THE REPUBLIC OF PLATO pot

THE
REPUBLIC OF PLATO
THE
REPUBLIC
OF
PLATO
EDITED
WITH CRITICAL NOTES, COMMENTARY
AND APPENDICES
BY
JAMES ADAM
SOMETIME FELLOW
AND
SENIOR TUTOR
OF EMMANUEL COLLEGE, CAMBRIDGE
SECOND EDITION
WITH
AN
INTRODUCTION
BY
D.
A.
REES
FELLOW
AND
TUTOR
OF
JESUS COLLEGE, OXFORD
VOLUME

II
BOOKS
VI-X
AND INDEXES
CAMBRIDGE UNIVERSITY PRESS
CAMBRIDGE
LONDON NEW YORK NEW ROCHELLE
MELBOURNE SYDNEY
CAMBRIDGE UNIVERSITY PRESS
Cambridge, New York, Melbourne, Madrid, Cape Town, Singapore, Sao Paulo, Delhi
Cambridge University Press
The Edinburgh Building, Cambridge CB2 8RU, UK
Published in the United States of America by Cambridge University Press, New York
www. Cambridge. org
Information on this title: www.cambridge.org/9780521118743
© Cambridge University Press 1902, 1963
This publication is in copyright. Subject to statutory exception
and to the provisions of relevant collective licensing agreements,
no reproduction of
any
part may take place without the written
permission of Cambridge University Press.
First published 1902
Second edition 1963
Reprinted 1965, 1969, 1975, 1980
This digitally printed version 2009
A
catalogue
record for
this publication

is available from
the British Library
ISBN 978-0-521-05964-0 hardback
ISBN 978-0-521-11874-3 paperback
CONTENTS OF VOLUME II.
PAGE
BOOK VI i
APPENDICES TO BOOK VI 74
BOOK VII 88
APPENDICES TO BOOK VII 156
BOOK
VIII 195
APPENDICES TO BOOK
VIII
264
BOOK IX 319
APPENDICES TO BOOK IX 372
BOOK X 384
APPENDICES TO BOOK X . . . 464
INDEXES 481
484
I. Oi
fiev Sr)
<f>iXo<ro(f>ot
y
fjv 8'
iyoo
y
c3

rXav/cav,
teal
oi
firj
Sea
/xatcpov
TWO?
hie^ekOovros \6yov fioyis
7TG>9
ave^avrjaav oi elav
e/cdrepoc.
v
I<ra>9
yap,
€<f>y,
Sta
y8/>a%eo?
oi
pahiov.
Ov
<f>aiveTcu,
elirov
9
ifiol yovv
en
hoKel
av
ftekTiovcw
<f>avrjvcu,
el

irepl
TOVTOV
fiovov eSet
pr)0f}vai
y
KCU
firj
TTOWCI
ra
\oiira 8ie\0elv fieWovrc
5
4.
iftol yovv
II:
t/xoiy odv
A.
484
A
— 485
A We
have
now to
shew that Philosophers,
as
defined
by us,
should be
entrusted with the government.
It
is

they
alone
who,
by virtue of the Ideal
in their souls,
are
able
to
guard
the
laws
and institutions
of a
city.
We
shall
therefore make them
our
Guardians,
if
they
possess
the
necessary
practical quali-
fications.
A
study
of
their nature will

shew that
it is
possible
for
them
to
unite
both
hi fids of
requisites.
484
A 1 Sid
paicpov
—
\6yov
:
*
through
the
conclusion
of a
somewhat
lengthy argument.'
die^eXSduros
is in-
transitive,
as
Schneider
saw: cf.
Laws

805
B
aXXd
7&/>
elvov
rbv
fxiv \6yov
iaerat.
UteJ-eXdeTv,
e$
dieXOdvros
d£
otirc*
rb
6OKOVV
aipeiadai
deJp.
(The
reference
in
elwov
is to
799E
Kay
T\
Sii^odos
aih-q
o\rf
ffxovaa
T£\O$

Uavus du
ix-qvvacie
KT\.)
Cf. also
Dem. in Mid. 84. The
word
8UI-€\$6VTOS
is not
otiose, because
it is
not till the very end
of
the argument that
the
4>i\6<ro(pos
is
discovered
(v
480
A).
The mistaken notion (held by Stallbaum)
that the word must
be
transitive induced
Herwerden (Mnem.
N. S. xix p.
333)
to
propose
Siei-eXBovffL,

a
conjecture repeated
also by Richards. Baiter (after Hermann
and
Ast)
reads
Su^eXddvres
with three
inferior
MSS,
as if the
philosophers
had
*'
run the
gauntlet of the argument through
which their nature
is
revealed"
(J. and
C).
rod \6yov (found
in a few
MSS)
is
favoured
by
Stallbaum,
and
suggested

as
an alternative also
by
Herwerden,
as if
8LCL
fxcucpou
rtvbs could mean
'at
some
length.'
The
first hand
in S
omits
did,
but
it
occurs
in all the
other
MSS.
None
of these expedients
is
nearly
so
good
as
the reading

of
the best
MSS,
if
Schneider's
explanation
be
adopted.
fjutKpov
has
also caused difficulty, since
the in-
vestigation extends over only
six
pages
of Stephanus:
see
Krohn
PI. St. pp.
105
ff. By
Pfleiderer
{Zur
Lb'sung
etc.
P-
54)»
wno
maintains
(in

