c tmSeiKvticH . . . SIOIXOITO : the construction reverts to d 5 fiV, i <7/

P.OL ({laivoiTO Xt yeti/, iff . . . All this is Still the speech of /> UTTKTTUV.

There is a much stronger instance of an oblique optative with

nothing to depend on below 95 d 3.

a i el -yap TIS KrX. These words are addressed, not (as Heindorf

and Stallbaum thought) by Cebes to Simmias, but by the supposed

objector to Cebes. Even if, he says, we were to make a still

greater concession to the man who uses this argument (TOJ /Vyon-i <

than the concession which you (Cebes) mention (above 87 a i

sqq.).

a 6 avn-6, the thing in question, i. e. the soul. Cp. below 109 a 9.

a 7 4/vxV (r

^\v l

l/uxV W) is added for clearness after

y(.yvujj.ti>i]v.Ihe

more regular construction would be to say either avrijv or yi-yi/d/zerof.

a 8 \f.-r\Ktr\. avyx^P ^ : tnese words continue the protasis and still

depend on ft, 88 a I. If, having granted this, he were to stop short

of making the further admission that . . .

irovetv was technical for \v-neia6tu in fifth-century philosophy.

Cp. Anaxagoras (quoted in Aristotle s Ethics 1154 b 7) del 7ri-i TO

87

88 NOTES

03 ei 8e TOVTO OVTCOS ^x l KTX. The original protasis, fl . . . TIP . . .

o-uy^copj^o-fiev, which has just been continued by b 2<a/r?,

is dropped,and a new protasis, resuming the argument of nr, is begun.

otStvi irpoorTjim, no one has a right ,is entitled . Stephanus

reads Tr/joo-^Km1

.

h 4 GdvaTov OappoxJv-ri : as Qappflv is equivalent to ou(/*(}) (j)n^flcrdiu

(cp. 63 e 10 n.) it naturally takes an object accusative.

b 6 dvaYKTjv ivai is dependent on b 2 (pair]. The reported speechwhich is dropped for a moment at b 4 npocrfjKei reasserts itself here.

Dramatic Interlude. The effect ofthe objections (88 c I 89 a 8).

The importance of this break in the argument is marked by the fact

that it takes us back to Phlius and Echecrates, and that the

dramatic form is resumed. It has to be shown that current Pytha

gorean views about the soul are inadequate and that we must go

deeper.

C 4 -S dmo-riav KaTaj3a\iv : cp. Phlleb. 1564 e ? anop uiv avrov . . .

/cnru/SaA Acof.

ou P.OVOV rots . . . aXXd Kal els TO. . . . The change of construc

tion is characteristic.

c 6 fir). . . ip.ev . . .

TQ: the change of mood is due to the fact that

the first verb refers to the present, the second to the future. The

opt. p,!) flfjifp is the indirect form of prj . . . tapfv, while ^17 ...77

means lest they should prove to be . The subj. here might also

have become opt., but this would have obscured the difference of

meaning. For other instances cp. Riddell, Dig. 89.

d i tiTfpxeTai,k

it is borne in upon me.

d 2 ws . . . <3v : exclamations, like interrogations, may be conveyed

by a participial phrase.

d 4 dvTiXa[x/3avTcu : this is a different application of the metaphorfrom wrestling, explained 84c6. Cp. Farm. 13062 OUTTO) crov

dvTeiXrjTTTai (f>i\0(TO<piaOK en airiXr/\^erat.

d 9 |j.eTT]X0 TOV Xoyov : cp. 7669 n. The \6yos is the game which is

hunted. So Meno 74 d 3 ei olv cocrTrep eyob utrrjei TOV Xo -yoy, Soph,

252 b 8 CTI Toivvv av . . . Kara-yeXncrrorara fj-GrioLfv TOV \oyov. That

this is the meaning appears from the equivalent phrase

\>. )yt)v Theaet. i66d8.88

NOTES 88

1 TI is internal object of dx^dfj.fvos.

2 (^orQei TOI\iyu>.

Here we have a different, but almost equally

common, metaphor.

1 tKelvos : cp. Riddell, Dig. 194.

2 wsT)8eo>s

KrX. : cp. 5864 n.

3 uYa,puva:s i Plato often uses nyap.ai of the effect produced on

Socrates by his interlocutors.

Protreptic interlude (89 a 9 9105). A Warning against

p.i(TO\oyia.

1 eirl xL|Ji.a,iT]Xou TIVOS : Xa/Ltot^Xoff* dlfppiov umpin1

,*i Time LVOV O-KI/JTTO-

fiiov (Timaeus, j1

. z/.).

2 KaTavi/tjo-as oviv KrX. This is imitated in Xenophon s Apology 28

TOV fie Xeyerai Karn^//crnvra nuroi} rr/i Kf<j)a\f]Velirflv KT\. In Xenophon,

however, it is the head of Apollodorus that Socrates strokes. This

is pointless ;for he would hardly wear his hair long like the

youthful Phaedo. It appears from the following words that

Socrates wishes to see how Phaedo will look with his hair cropped

as a sign of mourning.

i 8 AXXd TI;What then ? Heindorf shows from Aristophanes that

this was a regular colloquial formula.

10 clvap\iocracr0ai : cp. 716 13 77. The metaphor here implied is the

same as in fiorjBelv rcf> X<

y<o,88 e2.

: I el . . . p.e SiacJ^iiYoi : here we have the other metaphor, the

hunting of the Xoyor.

C 2 wcr-rrep ApYetoi : Hdt. i. 82 A/r/ftoi ptv vvv dirt) TOVTOV TOVx/"^

ou

KaT(tKlp(lp-fVOi TtlS K6r/JaA<lf, 77/)()Tf/)or fViU nyKff KO/JLfOVTfS, f7TOli](TaVTO

vupnv Tf Kcil KaTt iprjv JJLIJ npoTepov dpe\l/fiv Kop.rjV Apycuav p.i]Ctru . . .

C 5 upos Svo . . . 0^8 6 HpaKX-qs : the proverb is more fully ex

plained in Eutkyd. 297CI roO llpciK\ t ovs, bs ovX * re rjv rfj Tt

OS TT(l8fj IIVTUV eXuTTfl OVTCOl- ( K TOV fV a/mTTf/JU . . . duKfO)!,

rov loXcoji/ TOI/ dSeX^tfioCv ficn^on erre/caXeaaro, 6 fie aira) tKavisr

C 7 Jus TI<^uis

to-Tiv : cp. 61 e 4 .

10 TOV HpaKX-q : the poetical form (cp. Soph. Track. 476) is purposely

89 NOTES

used to suggest a poetical reminiscence (Vahlen, Opusc. i, p.

485).

d I fiio-oXoyot, haters of discourses or arguments (not* reason ),

as appears from d 3 \6yovs pio-rcrar. Minucius Felix, Octav. xiv. 4,

quoted by Geddes, translates quite correctly igitur nobis providen-ditin est ne odio identidem sennonum omnium laboremus.

d 2 TOVTOV . . .-f]

. . . : cp. Crito 44 C 2 ris- av mV;(iW etr; ravrr^s

doar) doKflv KT\. Riddell, Dig. 163.

d 5 ^VU Txvr]s : the meaning of this is made clear by e 5 tivev re^^r/r

rr/f rrepi Tavdptaffeta.

Q 2 oviSevos ou8v vyits I Cp. QO C 3, Ar. Plut. 362 ws ovdev are^J/co? vyies

ecrriv ovdevos. So Ct at. 440 C 6 Km avrov re i TCOJ/ OVTCOV KmayiyvioaKfivdbs- ou^ev vyiep ovfievos . For the meaning of uyter cp. 69 b 8 7?.

90 a io-c}>68pa qualifies xp^^rovs /cal Trovrjpovs, not oXtyouf, as is shown by

a 4 T&V (T(j)68pa (rp.iK[j(ov KOLfj.(ya\a>v.

a 8 TO. ... aKpa TCOV ccrxaTCJV : the eV^ara are opposed to ra /iern^u,

and the aK/ja are the extremes of these.

b 2<J>avTJvcu

: Cp. 72 C I .

b 4 ravTT] p.v ovx - <iXX tKeivT], ^ . . ., that is not the point of

comparison but this . . .

b 7 TTJS TTpl TOTJS XoyOVS TXVT]S I the term LogiC (XoyiK7/, SC. T%VT])

originated from phrases like this, though neither?; Xoyifo; nor ra

Xoyim are used till a far later date. Logic is thought of here as an

art of dealing with arguments, just as the art of life(f) Trepi ra av-

dpurrfia re^frj 8965) teaches us to deal with men.

b 8 wv, being so. We cannot take djv here as equivalent to being

true with some editors. If anything, it is ^evd/js that must be

supplied.

b 9 Kai p.aXio-Ta BT| KrX. The protasis which began at b 6 eireiddv is

forgotten and never resumed.

ol rrepl Totis dvTiXoYiKovs \6yovs SiarpLvJ/avTcs : the true originator

of dvTL\oyiKol Xdyoi was Zeno of Eiea, who was some twenty years

older than Socrates (E. Gr. Ph. 2

p. 358). From quite another point

oi view Protagoras maintained duo \6yovs emu nepl airavros irpdyiia-

ro?, dvTlKeifJLfVOVS aXXjJXots, oiy /cat cruv^pcora, Trpcoroy roOro irpdus

(Diog. Laert. ix. 51). Cp. 101 e 2.

C 4 drexvcos wo-ircp v Euptirc.) : the current in the Euripus was said to

change its direction seven times a day (Strabo ix. 403). In reality

90

NOTES go

the TTaX ippoia is more irregular, being partly tidal and partly due to

seiches. Cp. Pauly-Wissowa, vi, col. 1283. The current is strong

enough to stop a steamer. For urexyvs introducing such expressions

cp. 5ga4.^

uvco KUTOJo-Tp<|>eTai

KT\. The language of this sentence is

just that which is elsewhere used of the followers of Heraclitus

(E. Gr. Ph. 2

p. 417 n. 3). Cp. Crat. 440 c 6 cuW re mil TMV

ovruiv KaTnyi.yviciarK.fLv a>? ovdtv iiyits ovfievos, czXXu Truira tovrrfp

KfpujJLia pet, K.n.1 are^i/oif a>tr7repol Karuppu) vocrovi rfs

("ivdputrroi

OVTU>S dieo dai /cat ra Trpayuaru diafcctcr&u, dnopip.<iros

re KIU Kuriip-

pov rravrci ^p/^tara e^etr^at. Now, in the Theaetetus Plato makesSocrates say that Protagoras justified his TTUVTOOV xp^urooi ptTpov

avdpunos by basing it on the doctrine of Heraclitus. It seems,

then, that Protagoras is mainly intended here. It is certain, at

any rate, that Plato would not have made Socrates refer in this

way either to Antisthenes or Euclides;for both are supposed to

be present.

9 ST] TIVOS : the particle Sr} follows the interrogative n ? but precedesthe indefinite TLS. Cp. 107 d 7 ;

108 c I; 115 a 4.

I i -n-eiTa marks inconsistency or inconsequence by emphasizing the

preceding participle.

IQ jx-r] irapicop.ev, let us not admit (from Trap/^u).

2 2 iroXv |xd\Xov : we must supply eVi owpef or some such word from

the context.

l 2 ot TTO.VU duai8etJToi : here we have the beginnings of the character

istic Aristotelian use of an-mO f v<nu for ignorance of Logic. Aristotle

applies the word to the followers of Antisthenes (Met. Z. 3. 1045 lj 2 4

ot Atrio-tftVeioi ni ot ourcof arraidevToi), but no such reference is

admissible here. Cp. go c 5 n.

33 4>tXoviKcos: the MSS., as usual, have -a- for -/-, but it is very

doubtful whether there ever was such a word as<pt\oveiKns,

strife-

loving, and Plato certainly derives<J3i\oviitov

from VIKTJ in Rep. 581 b 2

(see Adam, in loc.}. In every passage where the word occurs in

Plato the meaning victory-loving is appropriate. Here the sense

is clearly that Socrates may seem to be arguing for victory rather

than truth.

a 5 d auTol tOevro, what they themselves have laid down, their own

6i(TflS.

91

gi NOTES

a 8 d[i.-f\ i7) -nrdpepYov, except incidentally. Cp. Polit. 286 d 5 ir\r\v

el (et p.f] T) rrdpfpyov TI.

b i is TT\ovKTiKws : Socrates playfully suggests that he is taking anunfair advantage. It is Heads I win

; tails you lose .

b 3 d\X ouv . . . ye, at any rate. The emphatic word is placedbetween aXX ovv and ye in this combination.

04 T|T. v . . . oSvpofxevos, I shall be less likely to distress the

company by lamentations.

b 5 avoid, folly. Most editors follow Stephanus in reading ay^ota,

apparently without MS. authority. B has Siaroui, a mistake due to

the resemblance of A and A. Schanz s17

de dtj ayvoiu implies a muchless likely corruption.

C 3 cuXa/3ovp.evoi is omitted in B, but this may be an accident.

05 TO Ktvrpov tYKaTaXiTrwv : CP- the description of the oratory of

Pericles by Eupol:

S (fr. 94 Kock) ourco? eY-^Xet KOI novns rwv prjrupwv \

TO Kevrpov

Reply to the objection of Simmias (91 c 695 a 3).

The objection of Simmias is fully dealt with, but that of Cebes is

found to raise a larger question, and leads up to the Third Proof of

Immortality.

C 7 2i[xp, as p.v yap KT\. The two views are resumed and carefully

distinguished. There is (i) the view that the soul is the appovia of

the body and must therefore perish even before the body, and

(2) the view that the soul weaves for itself many bodies, but perishes

with, or even before, the last of them.

C 8 op,cos. . . 6v, in spite of its being. The adv. O/LUB? is attracted

by the participle.

d i cv app-ovtas i5ei ouo-a, a periphrasis which only differs from dp^oi/tn

oiW by being more emphatic. Cp. above 8764 rrjv cp-caiv TJJS

Q 3 ToBt d5ir)Xov iravTi, sc. (piivai to be supplied from

d 7 aTToXXx)p,vov ouSev Travcrai, is unceasingly perishing. Cp. 87 d 8

el yap peoi TO awp.a Kal d/roXXvoiro en ^coj/roy TOV ai Opunrov. Dis

tinguish owSeV tTaverai, ftnem nullumfacit, from ov navfrai.

Q2 a i v80T)vat : cp. 62 b 3 n.

a 5 aXXo iroTe TI : I now observe that Heindorf suggested this read

ing, though he did not print it in his text.

92

NOTES 92

6 AXXd dvaYKT] KrX. It is shown first that the view of the soul as

a iipp-ovUi is inconsistent with the doctrine ofdvdp.vi]ai<;

which

Simmias accepts. A app.orla could exist before the body of which

it is the attunement just as little as it could survive it. This

brings out the fundamental inconsistency of the later Pythagoreandoctrine.

3 K riv Kara TO (rcop.a VTTa|Atvcov crvyKtla-Qai, to be composed of

the elementary opposites, hot and cold, wet and dry, which are

here spoken of as the strings of the body.

x 0-auToO XiyovTos : for the phrase cp. 92 e 2; 96 e 7. It is mere

superstition to read <u rou because B has nvroi.

A cru[xj3aivt : the regular term for the consequences of a i -o$fcr<r.

Cp. d 6 n.

5 e56s T Kai o-wfxa : the two terms are synonymous. Cp. 73 a I .

8 co d-neiKd^is: i.e. olov w anciKd(is, like the thing you are com

paring it tO. Cp. Rep. 349 d IO TOIOLTOS- iipa C<JT\I> fKarepos airuv

: 3 truis (ruvgcreTai ; cp. 86 e 3 "

I uveu diroSeL^ecos (xerd CLKOTOS TLVOS Kai \j-n-pTTias, without demon

stration, from a specious analogy. Cp. Theact. 162 e 4 iir>ot\.l~\.v <5e

9o8co/;oy J}aXXos rir TWV yeu^rp^v x

oi/S eV)9 ^oi ou v eif?, Rulhyd. 305 e I Trcifu f^ eiVoros Xoyou . . . ovydp

TOI XXa o -ye Xdyoy e^fi rti a V7rpTTiav TMV dfS/Jcoj. . Kai yap e^et orran1

, . . (vTrpirreiav p,aX\ov ij aXifoiav.

I 2 TOIS iroXXots . . . dvGpumois, most people who do hold it. Wecannot infer from this expression that it was a widespread popular

belief.

[ 4 aXac<riv, impostors. Cp. Lys. 2l8 d 2(/>oou,im

. . . ^ utnrep

avdpvnois ahafr><riv Xnyois runv TOIOVTOIS [^tvdtaiv] (nfTv^Kap-iv.

Rep. 560 C 2 ^v8ecs 8/) Kat aXfi^Ji/es . . .Xc5>oi

Tf Kai 8<>at.

1 6 8t vtroeeo-ews igias uiro8Sao-0ai : Socrates assumes that the mean

ing of vrr60 ( <ns is familiar to his hearers from its use in geometry,

which is illustrated in a well-known passage of the Meno (86 e

sqq.). Even Xenophon knew the term : cp. Mem. iv. 6. 13 ei fie rts>

TO

/<r\____ ,7ri T^ V7rd^ f (7if emv riytv

av iravra rov \oyov ific

. We shall learn shortly exactly what a hypothesis is. It

93

92 NOTES

will be sufficient to say here that it is a statement of which the

truth is postulated and from which we deduce its consequences j

(TO. crv/jiftaivovra). The phrase literally means the argument pro- I

ceeded (6 Xoyoy . . . etp/jrat) by means of a hypothesis worthy ofi

acceptance .

<j

+ d^ias aTroS^ao-Oat : we are not told here, nor were we told above,

why the hypothesis in question is worthy of acceptance. We only

know that Cebes and Simmias accepted it at once. The position

of the argument, then, is this : Simmias declares that he cannot

give up the doctrine that /ad^o-i? is avdpvrjo-is so long as he accepts

the hypothesis, and this he will not give up.

epp-qO-q -yap irov KT\. The vnodeans is given formally above 76 d 7

fl . . . fcrrtv adpv\ov/JLfi> aet, KaXov re TI Kal ayaOov /cat 7ra<ra r) roiavrrj ov-

o-ia . . . Now it has been shown that we refer all our sensations to

this standard, and that this means that our soul already possesses

it and rediscovers it in the process of learning. From this it fol

lowed in turn that our soul must have existed before entering into

a human body. These steps have been rigorously demonstrated

(liuivas aTroSeSeiKrai), and therefore, so long as ive accept the inrudeins,

we must accept the conclusion.

d 8 wcrirep auT-qs ecrnv KT\. : i.e. the pre- existence of the soul is as

certain as the fact that the reality which bears the name of TO 6 e

belongs to it (cp. 76 e I VTrdpxova-av rrporfpov avtvpiorKovres

ova-(iv). This is the interpretation of Wyttenbach and Heindorf.

Most recent editors adopt Mudge s emendation ucnrfp avrf] eamv KT\.

That would, no doubt, give a correct sense(as certainly as the

reality itself which bears the name of 6 m exists ), and would even

be a more accurate statement of the ultimate VTTO&O-IS. But aur^y

6<TTii> serves to remind us of the point on which the whole argument

turns, namely that this ovo-ia is really the soul s original possession,

and that what we call learning is really otKfiav7ri<rTT)/jiT]v dvaXanftdveiv

(75 e 5). For the form of expression cp. Theaet. 16007 T^S yap

ffj-rjsovcrias dei ecrriv (17 ep-rj aladrjcris).

e I TatiTT]v, sc. Trjv vnodeo-iv. There is no doubt about the conclusion

(TO o-vfjipaivov) being correctly demonstrated; what Simmias says

here is that he firmly believes himself to be justified (op6S>s)in

accepting the vn-oOea-is which forms the major premise.

64 TL 6^ . . . TQSc ;the following argument proceeds on independent

94

NOTES 92 -3-

lines, and is based upon the nature of appovia itself. Socrates first

gets Cebes to make two admissions. These are ( i) that every uppovla

is determined by its component elements, (2) that no<ipp.oWu admits

of degrees.

4 SOKCL croi KT\. The first opoXo-yr^a (92 e 4 93 a 10). Everyappovia is determined by its component elements. The note which

anything will give out depends entirely upon what it is made of. Jt

does not lead;

it follows.

8 IloXXoxi . . . 8ei : the subject is nppon n.

cvavTia . . . KivT]0^vai . . .-q 4>0fY^aa-0ai, to move (vibrate) or give out

a sound in opposition to its parts, i. e. to the tension and relaxation

which produces it, as explained below 94 c 3.

I Tt Be; KT\. The second 6po\oyr)pa (93 a 11-137). No (ipfinvui

admits of degree. A string is either in tune or it is not. To use

the language of the Philebus, dp/Wa is a form of Trt pu? and doesnot admit TO p.a\\ov K<U T]TTOV.

OXJTUS . . . ws &v dpfioo-07], just as it is tuned, i.e. according as it

is tuned to the fourth(<Wi rtcro-dpwv}, the fifth (& 7rWf ), or the

octave (dia Traaooy). Modern editors suppose the meaning to be just

the opposite and vainly try to explain in what sense one appovla can

be more a appovid than another; but the meaning is stated quite

clearly below 93 d 2. Olympiodorus, representing the school tradi

tion, is quite explicit : \moTi6cTaip.!]

eu/ai appoviav appovias n\eiu> nt/fte

eXarra), dXXa p.rjde fj,a\\ov p.r;$ TJTTOV.

4 p.aXXov . . . Kal tm irXeov : Olympiodorus refers the first term to

pitch (eV/rno-iy and (ivevis) and the second to the intervals. If a

string is in tune it cannot be made more in time by tightening or

loosening. Nor is it correct to say that the octave is more of a

(ip/jioiui than the fifth or the fifth than the fourth.

1 iiTp evSextTai TOVITO YLyvcr0ai, supposing this possible, a plain

indication that it is not possible. Socrates is only explaining what

would be implied in saying that one 6pp.ovia is more a appovia than

another. It would mean that it was more tuned, which is absurd;

for, as we learn from Rep. 349 e II the musician, in tuning a lyre,

will not be willing povaiKov avdpos fv rfj eVa-acrei Kal iiveafi rwv ^op8

TT\OV(KT(~IV*/(ilOVV 1T\fOV ^XflV

2 T^TTCDV T Kal tXaTTuv i some inferior MSS. read TJTTUV re, which is

more symmetrical, but the evidence is against it.

95

93 NOTES

b 4 *H ow KT\. That being so, we must further admit that, if the

soul is a dpfjiovia, no soul can be more or less a soul than another.

Socrates does not express a view one way or the other on this

point. He only wishes an admission from Simmias that, on his

vTrodtcris, it must be so.

t0-Tt . . . O>CTT ... So below 103 e 2. Cp. Lat. est ut,

b 5 p-aXXov Irepav Irepas : some editors bracket /uuXXoy here, and it is

in a sense redundant. We may say that it is more fully expressed

by the words eVi TrXeov . . . TJTTOV.

b 8 <f> p6 8if]KT\. Socrates now proceeds to make use of the two

o/xoXo-y?}jLtara, but in the reverse order. We have seen that, if the

soul is a ApfjLovia }no soul can be more or less a soul than another,

i. e. more or less a app.ovia. But goodness is also a dpp.ovia, and

souls differ in that one is better than another, which would implythat one ap/.iovia is more or less of a appovia than another, which is

absurd.