partial agree-
ment with Spengel) that
v
471c—vn
(inclusive) embodies
the
dialogue 4»iX6-
o-o<f>os
announced
in the
beginning
of the
Politicus and Sophist,
naicpou
is
hailed
as
a significant lapsus calami,
and
referred
to the investigations of
the
Sophist,
Euthy-
demus and Polilicus. But
fxaKpoO
is quali-
fied by
TIV6$,
and surely 474C—480A may

be described
as 'a
somewhat lengthy
enquiry.' There
is no
allusion
to the
proverbial
fiaicpds
X6705
of
which Aris-
totle speaks
in Met. N 3. 1091* 7 fF.
6
^ifxojyldov /xaKpbs
\6yos'
ylyvtrcu. yb.p
6
fxaicpbs
\6yos uxnctp
6
TQV douXiov,
6TOLV
fxTjbtv
vyUi \4yuxTiv.
2
o%
is
found only

in A and II
1
:
all
the
other
MSS
have oloi.
For ot cf.
(with Schneider) 493
B
and vin
559A.
5 iroWct KTX. Herwerden conjec-
tures 7ro\\d
<^f>,
which would weaken
the emphasis on
iroAXd.
For the omission
of rjv
see
Schanz
Nov.
Comm.
PI. p. 33.
From the standpoint
of
Books
vi

and
vn
TTAATQNOZ
[484 A
ri
Bia<f>ipei
'
/3LO<;
Bitecuos a&i/cov. Ti ovv, 6^17,
TO
B
TOVTO
rjfuv; Tt 8' dXXo, fjv 8' €yd, fj TO eljfjs; iireiBr}
<f)i\6cro(f>oL
fiev oi
TOV
del
KCLTO.
TavTa
a>cravT<o<;
€%OVTO<;
Bvvdfievoi
efydirTeadai, ol Be fiy, aXX* iv 7roXXot9 teal irdvToa^ Xa\ovo^iv
10
wXavcofjuevot,
ov
<f>iX6co<f>oi
r
iroTepovs Brj Bel 7roXeo)? rjyefiovas elvcu;
IIG>9

ovv XeyovTes dv
CLVTO,
efyr),
fierpioo*; XeyoL/tev; 'OiroTepoi dv,
fjv 8' eyoiy BvvaTol
<\>alv(ovTai
(fyvXdgat,
VOJJLOVS
TC
teal eTnTTjBevfuiTa
TroXeo)!/,
TOVTOVS
' tcaQiGTavai
<l>v\a/ca<;.
'Opd&Sy
e<f>rj.
ToSe Se, C
rjv 8' iy<o, dpa SrjXov, ecT€ Tv$kbv ecTe o^v opwvTa XPV <l>vXatca
15 TTjpelv
OTLOVV;
K.al 7TW9,
e<f>r)
f
ov SrjXov; *H ovv
ZOKOVCL
TC
TV<I>\WV
hia<\>epeiv ol TW
OVTI
TOV 01/T09 etcdarov iaTeprffievoc 7779

yvwaew, zeal firjBev ivapye? iv
TTJ
^v^r) e^ovTe^ 7rapdBeiyfia firjBe
Bvvdfievoi
ooaTrep ypa<f>f}$
et9
TO
dXrjdia'TaTov dirofSXeTrovTes /edtcelae
del
dva<f>ipovT€<z
T€ teal
Qed>\xevoi
(J9 olov TC dfcpc^io'TaTa
y
OVTCO
BTJ
20 /ecu ' Ta evOdBe vo/xifjua
KCLK&V
re irkpi real
SLKCLLOOV
teal dyaOcov D
TidecOai T€, eav
Berj
TideaOai, teal
TCL
Keifxeva
<f>v\aTT0VTes
aw^etv;
Ov fid
TOV

Ata, fj K 09, ov 7roXv
TL
Bia<\>epei.
TOVTOVS
OVV
/JL&XXOV
9.
TT&VTUS
A
1
!!
1
: travroim
in mg.
A
2
II
2
.
it
is
impossible
to say
what 'just life'
means unless
we
know
the t5^a
TOV
dyadov

etc. (see
506
A)
:
hence TroXXd
rd
Xonrd
dieXdeiv.
484
B
9
irdvTws
KT\.
iravToiios
was
conjectured
by Ast and is
read
by
Stall-
baum.
It
occurs
as a
late correction
in
II as
well
as in A
(see

cr. «.), and has
some insignificant
MS
authority besides.
The difference
is
like that between 5s and
otos:
see
484
A
n. With irXavw/tcvot
cf.
T\avrfr6v
in
v
479
D.
It is the
fluctuation
of
the
Object which makes
the
Subject
fluctuate.
484
c 13
Ka0urT<£vai:
"sa

\4yovres
h.e.
K€\€6OVT€S"
Schneider.
16 ru^Xwv. They
who
cannot
see
the Ideas
are
blind :
cf.
Plato's retort
to
Antisthenes quoted on
v
476 D.
17 teal |iT\Siv
KTX.
A
transcendental
vapddeiy/ia
of
which
he
knew nothing
would
be
useless
to the

philosopher-
king.
It
does
not
however follow that
the Ideas
are not
atfrA
icad'
aird,
but
merely that
we are
concerned with them
in
so far as
they are known
by
the 0t\6-
ff<xf>os.
See
on V
476 A.
u>*
ol6v
re
6.Kpt-
ptaraTa admits that
he

may not
see
them
in
all
their fulness and purity.
18 els
r& akr\teo-T*Tov
KTX.
Cf.
500
c,
500 E—501
c
(where
the
same figure
is
employed).
The
political value
of the
philosopher's knowledge
of the
Idea
is
here
for the
first time explicitly affirmed
and explained

: see v
479
D
n.
iiccurc : because truth
is
*
yonder '—
in
the
Heaven
of
the Ideas. The philoso-
pher must call
it
from Heaven
to
Earth,
by assimilating
to it
' the earthly canons'
(rd ivddde
v6/ju/xa).
19 oiJrw
&n
=
'
then
and not
till then*

suggests that
it is
otherwise
in
existing
States.
484
D
21 lav
8^-Q
TWWGCU.
If he has
the happiness
to be
born
'in his own
country'
(ix
592
A),
whose institutions
are
already modelled
on the
Ideas,
he
need
only guard
(dpyKdrrovres
suggests

the 0tf-
Xa/ces)
and
preserve what
is
already
established. Otherwise
he
must himself
become
a
legislator. Cobet's excision
of
ridecrdat
is
wholly gratuitous:
his
omis-
sion
of rd in
rh.
KeLfieva
is
even worse,
for
the
laws need
not be of the
philoso-
pher's own making.

22 Sicuj^fxt.
It
would
be
easy
to
write 5ia<f>4p€tv (with
q
etc.),
but
biaipipei.
may
be
impersonal,
or
Glauco
may be
485
B]
nOAITEIAC
S"
<f>vXa/ca<;
€TTr\ady^0a, rj
TOU?
iyvafcoras fiev e/catrrov rb
OV,
ifnrecpla
Be firjBev eKelv&v ehXelirovra^ firjb^ iv aXXco firjBevl fie pec aperrj^
varepovvras;
"ATOTTOV

fievr dp
y
e<fyr)>
elrj aXXovs alpelaOai, el ye 25
raXXa firj
iWeiTTOLVTO*
TOVTCO
yap avra> a^eBov n r<p fieylo-rq) &v
485 vrpoixoiev. \ Ov/covv rovro
Brj
Xeycopev, rlva rpoirov olol r eaovrai
ol avrol KaKelva teal ravra e^evv; Udvv
JJLCV
ovv.
A
O rolvvv
apyofievoi
TOVTOV
TOV \6yov eXeyofjuev,
TTJV
<f>vcrcv
avrcov irp&rov
Bel Karafiadelv. zeal olfiai, eav ifceivrjv i/cavws ofioXoyfjacofj^v,
Ofiokoyrjceiv teal on olol re ravra e^ecv ol avrol, on re ovtc aWovs 5
iroXecov
rjyefxova^ Bel elvai rj
TOVTOVS.
Uax;;
II.
TOVTO

fJLev
BTJ
TCOV
<f>i\oa6(f)cov
(fyuaecov irepi
cofMoXoyrjaOa)
B rffilv, on
/JLaOtjfjLaros
ye ael ' epcoaiv o av avrols BrjXol e/celvrjs
TTJ<;
overlap T?)9 ael over)? teal fifj
irXav<ofievr)<;
VTTO
yeveaeco^ /cal
4.
Set q:
ScTv
AIIS.
substituting
the
singular
for the
plural:
see
on I
347
A
and v
465
E.

Cf.
also infra
496 A.
26 iWctiroivro.
Cf. Xen. Mem. 11
6. 5 M iWetiretrdaL ev
TTOLCJV
TOVS
€$€py€TovvTas iavrSv
and
Soph.
258
B.
485
A
2
KaKdva:
viz.
rctXXa,
as de-
fined
in
ifirreipLq.—vaTepovvras.
raOra:
i.e. '
the special attributes
of
the philosopher'
(J. and C).
3 4X*yojuv. V474B.

4
8ft. See cr. n. and
Introd.
§ 5.
485 A—487
A
The philosophic nature
loves eternal
and
changeless
Being
in its
entirety.
It
follows that
the
philoso-
pher naturally loves Truth, despises
the
pleasures
of the
body,
is
temperate, free
from avarice, high-minded, courageous,
just
and
gentle.
He is
also quick

to
learn,
retentive
in
memory,
not
given
to extravagance
in
conduct,
but
modest
and
well-bred.
To such
men, when years and
education have perfected their natural
qualities, we may fairly entrust our city.
485
A
ff.
This section should be com-
pared
on the one
hand with
11
375 A—
376
c, 377 B—in 391
E, and on the

other
with
VII
535 A,
B
nn. In
Book
11 the
natural qualities insisted
on
were
pri-
marily moral; here
and in vn
they
are
primarily intellectual. This
is in har-
mony with
the
difference between
the
earlier
and
later schemes
of
education:
for
the
basis

of the
first
was
6p8^ d6£a,
whereas that
of the
second
is i^
There
is
little
or no
indication
to
shew
that even
the
apxovres
of 1—iv
knew
or
aspired
to the
Ideas
(see
497
c n.) and
the iirUovpoi certainly
did not.
Krohn

is,
in a
certain sense, right when
he
maintains that
in
VI—vn we have *'einen
neuen Archontenstand
und
eine neue
Ar-
chontendisciplin" (PI.
St. p.
107),
but the
distinction
of the
*
golden
' and '
silver'
races
in ill
415
A
ff.
prepares
us for a
more thorough-going discrimination
be-

tween
the two
higher classes than
was
attempted
in the
earlier sketch,
and we
must
of
course remember that
the new
discipline
is not
intended
to
supersede,
but
to
supervene upon
the
old.
See
also
Hirzel
Der
Dialog
I p. 236.
485
B