03 TI . . . ovTa; being what ? \Ve can say n eVn ravra

;and the

question may be asked by a participle in Greek. We must render

What will he say that these things are which are in our souls ?

(eivai V rats vj/v)(cus go together).

c 6 TT|V p.v T|p|i6<r6aiKT\. Are we to say that both the good and the

bad soul are appovim, but that the good soul also has a appovia and

is in tune, while the bad soul has none and is out of tune ? If we

say that the soul is a tuning, we shall have to say that a tuning maybe tuned or untuned.

d 2 TOUTO 5 e<m TO o^oXoYTjio-a, this is just our admission. Here we

have an explicit statement that our admission was that no appovia

can be more or less a dp/zoi/tu than another. Editors who do not

see this are obliged to bracket dpp.oi-ias in d 4, or to explain it

unnaturally as the particular harmony which is the soul .

d 6 TT|V 8 -ye, sc. appoviav. The application of this to ^/v^r] only begins

at d 12. The point here made depends on 93 a 14, where it was

shown that being more or less tuned would involve being more or

less a app-ovia, which is absurd.

d 9 io-Tiv OTL uXov . . . fjLT6X i;

does it partake more in ? Here

on is ace. neut. of oo-rtr. Cp. e 7 up av TI n\eov KUKLUS . . . p.fTexoi 5

94 a I MaXXov 8t Y* uov> yes >

or rather, surely .

TOV 6p06v Xoyov, according to the right account of the

96

NOTES 94

matter,* to put the matter correctly. It the soul is a Appovin, nosoul can be better than another (for no d/^omi can be more in tunethan another). Indeed, no soul can be bad at all (for no appuviucan be out of tune).

12 Tvdo-xeiv &v ravra, Do you think this would happen to our

argument if our vrr^decriy were right? Here the a-v^nivovra are

inadmissible, and therefore the vTnidearis is destroyed (nvmpt iTai).

For the use of rrao-^fti/ in dialectic cp. Farm. 128 d4 TOVTO &ov\,\-

perov 8n\ovv, cos en -yeXotorfpu TTUO-^OI uv avrcovr; v7id$e<nr,

ft jroXXci

6OTII/, ?} T)TOV tV (ll dl.

4 Tt 8; Socrates now takes up the first of the two n^oXoy^mra

and tests the hypothesis by it. It is the soul which rules the body,whereas a appoi-ia is dependent upon that of which it is the cippju .i

(93 a 6).

2 v TOIS irpocrGcv : ga 64.

P.TJTTOT dv . . . c 6 OUTTOT av . . . Both negatives are legitimateafter dp.o\oytlv. Here they are alternated lor variety.

4 ots tiruTeivoiTO Kai xaXcoro . . . tKeiva : equivalent to rtns fTiriiaf n iv

Km x (l ^ cl(T(rLV fKtii wv, ols representing TOVTOIS a, where a is

internal accusative. This is a favourite construction with Demosthenes (cp. Shillcto on de Fals, Leg. 415), but is not common in

Plato. Observe that \n\iiv is equivalent to avunn (icmitiere) the

usual opposite of t-mrelvfiv (infenderc}.

5 i};aXXoiTo is the reading of Stobaeus and seemingly of T before

correction. As \// iXXfti- is the proper word for striking strings, it is

very appropriate here. The vulgate reading rraAAon-o is supposedto refer to vibrations. The verb is used of brandishing weaponsand shaking lots, and in the passive of the heart quaking ,

but

never of strings or instruments.

2 TCUS tm6vp.Cais . . . 8iaXt?YO[Jitvir] : the comma after vovdcTovtra is

due to Hermann and makes the construction more regular. It is to

be observed, however, that such a construction as ra ptv inrfiXovati,

TU 8e vovdtToiij-a, mis (7ri6vp.iais is not indefensible.

6 tv OSuorcrtia : Od. xx. ij. The passage is quoted in a similar

connexion in Rep. 390 d 4 ; 441 b 6.

5 f\Ka6 dpnoviav : in such phrases Kurd means in a line with

,on

the level of. Tr. far too divine a thing to be compared with a

appovia. Aiistotle made use of the preceding argument in his

1!2DI 97

94 NOTES

Eudemus. Cp. Olympiodorus : on 6 ApwroreXijp eV

ovro>? e/rt^ftpei* TT; dp/zoWa fvavriov fcrrlvf) ai>app.o(rria* TJ?

ov$i> (vavriov ovaia yap. KOI TO cru/z7repaorp,n $TJ\OV. en* ei

a>oi; yoVos1

, 17 apfj.ovia <IT;

ai/ vyieia dXX 1

ou^i

# M<? Objection of Cedes begun, but broken off (95 a

4-e 6).

95 a 4 Etev SY| KT\. Socrates now goes back to the objection of Cebes.

The transition is effected by means of a pleasantry about Harmoniaof Thebes (eijjSniVcijff, not Qrjpaiaf, for the KT^TIKOV, not the tffviKnv, is

used with names of women). She has become fairly propitious.and we must now tackle Cadmus (who married Harmonia in the

Theban legend), i. e. the objection of Cebes. There is no need to

seek a deeper meaning in the words.

a 8 0avp.aorTJis . . . u>s are to be taken together. Cp. 102 a 4.

a 9 ore : Forster s conjecture 6 n (or, as I prefer to write in accordance

with ancient practice, on) is attractive, but it is hard to account for

the ore of all MSS. unless it is original. Linde proposes o ye

b I Tt . . .\pi\<raa-Qa.i.

TO> Xoyc*) . Cp. Theiiet, 165 b 7 fi yap XP

b 5 ^ p-*Ya ^-*Y J^ no ^ boast. Cp. pe-ya ff)povflv,

fto be proud (the

other sense do not speak loud is less appropriate here). Cp. Hipp.ma. 295a7

TA/zr; fieya . . . Ae ye- Eur. Her. 1244 tV^e oro

/i ,cos /xn

b 6 pao-Kcuaa, malign influence, lit. fascination of the evil eye ,to

the effects of which those who boast of their luck are specially

exposed.

TrepiTpc 4/T), turn to flight,1

keeps up the metaphor of e$oo?above.

b 7 OfjuipiKus YY^S Lovres, coming to close quarters. The metaphoris kept up. Homer nowhere uses the phrase eyyvs lovre?, and

Herwerden would read aa-crov IOVTCS, but O/zr/pixcos1 may mean like

Homeric warriors,not in Homeric phrase .

b 8 TO Kec|)aXaiov, the sum and substance. The word is derived

from the ancient practice of writing the sum of an addition at the

top. Cp. Lat. summa (sc. lined).

c 7 dOavao-uav |xv fx-q,on 8 . . . not immortality, but only that .

d 3 cpti. . . diroXXvoiTo : the optatives are due to the indirect speech,

98

NOTES 95

though there is no principal verb with STI (or o>?)on which they

can be said to depend. They cannot, as some editors say, dependon c 7 07/f, for

<pavai only takes ace. c. inf. Cp. above 8705 w,where also the optatives occur after a clause introduced by A\a

yap. Riddell, Dig. 282.

[7 cl in] . . . eft) : the simplest explanation of this optative is to regardTO) fii)

i8i)Tt as equivalent to ei/j.>] eidfirj.

Narrative Interlude. The origin of the new Method (95 e 7

102 a 2).

. g Ou<J>a{)Xov TrpdYjia, no light matter, no easy task. Cp. L. S.

s.v. I. I.

19 irepl Yv<reu>sKCU.

4>0opas TT|V alriav, the cause of coming into

being, and ceasing to be. Uepl yewrcas K<Uf/>^>/m?

is the title of

one of Aristotle s most important treatises, best known by the

scholastic name De generations et corruptione. llepi c.gen. is used

instead of the simple gen, or irepi c. ace. under the influence of the

verb diatrpayiMTfvo-aardai. Cp. 96 e6; 9706; 97 d 2; 98 d 6, and

58 a i n.

i 2 TO. -ye tjjia, irdOr], my own experiences.

1

It has been strangely

supposed so unwilling are interpreters to take the Ph. .etio in its

plain sense that these are either Plato s own experiences or an

ideal sketch of the history of the mind in the search for truth.

Besides the general considerations stated in the Introduction,

there is this special point to be noted, that the questions raised

are exactly such as were discussed in the middle of the fifth

century B.C., when Socrates was young, and that they correspond

closely with the caricature of Aristophanes in the Clouds, which

was produced in 423 B.C., when Plato was a baby. iJy the time

of Plato s youth quite another set of questions had come to the

front at Athens.

18 irp! 4>vo-b>s lo-Topiav: this is the oldest name for what we call

natural science (cf. E. Gr. Ph.2p. 14 n. 2>. Heraclitus (fr. 17)

said that Pythagoras had pursued iVropu; further than other men,

and it appears that even geometry was called by this name in the

Pythagorean school (E. Gr. Ph. 2

p. 107 n. i >. The restriction of

the term to what we call*

history is due to the fact that Herodotus

followed his predecessors in calling his work Ivroplr], and his pre-

99 " 2

96 NOTES

decessors belonged to Miletus, where all science went by that name(E. Gr. Ph. 2

p. 28). The term * Natural History partly preservesthe ancient sense of the word, a circumstance due to the title of

Aristotle s Clepl ra coa lo-ropuu (Historia Ammalium).a 8 xOTpY]4>avos agrees with o-ocpm or tWopm and clScvai is added to it

epexegetically. Heindorf compares Gorg. 462 c 8 OVKOVV KuXoV croi

doKelf) prjTopiKr) fivai, ^apiea$ai olov r eLa6

ai>$p&>7rot?;The vTrepfj-

<pavovof Eusebius and Stobaeus would simplify the construction,

but the evidence is against it.

b i dvo) K /ITCI) : we say backwards and forwards . Cp. 90 c 5 and

Gorg. 481 d 7 ^vca Kal KaTco /zTa3aXXopei>ov.

t> 3 ws nves eXc-yov. This is the doctrine of Archeiaus, the disciple of

Anaxagoras, and, according to a statement already known to

Theophrastus, the teacher of Socrates (cp. Phys. Op. fr. 4 Ap^eXao?6 *A.dr)vatos co /cat Soo/cpar?/ avyyfyovevat (pacriV, Avaay6pov yevopei/cp

pa$r/Tr;, Diels, Vors? 323, 34; 324, 26). The following are the

relevant quotations and rest ultimately on the authority of Theo

phrastus. HippolytLlS, Ref. i. 9, 2 elvai 3 ap\ lv Trl ? Kivrjcreots {TO) ano-

OTT aXXr}Xcoi/ ro6epfj.()i>

Kal TO ^fv^pov, ib. i. 9. 5 TTf/JiSe

{"foco^

ori 6(pp.aivofjL(vrjs rtjs yi]S TO Trpcoroj/ *v TU> Karoo juepci, OTTOU ro

Ka\ TO v|/v^p6r epuryero, avefpaivfTO TO. re aXXa^"wa

TroXXa /cai

(ll dp(t}1TOl)(ilTdVTa

T>]V (IIT>]VQlCLlTdV %OVTCl (K. TTjS tXuOS Tpffpo/.lfVa.

Diog. Laert. ii. 17 yevvaadai 5e (p^o-i ra ^a e /c 6fpp.rjf ri)r y^f <at tX^v

Trapa7r\rj(TLav yaXaxri olov rpoCprjv ai>ieio~r]S.This last touch explains

the reference to putrefaction (cr^TrfScof). As Forster already pointed

out, early medical theory made 7m//i9, cibi concoctio, a form of cr?}\|ns-,

and Galen says (in Hippocr. Aph. vi. i) -nakaia rtf ^ crwrjOeia TOL -

Tot? rot? ai opacrii aarjrrTa KaXelv arrfp r/^els- arreTrra Xeyo/zei . NowAristotle criticizes Empedocles for applying the afj\^Ls theory to

milk. Cp. Gen. An. 777 a 7 ro7"P ya^ irfTTe^evov alp,d to-riv, aXX

1

ou8ie(p6apfj.i>oi^ EpTreSoKXr;? 6

77OUK

6pda>s vn\d/JLlBavfV rjOVK eu

/jifTt]VfyKf ( used a bad metaphor ) noujfras cos ro yaXa fj.T]vbs cv oySoa-rov fie/air?/ TTUOV ?7rXero XCVKO^ . oinrpOT^s yap KOL rre^is fvavTiov, TO 8e

TTVOV crcnrpuTTjf TIS evTiv, TO de yaXa TU>V TreTrffjLjjievwv. The meaningis, then, that the warm and cold gave rise by putrefaction (o-^TreScoz/)

to a milky slime (IXvs) by which the first animals were nourished.

We are thus able to give crwTpe <J>eTaiits natural sense. It is signi

ficant that Socrates should mention the theory of Archeiaus first.

loo

NOTES 96

4 cS4>povo\)p.v, what we think with. The question of the srat of

the soul or sensorium was keenly debated in the first half of the

fifth century B.C. The views that the soul is blood or breath are

primitive, but both had just been revived as scientific theories.

Empedocles had said (fr. 105 Diels) nlpa yap ttvQpwxms T7(piK>,p^un

ta-TL vorjfjiit, and he was the founder of the Sicilian school of medicine

(E. Gr. Ph. 2p. 288 ;/. 3). The doctrine that the soul is air was as

old as Anaximenes, but had just been revived by Diogenes of

Apollonia (E. Gr. Ph. 2

p. 4i_:),ancl is attributed in the C/t Uits (230)

to Socrates. The Heraditcans at Ephesus of course maintained

their master s view that the soul was lire.

5 68fYK<4>

a^s KT\. The credit of being the first to see that the

brain was the seat of consciousness belongs to Alcmaeon of Croton

(E. Gr. Ph. 2p. 224), and the same view was upheld in the fifth

century B.C. by Hippocrates and his school. It is one of the

strangest facts in the history of science that Aristotle, followed bythe Stoics, should have gone back to the primitive view that the

heart was the seat of sensation.

7 Y -"Y

VOLTO the optative is due to the general sense of indirect speech.

8 Kara Tavra : equivalent tO OVTUS.

yLyvatrQai : note firm (b 5) yiyvotro (b 7) ... yiyvtirQcii (b 8),

a gradual transition from the direct to the most pronounced form

of the indirect speech (Gedcles).

emo-TY|p.T]v : Diels (Vur\- 102, 18) attributes to Alcmaeon this

explanation of knowledge as arising from memory and belief when

they have reached a state of quiescence . \Ye seem to have an echo

of it in Aristotle An. Post. B. 19. ico a 3 sqq. c/c ptv wv alo6in^,^

ylyvfrai p.vt]^r), . . . e< <5e p.vfjp.r]s e^TTfi/u a, . . . tK 5 epneipias T/6/c

iravros f]pffJ.i]aaVTOsTOV Kn$dXou tv TJJ ^i X l Te\i r?v npX l

K<lt

f7Ti<m/-

/xr^s. From Gorg. 448 c 4 sqq. we learn that Polus of Agrigcntum

derived rexvrlfrom

p.ireipi<i.There is no reason lor doubting that

the distinction between eVi^^tr; and?>6ga

is pre-Platonic. It is

alluded to by Isocrates in Helena 5on 770X1; KP^LTTOV tan rrfpi r^v

Xpr](riito)v eViftKws- ^o^i^etv *; irtpi iwi> a y/n^rrcoi/ aKplft&s CTritTTairda,

and Blass dates the Helena before 390 B. c. Antisthcncs is

said to have written four books Ilf/n fiii^v KIU (iriarTj^rjs (Diog.

Laert. vi. 17).

Q TU irepl TOV oCpavov (i.e. TOV ovpitvnv) . . . iraQi] : it is highly

101

96 NOTES

characteristic of the middle of the fifth century B. c. that the theoryof TO.

[j.fTa>pais mentioned last and in a somewhat perfunctory way.

For the time, the rise of medicine had brought biological and

psychological questions to the front, while astronomy and cosmo

logy remained stationary in eastern Hellas until new life was giventhem by the Pythagoreans. The state of science here indicated is

quite unlike any we know to have existed either at an earlier or

a later date. It belongs solely to the period to which it is here

attributed, a period which 1 have endeavoured to characterize in

E. Gr. Ph. 2pp. 405,406.

C 2 ^s ouBev xp HH- the Ionic XP*llJLa only survives in Attic in a few

phrases like this (L. S. s. v. II 3.) The Athenians only used freely

the plural ^p^/uara, and that in the sense of property . Cp. Laws

640 C 5 &>S ov&evi ye 7rpa.yp.dTL.

C 5 TV<J>Xa>0Kjv (sc. Tavra) : cp. Soph. O. T. 389 Tt]V Tf^vrjv <pv

TV(f)\OS.

c 6 u irpo To-0o>[AT]v

ci8(vai repeats c 4 " Kai Kpurepov KT\. (a. b a).

d i im6dv Yap KT\. : this refers to another great question of the

time. Socrates means that his former beliefs were upset by the

question of Anaxagoras (fr. 10) 77 6>? yap av CKp,f) rpi^o? yivoiro dpl

K<u rrap tK. prj a-apKos ,This led to the doctrine that there were

portions of everything in everything. Cp. also Act. i. 3. 5 (Do.v. 279 a)

eftuKfi aiVco aTropcoraro^ dvat TTMS ex roup.t] OVTOS dvvarai n yiveadai //

(f>6fipecrdaiels TO

p./)ov. rpo^)f]V yovv rrpoo fpfpop.fOa anXrjv KOI povofidr],

(IpTov Kal vdcop Kal (K raiV/j? rpe (/)frat dpif; <pXe\^ aprrjpLa crap^ vevpa

ocrra Kal ra \onra popia. TOVTOHV ovv -yt^o/ieVcoy, 6p,oXoyr]Teov e<n(.v OTL

ev TIJ rpoc^fj TTJ irpocr(j)epr>[j,Vi}navra earl ra 6Wa, Kal e/c TOOV bviotv

Tvuvra numeral. (Cp. E. Gr. Ph. 2

p. 303.)

d 6 (jierpicos, z. q. KaXw?. Cp. 68 e 2 n.

d 8 4Vnv Y^P KT^- This refers to another set of questions, which

stand in a close relation to Zeno s criticism of the Pythagoreans.

Roughly, we may say that the difficulty here touched upon is the

nature of the unit, whether in measuring, weighing, or numbering.

e i aur-n T-Q Ke4>aXfj, just by the head. This is an example of

a popular unit of measurement. Cp. //. iii. 193 peiW p.ev

e 3 -n-poo-ttvai (TW) is virtual passive ofnpoadflvai, which is the reading

of B. That is a natural slip.

102

NOTES y6

5 irepl TOVTCOV . . . TTJV aiTiav : cp. 95 e 9 n.

g t-ireiSav Ivi TIS irpoo-0fj tv KT\. The difficulty here is what is meant

by the addition of units. How can it be that when one is added to

one the result is two ? How can either the original one or the one

which is added to it become two;or how can the one which is

added and the one which is added to it become two ? The nature

of the unit involved real difficulties which we need not discuss here;

it is more important for our purpose to obserxe that in the Par-

menides Plato actually represents the young Socrates as discussing

such subjects with Parmenides and Zcno. The two dialogues

confirm each other in the most remarkable way ;for here too we

are dealing with the youth of Socrates.

2 L T6 p.v . . .,TT6t 8 ... Another instance of the disjunctive

hypothetical sentence (cp. 68 a 3 n.) What causes surprise is that

the two things should be true at the same time.

A aijTT], this, sc. TO -n\T]i7ui(Tai uXAryXoir, but assimilated in gender

to the predicate cuYi u, and further explained by ?/ a-vvodos KT\.

- r i] o-uvoSos TOO . . . TeOfjvcu, the coming together which consists

in their juxtaposition.

oiJBt Y ws . . . Tr6i0a0ai J>s . . . The repetition of a>? is a collo

quialism. WT

e are still dealing here with the difficulty of conceiving

a unit. In the Republic (525 d 8 sqq.) Socrates refers to the same

difficulty, but he is not troubled by it, for he has come to see that

the unit is an object of thought and not of sense. Plato can hardly

have felt it seriously at any time.

>4

81 OTL v yiyverai, how a unit comes into being at all. Cp.

Arist. Met. M. 6. loSo b 2O 6Vco? 6e TO Trpajroy tv aweary *X Gl> /-^ ye^of,

aTropf iv fOL<aai.v (ot HvOayupcioi).

)6 Tpo-rrov TT,S |xe068ov, method of investigation. The noun pedoSus

by itself came to bear this meaning, as method always cioes in our

usage.

> 7 avn-os elKTJ <j>vpa>,

*I make up a confused jumble of my own.

There can be no doubt that (pupeiv is to make a mess (cp. 101 e i),

and eiKf/, temere, emphasizes that meaning. Cp. Aesch. P. V. 450

ec/n-pov eiKfj jrdvra. Of course, Socrates has not the slightest doubt

of the superiority of his new method, and this description is only

a piece of characteristic eip&vcia.

J 8 TIVOS, . . . dvaYiYvwo-KovTos : it is natural to think of the Anaxa-

103

97 NOTES

gorean Archelaus, who was said to be the teacher of Socrates (cp.

96 b 3 .).

C i ws upa KT\. The actual words of Anaxagoras were (fr. 12 Diels)Kal OTTG UI /j,f\\fv eiTfcrdai KOI onola TJV, ciircra vvv

/j.rj ecrrt, Kal OTTO IO. eart,

^LeKoa-^cre vovs. The familiar Travra ^prjfjLnra rjv o/zou, etra vovs

avTa ^KKoo-fjirjcrfv (Diog. Laert. ii. 6) is not a quotation, but a

summary of the doctrine (E. Gr. Ph. 2p. 299, . i).

C 7 irepl IKCIO-TOVI : cp. 95 e 9 11.

(1 2 irepl aviTOti tKeivovi : de lllo ifiso, SC. TTfpi avrou rou avdpoajrov, I

formerly bracketed fKfivou, which rests only on the authority of B;

but Vahlen has since shown (Opusc. ii. 558 sqq.) that avrov CKCLVOV

is too idiomatic to be a mistake.

d 7 Kara voviv tp-avrcS, to my mind/ as we say. I cannot believe

that this common phrase involves any reference to the vuvs of

Anaxagoras. Such a joke would be very frigid.

d 8 -n-Xareta . . .T) crrpoyyvK^ : this was still a living problem in

the days when Socrates was young, but not later. The doctrine

that the earth is spherical was Pythagorean ;the Ionian cosmo-

logists (including Anaxagoras himself and Archelaus) held it was

flat, with the single exception of Anaximander, who regarded it as

cylindrical.

63 ev para) : so far as we can tell, this was not only the doctrine of

Anaxagoras and Archelaus, but also of the early Pythagoreans. It

is important to observe that the geocentric theory marked a great

advance in its day as compared, e. g., with the belief of Thales that

the earth was a disk floating on the water (E. Gr. Ph. 2

p. 32). Plato

does not commit the anachronism of making Socrates refer to the

later Pythagorean doctrine that the earth revolved with the planets

round the Central Fire (E. Gr. Ph.2pp. 344 sqq.). That was

familiar enough in the fourth century B. C., but would have been out

of place here.

98 a i TT0060-CJX6VOS I this is now known to be the reading of T as well as

of Eusebius. B has vnoQcufvos, which cannot be right, and the

{jTTodrjuofjLfvos of W looks like an emendation of this.

a i TOLXOVS . . . trpos aAX-qXa, their relative velocity.

TpoTTtov, turnings. This refers to the annual movement of the

sun from the tropic* of Capricorn to that of Cancer and back

again, which is the cause of summer and winter. The Greeks gave

104

NOTES 98

the name of rponai to what the Romans, from a slightly different pointof view, called solstitia.

I, 6 " irdo-xei : symmetry would require the addition of <a\ TTOK I, but

Plato avoids such symmetry.(Kao-TO) . . . Kal KOIVTJ irdo-i, to each individually and to all

collectively.

> 3 OUK &v<liT656|j.7}v TfoXXoO,

cI woul 1 not have sold for a large sum.

) 7 a^op-i^v <t>ep6p.evos: this is a slight variation on the usual phrase

oV e\iri&og KaTf[B\i]6r)v, KareTTfaov, I was dashed down from myhope (cp. EuthypkrO 1565 OTT f\ni8t>s fJLf Knr3uXoov /nfynXr;?).

Socrates speaks as if he had been cast down from Olympus like

another Hephaestus (irav 5 iy/Luxp (pfpo/i^, II. i. 592).

38 avSpa, a man. The word expresses strong feeling, here dis

appointment. Wyttenbach compares Soph. Aias 1142 rjdij nor dtio*

tivSp* eyo) yXcocrcr^ 6pa.ofvvt 1150 tyw cc y uvop ontonop.u>pias

n\tu>v

(cp. Arist. Ach. 1128).

TO> n*v vco ovjSev xpw[j.vov : Plato expresses the same feeling in

his own person in L.ClWSQG J b4 < < rives eroXp-UV TOITO ys ai ro rrapd-

KivSvvfveiv Kal Tore, \eyovres u>s vovs Iir]

n dtaKKO(7fi^/ca}r iravd o<ra /car

ol piiviiv. 01 de avrol . . . anavti QJ? flrrflv eV^f averptijfav rraXiw *crX.

Xenophon (Mem. iv. 7. 6) preserves a faint echo of this criticism of

Anaxagoras. Aristotle (Met. A. 985 a iSj simply repeats it (E. Gr.

Ph. 2pp. 309 sq.).

b 9 oviSe Ttvas airias erraiTicoficvov, SC. rov vovv,l nor ascribing to it any

causality. For the double ace. cp. Dem. Phorm. 25 TIP */

(ivrov mTiav aiTicurduevns . . . fiiK.u(oiTo ; AntlpllO, I. 29 eirniTia>p.nt

Trtv yvvalKa raurr^v. Aristotle (/tff. V.) says mivra p.a/\Xov a/narat TWI^

ytyroaticoi ?*/voGi/.

C 7 vevpcov, sinews, tendons/ not nerves. The nervous system only

became known in the third century n. c. Cp. Galen, de plac. /////.

et Plat., p. 647 Epao-iaTparos ptv <nv (floruit 258 B.C.), ft Kal /^/

-rrpocrdev, ciXXa eVt y^pco? ye T?)I/ czXr/^i) TCOV I fu/jcoy (ipX lv KaTfvuri<rev

m

e uevni TravTOS (zyi/omra? fi/<ora)? a/Topei xpciai>eirrfii

C 8 Stands ?x cl>

<are jointed. The8ta</>i

ni are the same thing as the

(rup.,SoXai (d 3), looked at from another point of view. Cicero, tie Nat.

D. ii. 139 says commissurae.

d 2 alwpovjjitvwv . . . tv rats . . . crv^poXats, swinging in their sockets.

105

g8 NOTES

5 crvYtca}xc|>0LS : Cp. 60 b 2.

7 4>covdsre KrX. Cp. e.g. Diogenes of Apollonia (Diels, Vors? p. 332,

14) TOL> (i> r?; KetyaXfi depos vno TTJS (pcoyi)? Tvirrofj.fi ov KIIL

e 4 irapa|XvovTa, not running away. We have no English word for

Trapa[j.veiv, any more than for Oappelv (cp. 636 ion.). It is the

negative of dTTobtSpdo Ketv (99 a 3). Cp. 115 d 9.

e 5 V1Q T^v K\Jva : such euphemisms seem to occur in all languages.

Cp. parbleu. ecod! It is true that in Gorg. 482 b 5 Socrates says

p\ rov Kiva TOV KlyvnTlwv 6fov (Anubis), but that seems to be only

a passing jest. A euphemistic oath of this kind was called PaSa-

p.dvdvos o/j/coy (Suid. s. v. ).

99 a I /ir<p"

t Mc yapa -f)BOICOTOVS : cp. Crilo 53 b 4 where it is suggested

that Socrates might escape r) Qr]$ae ?*/ Meyu/iaSe. He would have

found friends in both places, as we know. This whole passage is

reminiscent of the Crito.

a 8 KCU raOra va> irpaTTcov, and that too though I act from intelligence,

as was admitted above, 98 c 4. The MSS. have Trpurrco, but Hein-

dorf s npdTTwv is a great improvement and gives /zi ravra its properidiomatic force.

b 2 TOY<ip P.T) . . . otov T* ctvat KT\. is another instance of the excla

matory infinitive justifying a strong expression of feeling. Cp.60 b 5 n. and Sytnp. 177 C I TO ouv TOIOVTOJV p.tv Trepi rro\\r]V o"rrov8r]i>

Epcora 6

b 3 avev ov : here we see the beginning of the technical term o* (or

Z>v)OVK nvev, the conditio sine qua non. Such causes are called

cruj/Gurta in the Timaeus. Cp. 46 c 7 TMT ouv Tra^ra eorii TO>^

cruj/am coi/ oty ^eo? vrrriperovaiv ^p/)rai, rr/i>TOI) dpicrrov Kara TO 8vvarov

tSfa^ arrorfXait So^a^fral 5e {^TTO rcii TrXeurreoi ou (jv^a/ria oXXa atrta

flVai T0)l> TTUI- TCOJ /CT/\.

b 4 v|/-r]\a4)J)VTs, groping in the dark. Cp. Ar. Peace 690 ?rpo rot)

fj.tv ouve\l/Tj\a(pu>iJ.fv

V CTKUTU> TU Trpdyp-iira, A.ct& Apostoloruni &. Vll. 27

fi apa ye \|/r;Xa^)/}creiap avrov KM! eupoiev.

b 5 dXXoTpicp 6v6iJ.aTi, by a name that does not belong to them,1

which is not their olnflov 6 t/oua. The vulgate op.pan cannot be

defended, though it is the reading also of BW.b 6 avrro repeats o (cp. 104 d 2

.).

106

NOTES 99

6 & |Xfv TIS KT\. Once more we have the scientific problems of the

middle of the fifth century. The first theory is that the earth does

not fall because of the rapidity of the revolution of the heavens.

This was the western theory, and was originated by Empedocles,who supported it by the experiment of swinging a cup full of water

rapidly round (E. Gr. Ph. 2

p. 274). Cp. Arist. de ( ado 295 a 16 oi

o* cocrTrfp E^TreSo/cAf)? Trjv TOV ovpavov (popdv KVK\U> rrtpiBtowav KUI

OO.TTOV (bfpouevrjV Ti]V T>JS yf]<i <j)opuvKCi)\veiv

} KaBdirep TO ev TOLS Kv^tOois

iid&p Ka\ yap TOVTO KVK\W rov KvdBov (pfpop,cvov TroAAci/a? KUTCO TOV

vti\Kov yii o/jifvov Ojucof ov (peperai KUTCOTrf<f)VKos (pepfffBcu diii

T>]I> avrtjv

alriav. The vortex theory of Leucippus was more subtle than this

(E. Gr. Ph. 2

p. 399) and is not referred to here. In Clouds 379

Aristophanes makes fun of the aWe/nos Au or who has taken the place

of Zeus.

1\)Tfo TOV oupavoC \itviv : these words are to be taken together, as

Geddes says (after Hermann) and ptvetv is a virtual passive, is kept

in its place by the heavens.

g 6 8t KT\. This is the eastern theory, which originated with

Anaximencs and was still upheld by Anaxagoras and Democritus.

As Aristotle tells us (de Caelo 2941314), they said TO TrAaror

airiov tii ai. . . . TOV P.CVILV avTijv ov yap Tffirfiv d\\em~b>p.aTi(ii>

TOV

dfpa TOV KuratBev. its breadth prevents it from cutting the air

beneath it, and it lies on it Mike a lid(rrS>fm).

It is absurd to

suppose that Plato was ever troubled by crude notions of this kind,

and even Socrates must soon have learnt better from his Pytha

gorean friends. Everything points to the Periclean age and no

later date.

KapBoTvco, a kneading-trough . This, however, does not seem to

be a very appropriate image, and I believe we should read icapdoiricp

from Hesychius Kapdorrtov T^S Kapo6rrov TO 7Tup.a, the lid of a

kneading-trough ; cp. Aristotle s fWco/WC^ quoted above. The

discussion of the word Kdp8oiros in Arist. Clouds 670 has another

bearing. It refers to the speculations of Protagoras about gram

matical gender.

C I TT]V Be TOV KT\. Constr. r!]V de 8vvap.iv rof ovrto vvv (avTa) Kfiadai

w? olov T jSeXrwrra Mi TcB^vai. As we see from the following

words, 8vvap.iv has its full meaning. The fnct that they are in the

best possible place is regarded as a force which keeps them there.

107

99 NOTES

That being so, TCUJTTIV (TTJV Svvap.iv) is the subject of Sat^oviav laxv

C 3 TOXJTOV . . . icrxvporepov, an Atlas stronger than this one (TOVTOVis masc.).

C 5 ws dX-r]0ws TO d-yaOov Kal 8tov : I think these words must be taken

together; for ws dXrjd^s is often used to call attention to an etymology (cp. 80 d6.)> and here deov, the fitting, is taken as the

binding . The hyperbaton is of a normal type. For the etymologyitself cp. Crat. 418 e 7 dyadov yap I8fa ovaa

( being a form of good )

TO 8eov (paivfrai 8co"p.osemu <al KcoXu/ia (pnpas.

C 9 TOV Seurepov ^n-Xovv : the paroemiographers say this expression is

used eVi ro>i/ tlcr(jf)aXcos T4TrpdTT6vTa>v, Kadoarov ol dtap-apTovres Kara TOV

TTporepov TrXoGv(ia(f)a\a>s rrapacrKcvd^ovrai TOV 8evT*pov. According to

this, the reference would be rather to a less adventurous than to

a second-best course. See, however, Eustathius in Od. p. 1453,

2O devrepos TT\O(S Xeyerut ore a7roTV%(av TLS ovpiou KU>TT(ILS rr\er) Karti

Uavaraviav. Cp. also Cic. Tusc. iv. 5, where pandere veil orationis

is opposed to the slower method of proceeding, viz. dlalecticorwn

remis* (Geddes). In any case, Socrates does not believe for a

moment that the method he is about to describe is a pis alter or

makeshift. The phrase is ironical like etKy fyvpa above. Cp.

Goodrich in Class. Rev. xvii, pp. 381 sqq. and xviii, pp. 5 sqq., with

whose interpretation I find myself in substantial agreement.

d I fl Tr6Trpaj

y|a.a.T6t>[Acu.: these words depend on eVi Sei^ij/ 7rouy(ra;^cu and

govern TUV SfvTtpov TT\OVV.

d 5 TO. OVTO like rd Tvp^y^ara. just below (e 3) are things in the

ordinary sense of the word. It seems to me quite impossible that

these terms should be applied to the OVTCDS ovra, ra a>? aXrj&cas OVTU.

They must be the same as ra OVTO. in 97 d 7 TTJS alrias rrepi TWV<>VTU>V,

that is, the things of the visible world. It is quite true that Plato

makes Socrates use the expression ro ov for ro 6Wa>r<">i>,

but I know

of no place in which he is made to usera 6Vra simpliciter of the iidrj.

Further, the whole point of the passage is that Socrates had become

exhausted by the study of physical science, and what he calls the

Seirrepo? ir\ovs is, we shall see, nothing else than the so-called

Theory of Ideas.

TovrjXiov tKXtiirovTa,* the sun during an eclipse. This is a mere

illustration. Socrates keeps up the irony of the phrase devrepos

1 08

NOTES 99

TrXovr by suggesting that his eyes are too weak to contemplate the

things of the visible world. He had to look at them in a reflexion,he says.

: 3 rots c(j-i.iao-L Kal tKao-rT) Tiv a a-07io-ecov : this makes it quite clear

that TU ot Tu, ra Trpay/Mara are the things of sense.

} 5 els TOVS Xo-yovs KdTCKf^YovTa, taking refuge in the study of propositions or judgements ,

or definitions . It is not easy to

translate \oyovs here;but at least it is highly misleading to speak

of concepts (Begriffe), nor is there any justification in Plato s

writings for contrasting Socratic Xoyoi with Platonic dftrj. It is justin Xoyoi that the etfir/ manifest themselves, and what Socrates really

means is that, before we can give an intelligible answer to the

question what causes A to be B,we must ask what we mean by

saying A is B . So far from being a 8eiVf/;or TrXoG?, this is really

a previous question.

5 6 urcos [i(v o*v KrX. Here Socrates distinctly warns us not to take

his ironical description too seriously. It is not really the case that

the Xoyot are mere images of ra oWa or ra Tr/xiy^nra. On the

contrary, it will appear that the things of sense may more fitly be

called images of the reality expressed in the Xoyoi. To use the

language of the Republic, we must not contuse Suirom and enia-rr^r/

with eiVioia.

CO lKCla> I i. 6. TOlTfj)

0) lK(l(t) TO fV TOLS XnyOLS (TKOTTfKT&al T(l OVTd.

12 tv [TOLS] pYots, in realities . The word fpyu is ecjuivalent to 6Yra

and npayp-ara, and is used here because it is the standing oppositeto Xoyoi.

I - v-TToOtfxevos iKclo-TOTe KrX., in any given case assuming as true.

This amounts to saying that Socrates had recourse to the method of

deduction. Here it is important to remember, first, that in the fifth

century B.C. geometry had advanced far beyond all other sciences,

just because it had adopted the deductive method, and, secondly,

that this advance was due to the Pythagoreans. The ideal is that

all science should become exact science .

a 4ov dv KpCvco KT\. We start from a proposition (Xoyof) which \ve

judge not to be open to attack. If this is admitted, we may pro

ceed;

if not, we cannot do so until we have established our

5 r ouStv KCUVOV : if Plato had been the real author of the Theory of

109

ioo NOTES

Ideas, and if, as is commonly believed, it was propounded for

the first time in the Phaedo, this sentence would be a pure

mystification.

b 2 ou8v TT(-rTav|xai. Ou TraiWat et ovdev Trai ercu sic difTerunt Ut

Latine : finem non facit et finem nullum facit, Cobet Nov.Lect. p. 500.

b 3 pxo|Acu . . . tmxeipwv . . . cmSetgaaOai, I am going to try to show .

In this construction cpxopai usually takes a future participle ; but,as Heindorf says, eVi^t/xL? cVidta<rd<u is

*

instar futuri eVi8eid-

T-fjs alrias TO l8os, the sort of causation I have worked out .

A phrase like this shows how far tl8ns is from being a technical

term. When Socrates wishes to be technical, he speaks of the just

what it is (TO aiVo 6 earn/).

b 4 cKciva TO. TroXv0pu\T]Ta : cp. 76 d 8 a 6pv\o\ nev ae[. Here once

more the doctrine of eidrj is assumed to be well known and generally

accepted. What is new is the application of it, the method of

{i7ro(9cfTif and deduction. This time it is Cebes who assents to the

doctrine without hesitation;

last time it was Simmias.

b 8 TT|V aiTiav eTTiSei^eiv KCU clvevpYjCrtiv J>s ! there is a curious and

characteristic interlacing of words here (a b a b) ;for r/)i/ airlav

avevp-fjo-fiv and e7ri8ei{;(.v MS would naturally go together. Riddell,

Dig. 308 classes this under the head of Hysteron proteron.c I is 8i86vTos <roi KT\., You may take it that I grant you this, so

lose no time in drawing your conclusion. Cp. Sywp. 185 64 oi /c

*iv (pudvois \tyoiv,

C 3 SKO-rrei . . . tdv . . . Cp. 64 C IO n.

C 5 ovSe 81 tv is more emphatic than <V oi SeV.

fjSIOTI p.T(xi K.r.X. If we say that a, a, a are beautiful, that

implies (l) that beautiful has a meaning quite apart from any

particular instance of beautiful things, and (2) that this meaning

(A) is somehow partaken in by the particular instances a, rt, a.

These have a meaning in common, and their relation to it is

expressed in the relation of subject to predicate. This too Cebcs

admits at once.

d r XP^P-01 evav0s exov, because it has a bright colour*. The parti

ciple explains Si on, which is the indirect form of 8m TL. The adjective

evavdi]s is common in Hippocrates, especially of the bright red colour

I TO

NOTES ioo

of blood, &c. As applied to colour, fivQot is bloom, brightness ,

and is sometimes almost synonymous with xpwpa. Cp. Rep, 429 d 8

and 557 c 5 with Adam s notes. The point is that it is meaninglessto say a, a, a are A because they are *, y, 2, unless we have first

shown that x,y, z necessarily partake in A.

I 3 airXws KO.I a.T)(Vcos Kai icroos 6uT,0cos as opposed to the<ro(f>m

atruu

mentioned above. The irony of 97 b 7 e^//" c/n pco is here kept up,and this should warn us against taking the expression 8ei>Tepus

n-XoGp

as seriously meant. (Distinguish dre^i/co? from drf^ws.)I 5 iT6 impovo-ia KrX. The precise nature of the relation between

predicate and subject may be expressed in various more or less

figurative ways. We may say that the predicate is present to

the subject, or that the subject partakes in the common nature

of the predicate. Socrates will not bind himself to any of these

ways of putting it ; he only insists that, however we may express it,

it is beauty that makes things beautiful.

1 6 OUT) T|KO.L OTTUS K.T.X. These words are an echo of the formula used

in the public prayers, for which cp. Crat.^ooe, i wrrTrep fv raly finals

vop.os ((TTIV 7lp-

l v v^cr6(ii) OITIVCS TC /cat ftirnBtv xciipnvtriv ovou.aop.(vot t

TUTJTO. Km f)p.as avroiis (sc. TOVS deovs) Ka\( iv. It seems to me, there

fore, that Wyttenbach s suggestion, Trpofrayopfvoptvr) for Trpocrycvo/xeV^,

must certainly be right, though he did not adopt it himself. The

manuscript rrpoa-yevofjiev^ goes well enough with napovo-ia, but not with

the other terms. The whole question is one of names; for Socrates

has no doubt as to the fact. Plato elsewhere represents him as

making use of this formula. Cp. Prot. 358 a 7 tire yap ybv etr

Tfpirvuv Aeyef? . . . are OTrodev /cat OTTCOS" ^cupftf ra rotaira ovopi i(i)i>t

Phileb. 12 C 3 TIJV peV A.tppo8iTr)Vt OTTJJ eKeivfl <pi\ov t ravrrj Trporrciyopfiio.

So Tim. 28 b 2 6 8/j tras ovpavbs fj K^crpof f;Kai a XXo on nor* ovofj.a(o~

pevos pdXto-r av St ^otro, roC1^ fjplv a)i/opdcr^a), Laws 872 d 7 o yap di}

pvdos rj \oyof r/on %pr] Trpovayopevtiv nvrov. The formula arose

from fear that the gods should be addressed by the wrong name.

Cp. Aesch. A.g. l6o Zeu?, oo-n? TTOT eariv, el ro(Vai>|ra) (pi Xoj/ /cf/cXn-

p.(vq), j

TOUTO viv Trpoo-fi i eVa). This connexion is made quite clear in

the passage from the Philebus quoted above, which is introduced

by the words To 8 fp.ov deos . . . dfi npbs ra TCOJ/ 6fu>v oyopara OVK fcrri

/car aj/^pco7roi/, dXXa Trepa TOV peyiarov <f)6{3nv,

6 ou VO.P In KrX.,*I do not go so far as to insist on that . Cp.

in

loo NOTES

Aristotle Met. A. 6. 987 b 13 r\)v utvroi

av etr? r&v(I8a>v, d<p(laav (sc. ol TLvdnyopeioi at YlXurutv) eV KOIVW C^^if,

i.e. they left it as a point for dialectical inquiry (for this meaningof eV KOLVW cp. de An. A. 4. 407 b 29 quoted in 86 b 6n.). I think

Aristotle is referring to the present passage. Pie is quite clear

about the Pythagorean origin of the theory.

d 8 [YiyveTat] is omitted both here and below e 3 by B ;and W, which

inserts it in 63, has it in a different place from T. Most likely,

then, it is an interpolation, and the formula TU> KO\U> ra KaXd *aXd is

much neater without it.

d 9 TOVITOV txP- vs> holding to this. Cp. lOld I e^ofievoy eneivov TOV

do~(f)a\ovs TTJS vnoOf(Tu>s.

IOI a 5 <}>opoijp.vos oifiai KT\. The EuthydemUs shows that Socrates is

making no extravagant supposition in suggesting that the dvriXoyiKoi

might make such criticisms as (l) if A is taller than B by a head,

B is also smaller than A by a head,therefore the same thing is the

cause of greatness and smallness, and (2) that a head, being small,

cannot be the cause of greatness.

a 6 vavrios X6-yos l for the personification of the Xoyor cp. 87 a 8 n.

b i Ttpas, a portent. The word seems to have been common in

dialectic as equivalent to Kronov or ativvarov. Cp. Meno 91 d 5

KCILTOL repay Xeyeiy et . . .,Parm. 129 b 2 rtpns av ot/uai TJV, Theaet. 163d 6 ~epus yap av

tit]o Xeyet?, Phil. 14 e 3 rt pnra ^ir/vdyKacrTai cpuviiL.

b 9 TT)v -TTpoorfieo-Lv . . . c I TT)v crxLcriv : addition of unit to unit or divi

sion of the unit into fractions. Cp. above 96 e 7 sqq.

C 2 aXXcos TTWS . . .-q p-tracrxov KT\., otherwise than by participation in

the proper reality of any given form (c/cdcrrov) in which it partici

pates. The theory is thus summed up by Aristotle, de Gen. et Corr.

335 b 9 "XX oi fj.lv iKai ijV (i)ijdi]uav alriav (ivai rrpos TO yiyvevdai TIJV T&V

cl8u>v (fovcriv, oxjTrep 6 ev rw <J>aiScoi/i"2u>Kparr]s

KCU yap eKelvos, fTTLTiur]-

eras TO IS aXXois cos ovSev flprjKocriv, vjrOTi.6fTai on earl TU>V OVTU>V ra ^tv

f i8ij trn 6e ufdeKTiKa TU>V cluvv* /cat on dvai p.ev e/cacrrov Xeyerai Kara TO

(Idas, yiyveadai 8e Kara ri]v ueTd\rj\l/iv, Kal (p6eipfO-6ui Kara ri]V d.7ro^o\rjv.