8
C*KC£VT|S
rrjs ov<r£as.
For the
genitive
cf. IV
445 E
n.
9 ycW<rca>s ical <^0opas have
not yet
been employed
in
this half-technical sense
(Krohn
PI. St. p. 112). The
substance
of
the
Ideas always
*
is': that
of
pheno-
mena
'
is driven
to and fro by
generation
and destruction'—by generation when
it becomes determined

in one
particular
direction
(e.g.
K*\i>v,
tiriros,
avdpuiros),
by destruction when
it
loses that
par-
ticular determination
and
puts
on an-
other.
Cf. v
479
A,
B.
Plato's form
of
expression seems
to
imply that there
is a
sort
of
ouaia
or

substratum
in
pheno-
mena.
At a
later stage he seems
to
have
identified this with space—the
i
4
TTAATQNOI
[485 B
10 'Q/jLoXoyrfcrOco.
Kal
JJLTJV,
fjv
S* eydo, teal
OTL
Trclarj^ avrrj^y
Kal
OVTC
(TfJLLKpOV
OVT€ fiei^OVO? OVT€
TL/JLLCOT€pOV
OVT€ aTLfjLOT€pOV fl€p0V$
eteovres a<f>Uvrai, wairep iv
s
TOLS
irpoadev irepl re royv

<\>LXOTLJI<OV
Kal
€p(»)TLKO)V &LT]X6ofjL€V.
'O/9#G>9,
€<f>V, Xiy€L$, To8e TOlVVV
fjL€TCL
TOVTO
cfcoTrei el avayicT) e^eLv
TT/>O?
TOVTCO
iv rfj
<f>va€i
oc dv
fjueX-
i$\a)aiv
!
eaecrdai oiovs iXeyo/juev. To
TTOLOV;
Trjv dyfrev&eiav Kal C
TO
e/covTas elvai fi7)hafifj TrpoaBex^o-daL TO i/reOSo?, aXXa
TTJV
8* aKrjdeiav <TT€pyetv. Et/co? y\ ecprj. Ov
JJLOVOV
ye, do
€t/fO9,
dWa /cat irdaa dvdyKrj
TOV
ip<OTiK<ii)<;
TOV <f)va€i eypvTa irdv

TO
^vyyevks re Kal
OLKCIOV
T&V
TTCLISIKCJV
dyairdv. 'O/o^w*?,
e<f>rf.
20 *H ovv
OLKecoTepov ao<f>ia
TO
dXrjOelas av evpots; Kal 7r<w9; rj
S*
09.
T
H ovv BvvaTOv elvac
TTJV
avTrjv
<f>vo~iv
<\>CXOGO<$>6V
Te Kal
1
(f>iXoyfrevSrj;
OvSafio)? ye. Tov dpa TC5 ovn faXo/iadi] irdcrt]^ D
dXrjOeias
Sec
ev0v$ CK veov
o
TL fjudXicrTa opeyeadai. IlavTeXoos
ye.
'AXXa fxrjv OT(p

ye els ev TL ai
eircOvfJiiaL a<f>oSpa peirovcLv,
L<T/JL€V
25
TTOV
OTL 669
TaXXa TOVT(p dadevio~T€paL
}
&o~irep pevfia eKelae
aTrco^eTev/jLevov.
Tt
fufjv;
r
I2i
Srj
Trpb? TCL fAaOij/juaTa
Kal
irdv
TO
TOLOVTOV
eppvr)Ka<TLV, irepl
TTJV
T779
^u%^9,
ol/xat, rjSovrjv avTrj?
Kaff avTTfv elev
av,
TCL<;
Se Scd TOV
ado/juaTos eKXeiiroLeVy

el
/JLT)
aXX' dXrjOcos
<pLX6aocf>6s
!
T^9 ec7). MeydXr) dvdyKrj. E
rQ)v
€loibvTU)v,
(paiperai
5^ 5i'
iKeiva
&\-
\ore
dWoiov
{Tim. 50c): but of
this
there
is no
hint here.
Cf.
Zeller
4
II 1.
p.
725.
10 iraorris avrfjs
: i.e.
ovalas
TTJS
del

not
(as Ast)
iirurHj/jiris
or
/AaOrj-
11
OVT€
nfucoTlpov
KTX.
Cf. Par
in.
130
C—E.
11 irp6<r0€V. V 474 D—475 B.
485
c 15 n)v
d\|/cv8€tav
KTX.
Cf.
III
389
B.
16 CKovTas ctvai
is
'voluntarily,'
not
'if
it can be
helped'
(D. and V.): cf.

I 336
E
n.
ij/cvSos should
be
understood
in its
strict Platonic sense,
as
'ignorance
in the
soul respecting
the
truth' (11
382
B
nn.).
The politician
who
knows
not the
Ideal
is,
according
to
Plato,
a
liar,
not the
statesman

who
employs
for
example
k\?ipol
rives
KOfx\poi
to
attain
his
Ideal.
There
is
absolutely
no
reason
to
suppose
(with Bosanquet) that Plato means
to
withdraw from
the
regulations
of v
460
A.
18
T6V
€pa>rtK«s
KTX.