Observe that Aristotle does not ascribe this theory to Plato, but to

Socrates in the Phaedo!

04 v TOUTOIS, in the cases just mentioned.*

C 5 p,T<io-xcriv,z. q. peBegiv. The form seems to occur here only.

C 8 Kojx\|/vas : \Vyttenbach points out that Socrates has in mind the

112

NOTES 101

words of Euripides Antiope which Plato makes him quote in Gorg.48606, uAAoiff TO. KO/^v/m rnur a(/)eip (ffo^lajjicira). It is part of the

irony that the plain man s way of speaking is described as a

subtlety , while the new theory of predication is called artless andnaive.

9 SeSiws . . . TT|V o-avTov cnadv : Aristophanes is said to have used

this expression in the Babylonians. It probably (like our phrasetake umbrage) referred originally to horses shying at their shadows.

We have to go warily with so many ayriAoyuoi lying in wait

for us.

I xP- VOS KLvov KT\., holding fast to the safe support of the

vTtoBfais (cp. 100 d 9), which is regarded as a staff (Ar. Ach. 682

ols Iloafidtov acrc/wAfto? CCTTIV17 (S(tKTr)pia),

3 el 8 TIS KT\. It does not seem possible to take c^cr^u here in

the sense of attack1

,and Madvig s conjecture ec/miro is the re

verse of convincing. It does, however, seem possible to render if

any one fastens on or sticks to the l-nadta-is,that is, if he refuses

to consider the (Tv^jBaivovra till the inrnPeai? has been completelyestablished. The method of Socrates is different. He first con

siders the a-vuftaivovTa to see whether they involve any contradiction

or absurdity. If they do, the hypothesis is ipso facto destroyed.

If the ffvp-ftaivovra are not contradictory or absurd, the u^otffo-ir is

not indeed established, but it has been verified, so far as it can be,

by its application. When we have seen that the axioms of geo

metry lead to no contradictions or absurdities in their application,

they are at least relatively established. Cp. Mcno 86 e 2 vvyx^wvov f vnodf (Tfcos avro o-Ko-rreicrtfiu. For the terminology of the method

cp. Parm. 13569 ei 6cm.v eKa&rov(a given thing ) i-oTiOt^fvuv

(TKonflv ra a-i fjLJSuivovTa e/c rtjs inroQeffeas. Cp. e.g. the example im

mediately after (a 5) el rroXXd (<ITI (the v-i>6rts),Ti \P l (rv^aivfiv KT\.

The method of experimental science is the same. The i7ro0e(m is first

tested by seeing whether it is verified or not in particular instances;

the deduction of the i Kodfcris from a higher one is another matter,

which must be kept distinct.

4 tws av KT\. It is doubtful whether av can ever be retained with

the opt. in oratio obliqua, though there are several examples in our

texts (G. M. T. 702). The better explanation is that given in L. & S.

(s. 11. fwf I. c) that av . . . is added to the Optat. (not to eW) if the

ioi NOTES

event is represented as conditional . In that case, the real construction is eta? . . . o-Kf\l/aio av, and av is anticipated. Cp. Isocrates,

17. 15 pavTiyovv . . . ecor av ra\r]Qfi do^eifv avro is \eyfiv. The meaning, then, will be till you have a chance of considering .

d 4 TO. air Kivrjs 6p[jnr]0evTa : 5. e. ra eru/^cuVoj/ra. In e 2 below the

phrase is T&V e (Keivrjs wp^^v^v, and those who regard the sen

tence as spurious hold that the aorist participle is incorrect. But

(i) the aorist is appropriate, because it is only after the conse

quences have been drawn that we can compare them with one

another, and (2) it is more likely that Plato himself should vary the

tense than that an interpolator should do so.

d 5 el . . . Bia^covet : Jackson holds that this clause is inconsistent

with the account of the method given at 100 a 4 a ^ev civ poi ^OKTJ

TOVTCO crvp.(f)ct)ve1v Ti6r]p.i us dXrjdr] ovra KT\., but that is a different stage

in the process. We first posit as true whatever agrees with the

vTrodfa-iS) and then we test the hypothesis by considering whether

the things thus posited agree with one another.

ireiST| 8e KT\. Socrates recognizes that the V7r60ecns is not estab

lished by the process described so far. That can only be done by

subsuming it under some higher {modeo-is, and that in turn under

a higher, till we come to one which is unassailable. This is the

process described at greater length in Rep. 533 c 7 sqq.

d 7TWV avwQcv,

*

higher/ i. e. more universal. Cp. Rep. 511 a 5 TO>V

v7TO$eVecoi> avcorepco fKJBaivfLV.

e i em TI licavcv : i. e. to an apxfj which no one will question. This is

not necessarily an apx^ dvvTroderos (Rep. 510 b 7). A vnodfa-is

may be, humanly speaking, adequate without that (cp. below

107 b 9).

OV-K dv(|>vpoio, you will not jumble the two things together.

Though the middle does not appear to occur elsewhere, (frvpeaOai

TOV \6yov,(to jumble one

1

s argument, seems very natural Greek,

and it is hardly necessary to read<pupoi?.

Otherwise we must take

(pvpoto as passive, comparing Gorg. 465 c 4 cpvpovTai ev TOJ at>ra> . . .

<TG<pi(FTa\Kal prjTOpes.

wairep ol dvTiXoYiKoC : Socrates is no doubt thinking of the attacks

on mathematics made by Protagoras and others. When we study

geometry, we must accept its fundamental imoSecreis;the question of

their validity is a different one altogether, and one with which the

NOTES ioi

geometer as such has nothing to do. Only hopeless confusion canresult from mixing up the two things.

2 TTJS apx -qs, your starting-point, i.e. the vrrodevts. Though up\r}is sometimes used of an ultimate apA r/

as opposed to an inoOeais, it

can be used of any starting-point whatsoever. When we are dis

cussing the o-vupau ovra, we take the faidcvis as our apX land decline

to give any account of it.

5 iKavol . . . vivoo-c>4>ias KT\., their cleverness enables them . . .

There is a slight redundance in the use of fivvatrdm after (/curoi, but

it is easily paralleled. They can make a mess of everything without

disturbing their own self-complacency.

3 NTJ Aia KT\. The distinction which Socrates has just made

appeals at once to a Pythagorean mathematician. We are taken

back to Phlius for the last time, in order that the next stage of the

argument may have its full weight.

Third Proofof Immortality (102 a 10 107 b 10).

The first two proofs were based upon analogy. They both de

pended upon the Doctrine of Forms;but in neither was Immortality

deduced from that doctrine. The Third Proof is intended to be

such a deduction.

2 raXXa : i.e. particular things.

TT|V iro)vv|juav icr^fiv, are called after them. This is how Socrates

expresses the extension of a class as opposed to its intension .

Cp. Parm. 130 e 5 ftoKel aoi . . . dvai f ibr) (iiTd, fav Tiidf ru uAAa /zfra-

\ajJifiavovra ras fntavvfj-ias a\jru)v ia^fii . Cp. 78 e 2 iravr^v TU-V (Ktivois

OfJLOOVl p.to)l>.

8 AXXd -yap KT\. The notion here formulated is that of the essential

attribute. We say, indeed, as a.fu$on de parlcr (rots pV]p.ao-i) that

Simmias is greater than Socrates;but it is not qua Simmias or qua

Socrates that they stand in this relation, but only in so far as great

ness and smallness can be predicated of them. The emphatic

words are ire^vKtvat and TUYxav L xwv ^^ie ^ rst e xPresses participa

tion in an eldos which belongs (fivcra to the subject, the latter parti

cipation in an eldos which belongs to the subject tis a matter offact,

but not essentially. The sentence is anacoluthic ;for the subject

TO ... vu6peX >-v is dropped and a new subject TO cAr^c s is substituted.

10 tTtcovvjxiav tx*1 ivoi, has the name of being. Heindorf

115 12

102 NOTES

quotes Hdt. ii. 44 ipw Hpn/cXeo? iir(avvfj,ir]V e^ovroy Gno-iou eivat* Sooften ovofjui^eiv elvai.

C II TOG p.v KT\., submitting his smallness to the greatness of A(Phaedo) to be surpassed by it, and presenting his own greatness to

B (Socrates) as something surpassing his smallness. The readingimf xoiv is not merely a conjecture of Madvig s, as even the most

recent editors say, but the best attested MS. reading (TW). The

meaning of virexew is much the same as that of Trape^eif, and it takes

the same construction, the epexegetic infinite active (urepe^etv),

which we express by a passive. Cp. Gor%. 497 b 9 {morris 2a>.<prei

d 2 "EoiKa . . . o-iryYPa i>tK^s epctv, it looks as if I were about to acquirea prose style. Wyttenbach took (rvyypatyiK&s as referring to the

language in which^i?$;0>iara

were drafted, comparing Gorg. 451 b 7

ojfTTrep ot ev ro> ^ptu) a~vyypa<f)6fjLvoi,Heindorf derived it from arvyypn-

(f)Tj,a bond or indenture

,and thought of legal phraseology. On

the whole, it seems to me more likely that there is a reference to the

balanced antitheses of Gorgias and his followers, of which the pre

ceding sentence certainly reminds one. The word<Tvyypn(j)i.K6s only

occurs in late writers, but there it is the adjective of crvyypa(peus

and always refers to prose style. This interpretation makes the

fut. inf. epetv more natural than the others.

d 7TO fv TJUIV p,Y60os I the form of greatness, so far as it is present

in us or we participate in it.

d 9 SVOLV TO eVepov KT\. This alternative is important for the argument,and the terminology should be noticed. If any form is in a given

thing, that thing will not admit (8execrdat) any form which is

opposed to it. The original form will either (i) withdrawfrom (or

evacuate)the thing, or (2) perish. The metaphors are military

throughout this discussion.

e 2 viro|juvov 8e KT\. These words explain the following. It refuses

to be something other than it was by holding its ground and

admitting smallness. Here vrro/jLevetv to hold one s groundis used as the opposite of

vTreKxopeli>to get out of the way ,

to

withdraw in favour of (its opposite).

e 3 wo-7Tp l^oo KT\. Socrates can admit either greatness or small-

ness without ceasing to be Socrates;but the greatness which is

in Socrates cannot admit smallness.

116

NOTES 102

5 TToX|j.T]K6v seems to be suggested by the military metaphor.

r v TouTCd TO> ira9fjp.a.Ti, when this happens to it, i.e. when it is

attacked by its opposite.

4 ouo-a4>JJs p,e p.vTf])j.ai

is probably nothing more than a couch of

realism. We need not look for covert meanings.

5 fv -rots irp6cr0v . . . \6-yois : 70 d 7 sqq.

i lp.iv is the reading of \V, but V^ LV O T) is also possible.

8 avTT] eivai, to be this, a change of construction from TO ^d (>

yiyvfo dai. Both the personal and the impersonal construction arc

admissible with cb/xoXoyf ITO.

II 7mpa|3aXu>v TTJV Kc{>a/\T]v, turning his head as one naturally

would to a new speaker (not bending ).

3 TO tvavTiov -rrpdY|j.a, : i. e. the thing in which there is an opposite

form. It is a cold thing that becomes hot and a hot thing that

becomes cold; hot does not become cold, or cold hot. In ilie

previous illustration Socrates is the afuKpnv ir^un which maybecome /^V j though smallness cannot admit greatness.

5 TO tv TTJ <{>vcrei(SC. (Viivriov) is the Opposite form in TO xaff OITO as

opposed to TO ev iip.iv which is chosen as an instance of the form so

far as it is in a thing. For this way of speaking of the tK/; cp.

Rep. 597 b 5 where the ideal bed is spoken of asfjtv

r>/ (punei ot tm,

and Parill. 132 d I ra ^.ev fldrj THVTU o>,

77Tf/> 7rpu(5ty/inT<iftTTuval fi T/,

<f)va-(i,ru de (iXXa TQVTOLS eoiKi fu. All C.reck thinkers use the word

<j>L-<ns

of that which they regard as most real. The lonians meant

by it the primary substance (E. Gr. Ph. 2

p. 13) ;Socrates means by

it the world of e ^rj.

>6 TWV dvovTwv Td vavrCa: a clearer expression for TWI> fi-uvrum

TTpuyutiTutv.

) 7 TT) tKlVO)V TTCOVV|J.La . Cp. IO2 b 2.

) 8 wv evovTwv : governed by T<]V cira>vv[ua.v(not gen. abs.).

: i Y V(TLV ^XX-qXcov, becoming one another , turning into one

another .

: 5 OuS au TX. On previous occasions (77 a 8;86 e 5 )

we have heard

of the doubts of Cebes, but he does not feel his doubts return on

this point (Geddes).

KCUTOI <nm X YW KTX. Here we have another hint that the

doctrine is not fully worked out. Cp. above 100 d 5 and below

,07 b 5 .

loa NOTES

C lo "En . . . teal roSg KT\. We now advance beyond the merely

tautological judgements with which we have been dealing hitherto,to judgements of which the subject is a thing and the predicatea form. We have seen that hot will not admit cold or cold heat

;

we go on to show that tire will not admit cold, nor snow heat. Weadvance from the judgement

* A excludes B to a excludes B .

C II Gcpfiov TL KaXets : cp. 64 C2 n. It will be found helpful to keepthis simple instance in mind all through the following passage.

013 o-rrep is regularly used to express identity. A is not identical

with a nor B with b.

e 2 vEcrTLv . . . WO-T6 : cp. Q3 b 4 n.

e 3 TOX) ati-rov 6v6p.a,Tos, its own name, the name of the fldos, e. g.

hot or cold (dioCo-0cu,*to be entitled to ).

e 4 dXXci KCU aXXo TI, SC. a^iovtrdai CIVTOV, i. e. TOV ovo/jLaros TOV eiSous1

,

e. g. fire and snow; for fire is always hot and snow is always cold.

6 5 T1HV fKivoup.opc}>T)v

: i.e. TTJV tKfivovl$(ai>,

TO fKfivov eldos. Thethree words are synonyms. Observe how the doctrine is formulated.

There are things, not identical with the form, which have the form

as an inseparable predicate (di, oravirep -ft).

e 7 ^ ^ TV-yxav lv i $ a^nivTCit.

oirep vvv \iyopev, SC. TO TrepiTTov.

104 3. 2[X6TO, TOT) lavToO 6v6|xa,Tosj along with its own name, whatever

that may be. In addition to its own name we must also call it odd

(TOUTO KdXelv, sc. TnpiTTov} because it is essentially (</n o-ei, cp.

Tre4>VK<;vai)odd.

a 3 Xt yu) 6e avTD ctvai KrX., I mean by the case mentioned (CIVTO)

such a case as that of the number three, which is not only entitled

to the name three,but also, and essentially, to the name odd .

Similarly fire is not only entitled to the name *

fire,but also, and

essentially, to the name hot .

a 6 OVTOS oux oirep KrX. Most editors adopt Heindorf s conjecture

ovirep for oTTfp, which is demanded by grammar ;for Srrep ought

to be followed by ?/ Tpuis (sc. eo-r/i>).On the other hand, it may

be urged that onep was so common in geometry, especially to

express ratios, that it may hardly have been felt to be declinable.

It is a symbol like : or =,and nothing more.

a 8 I T||ju(rtjs TOV dpL0fJLov a-rras, one whole half of the numerical

series. For 6 r/Mtcru? instead of TO ^irrusee L. & S. s v. I. 2, and, for

118

NOTES 104

the expression, Theaet. 147 e 5 TO

( we divided into two equal parts ).

2 6 trepos . . . O-T-IXOS, the other row or series .

tmovcrrjs . . . c 2 v7rop,eivai : the military metaphors are still kept

up. Cp. 102 d 9 n.

1 (l-n-o\XtjjLva T| vmeKxwpotivTa, as if dependent on (/;atWrm, b 7, the

intervening eoiKe being ignored. \Ve are now able to say that

things which have opposite forms as their inseparable predicate

refuse to admit the form opposite to that which is in them, but

either perish or withdraw at its approach. The simplest instance

is that of snow which is not opposite to heat, but melts at its

approach.

1 rdSe ... a KT\. \Ye are not defining a class of d S^, but a class

of things (c 8 uXX arra) which are not avra evavria to the attacking

form. It has not been suggested in any way that fire and snow

are f idr], and it seems improbable that they are so regarded. Onthe other hand, three, which, for the purposes of the present

argument, is quite on a level with fire and snow, is spoken of (d 5)

as an ific u. It is this uncertainty which creates all the difficulties

of the present passage. That, however, is not surprising; lor, in

the Parmenides, Plato represents Socrates as hesitating on this

very point, and as doubtful whether he ought to speak of an etSos of

man,y?r<?,or water . This, however, does not affect the argument.

We need only speak of things without deciding whether they are

forms or not.

a on av Karao-xi) KrX. Things which, though not themselves

opposite to a given thing, do not withstand its attack, are those

which, if one of them has taken possession of anything, it compels

it not only to assume its own form, but also in every case that of

something opposite to it (i.e. to the attacking form). The illustration

given just below makes it quite clear that this is the meaning,

though the pronouns are a little puzzling, and will be dealt with in

separate notes. The verb Karfxfiv keeps up the military metaphor ;

for to occupy a position isx<*P

>lov wrtx eiv

2 T^V avjTo-u I8 av, sc. T.>TOV K

aTa<Tx<nvos.There is nothing abnormal

in the shift from plural (a) to singular in a case like this. After an

indefinite plural some such subject as any one of them is often

to be supplied, and Karda-xn is felt to be singular in meaning as well

119

104 NOTES

as in form, as is shown by on av and at/ro, whereas at d 5 we havea av Karacrxii duly followed by ainols. For the change of number

cp. also 70 e 5 n. and Laws 667 b 5 del T68f . . . vTrdpxfiv anao-iv

ocrois avuTTapfTTfrai TIS ^aptf, 77TOVTO avrb p6vov (sc. rr]v X<*P

lv)avrov

TO (TTTOvdalOTarOV (LVdl KT\.

d 2 auro refers to on av jcnrao-^j;, the thing occupied. For the slight

pleonasm cp. 99 b 6 ; me 8. The meaning is fixed by d 6 dvay^avTois referring to a av . . . Karaa-x^.

d 3 aurw is omitted by most editors, but the meaning of t vnvrinv is byno means clear without a dative. If we remember once more that

we are defining a class of things which do not hold their ground be

fore the onset of an opposite, it is not difficult to interpret mVu as

the opposite in question implied in TU t-vavria ou\ vrroutvei cniovra

above. This is also borne out by the illustration given below. It

is the form of the odd which prevents the approach of the even to

three, just as it is the form of cold which prevents the approach of

heat to snow. (Cp. below e 9 TO yap Ivavrlov del avrca fTri(f)ep(i.

This last passage is strongly against the reading Set for aei, whichI regard as a mere corruption (AEI, AEI).

d 12-i] irepiTTTi, sc. uopt^rj. There does not seem to be any other

instance of this brachylogy. The normal use is seen just below in

} rov upriov.

e 5 Avapnos cpa. The precise point of this step in the argument only

emerges at 105 d 13 sqq. The term Trfpirro s-, odd, does not at first

seem parallel to a term like dvddvaros. As Wohlrab says, the point

would not require to be made in German ; for in that language the

odd is called das Ungerade.

e 7 opicrao-Oai : W hasopitra<rdat Set?, which gives the meaning, but

is probably due to interpolation. Tr. What I said we were to

define .

iroia KT\. Fire, for instance, is not opposite to cold nor snow to

heat, yet fire will not admit cold, nor will snow admit heat.

e 8 atiTo, TO tvavrCov. It is plain from avrb Several in the next line that

fivro must refer to the same thing asrii>t, and, in that case, TO evav-

TIOV can only be added if we suppose nvi to mean virtually T&V

tvuvri&v rivL,l one of a pair of opposites, and take cuVo as * the

opposite in question . I cannot attach any appropriate sense to the

vulgate avTo TO fvavriov, which ought to mean what is actually

120

NOTES 104

opposite to it,which would imply e. g. that snow will not admit the

cold. The same objection applies to the variant ULTOJ TO tvavridv

adopted by Schleiermacher and Stallbauin. Wyttenbach proposedeither to delete TO fvarrinv or to read TO or* fvavrlov. The former

proposal would simplify the sentence;the latter shows that he

understood it.

i 8 vuv. in the present case.

10m((>i p6i.

is another military metaphor (cp. eVifp/petv TroXfi/m-,

bellum injcrre, orr\acm<pep(iv &c.). Tr. it always brings into the

tield its opposite ,i.e. TO TTfpn-ToV. It is very important to notice

that eTTKJitpeiv is always used of the thing attacked,while f-niivai

and Kdrexfi" are used of the thing which attacks it. ETritfifpav

refers to the means of defence. It is, we may say, TO appropej/oi/

which fvnvrlov ri emtpepfi TCO emi ^ri. Further, fV.tVni is not the

same thing as Karfx fiv>

which implies a successful Vpo5or.

1]Suds TO) TTtplTTCO, SC. TO fVClVTlOV fVl^Cpel, I. G. T<> t ipTLDl .

l I dXX Spa KrX. aXXu resumes after the parenthesis with a slight

anacoluthon.

a 2 H-TI P.GVOV KTX. Taking the same instance as before, not only does

cold refuse to admit its opposite, heat, but so does snow, \\hich

always brings cold (which is the opposite of heat) into the field

against it in self-defence.

a 3 clXXd KO.L K6ivo KTX. All editors seem to take tKf ivn as subject of

^6^(KT6ai. and antecedent to 6 uv eVifpe pr/, but that leads to great

difficulties, the chief of which are that we have to refer fWro> to

something other than eVeifo and to take e cp

1 on j- nvrot// of the

thing which is being attacked instead of the attacking form.

Riddell (Dig. 19) took cKelvn (sc. o/><C ;)as an accusative pronoun

in apposition to what follows. I prefer to take it as the object of

6e nr0ru and closely with eV// 6Vi av aiVo ti/. The subject of Stfyin&n

will then be 6 av enKpepri n evuvrtov eKtivcp. Then {>ro TO eTri^tpov

repeats 6 av eVi0epr; KT~\. and T/)V TOU emfapafjievov f vainior^Ta repeats

fKeii o. We have thus an instance of interlaced order (a b a b)

which is, I take it, what Socrates means by speaking <rvyypa(f>iKus.

a 5 ou . . . x ^P ov >

it i siust as we ll-

a 6 TTJV TOU c PTIOV, SC. Idetiv. Cp. IO4 d 14.

ay TO Si-n-Xdo-iov, in apposition to ra St ica, which is the double of five,

and therefore an even number.

121

105 NOTES

a 8 ToOro p,v ovv KT\. I formerly inserted OVK before evavriov with

most editors, but this leaves Km and the concessive/xei>

ovv without

any meaning. I now interpret : It is quite true that this (the

double) is itself opposite to another thing (viz. the single, TO airXovv) ;

but at the same time it will also refuse to admit the form of the odd

(to which it is not itself opposite). The reason is, of course, that TO

dLirXda-wv always eVic/^fi TO apnov, brings the even into the field to

resist the attack of the odd;

for all doubles are even numbers. It

goes without saying that it will not admit TO dnXoiv which is its own

opposite.

b i ou8 STJ KT\. The almost accidental mention of double and single

suggests another opposition, that of integral and fractional. With

Heindorf, I take the construction to be oi>8e df) TOTJ/JLL

iAioy (f ) ovde

Ta\\a ra ToiavTo, TOrjp.

.crv (^j K.CUTpiT>j/j.6piov

av (J) fcal iravra TO. roiavTa

(Se^eTai) TI]V TOV S\ov (Idenv). If we observe the slight colloquial

hyperbaton of ri]v TOV oXou, there is no need to interpret TO fjfjuav in

an artificial way (as fractions whose denominator is 2,like f and

)

or to delete it. No given fraction is itself opposite to TO oAoi/, but

they all bring into the fieldT>}V

TOV popiov Ideav in self-defence

against the attack of TO o\ov.

b5 o av epcoTw, in the terms of my question (Church). The

readings of the MSS. vary considerably, but the meaning is clear

from the sequel.

b 6 Xf^co BT) KT\., I say this because, as a result of our present argu

ment, I see another possibility of safety over and above (irap ) that

safe answer I spoke of at first (100 d 8).

t> 9 co av TL KT\., what must be present in anything, in its body (i.e.

in a thing s body ), to make it warm? The text is not quite cer

tain, and it would no doubt be simpler to omit eV TO> with Stephanus,

thus making the construction the same as in c 3. It is possible,

however, to understand eV TCO crco/itm as a further explanation of

<u av e y-yeV/Tcu, so I have let it stand.

c ITT|V (l|xa0T],

*foolish. Cp. 100 d3. The irony is kept up.

c 2 KonvJ/oTepav : KO^OS is the urbane equivalent of crafyos, and npi^yis the regular opposite of o-o$or (cp. 101 c 8). We are taking a step

towards the Kop.\l/tlai which we deprecated before. K TWV vOv : cp. b 7.

cpav -rrvp. It is safe to say this because $fp/ucm?r is an inseparable

predicate of n-up, and so the presence of fire is a sufficient ama of

122

NOTES 105

bodily heat. This does not mean in the least that fire is the onlysuch cause, as appears clearly from the other instances. There are

other causes of disease than fever, and other odd numbers than the

number one(?) p.ovds).

3 VXT| dpa KT\. Previously we could only say that participation

in the form of life was the cause of life; but, f< TWV vvv Xe-yo/^ vco//,

we may substitute \|/u^^ for W/, just as we may substitute rrt p, nvpf-

To f, p.(n ds for depfjLUTiis, vdoros, Tre/HTToTr/?. There is not a word about

the soul being itself a form or elfins, nor is such an assumption

required. The soul may perfectly well be said to occupy the

body without being itself an ioVfi. It is a simple military metaphor

(cp. 104 d I n.\ and implies no metaphysical theory.

IO ObKoiJv vj^x 1!KT^- The point is that, though \^i ^?; itself is not

opposite to anything, it always brings into the field somethingwhich has an opposite, namely life. We may say, then, that soul

will not admit that opposite (i.e. death), but must either withdraw

before it or perish.

13 Ti ouv KrX. The point here is mainly verbal. It has to be shown

that what docs not admit Bdvaros may be called dOdvaros.

A.p.ovtrov . . . TO B uSiKov Stands for TO[iti> (ifiovu oi>,

TO & dOiKOV

by an idiom of which Plato is specially fond. Cp. Prof. 330 a 3

aXXo, TO Se aXXo, Theaet. 181 d 5 ^<- 5/ Xeyco . . . eirtij KH

IJIT(U>S,

nXXoiGxrii, rt]i>

8e $)Qpdv t Rep. 455 ^^V1"")

i(lTP LKrli } ^ ^

>

Ktt L p-waiKr),

175 afiovaos f/)uo"fi.

IO Tt oxiv KrX. It has been proved that the soul will not admit

death;but we have still to deal with two possible alternatives

;for

it may either withdraw or perish . This alternative actually

exists in all other cases;but in the case of TO dddvurw the second is

excluded ;for TO aduvarov is ipso facto nvwXefyov. Therefore the

soul must withdraw at the approach of death.

l i dXXo TI . . .-f],

nonne. The interposition of the subject is unusual,

but cp. 106 e i. There is no contradiction in saying that the un

even is perishable. If there were, three would be imperishable

because it may be substituted for the uneven .

L 3 TO dOepjiov, though the reading rests only on the authority of the

corrector of T, must be right (6epp>vBT\V Stob.). The word is

coined, like avdpnos, to furnish a parallel to dddvaros. Snow is to

TO aQep^ov as soul is to TO addvarov.

123

io6 NOTES

a 4 irayoi : another military metaphor.a 8 TO dvj/vKi-ov : Wyttenbach conjectured u-^v^pov to correspond with

adeppov, but U^VKTOV, what cannot be cooled, is a better parallel in

sense, if not in form, to dddvarov.

C I avTOVI, SC. TOV 7TplTTOVl aVT* K61VOV, SC. aVT\ TOV TTtplTTOU.

d 2 TOVTOV-ye tveKa : cp. 85 b 8.

d 3 H.T) 5xoiTo : I can find no parallel to this use of prj. Thereare instances of

p.f) with the potential optative in interrogationsintroduced by TTU>S or rlva Tponov. We might have had TTMS av .

fiti^exuiro; how could anything else avoid receiving? and this

is virtually what the sentence means (G. M. T. 292).

107 a 5 dvapdXXotTo is an instance of the optative without av often found

after such phrases as (OUK) cad otrnr . . ., (oik) {&& oVcoy.

b 6 emo-Kcirrcatcra4>fcrTepov, if the text is sound, is a very striking

anacoluthon due to the parenthesis. This sentence is just like

the reference to the p-aKporepa 6<3o? in Rep. 435 d and the naxpu-

Ttpa Trepiodos, ib. 504 b. It is clear that the Trpomu vrrodta-eLs

which are to be re-examined are just those mentioned above,

100 b 5, that is to say, the Theory of Ideas in the form in

which it is presented to us in the PJiaedo. Whether Socrates was

conscious that the theory required revision, I am not preparedto say ;

but it is clear that Plato was. The re-examination of

these V7ro6ea-fts is to be found chiefly in the Parmenides and the

Sophist, both dialogues in which Socrates does not lead the dis

cussion.

b 9 TCIJTO G,V>TO. viz. that you have followed up the argument as far as

is humanly possible. If you make sure (crafpes) of this, you need

seek no further. The argument ends with a fresh confession of the

weakness of human arguments. Cp. 85 c I sqq.

ov)8V T]TT)oreT TTepcuTt pco I Cp. 7z /W. 2Q c8 dyanav xp*), /Lie/nj/T/jueVou?

if 6 Xtycoj eyii) vp.f is re of Kpiral <pvo~iv dv6pu>nlvi]i> ex.op.ev, coare

TUVTUV TOV CiKOTa fJLVUOV (inoSf)(Op.6l>OVS TTptTTd TOVTOV

fJ.rjd6l>TL TTfpfl

The conclusion of the whole matter. The Myth (107 ci

115 a 8).

C 2 etirep TJ tyv\r\ dOAvaTos KT\. Cp. Rep. 6o8c9 Tt ovv\ O LSL ddavdra)

T7pa.yfjM.Ti vTTfp TOCTOVTOV Selv xpuvov ecTTrouSaKeVat, dXX ov\ VTrep TOV

navTos;

124

NOTES 107

. 3 Ivcp KaXov^ev TO f,v, for which what is called life lasts. For

this way of speaking cp. //. xi. 757 *,u\\rj<riov Zvdu

/coXo>i/r? |

KfK\r)Tcu. Wyttenbach quotes several poetical parallels and Xen.

HelL V. I. IO 4vBar) Tptirvpyla Ka\flrat.

; 4 vOv5-f|, nuncdemum. Cp. 6ie6 ;/.

; 6 tpjicuov, a godsend, Schol. TO njrpoa-SoKrjTov Kepfto?. The wordwas properly used of treasure-trove

( windfall,1 aul aine), which

was sacred to Hermes. Cp. Symp. 217 a 3 (t )/j.mov //y^o-u^i- t<W

KIU (iTvxrj in t^ov 6av(jL(i(rT()i>and the expression KDLVUS Ey^jjj,

; Shares ! (Jebb on Theophrastus, Characters, xxvi. 18).- 8 v\)v Be, but, as it is . . .

i 4 TpocJ^s : cp. 81 d 8 n.

\tyfTa.i, sc. f v TO> Xoyco, in the mystic doctrine. Cp. 67 c 5 n.

1 6 6 Itcdo-Tou Scujiuv : cp. for the mystic doctrine of the guardian5<u /zo)i/ Menander (fr. 55 Kock) "Arra/ r^ ftdificov di

tipl crv^nnpiffTd-

TinI

evfli-s yfvofjLfvw (jLvarayutyus TOVfiim>.

The idea that the ^(lifjaov

has a soul allotted to it as its portion appears in the Epita-phios of

Lysias 78 o re 8aifj.atv 6 TIJV ruifrtpav p.o ifxiv fiXr/^ w?, and Theocritus

iv. 40 cum TO>(TK\ripu> /jiuXa. 8uip.ovos ov

fi XeAoy^fj. It was doubt

less the common view, but is denied by Socrates in the Myth of Er

(Rep. 61761), where the TT/n^/yrr/? says: ov% vpii? dai^cDV X//^enu,

dXX Vfjifls daifj-ova (lipi/aeo-df.

1 7 els 8r] Ttva TOTTOV KrX. We learn what the place was from

Gorg. 524 a I OVTOI nvv . . . 8iKd(TDV(nv tv rco\(tp.>

i^ L. The meadowof Judgement is Orphic. Note the use of $f/ TIS in allusion to some

thing mysterious. Cp. 108 ci; 115 d 4. So or 5/y, 1076!, 2.

All through this passage <V/

is used to suggest something known

to the speaker and to those whom he addresses, but of which they

shrink from speaking.

1 8 8ia8iKao-ap.evovs KrX. In Rep. 614 c4 we read that the Judges, e /mfV/

duitiiKwreiai,bade the righteous proceed to the right upwards and

the wicked to the left downwards. The active is used of the judges

and the middle of the parties who submit their claims to judgement

(cp. 113 d 3). The meaning cannot be, as has been suggested,

when they have received their various sentences, for that would

require the passive, and <3u5iKuea$ui always means to submit rival

claims to a court .

:

(p 5-r): cp. d 7 n.

125

107 NOTES

e i TOVIS v0v8e : cp. 76 d 8 n.

62 wv ST| r\)\eiv : cp. d 7 n. I have adopted >

/from Stobaeus rather

than the MS. fiei, which reads awkwardly. Cp. Crat. 40005 o>r

^LK.I]V difiovarjs TTJS ^v^i]? cov drj eveita didaxriv (referring to the Orphicdoctrine).

64 v iroXXats . . . ircpioSots (eV of the time a thing takes cp. 58 b 8 n.}.

In/?<?/. 615 a 2 we have a ^tXteVr/? iropeia, consisting of ten irepio8oi

of a hundred years each. In the Phaedrus( 249 a) the Trc/uoSoi are

longer.

65 o Aicrx^Xov TiqXf^os. The references to this quotation in other

writers seem to be derived from the present passage, not from the

original play.

108 a 4 o-xio-ecs T KCU Tpi68ovs, partings of the way and bifurcations.

The reading rpioSovs was that of Proclus and Olympiodorus and is

much better than the MS. nepiodovs, which is probably due to

irepioftois in e 4. It is the only reading which gives a proper sense

to the next clause (see next note), and goes much better with

a"\ureis. Cp. also Gorg. 524 a 2 eV TW Xei^iom, eV r// rpiofico c^ ry?

(^eperoi rco 68co, 77 y^eV ft?p.ciK.apa)i> vrjcrovs, r)

8 et? Taprapoj/. Virgil,

^4^;/. vi. 540 ///V /6>a^J est paries ubi se iriafindit in aitibas.

a 5 0vcrt(iv is better attested (TW Stob.) than the 6o-iW of B, thoughthat is an ancient variant (yp. W). The MS. of Proclus, in

Remp. (85. 6 Kroll), has ovcriuv, which explains the corruption

(O for 9). The reading Qvawv alone fits the explanation of Olym

piodorus, (ITTO TO)V V TpiodniS Tl^WV TT/S EKaTlJS (cp. laSt nOte). Tll6

sacrifices to Hecate (Trivia) at the meeting of three ways are well

attested, and Socrates means that these shadow forth the rpiodos in

the other world.

a 7 OVK a-yvoel TO, irapovTo. : i.e. the purified soul is familiar with the

region through which it must travel.

a 8 Iv TCO t lAirpocrOev : 8l C IO.

irepl tKetvo (sc. TO aw^a) . * . tirTo-rjfxtvrj, in eager longing for .

The verb Trroeto-tfai always refers to fluttering or palpitation of the

heart, often, as here, caused by desire. For desire of the corporeal

in a disembodied soul cp. 81 e I.

t) 4 oGnrep : Cobet proposed olnep, but Cp. 113 a 2 ov . . . a(ptKvoui>Tai

(where, however, Schanz reads ot). The poetical form is not out of

place here.

126

NOTES 108

) 5 TOIOUTOV : i. e. nudQapTov.

) 7 Tav-rqv jjuv resumesrf]i> pev above.

) 8 o-wfjiuopos : a-vvodonropos Timaeus. The word is poetical, like

the use of the simple e/iTropos- for wayfarer .

a{,TT), by itself,

alone .

: I cos dv ... y va)VTai>

till they have passed. The xp t/>1"- 1 ai~e

the Kfpiodoi. Cp. Prot. 320 a 7 nplv (g /if^ar yeyoj c nu.

8-r] rives : cp. 107 d 7 #.

: 2 wv tXGovTcov, when they are gone, i. e. when they have passed.v-n- dvaYKir]s is equivalent, as often, to e avayKr,?. There is no

personification.

Z 3 fxerptcos : i. 6. AcnXwf. Cp. 68 6 2 n.

Z 7TWV -n-epl yf\s eltoOoTCJv Xtyeiv. From the time of Anaximander and

Hecataeus the construction of yr,s rrepiodoL had been a feature of

Ionic science (E. Gr. Ph. 2

p. 53, n. 4). Aristophanes mentions

a TTfptofios- containing the whole earth as among the furniture of

the (ppovTHTTjjpiov (Clouds 206). In this passage, as we shall see,

Socrates abandons the central doctrine of Ionian geography.

5 v-n-6 TIVOS mimo-p-ai. It is best not to inquire too curiously who this

was. It was not Archelaus;for he believed the earth to be a flat disk

hollow in the centre. It was not Anaximander; for he regarded

the earth as cylindrical. It was not a Pythagorean ;for the

* hollows are distinctively Ionian. The influence of Empedocles

on the details of the description is well marked. Such an attempt

to reconcile opposing views may well have been made at Athens

during the second half of the fifth century B.C., but hardly at any

other time or anywhere else. Personally, I am quite willing to

believe that the theory is that of Socrates himself. It ran scarcely

have been seriously entertained by Plato at the time he wrote the

Phaedo; but it continued to have great influence. The cosmology

of Posidonius, as we know it from the Ilepi KUO-^JLOV wrongly included

in the Aristotelian corpus, is based upon that of the Phaedo, and it

was in substance the cosmology of Posidonius which ultimately

prevailed over the more scientific doctrines of the Academy, and

dominated European thought till the time of Copernicus. The

leading thought is that, if the earth is spherical, there must be other

oiKovfjifvm than the one we know;for our olKov^^ is but a small

portion of the surface of the sphere.

127

io8 NOTES

d 4 oux TJrXavKov TXVT) : Eusebius has oi^l 17, so perhaps we should

read ou^i foroi>x 17

with Heindorf, who shows that later writers quotethe proverb in this form. The paroemiographers give several ex

planations of it, the simplest of which is that it comes dnb rXni /<ou

2n/Luou os- -nputrov nu\\r]criv e<pevpf tridfipov (cp. Hdt. i. 25). I believe,

however, that the more complicated explanation is right, and that

the reference is to a working model of the harmony of the spheres

originally designed by Hippasus, for which see Appendix II.

d 5 " Y t&TW) SC. a TTtTTficr/nat, ws JJUVTOI d\T|0T], SC. rreiretap.ai} xaXeirooTepov,

SC. dirjyTjcraa dat,

d 9 ^apK6tv is the best attested reading, but that of B, enpKft, might

stand, if we take pot doKfl as a parenthesis.

e 4 IIt-n-6i.crp.ai <Ls . . . Bctv : anacoluthon.

e 5 v p.o-co . . .TTpL<j>epT)s

ovcra ~. the original Pythagorean doctrine

(E. Gr. Ph.3p. 345). Note the propriety with which oi-pavus is

used for the world,i.e. everything contained within the heavens

(E. Gr. Ph. 2

p. 31). Plato does not commit the anachronism of

making Socrates adopt the later Pythagorean view, that the earth

revolves round the Central Fire (E. Gr. Ph. 2

pp. 344 sqq.).

log a i dpos : the accepted Ionian doctrine (cp. 99 b 8.).

a 2 TT|V 6p.oioTT]Ta, its equiformity. This is another instance of

historical accuracy in terminology ;for the terms o/zocor and 6pou>Tr)s

were originally employed where tros and tVor^r would have been

used later. Cp. Proclus Commentary on the First Book of

Euclid, p. 250. 22 Friedlein Aeyerru yap fir] trpwros fKtwos (0aX)s)

(TTLcTTija ai Kal flrrav a>s apa 7rai/r6? icrocrKfXovs al rrpos TTJ /3aVfi ytovial

i crai flfj iv (Eucl. i. 5)? apxaiK&Tepov 8e ras Irras opoias irpocreiprjKsvai.

Just as what we call equal angles were called similar angles, so

a sphere was said to be similar every way . Aristotle ascribes

both the theory and the use of the term O/ZOIOT^S to Anaximander (de

Coelo 295 b 1 1 fieri df rives ol 5ia ri]V oyuotor J/ra (f)aaiv avrr)t/ (SC.Tr)vytjv)

ue feif, (bfTirep TU>V apyaicov Avnfciuavopos uaXXovp.ti> yap ovofvctvoi

TJKara)

i/(Is TU TrXaytn (pepeffdai irpocrijKfi TO errl TOV p.eaov idpvp.fvov Kal Of

TTpus TU eV^ara f%ov, ap.a 5 advvarov elf ravavrla Troielcrdai

K!VII<TIV coar e uvaynrjs pevfiv. It is quite wrong to take

as referring to homogeneity of substance or density. As we shall

see, the world is not homogeneous in substance at all.

a 3 TTJS YTJS O.CTTJS TTJV l<roppo-rriav,the equilibrium of the earth itself.

128

NOTES 109

Anaximander s cylindrical earth could hardly be called iVopporruvlike the Pythagorean spherical earth in the centre of a sphericalworld (ovpavos).

a 6 OHOIGOS . .<x

ov i s equivalent to o/imov oi^mivrrj). Cp. Aristotle loc.

dt. (a 2 n.) o^oi cor rrpus TO. fcrxara e^oy.

a 8 Kal 6p0ws Y- The ready assent of Simmias marks the doctrine,

so far, as Pythagorean.a 9 ira.p.p.Y<i

TI eivai is a direct contradiction of Archelaus, whoSaid KficrOm 5 eV /ieiro) (T^V yi]v) ov8fi> pepos oucrav^ toy eiTTfLV, TOV TruvTits

(Hippolytus, /\/".

i. 9. 3).

avtro, SC. TT]V yi]V. Cp. 88 a 6.

b I TOWS p. xpt K T^- The Pillars of Herakles are well known as the

boundary of the olnov^evi] on the west, and Aeschylus spoke of the

Phasis as the boundary of Europe and Asia (fr. 185) 8iSvp.uv x^ov!^ ^^~

punrrjs \ fieyav ^5 Acrtaj rfpp.6va 4>dcr(^), cp. Hdt. iv. 45. So Eur.II;f>p. 3

otroi re YlovTov rfp/jLOixjuvT fi.T\(ivTiK.Sav

|

vaitrutriv turo).

b 2 -n-epl TTJV GaXarrav olKouvras, dwelling round the Mediterranean

(the dti\ciTTa /car f^o^ 7/i ) like frogs or ants round a swamp. (Cp.

A/. AT. Te\p.(i TOTTO? 7rr/XcoSf;f vtiaip eycor. )

b 3Kal aXXovs aXXoOt KrX. As Wyttenbuch saw, this part of the

theory comes from Anaxagoras (and Archelaus). Cp. Hippolytus,

Ref. i. 8. 9 flvai yap avTT]V (TIJV yr\v] Kol\ip xa\t\f>.v vbup tv TO IS KoiXo)-

p.acrLV ( Ava^ayopiiS c/jr;fri! ), ib. 9- 4 ^ip-^1 y< p fivui TO Trp ^Tov(ri]i> yr;v),

areKvitXtp p.fv ovaav vtyrjXjjv, ^iaov fit KOI\T}V ( Ap^eXnos (prjatv), a view

which is obviously a generalization from the Mediterranean basin.

Here it is combined with the theory ot a spherical earth (Anaxagoras

and Archelaus believed in a flat earth), and it is assumed that there

are several such basins with water in the middle and inhabited land

round them. According to Posidonius, too, there were many O IKOI-

pevai, but they were islands, not hollows.

b 6 TO re uScop Kal TT|V 6p.ixXf]v Ko.1 TOV cU pa. Here again Plato correctly

represents fifth-century science, according to which water is con

densed air, mist being the intermediate state between them (E. (ir.

Ph. 2

p. 79, w. i). The discovery of atmospheric air as a body dif

ferent from mist was due to Empedocles (ib. p. 263) and Anaxagorar

(ib. p. 309) ;but it appears that the Pythagoreans adhered to the

older view. Cp. Tim. 58 d I afpos (yfvrj}TO p.tv evayea-rarov (rrixK^v

aWrjp K(t\i>vp.(vos,(> $f

6o\(pa>T(iT<>s opl-X^ 1!re KnL

"

K "T r

1251129 K

iog NOTES

b 7 avTTjv . . . TT|V YTJV: the true surface of the earth (called below the

true earth ), as opposed to the basins or hollows . It rises abovethe mist and air . It is clear that we are to suppose considerable

distances between the basins.

b 8 aiGepa : aWrjp is properly the sky regarded as made of blue

fire. This, as we see from the passage of the Timaeits quoted in the

last note, was supposed to be air still further rarefied. It is the

intermediary between fire and air, as opix\rj is that between air andwater.

c i TOVS iroAXotis tcrX. This implies that Socrates knows the divergentviews of Empedocles and Anaxagoras, the former of whom gave the

name ul6i,p to atmospheric air (E. Gr. Ph. 2

p. 263 sq.), while the

latter used it of fire (ib. p. 312 n. i).