Love me, love
my friend.
The
Philosopher loves
Wis-
dom,
and
Truth
is
Wisdom's kinswoman
and familiar friend.
485 D
25
a><nr€p ^€V|xa
KTX.
The
simile becomes almost
an
identification,
as often
in
Greek:
the
desires
are as it
were
a
stream diverted els
iv ri. Cf. Ill
401

C
(reading rts—dxnrep avpa),
vn
519 A
ras
TTJS
7€i/^<r€u;j ^vyyeveh
<!><nrep
/J.O\V$-
8L5as
and VII
534
D
n. To
explain diru-
x
€T€V
l
JL
^
vov
as
^
or
dTuxerevfiipat (with
Stallbaum
and
others)
is to
obtrude

our
standpoint upon
the
Greeks. Schneider
formerly agreed with Stallbaum, but after-
wards drew back (Addit.
p.
45)
and
trans-
lated" wieeindorthinabgeleiteter Strom."
28
TCIS
8£ rds is probably an
*
in-
ternal accusative
'
depending
on
IKXCI-
iroiev, though rendered easier
by the
occurrence
of
ire pi
TT\V
Tjdovijv—elev
av
just before. Schneider carries

on
trepi,
but
the
preposition
is
difficult
to
supply
when
the
two clauses have different verbs.
Cf.
iv
428
c
n.
486
B]
TTOAITEIAC
S"
S
fjurjv 6 ye
TOLOVTO?
teal ovBa/jbfj (friXoxprjfiaTOS* cov yap 30
evetca ^prj/iara fjuera
TTOXXT)*;
hairdvq^ <nrov$d%€Tcu
y
aXXqy

TIVI
fiaXXoV
fj
TOVTG) TrpO(T7]K€L
<T7T0V$d%€LV.
OvTCO.
KflU fXrjV 7TOV
Kal
486 roSe Bel o-Koirelv, orap icplveiv \
fxeXXr)^
<f>vaiv
<\>LX6<TO<\>6V
re Kal fir).
To 7rolov; M
r)
(T€ XdOy fiereypvaa dveXevdepia?' ivavrKOTarov
yap
TTOV
crfjLLicpoXoyla
'tyvXV f^cXXovcrtf TOV
OXOV
real Travros del
eirope^eaOau 6eiov re Kal dvOpcoirivov.
''
AXrjOecTaTa,
€<j>r).
*Ht,
oiv vtrdpyet BiavoLa /neyaXoTrpeireca /cal decopta iravro^ fiev xpovov, 5
Traces 8e overlap, olov re oiei
TOVTG)

fiiya TC hoicelv elvat TOV
B
dvOpdoTTivov
fiiov; 'ASvvarov, 17 S* 09. Ovtcovv ' teal Qdvarov
oh heivov re riytjaeTac 6
TOIOVTOS
; "H/ciard ye, AecXfj S77 ical
dveXevOepa)
<j>vo~ei <f)iXoGO<\>la<$
dXrjdwr)*;, &>9 eoucev,
OVK
av fieTetrj.
Ov fioc Bofcel. Ti
OVV
; 6 leoa/Mo? teal fir)
(^LXoy^prffiaTO^
fii)8* 10
aveXevdepos firjS* dXa^wv
fjbrjSe
SeiXos eaff
OTTT)
av
8vo~!;vfA/3oXos
rj aSi/cos yevoLTo; OVK eanv. Kal
TOVTO
&r) yfrv)(f)v
485 E
30
<ra><j>pa>v
KTX.

Cf. Ill
389
D
—390 E.
<5v
7ap
¥v€Ka:
i.e.
such bodily
and
other delights
as
money
can buy.
31 x.P
T
il
JkaTa
—8&ira.VT]$: 'wealth with
its accompaniment
of
lavish outlay.' fiera
iroWrjs
dajravris
should
not, I
think,
be
taken with (nrovda^erat (Schneider,
D.

and V.,
J.
and
C,
although Jowett's trans-
lation takes
the
correct view),
but
rather
with -xfi^fiara. Herwerden formerly
ex-
plained ba.w6.vvis
as =
T?7$
rod
hairauav
iiri-
BvfxLas,
but
afterwards (Mnem.
N. S. XIX
p.
333) took
it to
mean "pecunia cuius
ope sumptus fieret" comparing inter alia
VIII
550 D
and

Laws 718 A. This view
agrees closely with mine,
but it is not
necessary
to
suppose that
dairavrj
means
more than simply 'outlay.'
486
A
1
dvcXevOcpfas. aveXevdepia
or
fffxiKpoXoyla
is in
Plato
the
antithesis
of
vtrep7)<pavLa :
cf. II
391 C
and
Critias
112
C. The
virtuous mean
is
fieyaXo-

Tp^7r«a, which
is a
sort
of
high minded-
ness
(cf. 503 c):
hence fieyaXoirptireia
just below
and
fieyaXoTrpcirrfs
in the
summary
at 487
A. Plato does
not,
like
Aristotle
{Eth. Nic. iv cc.
4—6), restrict
lieyaXoirptireia
and its
opposing vices
to
pecuniary dealings, although
<j>iXoxpV
/xarla,
for
example,
is a

symptom
of
iveXevdepia
(II 391 c).
3
TOV
oX.ov
Kal
iravros.
Cf.
Theaet.
173
Eff.
This
and the
following sentence
admirably describe
the
peculiar genius
of
Plato
himself.
See the
eloquent words
of Longinus
rrepl Vxfous
35,
and
compare
them with Goethe's noble characterisation

of Plato :
" Er
dringt
in die
Tiefen, mehr
urn
sie mit
seinem Wesen auszufullen,
als
urn sie zu
erforschen.
Er
bewegt
sich nach
der
Hohe,
mit
Sehnsucht
seines Urspruugs wieder theilhaft
zu
wcrden. Allcs, was
er
iiussert, bezieht sich
auf
eiu
cwig Gauzes, Gutes, Wahres,
Schones, dessen Forderung
er in
jedeni
Busen aufzuregen strebt."

4 ^j—SiavoCq
<}—5ia.voi.as
(the read-
ing
of q and
some other
MSS,
followed
by
Ast and
Stallbaum)
is an
obvious
*
emendation,'
to
suit
ro(m^
below.
It
is much less elegant, notwithstanding
the
irregularity involved
in
Tot/Tcp,
for
which
Schneider compares
Gorg.
523

B,
a
precise
parallel,
in
spite
of
Stallbaum's assertion
to
the
contrary.
Cf.
also
X 606 B n.
•j
ofiv
is
moreover found
in the
quotation
of this passage
by
Marcus Aurelius,
ac-
cording
to the
text
of
Vaticanus
A: see

Stich's edition
p. 87 n.
6 p£ya
TI
SOKCIV.
Cf.
Arist.
Eth.
Nic.
IV 7.
112
3
b
32 rivos
ya,p
tveica irp&i-ei
alaxP**
V
ovdev fiiya
(of the
/xeya-
X6\j/vxos).
486 B
7
OdvaTOVK-rX.
Cf. ill
386
A
ff.
11 d\a£(ov

is a
special case
of
<piXo-
ypevb-ns
(485 D).
Cf.
489
E.
12
&8IKOS
is
used
of
course
in the
popular sense,
not
with
the
meaning
assigned
to it in
Book
iv.
6 TTAATfiNOI
[486 B
zeal
/JLTJ
evOvs veov 0W09 eiriaKe^eiy el apa Sucata re

teal
rffiepos, fj
BvaKoivcbvTjTOs
teal aypia. Tldvv fiev ovv. Oi5 firjv
15
ovBe roBe irapaXetyeis, ' &>9 iywfiac. To irolov; EvfiaOrjs t; C
Bva/juadj]^.
fj irpoaBoKa^ ^rore nvd ri l/cavw? &v crrepf;ai
t
b
vpdrrayv
av dXywv re
TTparrot
/cal fioyi? cr/ii/cpbv dvvrwv; OVK
av
yevocro.
ILL
B*; el firjBev wv fidOoc o-q)£eiv Bvvairo,
XTJOTJS
dbv
TrXea)?,
ap av 0I09 r ecrj iiriarrifjuq^
fMrj
/cevo? elvai; Kal
7TG>?;
20
'AvovTjra S/) irovwv ovK
y
olei
f

dvayKaaOrjaerai reXevrcov avrov re
ficaelv
Kal rfjv rotavrrjv irpa^tv; IIa)9 ' S' ov; ^TrcXrjcrfiova apa D
iv
rats
ljeava><; <f>iXoo-6<j)oi<;
firj irore iytcplvcofiev, dXXa
avrrfv
frrto/jLev Beiv eivai. Uavrdiraac fiev ovv. 'AW
ov
jxrjv ro ye T179 dfxovaov re Kal da^rjfiovo^
<f>vaeco^
aXXoae iroi
25
av
<f>alfiev
eXKew fj els dperplav. Ti /ntjv; 'AXrfOeiav Be dfierpia
rjyel
l-vyyevf) elvai fj i/xfjuerpla; 'JLfifierpLa.
"E/jLfAerpov
apa Kal
evyapw
frrcofjuev
TT/OO9
rol$ dXXocs Bidvoiav
<f>v<rei
t
rjv eirl rrjv rov
01/T09
IBiav eKaarov ro '

avro<f>v€<;
evdycoyov irape^ei. 11(39 8' ov; E
Tt
ovv; fjii] irrj
BoKovfjuev
aoi
OVK
dvayKala eKaara BieXrjXvffevac
30
Kal eirofieva dXXijXois rfj fieXXovarj rov ovros Uavtos re Kal reXecos
20.
&p6vrfTa
IT et yp in mg. A
a
: avb-qra A
1
.
14 rjpepos—aypia. Cf. II 375 B ff. assertion and bad manners.
486 c 15 cv|ia0i}s
KTX.
J. and C. 27 <f>v<r€i KTX. The antecedent of
wrongly supply el &pa. irdrepov is often ijv is Sidvoiav: and
<f>0aei
(*
by nature/
omitted in such sentences: cf. Phaedr. 'naturally') should be taken with the
270
D
and other examples in Ast's Lexicon adjectives twierpov and «0x
a