TiLv irepl TO. ToiavTa etcoOorcov Xtyeiv : I do not know any other

instance of nepi c. ace. after Xc yeu/ in Plato (Gorg. 490 c 8 is not

one;for TrXe ov *xflv s understood and Xeyets is parenthetical). I

am inclined to think the words elcadorcoi \eyetv have been wronglyadded from 108 cj. For the resulting phrase cp. Phaedr. 272 c 7

ov (Xoyoi )TWV TTfpl Tavrd rivwv aKrjKoa, ib. 273 a 5 rol? rrepl ravra.

c 2 viroo-T(i0n7]v, sediment, lit. lees (rpvyia, rpvg Hesych.). Notethat air, mist, and water are the sediment of the aWrjp.

d 4 irapd o-^io-L : Socrates is thinking of a whole people dwelling at

the bottom of the sea. This is not inconsistent with el TIS above

(04) ;for el ns is continued by a plural oftener than not.

d 7 Sid TOUTOV, SC. 8in rov depos.

d 8 TO 8 eivai rauTov, whereas it is just the same thing with us as

with the imaginary dwellers at the bottom of the sea. For TO 8e cp.

87c6. I see no reason to suspect the text. 7 he asyndeton

explicativum is quite in order;

for eivai TCIVTQV is explanatory of

ravTuv 5i) TOLTO Km ?//za? jrerrovdevai (cp. 72 C 3 n.).

e 2 ir aKpa : the surface of the air is parallel to that of the sea

(d i).

e 3 KaTiSeiv<av)

: the 8^ of Eusebius is probably a trace of the lost

<"v (AN, AH), which might easily be dropped by haplography.

e 4 dvaKviTTovTes : cp. Phaedr. 249 c 3 (^X 1)) avaKv^raa-a els TO ov OPTUS.

The position of the attributive participle outside the article and its

noun is normal when there is another attribute. Cp. Phil. 21 c

f v r&> nap(i\pr]pa rjSovrjg 7rpo<rnUTTOvo i)St

130

NOTES 109

e 5 OUTCOS av nva . . . KariSeTv is a good instance of a form of

binary structure,noted by Riddell (Dig. 209), in which the fact

illustrated is stated (perhaps only in outline) before the illustration,and re-stated after it (a b a).

e 7 o d\T]0cos ... TO u\T]9ivov . . .

Y) ws d\T]0J,s : observe ho\v Plato

varies the expression.

a i T]Se ... i] Y"ithis earth of ours, 5. e. the hollow in which we

dwell and which we take to be the surface of the earth.

a 5 o-Yipa-yyes, <^PfIy, v<f)a\os rrerpa p^y/juru e

x<n<(Ta, Hesych., Suid.

a 6 OTTOXJ av Kal [f|] yr\ TJ,wherever there is earth to mix with the

water. Though there is no good authority for the omission of r, it

is certainly better away.a 8 ttcetva, the things above on the true earth which are in turn (<n>) as

superior to what we have as those arc to the things in the sea.

b 1 l -yap ST| . . . KaXov is far the best attested reading, thoughB omits KaXov and alters Sr; to Set. Olympiodorus apparently had

Set and KuXoV, for he finds it necessary to explain why the p.vt)v is

called beautiful. It is to be observed thata/if tf"? is only in place where

we cannot apply the strictly scientific method. There is nothing

mythical about the ei S?/, but all we call natural science is neces

sarily so, as is explained at the beginning of the Tiniaeus. It is, at

best, a probable tale . Cp. Taylor, Pl<ito, pp. 50-2.

b 6TI Y"n

a^T1H5 the true earth.

wo-rrep a! 8co8eKaaKVToi o-^atpai, like balls made of twelve pieces

of leather. This is an allusion to the Pythagorean theory of the

dodecahedron, which was of special significance as the solid which

most nearly approaches the sphere (E. Gr. Ph. p. 341 sq.). To

make a ball, we take twelve pieces of leather, each of which is

a regular pentagon. If the material were not flexible, we should

have a regular dodecahedron;as it is flexible, we get a ball. This

has nothing to do with the twelve signs of the zodiac, as modern

editors incorrectly say. Cp. Tim. 55 c 4 en 8t oua-ijs o-ucrrmrfan- puis

TTffj-TTTTjs (a fifth regular solid besides the pyramid or tetrahedron,

the cube, and the icosahedron), eVt TO irav 6 6d.s aiV/} Karexpf)araTO

Kcivo dtafayptxfr&v (when he painted it

,see next note). The

author of the Timaeus Locrus is perfectly right in his paraphrase of

this (98 e) TO 8e 8u>dKiie8pnvciKuva TOV TTOVTOS evTiiiraTa, tyyitTTa (T^atpas

ov. The whole matter is fully explained in Wyttenbach s note,

1 K 2

no NOTES

from which it will be seen that it was clearly understood by Plutarch,

Simplicius, and others. Proclus, in his Commentary on the First

Book of Euclid, shows how the whole edifice of the Elements leads

up to the inscription of the regular solids (KOO-JLUKO or nXaruwKu

ax^iV-arii) in the sphere.

b 7 xP t >Ha <riv 8ii\T)jijxevTi. The true earth is represented as a patchworkof different colours (for SifiXij.M/ie wj cp. 81 c 4 .). This must be the

explanation of the words eVcetvoSuia)ypa0a>i/, painting it in different

colours (cp. dtan-otieiXAa)). Each of the twelve pentagons has its

own colour.

b 8 Sei-ypaTa, samples. In the same way our precious stones are

pieces (/io/ji a) of the stones of the true earth (below, d 8).

c 2 n-oXu n K Xap/rrpoTepojv : for the position of e< cp. 70 c i n.

fjTOVTCOV : the case after

fj assimilated to that before it (Riddell,

Dig. 168). Cp. Meno 8308 OTTO peifrvos . . .?} ToomTijy

ypapM*) Laws 892 b I ovarrjs y (wrijs (sc. ^v^s) irpfafivTepas rj

<TCO/AUTOS1

.

TT)V p.ev . . ., sc.yr)i>,

( one portion of it, one pentagon.C 4 TT)V 5 oo-T] XeuKTj, all the part of it which is white.

c 6 *alY<ip

aura ravra KT\. The meaning is that, as the basins or

hollows are full of air and water, the surfaces of these producethe appearance of glistening patches among the other colours, so

that the general appearance is that of a continuous(<ruvx s) surface

of various colours (ironciXov).

c 7 tKirXea is quite a good word, and there is no need to read ffiTrXen

with inferior authorities.

d 3 dvd Xoyov, proportionally.

d 6 TT)V re XeioTTqTa i so W. B makes the almost inevitable mistake

rijv TfXetor^rff, and so at first did T, but erased it in time.

d 7 raOra rd d^aTrwfjLeva, the precious stones that are so highly

prized in our world. Prof. Ridgeway has some interesting observa

tions on the relation between the Pythagorean solids and natural

crystals in Class. Rev. x (1896) p. 92 sqq.

e i ox,8v OTL ou, every one of them. The phrase is regularly treated

as a single word equivalent to rravTa. Hence the plural KaXXico.

e 3 ou8e5ie4>0ap(jLvot

KrX. Another instance of interlaced order

(a b Cl b}\ for axnrep ol fvddde VTTO TU>V 6efpo avvfppvrjKOTUiv go

closely together, and vrro a-^Trefiovos- KOI aXp.rjs goes with Ste-

132

a, I

NOTES no

<f>0aplj.ioi (so Stallbaum). The a-wfppvrjKOTn are water, mist, and

air (cp. 109 b 6).

rots aXXois, to animals and plants besides. Cp. Gorg. 47307V7TO TU>1 TTO\ITU)V Kill TU>V a\\d)lf ei>a>V.

tK^avfj, exposed to view, not, as with us, hidden beneath the

earth.

6 vvf]croisKT\. This is an attempt to fit the old idea of the Islands of

the Blest into the mythical landscape. Cp. Pindar, 01. ii. 130 tv(\i

/jidKapcov |VIIITOS vKfavififs

I avpai Trfpnrv-oKriv, which is humourously

paraphrased by as irepippelv TOV dcpa, the air being the sea in which

these islands are. But they are close to the mainland,otherwise

we should see them from our hollo\v ! The suggestion of Olympio-

dorus, that these men feed on the apples of the Hesperides, is

therefore not so wide of the mark as might appear.

a 7 oirep . . . TOUTO . ..,the regular way of expressing a proportion.

Cp. HO d 5 am \oynv.

2 Kpucriv, temperature. In Greek, however, as in French, the

word has a wider sense than in English. It is not only the due

temperamentum oi the hot and cold, but also that oi the wet and dry

(cp. 86b9//.). TheKpii<ns

TMV to,>a>i/ is climate .

b 4 ^povqa-et : sight and hearing stand for the senses generally (hence

irdvTa TO. ToiaOra), to which intelligence must of course be added.

It is, therefore, wrong to read uirfppr^rd with Ileindorf. Cp. Rep.

367 c 7 oinv optus, aKOveiVf (ppnveii1.

b 6 aXo-rj : T has (tirj, and this reading was adopted by Heindorf from

the apographa. In the Lexicon of Timaeus we read eSos T<>

<<y,\im.

/ceil o TOTTO? ev o> InpvTiu, and, as the word does not occur elscuhere

in Plato, this may indicate that Timaeus read it here, but a\ov; seems

better. Cp. Livy, xxxv. 51 in fano luLoqne.

b 7 <|>T|(ias,

sacred voices. Like r/xiriv andK\r;<Vji/, ^,,/nj is used of

omens conveyed by the hearing of significant words. Virg. Acn. vii.

90 Et varias audit voces, fruititrque deorum| colloquio.

b 8 alo-0Tio-is TWV 0cwv : not in dreams or visions, as some say. The

point is just that they see the gods with their waking senses.

C I auTOis trpos a^rovs, face to face. Here rrpo? CWTOVS (TDVS dens)

belongs to o-wowitis and tivrols (rotr di><9pa>7roir)to yiyvecrdtn (a l> i> a}.

C 2 ola TVYxivl VTa>

as they really are - This is an astronomer s

vision of blessedness.

133

in NOTES

C 6 TOIJS |i.ev KT\. Three sorts of TOTTOI are enumerated (i) deeper andbroader (than the Mediterranean basin), (2) deeper and narrower, (3)

shallower and broader. The fourth possibility, shallower and nar

rower, is not mentioned. Plato does not care for symmetry of this

kind.

C 8 auTous : Heindorf read avrcov from inferior MSS., and I formerly

conjectured au. No change, however, is necessary. For the pleonasm

cp. Riddell, Dig. 223. It assists the shift from ovrns to ex lv *

d 2 VTTO yr\v . . . o-vvTeTpfjcrOcu,* are connected by subterranean open

ings. This seems to come from Diogenes of Apollonia. Cp. Seneca,

A"af. Quaest. iv. 2. 28 sunt enim perforata omnia et invicem pervia.

The geological conformation of the country made such views seem

very credible in Greece.

d 5 ujcrirep is Kparfipas . Cp. Soph. Oed. Col. 1593 KotXou 1Tf\as Kparr/pns

(near the basin in the rock

, Jebb). A scholium on this passage

of Sophocles runs : TOV p,v%nv TO. yap Kol\a OVTIOS enaXovv K p,era(popds

o6tv KOI ra ev TJ] PUTVTJ KOiXoofjuiTa KpaTJJpes KaXovvTCit. Cp. such

names as The Devil s Punchbowl in English. It is easier to

understand how the crater of a volcano got its name, if we maytrust this scholium, and the rocky basins fit in very well with the

present context.

e i v 2iKeXia KT\. This seems to come from the Sicilian Empedocles,

who explained the hot springs of his native island by comparing

them to pipes used for heating warm baths (E. Gr. Ph. 2

p. 277).

The pvoi is the lava-stream. Cp. Thuc. iii. 116 eppvy de Trepi avrb TO

Hap TOVTO 6 pva rou rrupus CK TTJS AiTvr)S.

63 ws av : the MSS. have v t iv, but Stallbaum s conjecture co? av is

now confirmed by Stobaeus.

e 4 ravra Be iravra KrA. The theory is thus stated in Aristotle s

t/cd, 355 b 32 sqq. ro 8 Iv TO >aiSww yfypappevov nepi re TU>V

v KUI rr}? duXaTTrjs advvciTOV ecrriv. Xf yerat -yap a)? airavTO. p.ev ets

a\\T]\a a-vvTcTprjTai VTTO y^v t apX l<^ TTavrvv

e"r)Ktil Trr^yrj

TMV vddraiv

6 KaXovfJifvos Taprapo?, irepi TOp.e<rov

vdaros ri 77X^09, e^ ov KCII T(\

Kin ra p.r) ptovTci ai/aStScocri -rravra Tt]V 8 enippvaiv rroielv e

d TWV peu/xaroi/ Sia TO ffaXfveiv del TO irp&Tov Kal rrjv apxr/V OVK

yap efipav, aXX del Trepl TO p.e(rov etXcicr^ai (/. lAXftraat, oscillate )

Kivovpevov 5 ai/co Kal KUTCO noielv TIV enxva-iv TUI> pfuparcoi/. ra fie

\invtiCfiv, o iav Kal rr]v nap* rjp.lv elvai QdXacraav, tiavra de

134

NOTES in

TTO\IV KvK\o) TTfptayeiv (Is rrjv opx^v, o&ev rjp^avTo pf ir, TroAAa p.ev Kai

KO.TII TOV avrbv TOTTOV, ra fie Kai. KarnvTiKpv -rfj Becrei rrjs tVpoJ/r, loi> d ptlv

TO yap \OL7TUV TTpOS ni>ClVTSfj$T]

TTfUTLV fLVClt T1]V (pnpllV. TUVS

6 4 wcnrep alupav TIVO. (cp. 66 b 4 77.), a sort of see-saw, mOlympiodorus, cp. French balancement from Inluncem. The term

aiwpr/tjif, gesiatio, was familiar in medical practice, where it was

used of any exercise in which the body is at rest, sailing, driving, c.

(cp. Tim. 89 a /), and alwpu meant a swing or hammock (Ln:cs

789 d 3). Aristotle s paraphrase has du\ TO (ra\fvfu>. The whole

description shows that a sort of pulsation, like the systole and

diastole of the heart, is intended. The theory is, in fact, an instance

of the analogy between the microcosm and the macrocosm (E. Gr.

Ph.2p. 79), and depends specially on the Empedoclean view of the

close connexion between respiration and the circulation of the

blood (E. Gr. Ph. 2

p. 253).

a I 8ia[XTreps TerpTjp-cvov, perforated right through. Tartarus has

another opening antipodal to that first mentioned. We are not

told that it is a straight tunnel, but that seems likely, and we

shall see that it passes through the centre of the earth. So, too,

Dante s Hell is a chasm bored right through the earth (Inferno,

xxxiv, sub Jin., Stewart, Myths of Plato, p. 101).

a 2 "Opipos: //. viii. 14. The Arcadian form of ftcpcdpov, scil.

gpedpov, was the special name for the singular" Katavothra

"

of

Arcadia (Geddes). Cp. Strabo, p. 389 TMV faptQpav, KaXovaiv ai

ApKufier epe$p, Tv(p\wi>OI>TC*V Ktn

p./) fie^op.eVo)! airfpaaiv. The whole

account of Stymphalus, from which this is taken, is very suggestive

of the present passage.

a 4 aXXoGi : //. viii. 481.

a 781 otos &v . . . -yTjs : Aristotle (/. c. sub fin.} specifies taste and

colour as the characteristics the rivers derive from the earth they

flow through.

t> 2 irv0p.va . . . pdtriv : Aristotle (loc. tit.) says Z8puv. There is no

bottom at the centre of the earth. On comprendra la pensee de

Platon en se rappelant que theoriquement une pierre jetee dans

un puits traversant la terre selon un diametre irait indefiniment

d une extremit^ k 1 autre (Couvreur). WT

e must keep in mind

135

ii2 NOTES

throughout this passage that everything falls to the earth s centre.

The impetus (opp./?) of the water takes it past the centre everytime, but it falls back again, and so on indefinitely.

b 3 cucopeiTcu ST| KTX. Aristotle (he. Ctt.} says del TTfpl TOfj.eaoi>

eiXft-

adat, for which we must read tXXeor&u, thr proper word for oscillatory

or pendulum motion. (Cp. Tim. 40 b 8, where I take the meaningto be the same. E. Gr. Ph. 2

p. 346 sq.)

KCU Kvp.aivei : the doxographical tradition connects this with the

tides Cp. Ae tius on the ebb and flow of the tides (Dox. p. 383)nXttVtof fVt rr]v altapav (pepfrul TU>V vdaTuiv flvai ydp Tii>a

(pv<TlK^v alwpav5i<i Tivny eyyfiov rp/^aro? Trcpifyepovo a.v rt]v TTaXinpoiav, v<// rjs dvTi-

Kv/jLcuvfadai T(\ TTfXdyr). From this we may infer that there are two

oscillations a day.

b 4 T Tfpi O.UTO, sc. ro Trfpi r6 vypov. The nveifj-n is mentioned be

cause the whole theory is derived from that of respiration. Cp. the

account of dva-rrvori in Tim. 80 d I sqq., where much of the phraseo

logy of the present passage recurs : ro rijs dva-n-vorjs . . . ytyovtv . .

TtflVIU TOS fJ.fV TCI (TLTia TOV TTVpOS, OlCOpOVfJifVOV 8e fVTOS r&J7TVfl>p.cnl

avvfTTo/jLevov (cp. b4), TCIS (p\e[3as . . . TTJ crvi/niwp^rei (cp. b 7) n\r]-

pnvi Tos rcy . . . e-navr\iiv (cp. 03). Brunetto Latini speaks, verymuch in the same way as Plato does, of waters circulating in

channels through the Earth, like blood through the veins of the

body (Stewart, Myths of Plato , p. 103).

b 5 *Ls TO TT K6tva . . . els TO tirl TiiSe,*in the direction of the further

side of the earth (the antipodes), in the direction of the hither

side .

C 2 TOV SY| Kara) caXovp.evov : the words 5r/ and Ka\ovjjifvov are a protest

against the popular view that the antipodes are down . It is just

to avoid this incorrectness that Socrates says ru eV /ceii/n, or ra

Tots Kar tKetva . . . elcrpel, the streams flow into the regions on

the further side of the earth, as opposed to TO. v0d8e. I apprehendthat rots- /car (Kelva niust be explained in the same way as b 5 ro eV

eK.flvn, and in that case ra p6\jp.aTa must be the subject. Further, if

we omit 8ui in 03 with Stobaeus, we may take rols KCLT* cKewa r^s yijs

together. Even if we retain did I have no doubt that we must1 understand rr}? yfjs after roty /car tK.elva. Cp. Aristotle s para

phrase (loc. dt. Ill e 4 n.) rr]V 6 fnippvcriv iroiflv f ty exacrra TU>V pevI 36

NOTES

,where TWV

pei7tura>f is governed by fmppvinv, and ec/J fx

means eV eKnvct Km (TT\ raSe.

wo-Trep ol TravT\o{JvTfs, sc. 7T\T]pova-iv,llike irrigators. The word

(TravrXflv is used of raising water to a height for purposes of

irrigation (Did. Ant. s.v. Antliii). No stress is to be laid on the

particular process by which this is done;the point of the simile lies

in the way the water rises to a point further from the centre (whether

on this side of it or the other) and then flows off through the channels

(o^fTo/, rivi) like irrigation waters.

: 4 tKeiOev . . . Sevpo, from the antipodes . . . towards us.

: 6 els TOIJS TOTTOVS KT\. All the streams are raised by the mw/mabove the centre (on either side) and are drained off to TOTTOI on the

surface of the earth, from which they once more find their wayback to Tartarus by subterranean channels.

; 7 KacrTots u>8oiToiT]Tai,a way is made lor each of them. Tie

simile of the irrigation-channels is kept up. The etSoTroietrm of \V

confirms the (uSoTroirjTm of Stobaeus, and T has eKaorroi? as well as

Stobaeus. The reading of B (ds ovs tKiurroi s 6o,7oiirw) is inferior

to this.

(T)) TJ: there is some doubt as to the necessity of inserting ij here

and in d 5. It seems safer, however, to insert it. In Symp. 173 a 6

B has77and T\V

f) ry.In Crito 44 a I5T\V have

*/ /.

14 vTroKarco eio-pet TT,s tKpo^s, at a lower level than the point of

issue really means nearer the centre of the earth, not nearer the

antipodes.

\ c KaravriKpt) . . . Kara. TO auro ^.t pos . Aristotle (IdC. Clt. TIIC4//.)

interprets these words by KarwOcv and aiwd(i>. by which he clearly

means on the other side and on this side of the earth s centre.

The choice of words is unfortunate (especially as he bases his

criticism on them) ;for we have been warned (c I) that to call the

antipodes down is only a popular way of speaking. In substance,

however, Aristotle seems to me quite right in his interpretation.

I do not see how Kara TO ui ro /i/po? can mean on the same side of

Tartarus ,as many recent editors suppose. The phrase must

surely be interpreted in the light of e 2 TO etunepudev . . . // "*

which certainly refers to the sections of Tartarus on either side of

the earth s centre. The difficulties which editors have raised about

this interpretation are purely imaginary. So long as a stream falls

137

H2 NOTES

into Tartarus at a point nearer the earth s centre than it issued

from it, it may correctly be said to fall into it VTTOKUTM rr/s fKpor)s,

quite irrespective of whether it debouches on this side of the earth s

centre or on the other.

d 5 ("n) "Q [eio-pel] 4|irc<rv, sc. carpet. If \ve omit do-pel with Stobaeus

we can takei) (or 77 77) e^ireafv together as equivalent to rrjs e/cpof/s.

It is important to observe that enniirTfiv is the verb correspondingto expo!], and that the reference is to the point at which the stream

issues from Tartarus.

d 6 CO-TI 8 a KT\. We have had the case of streams which issue from

Tartarus in one hemisphere and fall into it in the other; we are nowtold of streams which come back to the hemisphere in which they

started after circling round the other. They may even make this

circuit several times, but with each circuit they will be lower,i.e.

nearer the earth s centre. Their course will therefore be a spiral, and

that is the point of irepteXix^vTa . . . wo-TTcp 01 6<j)ei.s,

for e Ai means

just spiral . As to -n-epl TTJV yf\v it does not necessarily mean round

(the outside of) the earth . Cp. 113 b I n.

d 8 Ka0 vTa is intransitive or rather objectless . Cp. Ar. Knights

43 e^ ft^ 4 y^P o~ot \ap.rrpbs i]8r^ KIU p.eyas Kadids (of a wind], and

(jvyKaQuvai (sc. eavroy), to condescend.

e I tKartpcocre p.xpt TOV \itcrov, in either direction as far as the

middle, that is to say, from either opening of Tartarus to its middle,

which coincides with the centre of the earth.

e 2 avavres yap KT\., for the part (of Tartarus) on either side (of the

centre) is uphill to both sets of streams, i. e. both to those which

fall into it /carui/riKpu T) ?J f^trrea-fv and to those which fall into it

Kara TO avro p.fpos. The Trpo? which B and W insert in different

places is probably due to an ancient variant rrpocrnvrfs. How old

that variant must be is shown by the fact that Aristotle (loc. czL]

has Trpos avavres. Heindorf conjectured Trpr o-co, and recent editors

follow him, but that is a non-Attic form and not used by Plato.

6 5 Tvyxavei 8 dpa OVTO, KT\. Cp. Od. xi. 157 /leVaaJ yap p.yd\ot

770Tajuo! Kat 8eiva peedpu, \

ilxeavoff p.ev Trpcora KT\., ib. X. 513 fvBa p.ev

els A^epovra Hvpi<p\fyfda>vre peoucri |

KWKVTOS 6\ o$8>] "2rvyos

vdaros

evnv aTroppco^.

e 6e^cm-arco, furthest from the centre.

e 7 rap! KVK\O>,round in a circle. There seems to be no doubt that

138

NOTES 112

-rrepi can be used as an adverb in this phrase. Cp. Tim. 40 u6i>fip.ns nepl -rravTa Kr/cAop rov oupavov, LaiVS 964 e 4 nepl oXrp KI<\M TI]V

iro\ti>6pav. The phrase is also found written in one word (v. L. & S.

s. v. TTfpiKVKXos) and this is how B writes it here. Perhaps Hermannis right in accenting ncpt to show that it is an adverb. We are not

told that the XipvT] made by Oceanus is the Mediterranean, but that

is doubtless so.

7 KaravTiKpu, diametrically opposite, i.e. on the opposite side of

the centre of the earth (cp. 112 d 5/7.). Acheron is the antipodal

counterpart of Oceanus, running in the opposite direction. It is

fitting that the place of the dead should be in the other hemisphere.In the Axiochus, an Academic dialogue of the third century B.C.,

we are told (371 b 2) that the gods below took possession of

TO ~fpov ijpto (paiplov.

1 VITTO yj\v f>a>v: the Acherusian Lake is subterranean.

2 ov : cp. io8b 4.TU>V iroXXoov : all except al T&V opdcos 0iXo(ro0oiWo>i . Cp. 114 b 6

sqq.

5 tis TO.S TWV Jcocov Y^vtcrgis, for the births of animals. Cp. 81 e 2 sqq.

TOUTCOV Kara JA(TOV : i. e. at a point intermediate between Oceanus

and Acheron. As Oceanus flows eamiTa>,

i. e. furthest from the

centre (112 e 6 n.), Acheron will branch off from Tartarus nearer the

centre, but on the other side. The point intermediate between

these eKpi,\ai will therefore be above the centre on the same side as

Oceanus.

t 6 tK^aXXci, issues,

branches off (from Tartarus). The word is

synonymous with eWiVrrfi (112 d 5 n.) and so is e/c/3oXij with eVpo/}.

I 7 "n-vpl. . . Ka6|j.vov. It seems to me that this may have been sug

gested by the remarkable statements in the TlepiirXovs of the Cartha

ginian Hanno( 11-14) about the regions blazing with fire which

were seen on the voyage southward from Cape Verde to Sierra

Leone. If so, Pyriphlegethon is doubtless the Senegal. The

nfptVXouf, if genuine, would be well known in Sicily in the fifth

century B.C.

) i irepieXi-rronevos ITJ YT1 is generally assumed to mean winding

round the earth,whereas it is clear that, like Cocytus (c 3),

Pyriphlegethon must go under the earth after leaving the At /zi/q in

order to reach the Acherusian Lake, which is certainly subter-

139

H3 NOTES

ranean. In the erroneous belief that Eusebius omits rfj yfj, most

editors bracket the words;

but this is quite unnecessary. Theycan quite well mean coiling itself round inside the earth (ambire

terram intus in ipsa, Stallbaum) ; cp. //. xxii. 95 e\ia-crop.i>ns nfp\

Xfiy of a serpent coiling himself round (the inside of) his nest

(Monro). Cp. 112 d 8 uxnrep ol 60eif.

b 3 ou<rup.(jieiYvt p.6vos TCO viSaTi : cp. //. ii. 753 ^ yf (sc. TiTapfjcrios)

HrjVi( oa /ZjUtcryerai apyvpo8iv*]9 \

aXXa TCJJLIV Kadurrtpdev eirippeei TJVT

e\aiov* opKov yap dfivov Srvybs vftaros <TTLVa7roppa>.

b 4 KaTOJTe pco TOV Taprapov,* at a lower point in Tartarus, i. e. nearer

the earth s centre than the Acherusian Lake, which must itself be

nearer the centre than the e/c/SoX^ of Pyriphlegethon, though on the

opposite side.

b 6 o-n-T]av Tijxcoo-i TTJS yfjs, at various points on the earth s surface.

This shows that Pyriphlegethon in its subterranean spiral course

passes under Etna. For the pvaKf s cp. in e I n.

TOUTOU . . . KaTavTiKpv : i. e. on the other side of the earth s centre,

but nearer it than the fnfioXr) of Acheron, though further from it

than the Acherusian Lake.

b 8 olov 6 Kvavos : it is not certain what substance is intended. In

Theophrastus Kvavo? is lapis lazuli and that stone is probablymeant here. In any case, we are to think of a bluish grey, steely

colour, in strong contrast to the fiery plain of Pyriphlegethon.

c i cv St), sc. T0770V (not iroTap.ov). For 5/y cp. 107 e I n.

d 2 SieBtKacravTO : cp. 107 d 8 H.

piobcravTes : the Ionic participle is in place in a solemn passagelike this, though in 95 c 3 we have the Attic PIOVS. Later, the Ionic

form became trivial, as in the XaSe piuo-as of Epicurus.

d 4 ot . . . &v 86cocriv, those who are found to have,

a regular

forensic expression.

pco-us,*

middlingly, to be distinguished from /zerpt co? which stands

for eu.

d 5 d 8^ KTX. Another allusive and mysterious fir/ (cp. 107 e I.).

The oxrjfJ-dTa on which they embark must be boats of some kind.

Charon s bark is familiar, but there are other boats of the dead

besides that.

d 6 TT]V Xip.vir]v, SC. rrjv A^fpovamfia.

d 7 KaGaipojxevoi : Purgatory is an essentially Orphic idea. Cf. Suid.

140

NOTES 113

(j. V. A^epoov) 6 5f *A^epo)V KaOapo-iu* toiKf Kcii ou KoXnoT^piw, pYrrrcuj/

Kal (r^T]x ti)V ra d/inpr^ara ra>j/ di^pajTrcoj/. They are purified by fire as

well as by water.

7 SiSovTts SLKO.S is subordinate to Ka@aipofj.evoi, purged by punishment.

8 etiepYecriwv, good deeds, seems to have been the regular word in

this connexion (opp. ddtKry/zara). Cp. I\ep. 615 b 6 d TIVUS eixpyfa-Las

evfpyTT]KOT(s KOI ^LKdini KII\ oaLoi yeynvoTfs d(v.

2 dviaTws tx lvKT^- The dor-trine of the incurable sinners occurs also

in the myths of the Gorgias (525 c sqq.) and the Republic (615 e sqq.).

The rudiments of it are to be found in the picture of the three

great sinners Tantalus, Ixion, and Sisyphus in the NCKWH of the

eleventh book of the Odyssey. From the Gorgias we learn that they

are eternally punished as Trapadelypara.

6 ov-rrore, nevermore,1

is more solemn than the everyday OU^VOTF,

never. The Neoplatonists are very anxious to get rid of the

doctrine of eternal punishment, but it is stated quite explicitly.

j p.Tap.fXov : accusative absolute, cum cos paenituerit. Tr. and

have lived (aor. subj.i the rest of their life in repentance . Any

impersonal verb may take this construction : cp. Apol. 24 d 4 p-t\ov

ye crot, Rep. 346 b 4 (rv\n\,i.pnv oi-rw, when it is good for him.

t 2 TOIOVTCO TIVU aXXcp Tpoircp,(

in some other way of the same sort,

viz. as those who have done wrong VTT opyrjt.

1 c TO Kvp-a, the reflux. Cp. 112 b 3 Kvpaivfi avu> Kal Kara). This fits

in well with the general scheme. Pyriphlegethon and Cocytus rise

in opposite hemispheres. \Vhen the water in T.irtarus rushes Vi

ru5f it casts them out by Pyriphlegethon, when it rushes V fKflva by

Cocytus.

Kara TDV KUKVTOV, down Cocytus. Heindorf compares Xen.

Cyr. vii. 5. l6 TO uScop Kara ra? T(i(j)povs f\0>pfltIn ay Kara TTJV

Xip-v-Tjv we have another meaning of Kara, on the level of, oppo

site to . It must be remembered that the waters of Pyriphlegethon

and Cocytus do not mingle with the Purgatorial Lake.

b 7 8ia<J>p6vTo>s irpos TO co-tcos Piuvai, to have led exceptionally holy

lives, as contrasted with those who have lived /ze crwr (113 d 4).

\Ve must understand &V or some such word with <7iW. For

such an ellipse Stallbaum compares Euthyd. 281 a 5 rb opfos (sc.

C<TT\V n vnepyatopivr), Symp. 181 b 6

141

H4 NOTES

rov KciXws (sc. dicnrpda(r8ai) r] pi), Phileb. 6l d I npa . . . rov KO\&S av

/uaXtara eVtrii^oi/zev ;For similar brachylogies designed to obviate

the repetition of the same word cp. Prof. 325 b 3 o-Ktyai o>$- davpa-trtW yiyvovrai 01 ayaQoi (sc. dyaflol), 344 e I rw 8e KaKcp (xaxo)) OUK eyA/&)

-

pei yevfcrdai, Meno 89 a 6 ov/c ai/ f?fj> (pvcrft ot dyaOoL (sc. dya$ot). The

7TpoKKpi(T0ai added by Theodoret is an obvious interpolation.C 2 irl yns: i. e. on the true earth

,the Earthly Paradise.

c 3 avev . . . O-COJAOLTCOV : cp. 760 12 ^copls- (rwparwv. This is the state

ment which brought upon Plato the condemnation of the Churchas being inconsistent with the resurrection of the body. Eusebiushas Ka/jLUTw for o-co/^dTtof, which looks like a deliberate falsification.

C 4 olKTjo-eis . . . TOTJTOJV KaXXiovs. We are to think, perhaps, of the

natal stars of the Timaeus (Stewart, Myths of Plato, p. 109).

In any case, those alone reach the Celestial Paradise who have

undergone the philosophic Kadapcris. The ordinary purgation is not

sufficient.

c 7-rrav troieiv, to leave nothing undone. Cp. Gorg. 479 c I TTCLV

TTOIOVCTLV (0(TT BiKlJlf p.1]SldoJ al.

C 8 KaXov ... TO aQXov : cp. Rep. 608 b 4 Meyay ... 6dycuj/, . . . fJ.eyas,

OV-Y orros 5oKeI, ro xp^oTOf ?}K.O.KOV yfi//tr^a(, C I Kal p.i]v . . . ra ye

KCU 7r)o/<ei.e^a oa ou

<j i To [xtv otiv KT\. The difference between scientific knowledge and

a *

probable tale is once more insisted on. For the expression cp.

63 C I sqq., IO8 d 5 Sqq., Meno 86 b 6 Kal ra /ze i> ye aXXa OVK av Trdvv

VTTfp TOV Xoyou Sacr^upicratp.^v, on de . . ., Trepl roi;rou Traz^u av dia/j.a^niprjv,

Contrast d 4 eVeiTrfp a^ai/arov ye 17 ^i^^)) (paiverai ovaa ( evidently is ).

d 5 irpt ireiv, SC. Siicr^vpiVaa^ai.

aiov, sc. e?i/fu, that it is worth while to take the risk of thinkingit is so. Cp. 85 d i.

d 7 ciraSeiv : cp. 77 e 8.

e <j irXtov Odrepov . . . ciTrepYa^o-Gai, to do more harm than good.

The phrase occurs twice in the Euthydemus 280 e 5 TrAeov yap TTOU

ol/j-ai ddrfpov eVnv, fdv TLS XP*l r<H OTWOVV p.r) op65)s Trpay/nart r)eav eu,

297 C 7 6 5e at>r<u l<ava>s ffioTjdrjcrev (sc. loXecor HpaKXel), 6 d e/Mos loXecoy

ci f\6oi, 7r\fov av ddrfpov TroLTjaeiev. Cp. also Isocr. Aeg. 25 rolrov

rov TaXaiTTtopov ovde\s rcov vvyyevav . . . eVifT/ce^o/iei/os1

d^iKfTO, 77X17^ rf/j

fjLTjrpbs K.al TTJS d8e\(prjs, al TT\COV Odrepov erroi^crav. I do not think

that, in these places, the meaning is* to make bad worse (Hein-

142

NOTES 114

dorf), or that Qiirepov has anything to do with Pythagorean views

about the other . We should hardly find the phrase in a private

speech of Isocrates if it had. More likely it is a colloquialism like

n\fOV Tl TTOlflV, Oll&fV 7T\(OV TTOieiV.

2 ws . . . KaXfj: Hirschig for once seems to be justified in an a&Vj-o-if. It is very difficult to believe that Plato should spoil the effect

of his own words two lines below by anticipating them here.

5 4>cuT]av dvT|p rpa^iKos, as the man in the play would say . The

phrase does not occur in any extant tragedy.8 veKpov Xoveiv : for the construction cp. Meno 76 a 9 urfyn npfo-puTy

(l TTpO(TT<lTTtlS <.lT7OK.pil>(T0(U.

Practical Application. 7he real Socrates will not ,iie (115 b I

2 tmo-TsXXcis is the vox propria for the last wishes of the dying.

Cp. 116 b 4.

9 too-trep KO.T IXVT] I cp. Rep, 365 d 2 009 ru"(.\vi]

ru>vXoya>f pei. The

hunting metaphor once more.

I ouStv -n-Xcov<rroiT]o-Te,

nil profit ietis, you will do no good ,it

will profit nothing .

6 Ou TT6L00) KrX. Aelian, V. //. i. 16, has another version of this,

which he is not likely to have composed himself: Ki TTCO? v-rrtp i^wvKci\(cs ATToXXofico^jo? So^a^etj ft ye ciVTQS TrTri(TTfVKfV on fitra TTJV e^*

h.6i]val(i)V (piXorrjaifiv Kn\ TO TOV (j)apfj.aKov 7ru>p.atri oi/ra)? otytral Scovpa-

T1]V f (I yO-O OLfTdl TOV oXtyOV VCTTfpOV (ppl/J.p.(

VOV (V 7TO<Tl K(IL KftCTOfjUVOV

y fp.f elvai, 8rj\6s faTL ^e OVK fluu>s. This may be a fragment of

Aeschines or another.

7 oOros ScjKpciT-rjs, Socrates here. The omission of <> is idiomatic

when the pronoun is used deiKTiKv?.

i TTWS \L* Odin-fl : indirect deliberative. Goodwin, /I/. 7". 677.

4 6-q Tivas : once more the allusive and mysterious drj. Cp. 107

d 7 n.

5 aXXcos X YIV : Cp. 76 e 4.

7 r\v OUTOS . . . riYYu5-TO does not refer to the offer of Plato, Crito.

Critobulus, and Apollodorus, to become security for the fine of

30 minae which Socrates proposed in his ai/rm/i^nr (Apol. 38 b 6).

We may infer from Crito 44e2sqq. that Crito had further given

security that Socrates would not run away (y fi

143

ii5 NOTES

C 3 irpoTL0Tat KT\. The TTpodfCTLf (Maying out for burial ) and the

fK(j>opd ( carrying to the tomb) are the regular parts of the cere

mony before the actual burial. The middle voice of Trporidfa-^ai is

justified because people lay out their dead . Cp. Eur. Ale. 663-4K.OI davovra ere

\ 7reprreXot}<rt K<UTtpo&r)<TovTai vcxpov, Thuc. ii. 34. 2

ra /jiev ocrra irpOTidevTai . . . eVeiSaj/ 5erj (K(popa ?J . . . v

e 5 LS atiTo TOVJTO, so far as the thing itself (inaccurate language) goes .

The Closing Scene (116 a I 118 a 17).

Il6 a 2 dvio-TdTo els : Cp. Prot. 311 a 4 e^avacrraip-fv cts TTJV av\r)V. oiKT]|j.a

means a room .

a 5 Tore 8 av, as if rorefjifv had preceded. Cp. the omission of o /xeV,

1056 i .

b I 8vo yap KT\. Cp. 6oa2.b 2 at olimcn ywaiKts . . . tKetvav. is certainly the original reading

and eWi/aif (to be construed with fiinXe^^ets) is apparently a

conjecture. It seems to be implied that the women of Socrates

family were well known to Echecrates and his friends. In fact,

eWtmi has much the same effect as the yiyvoxrKfis yap with which

Xanthippe is introduced (Go a 2). It is surely impossible to believe

with some editors that Xanthippe is not included among the oixemi

yvvalKcs. The mere fact that the youngest child is brought back

seems to show that she is.

b 3 BioAex^eis, SC. O.VTOIS, I- e. roly iraiSiois Kal rals1

yvvai^iv. The

vulgate reading eKeivms would imply that he had no last words for

his sons.

b 6 xpovov. . . iroXiJVKTX. As the conversation recorded in \htPhaedo

began in the morning, and it is now close upon sunset on one of the

longest days of the year, it is plain that Socrates spent several hours

alone with the women and children. There is no trace of indiffer

ence to them. Cp. 60 a 7 n. Of course Phaedo can only narrate

conversations at which he was present.

b 8 CTTCLS irap auTov, stepping up to him.

C 5 v To\JTo> TC XP VCP? during the thirty days (cp. 58 a 4 .)for which

Socrates had been in prison.

d 6 dv8pu;v XOXTTOS, the best of men. In Attic Xoxrro? is confined to

a few phrases.

144

NOTES 116

7 airoBaKputi : cp. 117 C 8 (m(K\aov.

9 6 avGpwTTos. It is to be observed that the man who administers

the hemlock-draught is not the same person as the officer of the

Eleven. The seeds were pounded in a mortar to extract the juice.

Cp. App. I.

1 TI tjXiov etvcu KT\., that there is still sunlight on the hilltops.

For this sense of 77X10$- cp. Hdt. viii. 23 a^a 77X10) o-Kifiixj/xeW. The

meaning cannot be that the sun has not yet sunk behind Cithaeron;

for Crito says of/im. He means that, though no longer visible, it is

still shining on the hilltops.

2 ytXcDTa ocjAf.o-eiv imp p.auTc3, to make myself ridiculous in myown eyes.

4>ti86p,evos ouSevos *TI evovros, sparing the cup when there is

nothing in it, a proverbial way of speaking. Cp. Hesiod,"E/>> 367

fiea-a-oBi (pfideadiiL, 6eiXr) 6 ei>\ TrufyieVi (/JciSw. For the Latin version

of the saying cp. Seneca, Ep. I nam, ut visuin est maioribus nostris,

sera parsinionia in fundo est,(

Begin to spare halfway, it is a

sorry saving when you reach the lees (Geddes).

3 HT| dXXcos TToUi, don t refuse me, a common colloquialism. Cp.

Crito 45 a 3 : Rep. 328 a 10.

a 4 rep iraiBi, to his servant.

^ T auro iron]o-i, it will act of itself. In the medical writers Troutf is

used technically of the action of drugs. Heindorf quotes Uioscorides

i. 95 Troifi-rrpos (})(ipp.aKa, it acts against poisons.

b 3 Kat p,d\a iXecos, very cheerfully indeed. For /cal paXa cp. 6ie I

n. iXecos- is the adverb.

b 4 otiSe8ia<J>0ipas

: Plutarch usescf)6(ip(ii>

and<p6op<i

of mixing

colours (L. S. s. ?/?/.), and the expression employed here seems to be

derived from that technical use. Cp. //. xiii. 284 rou 5 aya&ov OVT

ap rpf.T7f.rai XP^S KT\.

b 5 Tavp-qSov viropXfvj/as. This does not seem to have anything to do

with Tuu/>oua-$m, dnoravpovadai, which refer to the glare of an angry

bull. An angry or threatening look would be quite out of the

picture here. In Arist. Frogs 804 t/:iXe\|/e yovv mvprj^uv ey*ci^9

KOTO) is, indeed, given as a sign that Aeschylus fiupfus <>fpet, but

v7Toft\6\l/iis is quite different from (yKv-^as Kiiru, which suggests the

bull about to toss. It means to look askance at (UTTIJS/JH), and,

from its use in Hippocrates and Aristotle (L. S. J.z/.), we see that

J L

ii7 NOTES

the original meaning was to look with the eyes half open. It is,

then, a mischievous look rather than a threatening one.

b 6 irpos TO diroo-rmo-ai -ma. Perhaps Socrates thought of pouringa libation in honour of Anytus, just as Theramenes had toasted

Critias in hemlock-juice. Cp. Xen. Hell. ii. 3. 56*01 eVet ye drro6vrj-

(TKtLVdi>ayKa6pei>os

TO K&veiov eVie, TO Xemopevov eVpaoviz/ dTroKorrujSitraiTa

6i77ti( avrov KpiTia TOLT eVra> rcw KaAai. For the use of Trpo? Cp.

Synip. 174 b I Traiy %is Trpos TO e& Xfiy ai> levai("mXr/ros eVt Selnvov.

C 4 -mcrx6p.6vos . . . tmv,* he held his breath and drank it to the

last drop. Stallbaum shows that -nlvfiv fnnrxopfvns was a standing

phrase. Cp. e. g. Stesichorus fr. 7 2*u(pioi>de Xapui> SeVas- epperpov

a>s TpCKayvvov |

TTI" eTTicr^d^fvos KT\. The rendering putting it to his

lips , though grammatically possible, does not seem strong enoughfor this and other passages where the phrase occurs, so I prefer

K. F. Hermann s interpretation. The sense assigned to eTrtcr^d-

pevos is not unlike that which it has in Symp. 216 a 7 fmaxopevosTO. d)T(l.

icai p,d\a euxepws,*

without the very least disgust . As8v<rx

el>

}*

means fastidious and8vo-xepnii>fLv fastidire, the meaning is that

he drank the poison as if it was quite a pleasant drink.

C 5 cmciKws, fairly , pretty well .

c 7 do-raKTi : not in single drops, but in a flood. Cp. Soph. Oed. Col.

1251 flOTdKTt Xfi/^cof Sa/cpuot/, 1646 acrraKTi . . . (TTtvovTfS. W has

do-Ta\(iKTi, which would mean the same thing, and also preserves an

ancient variant a/Sao-To/m, which would mean unbearably .

C 8 Q.-rrtK\aov t p.curr6v, I covered my face and wept for my loss.

C 9 oiou dvBpos KT\., to think what a friend I was bereft of. This is

another dependent exclamation . Cp. 58 e 4 n.

d 5 KaTK\ao-6, which Stephanus conjectured for /care/cXauo-e, is actually

the reading of T. Cp. Homer, Od. iv. 481 Kare/<Xao-/9^ cfciXov r/Top,

Plut. Timoleon 7 TO de TipoXeovTos . . . nddos . . . /cureVXao-e KO.I avve-

Tpi\lsfv CIVTOV Tf)V oicivoiav.

6 I tv evx^^P-ia : Cp. 60 a 3 n.

Il8 a I TO.S KVTHJias I Cp. Arist. Frogs 123 AXX earn/ arpaTro? ^uvrnpos

TfTpippevr) | f)dia dvfias. Apa Ktoveiov Xeyeis ,

|

MaAiora -ye.

^ti^pciv ye /cat Sucr^ei/afpoi/* |

fvdvs yap dTTOTrrjyvvcrt TavTLKvrjjJiia.

a 2-n"r)-yvuTO

I Cp. 77 b 4 n.

Kal avTos TJITTCTO, the man himself (not Socrates). It is im-

146

NOTES 118

plied that the others had touched Socrates by the executioner s

directions.