P
a
'* It might
s.v.
Trhrcpov.
seem possible to translate: 'Let us insist,
486 D 23 avri\v—ctvai. The text is then, on a modest and agreeable habit of
successfully defended by Vahlen {Hermes mind for a nature whose innate disposition
1877 p. 196) who compares II 375 E ov is to make it easy to lead to the Form of
irctpA (pvcnv ^-qrovfiev
TOLOVTOV
elvai
TOV
each essential Being,' making
4>v<rei
the
^tfXcuca and (for the pleonasm) Phaed. antecedent to ijv: but the ordinary view
101 E 'iKavol yap—$uva<r$cu avroi avroh gives a better sense. The preceding note
&p4<TK€iv.
Madvig's proposal (adopted will explain how i/x/xerpla inclines one to
by Baiter) ai5 r}v ftTovfxev det elvai is neat the love of Truth or the Ideas. Stallbaum
but unnecessary; still less should we connects itcaarov with T6 ai)ro0u«, but
(with Herwerden) bracket beiv elvai. cf. v 480 A ad fin. and 484 D {ticaaTov
With the sentiment Krohn (PI. St. p. 363) T6
OV).
ISiav is, I think, ' Form,' ' Idea'
compares Xen. Mem. iv 1. 2. (so Schneider etc.), rather than 'contem-
24 d<r)(TJfiovos. Herwerden should plation' (as Stallbaum translates). The
not have conjectured
dfiv^/xovos.

We are word however suggests i&eiv. see on
passing to a fresh point. dfiov<ria and v 479 A.
ao-xwovtvri (' bad form ') tend to dfxerpia 486 E 30 €ir6|icva aXXrjXois is fully
*
excess/
*
extravagance ' in behaviour justified. The love of Truth begets the
(cf. Arist. Eth. Nic. iv 8. 1125* 12—16); love of Wisdom (485 c) and the love of
and extravagant behaviour is a form of Wisdom Temperance (485 D,
E).
High-
untruth, because it makes a man appear minded
ness
is connected with the con-
what he is not. The love of truth will templation rod 6\ov Kai iravrds (486 A),
therefore save the philosopher from
self-
of which Courage is also a result (486
A,
B).
487
c]
TTOAITEIAC
'
Avay/cacoraTa fiev \ ovv, €<fyrj.
ovv iirrj fiifiyfrec
TOLOVTOV
iiriTijSevfjLa, o p,rj iror av TI$ 0I09 T€
ykvoLTo Iteavoos iTnTrjSevaai, el fir)
<f>v<rei

etrj fivq/jicov, €Vfiad^
t
fieyakoTrpeiTT]?, eu^a/ot?, </>/Xo9 re /ecu
f-vyyevrj?
dXrjOelas, Sitcaio-
<rvvr)<;,
dvSpelas,
<rGxf>po<rvvr)<;;
OvS* av 6 Ma>/AO9,
€<fyrj
t
TO ye 5
TOLOVTOV
/jL€fi\jraiTO.
'AW', ffv 8* iyd,
TeXevcoOelaL
TOIS
TOLOVTOLS
TraiSeca TC /ecu rfki/cla apa oi fiovois av
TTJV
ITOXLV
iiriTpeiro^;
B III. Kal 6 'ASet/xai/To?, *!! Sco/tpare?, e^rj, vpb<; fiev ' Taxna
aoi ovBel? av 0I09 T etr) avTenrelv
•
aKKa yap Toiovhe
TC
trdaxovGW
oi
a/covovT€<;

€/cdaTOT€ a vvv Xeyew rjyovvTai Bt direipvav
TOV
10
ipoDTav
Kal diroKpivea'dai vtro
TOV
Xoyov Trap
e/eaaTOV
TO
ipcoTrj/Aa
cfii/cpbv irapayofievoiy dBpotadevTrnv T&V GfiL/cp&v iiri TeXevrf)?
T&V
Xoycov fieya TO
a<f>dXfjLa
Kal ivavTiov
TOI$
irpdaTOi? dvafyai-
veaOai, Kal &crrep
VTTO
T£V
TT€TT€V€CV
Sew&v oi fit) T€\euTG)i>T€9
C'
diroKXeiovTac Kal OVK e^ovaw o TV
<f>€pcocnv
f
OVTOD
Kal
a<f>€l$
15

TeXeuTwi/re? diroKXeUaOai Kal
OVK
e^ecv o
TL
Xeycocriv biro 7T€TT€ta9
12.
irapay6fi€voi
H et in mg. A
2
:
Trapaycvdfji.evoi
A
1
. 13.
fiiya
II:
/xcrd
A.
Justice and Kindness accompany the other
moral virtues
(486
B).
Aptness
to
learn,
memory,
and the
virtue
of a
modest

and
agreeable disposition also
fit
one
for the
study
of the
Ideas:
cf. 486
D
n. It
will
be noticed that
all the
Virtues receive
an
intellectual colouring from their connexion
—direct
or
indirect—with
'
amor intellec-
tualis':
see
above
on
485
A
ff.
487 A