& 5 T"HTpov

: 6 fJLfra^v op.(pa\ov re KU\ alftoiov TOTTO? TimaeuS, tjrpov . . .

Arrows *

vTroyacrrpiov E\\t]ViKws MoeriSc

a 7 TU> AcrKX-qTTico 6c})eL\ojiv uXeKTpvovo, : for the offering of a cock to

Asklepios Cp. Herondas iv. II i/\e&> <5eiVe|

rou aXcVropos roriV ui Tiv

OLKirjs TOL^WV I KrjpvKci ^uco, Ta7ri8op7ra (Vmcr$e. Socrates hopes to

awake cured like those who are healed by (yKoi^a-is (incubatio] in

the Asklepieion at Epidaurus.

1 6-fifxeis, we, his disciples.

T-iv Tore, of the men of his time. The phrase is regular in such

appreciations. Stallbaum compares Hdt. i. 23 Aplova . . .Ki6ap(p8i>v

TU>V Tore fiivTW ovftevos 8evTpni>, Xen. All. ii. 2. 2O Ki/prKu apiarovT&v

Tore. Cp. Plato, Epist. vii. 324 d 8<\)(\w i"n>8pa fp.ol Trpea-ftinfpuv

2o)K.)aT/ oy e-a) (Tdbv OVK av al

i 17 KCU dXXccs, and in general. The ralm of the closing sentence is

characteristically Attic. We find the same thing in tragedy and in

the Orators.

147 L 2

APPENDIX I

DEATH BY HEMLOCK

IT is expressly stated by Xenophon (Hell. ii. 3. 56) that Thera-

menes was put to death by a draught of Kvvfinv, and Plutarch says

the same of Phocion (PJwc. 36). As described in the riiacao, the

drug acts by producing a gradual refrigeration proceeding from the

feet upwards to the heart. Death ensues when the heart is affected.

and is accompanied by a spasm or convulsion (eW//$r/, 118 a 12).

The same symptoms are implied in the passage of Aristophanes

(Frogs 123) quoted in the note on 118 a I, where Kuvtiov is men

tioned by name, and where we are told that it was pounded, as the

drug referred to in the Phaedo also was (117 a 6). Pliny (Hist. >\at.

xxv. 95) speaks of the vis refrigeratoria of the </V;/Ar,and says

that the juice was prepared from pounded seeds. It is to be noted

further that wine was used as an antidote in cases of such poisoning.

Pliny tells us this of cicuta (Hist. Nat. xiv. 7), and Plato himself

implies the same of Kcomoi/ in the Lysis.1 This agrees very well

with the warning given to Socrates by the expert not to talk too

much (Phaed. 63 d 5 sqq.). He explains that this will impede the

action of the drug by heating him. \Vine would act in the same

way. There can be no doubt, then, that Socrates was poisoned by

Ku>vtiov,or that Kwveiov is cicuta. That cicuta is hemlock is shown

by the use of the word in the Romance languages (Fr. cign c}.

In the face of all this, it is disturbing to be told, as we are by

some authorities, that hemlock-juice would produce quite different

symptoms. I cannot pronounce an opinion on that;but 1 have

submitted the case to an eminent pharmacologist, my colleague

Professor C. R. Marshall, who says that as evidence against the

view that Socrates died of conium poisoning I do not think the

statements (of the authorities referred to) worthy of serious con

sideration. Personally I am decidedly of opinion that his death

1

Lys. 219 e 2 olov (I alo6avoi.ro avrov (ruv vbv] Kuvfiov -nt-nomura, dpa

nepi TTO\\OV Ti-oiofr av olvov, ttntp TOVTO rjyolro rof viv cuativ;

149

APPENDIX II

was due to conium. It is difficult to be absolutely positive on the

point, as conium is somewhat peculiar in its action, and the symptoms produced vary with the dose and probably with the individual .

From this it appears that there is certainly no scientific ground for

rejecting the philological evidence.

APPENDIX II

The correct text of the scholium in Ven. T is as follows :

TrapoLjJila Tyroi eVl TU>Vn>] padias Karepya(/)^iei>a>i , fj

eVi TU>V Trdvv

fl\U><!K(l\

VT^VU>S lpytr/Z; VCOV. "imTaCTOS yap TLS K(lT/TKliaaf

rerrapay 8io~Kovs ourcoj, oocnrf TIIS p.v ftiap-erpovs at>ra>i/ iiras vrrdp^eiVf TO

fie roO TrputTov SICTKOU TTU^OS eTTtTpirov p.tv eivat roD devrepov, f]/jii6\iov 8e

TOV rptrou, (^TrXacrtov Se TOU TerdpTov, Kpovop,vov$ 5e TOVTOVS eVireXeri/

<rv}j.(f)a)viavnvd. <ai \eyerai FXavKov idovra TOVS fVt TWV diaKoiv (p86y-

yovs TTputrov ey^etp^crat fit aurtoy ^fipovpyelv^ K.a.1 OTTO ruurr/f rtjs TTpa-

yuiiTfias ert Kat i/Gv XeyeaQdt T/]V KaXovfJLtvrjv TXavKOV rexvtjv. fj.fj.vrjTai

fie rovTdnv ApuTTi >{;(vos Trepi rr^? fj.ov(TiKrjS o/fpoatrecof, /cat NiKo/cX^s eV ra)

7re/)i 6fu>pias.eart fie >c(jl eVepa Te%i>r) ypap-p-aTcov, fji>

dvarideaat FAavKO)

Sa^tttt), a0 ^9 Krco? /<ntry Trnpot^uia fitefioa/j. OVTOS fie K ai (Tioijpov K.6\\t]criv

This comes from the paroemiographer Lucillus Tarrhaeus (cp.

L. Cohn, Qitellen der Platoscholien, pp. 836 sqq.), and the reference

to Aristoxenus takes us back to the time when there was a living

Pythagorean tradition. Eusebms, c. Marc. 15 D (quoted by Hein-

dorf), is fuller, and mentions some other versions. One says that

Glaucus was drowned at sea (just like Hippasus !) before his

invention was spread abroad;another agrees with the story in the

scholium ;a third refers to Glaucus of Samos and the dvddr)p.a

at Delphi. The fourth is as follows: fVfpo? fie rXaixov avrbv dvadelvai

T/jtVofia X(I\KOVV drjfj.Lovpy^a avTn rols Tra^ews1 re (rot? Tra\faiv uxrre ?)

Kp )UOfie j/OU TOVS Tf TTofin?(/)

&V flefirjKf KOI TO (ivd) 7T(plKfllJ.eVOV K(l\ Tt]V

<TTf(pdvr)i> Trjv cnl TOV XefirjTos ai ru? pd{3dovs fiia p.eo~ov TfTay/Jievas

<f)dfyyea6ai \vf>as (fxovfj. If this is genuine tradition, as it appears to

be, it is not without significance that Socrates should allude to a dis

tinctively Pythagorean invention.

150

INDEX TO THE NOTES

I. PROPER NAMKS

Acheron ii2e 7 ; 113 a 5

Achenisian Lake 1 13 a i;

1 1 3 b i

Aegina 59 04Aeschines Socraticus 59!) 8

Aeschylus 107 e 5

Aesop 60 c I

Alcmaeon c,6 b 5

Anaxagoras 72 c 4 ; 96 b 3 ; 96d I

; 97 c i; 97 d 9 ; 99 b 8

;

!O9b3; 109 b6; 109 ciAnaximander 97 d 9 ;

108 c 8

Anaximenes 96 b 4 ; 99 b 8

Antiphon 62 b 3Antisthenes 59 b 8

Apollodorus 59 a 9 ; Ii5d7Apollo Hyperboreus 60 d 2

; 85a2

Apollo Pythius 60 d 2

Archelaus 96 b 3 ; 97 b 8;

108

c8; 109 b 3

Archytas 61 67Argives 89 c 2

Aristippus 59 c 3

Aristophanes 70 c i; 96 a 2

Aristotle 91 a 2; 94 e 5 ; 96 b 3 ;

96 b 5 ;1 1 1 e 4

Asclepius 1 18 a 7

Athenagoras 62 b 3

Callimachus 5903Cebes 59 c i

Clearchus 62 b 4Cleombrotus 59 c 3

Cocytus njbi; H4a5; 114a6

Copernicus 108 c 8

Corybantes 78 a 4 ; 78 a 8

Crito 59 b 7 ; 115 d 7Critnbulus 59 b7; Ii5d7Ctesippus 59 b 9

Democritus 9913 8

Diogenes of Apolionia in d 2

Kchecrates 57 a I ; 86 b6Kgypt 80 c 8

Elis 57 a i

Empedocles 65 b 3 ; 69 c 2; 96

b 3 ; 96 b 4 ; 99 b 6;

1 08 c 8;

1 09 b 6;

1 09 c i;

1 1 1 e i;

1 1 1

64Epaminondas 61 d 7

Epichannus 65 b 3

Epigenes 59 b 8

Eretria 57 a i

Eubouleus Sod 7Euclides 59 c 2

Eupolis 70 c i

Euripus 90 c 4Euxitheus 62 b 4Evenus 60 d 3

Hades Sod 6

Heracles 89C5; Pillars of 109b i

Heracliteans 96 b 4Heraclitus 60 b 7 ; 70 e I

; 87 b 7 ;

90 c 5.

Hermogenes 59 b 7

Herodotus 96 a 8

Homer 70 b 3 ;112 a 2

Homeric Hymn 60 d 2

lolaus 89 c 5

INDEX TO THE NOTES

Ionian philosophy 109 a I

Lamprocles 60 a 2

Lysis 61 d;

Menexenus 5909; 60 a 2

Meno 73 b I

Neoplatonists 11366

Oceanus 11267; 1133 5

Odysseus 94 d 7

Olympiodorus 65 d 6; 93 a II

Orpheotelestae 69 c 3 ; 78 a 8

Orphicism 62b3sqq. ; 630767 a 8

; 67 c 5 ; 70 c 5 ; 70 e I

72 b i; 78 a 4 ;

82 d 6; 85 d 3

Parmenides 65 b 3 ; 96 e 8 ; 104d i

; 107 b6Phaedo 57 a i

Phaedondas 5902Philolaus 59 c i

;61 d 7 ;

61 e 7 ;

65 d 1 1;86 b 6

Phlius 57 a I; 57 a 7 ; 59 c i

;

6 1 d 7

Phrygians 78 a 4Plato 59 bio; 97 a 6

; 107 b 6;

ii5d;Posidonius ioSc8; 109 b 3

Purgatory 113 d 7

Pyriphlegethon H3113 b6; Ii4a5 ;

Pythagoras 57 a i; 96 a 8

Pythagoreans 57 a I; 59 c i

;60

d i; 61 a3 ;

61 c 6;61 d 7

6l d8;6 1 67 ;

62 b464 b 3 ; 66b4; 670577eS; 85 a 2; 85 d3960 i

;

109 b 6

Pythian Apollo 60 d 2

63 d i

7264;92 a 6

;

9763; iooa3;

Sicily in e I

Sicyon 57 a I

Simmias 59 c I; 65 d 4

Sophists 69 b 2

Sophroniscus 60 a 2

Stoics 62 b 3 ; 96 b 5

Stymphalus 112 a 2

Tarentum 61 e7Tartarus 112 a i

Telephus 107 e 5

Terpsion 5902Thebes 59 c i

;61 d 7 ; 61 e 7

Thracians 78 a 4

Xanthippe 60 a 2

Xenophon 59 c i

Zeno 90 b 9Zeus Chthonius Sod 7

II. GREEK WORDSa-ya/zeVcos 89 a 3

ado^acTTOs 84 a 8

UT]a>v 85 a 7

adepp.0? 1 06 a 3

aiSrjs 79 a 4

69 C 5

aicopa 1 1 1 e 4

aia>p5>1 12 b 3

d/coAatria 68 e 3aXaa>v 92 d 4

aXfKTpvu>i>

1 1 8 a 7

d\r)dcos 80 d 6

aXXo TLfj 64 c 4

aXXorpios 99 b 5aXXcoy 76 6 4

a\oyos 68 d 12

aXtroff 1 1 1 b 6

auadfjs 62 e 6; 105 c I

aVa/3tcoo-/co^iai 71613; 89 b IO

dvaKadiop,ai 60 b I

nva<dfj.TTTu> 72 b

152

II. GREEK WORDS

109 e 4

dva\a/j.(3dva) 75 e 5

avafj.i/j.vfl(TKci) 72 e 7

ai>(ifj.t>r]ais 72 e 4 sqq.avdvTTjs 112 e 2

dva7j-ifj.TT\rj/j. . 67 a 5

83 d IO

87 a 2

pa) 75b7 ; 76 d 9u>$r]s 69 b 7

dffpei i/ai 63 a 2

dvfv<pi)nw 60 a 4<W/p 57 a 5

oftaro)? 1 1 3 e 2

civnrjros 80 b 4avoia 91 b 5

euTn7ro5{8a>/ut 71 c 8; 72 a 12

di>ra7ro<5o<rir 70 C 4 sqq.dt>TiXa/3>7 84 c 6

aimXa/j/3ura> 87 a 6J88 d 4

dfTiXoy<Ko? 90 1) 9 ; ioi e I

dvriTf)(vos 60 d 9

d-rrdya) 58 b 3aTraidevTos 9! a 2

arrXorj- 62 a 3

7ro3oX?7 75 d IO

opnt 69 b 4vot 1 1 6 d 7

vp.i 72 b 9 ; 77 a 5

92 d I

63 e 962 a 5 ; 64 a 6

11708avw 5^ b869 d 3

Cl7TO7TflpU>fJ.ai60 e 2

dfTOpp^TOS 62 b 3airo(T7rei>d<0 1 1 7 b 6

aTrro/zat 64 a 4 ;86 d 8

apa 68 b 9 ; 80 d 5

Spa 70 e I

^p/iofa) 93 a 1 1; 93 c 6

Appovia 8563ioi e 2

KTi II7C7in 66 b 8

dr^rcoy loo d 3

drexvus 59 a 4 ; 90 c 4drpmros 66 b 3

avfrtns 71 b 3niVdf 58 c I

; 65 d 5 ; 65 e 3ntmj? Kad avroi 64 C 6

; 6507d(po(riovfj.cn 60 e 2

u<ppa>v62 e 6

<I\I/VKTOS 1 06 a 8

&IKXOI 69 (1 I

@dpj3apoi 78 a 4QavKuvia 95 b 6

ftfptQpov 1 12 a 2

ftorjdoj SS e 2

/Sdp/Sopos1

69 c 6

fiovXo/jicu 74 d 9

yfXiuTfiv 64 b I

ywris 71 ;i 13; 95 e9yiTJ(TL(t)S 66 b 2

yoijrewo 8 1 b3

8aifj.cav 107 d 6

Sfly^a nob 8

(Seii of(<,v8ei

fiet. dj/) 84 b 4

Scti/drr;? 8265Sff-po 58 b 7

SrjuOTiKos 82 a II

^lu/BdXXco 67 e 6

S(H/3X7rci) 6 d 5

Otdypo^tjLia 73 ^ ^

8iadiKuofj,cii 107 d 8j H3d3

fitntpai 78C28tK/iai 68 C 6

; 8402ota/cfXf uojUdt 6l a I

SiaKpiva 71 b 6

<5iAnp.3uz>a>8 1 C4 ; Ilob7

8iaXKTiKof 76 b 5

5tXe/crof 62 a 9

fitapunoXoyco 70 b 6

5i. ivo.a 65 e 7

dtavaias Xoyitrp-ds 79 ;i 3

8/auXos 72 b 3

8m(p(p6i>T(os 85 b 3 ;1 14 b 7

Staijbfpa) 64 d 9

8ia(pvT) 98 C 8

153

INDEX TO THE NOTES

ftiacpoovo) 1OI d 5

II. GREEK WORDS

r,dns 8163nXios Il6e I

fjXos 83 d 4

rjrpov 1 1 8 a 5

Qararw 64 b 5

dappoi) 63 e I o; 78 b 9 ; 88 b 4

fldrepov 114636fia iioijni 5865tffcopui 58 b 2

tfeoopis 58 a IO

urjpevco 66 a 3

<9parTu>86 65

0/n>Xa> 76 d 8

Bvaria 108 a 5

lepos 85 b 5

puo>s

1 1 7 b 3

Kropponia 1 09 a 3KTTOfiia 96 a 8

UTXVS 65 d 12

lcru>s 67 b I

(.Vroj Zei v 62 a 8

i^vos 115 b 9

c I

58 b 5

Ka6npp.6s 69 C 2

KtiQupiTis 67 c 5 ;

Ku&<ipws 65 e 6

Ka8i(TTrjfj.L 69 C 4

59 a 9

KOTTfos 7 a 5

Ka/jSoTrnf 99 b 8

Afarti ^. ^tV/;. 70 d 7/card

<:. ^. 94 e 5

K(/r(3(iXXa) 88 c 4(cara/cXaco 117 d 6

) 60 a I

b6K(ir(i(p(vyu> 76 e 9

Kar(i\j/aco 89 b 2

Kcirr/yopS) 73 ^ 2

KcXetco 59^8Kevrpov 9105

K(pu\aioi> 95 b 8

Kf(pa\T] 96 C I

KIM 93 a 8

K0fj.\l/{in IOI c 8

Ko/j.\l/os 105 c 2

KOTTTO^ai 60 b I

K6<Tp.ios68 e 2

; 83 e 6

Kpavis 86 b 9 ;iiib2

KpiiTrjp III d 5

jcTi}/irt 62 b 8

Kvui us 113 b 8

KVK\OS TTJS yfvevfws 72 b I

KL KVOS 8464Kv\iv8ovnai 8 1 d I

;82 e 4

Kvpa 1 14 a 5

KVfjLtiii-ta 112 b 3

\nvflavat 64 a 5

Xet/xcoi IO7 d 7

XfLurrjs I jo d 6

\oyiopat 65 c 2; 83 c 3

Xoyoi/ fioC j/di 76 b 5

Xoyov exea 62 b 2;62 d 6

XcJyof 60 d I;61 b 4 ; 65 d 13

Xoyoy Tor firm 78 d I

Xvtrts 82d6XWO-TOV 1 1 6 d6

p.(iKapu>vi

T]<j(n 63 c 7 ;1 1 1 a 6

/Lif-yaXt yco 95 b 5

fJiiynS 62 b 5

p.fdodos 79 e 3 5 97 ^ 6

fj.f\fTo>8 1 a I

fj-fv solitariuiH 63 e 6

p.t(Tus 1 1 3 d 4

p-fTaxfip^ofjicn 84 a 5

^tf Tf vcroofj.druxTi i 70^81 1 3 /uerep^o/iot 68 a 5

p.(T6\ci) 93 d 9

p,fT(<apos f/6 c I

82 b 8

96 d 6 ; 1 08 c 3

/zi; 64 C 8

/Mt(ToXoyof 89 d I

^loipa (t)tiu) 58 C 5

155

INDEX TO THE NOTES

78 d 5

p.Op/JLO\l/K6LOV 77 G 7

Maputo 77 e 7

pop(p fj 103 e 7

p.vdo\oyfl.v 6 1 C 2

[jLvdos 6 1 b 4

vapflrjKoCpopos 69 C 8

veCpov 80 d i; 98 c 7

ico 112 C 7oia fi?? 60 a 4otKr/oriy 114 C 4ol<o(j)dopia 82 C 5

Op.r)piK>? 95 b 7

109 b 6

109 a 2

op.a)vv/j.os 78 e 2

OP, TO 65 C 9

oWa, r 65 03 ;

oj/rt, rco 63 e 9

63 e 9ui> 59 e 7

p.r] 77 b 4

oparos So C 3

75 a 2

73 a 10; 94 a I

64 a 4 ; 69 d 2;82 c 3

tvTa, rd IOI d4ovdap.nv 72 C I

oLpat-dr 108 e 5oicria 65 d 13

II2C31 1 3 d 5

85 d I

79 d 6; 103 a I

os 68 e 4 ; 96 a 2; 96 c I

at 63 d 4 ; 7902; 84 d 5dto? 7 c 5

i/eo-ia 70 c 4 ; 75 d 7ou 57 a 7

7rapa/3(iXXa) 103 allcii 57 a I

; 5807; 586!84 a 4

L 6oe882 e I

65 C 6

62 e 2; 9864

7ra.p(ifj.v6in 70 b 2

TrapaTrtTTTco 66 d 5

7rapcm $77p,i 6567Trapei/it 59 a 2

ndpepyov 91 a 8

Trapirjfju 90 d 9

irapia-Tijfu. 58 e 5 ;66 b I

Traor^o) 94 a 12

TTtpi c. gen. 58 a i

TTfpi <:. ^. 5806; 64 d 8; 65 b 4 :

68 e4TTfpt KVK\CO I 12 C 7

TrepteA/TTco 112 d 6

jreptoSos1

107 e 4TrepirpeTra) 95 b 6

TTfplTT-Off IO4 d 12

108 e 5

70 b 2

TrXarrco 82 d 37r\foi>eKTiKa)S 91 b I

Trvei na 70 a 5 ;1 1 2 b 4

TTOlKiXoS IIO C 6

TTOtCO I 17 b I

US 82 a II

6 1 c 37roXXa/ci? 6063; 6 1 a 6

Tro\vOpl>\rjTOS TOO b 4TroXi f 78 a 3TTOVU> 88 a 8

7rpdyp,a 6 1 C 8

63 a I; 64 e 4

75 e 4

Trpo^eats1 11563

Trpo6vp.oifj.in 75 b 7

TTpOOl/JLLOV 6O d 2

Trpo r 69 a6; H7b6Trpocra Sco 86 e 37Tpoayiyvop.ni 69 b 4

7r/;o<TJjKet>88 b 3

Trpocr^)epa) 63 d 8

Trporepata 59 d 8

TTporiBffiai 115637TTooi)p.t 68 c 9 ;

108 b I

K 62 c 10; 63 a 7 ;

81 a i

me I

156

II. GREEK WORDS

<ra<pJ7f 57bi; 6id8; 65 b 5 ;

INDEX TO THE NOTES

Xa\S> 8603; 9404s 89 b I

s 80 c 6; 87 a 3

z 85 a 7

96 c 2

ioo d i; nob 7i 95 b i

71 69

co 94 c 5

\lsrj\a(p) 99 b 470 a 5 ; 70 b 3

wpa 80 c 7w? 58 e 4o)f ay 82 e 6

III. GRAMMATICALav, omission of 62 c 7Aorist in impatient questions 86 d 7Aorist participle (synchronous) 58 b 8 ; 58 e I ; 60 c 8

;60 co

Aorist, empirical 73 d 7 ; 73 d 9Asyndeton explicativum 61 a i

Attraction of prepositions 75 b 6Crasis 58 e 3

Disjunctive question 68 a 3

Infinitive, epexegetic 84 c 3 ; exclamatory 60 b 5 ; 99 b 2

Metaphors from hunting 63 a2; 66a3; 66 b4; 7669; 7963;88d9; 89 c I

; iifbg; from wrestling 8406; 87 a6; 88 d 4; miii-

tary 104 b 10; io6a4Optative 8765 ; 107 a 5Polar expression 59 e 5 ;

8 1 o 6 ; 82 b 10Relative 65 a 5

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