3
|Lvij|M>v KTX.
The sum-
mary
is
complete,
fieyahoirpeiri)*
being
the opposite
of
aveXevdepot
and
<r/uKp6~
X070S (486 A
«.)•
487 A—487
E But,
in point of fact',
urges
Adimantus, actual philosophers
are
regarded
as
useless,
or
worse. Socrates
admits
the
correctness
of

this view,
and
proceeds
to solve the difficulty
by
a parable.
487
B 10 ot
CCKOVOVTCS
—
Xiycis:
*
those who from time to time hear what you
now
say/ The
text
has
been suspected,
but is,
I
think, sound. Adimantus implies
that
the
philosopher-king
was one of
Socrates' favourite themes, as—in
one
form
or
another—it certainly

was: see
on
v
473 c. The
effect produced
by
Socrates' usual
way of
reasoning
on the
subject
is
illustrated
by a
general descrip-
tion
of
the unsatisfying nature
of
Socrates'
dialectic;
and
\iy<a
5' eh
T6 irapbv diro-
/SXtya* recalls us
to
the special case.
The
looseness lies chiefly in the use

of
a, where
ota—Steinhart's conjecture — would
be
expected;
but a
need
not be
taken
too
strictly. Ficinus omits
vvv,
ij-yovvTai
KTX.
Cf.
Euthyph, 11 B—D,
Men.
80
A,
B
and the
description
of the
elenchus quoted
by J. and C.
from Soph.
230
B
ff.
13 \Uya —

dva^aCvco-Oai.
For the
anacoluthon
cf. Ap.
21
C
KOX
dta\cy6fi€vos
a&r$, l£o£l fiot, Laws
686
D
and Xen.
An.
111
2.
12.
In all
these cases
the
verb
used
is
{5o£e,
and
avcupaLveadat
is a
word
of
the
same kind. Other examples

of
similar anacolutha
are
cited
by
Engel-
hard t Anacol.
PL
Spec,
in
p. 39. Richards
would read
Trapayojidvoit,
but
xapayo-
fiivots could hardly mean irapayofxivois
iavroU.
487
c 15
dirotcXfCovrai
KTX.
The
simile
is
probably taken from
the
game
of ir6Xety,
on
which

see IV 422 E n.
(ptpuGLv
is technical of a move
at
draughts:
cf.
Laws 739 A.
The
balance
<j>4p<a<riv—
\4yu)<Tiv
deserves notice:
in
both words,
stress should
be
laid
on the
first syllable.
Cf.
in 406
B
n. and
Phaed.
83
D with
Geddes
ad
loc. 4v
is

used as
in
Euthyph.
11
c ri ^
rots \6yois tpya
dxo5i5pd<TK€i
Kal
OVK
i04\ct
fjuhtiv.
8
T7AATQN0Z
[487
c
ai ravTrjs
TWOS
erepas,
OVK
iv
yfri]<f)oi<;,
dXX*
iv
Xoyow iirel TO
ye
oihiv
TC
fidXXov \TavTjj ej^eiv. \€7G>
8' eis TO
irapov

^.
vvv yap
(pair)
dv Tt? aoi
Xoyw fiev OVK eyeiv
Kaff*
20
eKdGTOV
TO
€pcoT(i)fi€vov ivavTiovaOai
t
epy<p
he
opaVy oaoi
dv
iirl
<f>i\o<ro(f)iav opfirfaavTes
fir) TOV
ireiraihevaOai
'
evexa dyjrdfievoi
D
veoi
OVTCS
aTraWdTTcovTcUy dXXd fiaKpoTepov ivhiaTpiyfrcoaiv,
TOU9
nev irXeia'Tov^
Kal
irdvv
aXkoKOTQV9

ycyvofiivov?,
iva
fir) irajjuirovrj'
pOU9
€L7TC0fl€Vy
T0U9
$*
€7T£€IKeGTaTOVS SoKOVVTO,? 0/X0)9 TOVTO
y€
V7T0
25
TOV
imTTjSevfiaTos,
ov av
€7raivei$y irda
t
)(pvTa$
i
dyjpr)crTOv<;
Tafc
iroXeci yiyvofjbivov?.
Kal
iya> ateovaas, Olei
ovv
}
CLTTOV,
TOVS
TavTa
XiyovTas ylrevBeadai;
OVK

olha
y
r) 8* 09* dWa TO
<rol
BOKOVV
17860)9
&v
dfCOVOi/jLt.
'
'AKOVOI?
dv
y
OTL €fjbocy€ <j>aivovTat
TaKrfOrj
E
Xeyecv. IIc39
oiv,
€<}>rfy
ev
€%€/, Xeyeiv, OTL
OV
irpoTepov /ca/ccov
30 iravcrovTai
ai
7rd\et9, irplv
av iv
avTals
ol
<f>i\6ao<f>ov
dpgcocriv,

0U9 dxprjo'TOVS 6/JLoXoyovfiev avTaZs elvai; 'Epa)ra9,
fjv &
iya>y
ipcorrj/xa heofjuevov airOKpLcearn
hi
CIKOVOS
XeyofjLevrjs.
2u Si ye
y
e<j>r),
OIJJLCLL,
OVK
€t(o8a^
hi
€LK6V(OV
\iyeiv.
IV.
JLi€v>
elirov
crKaairTei^
ififteftXrjKGbs
fie e/9
Xoyov
OVTCO
35 hvaairoheiKTov; dtcove
8* ovv
T779 e//coi/o9,
Iv \
CTI fidXXov
18779,

488
18.
rai/rfl
II:
ra&rrjv
A.
18
Tttv
<
rQ
=
<
isto modo,'
'.as you say.'
The simile is imitated by the author
of
the
Eryxias (395
B).
20 ^pY4>
$4
opdv KTX. expresses
a
widely prevalent view
in
ancient
as
well
as
in

modern times.
It
is
enunciated with
admirable force and vigour by the Platonic
Callicles
in
Gorg.
484
C—486
c
:
cf.
also
Theaet. 173 C
ff. and
Phaed.
64
B.
Al-
though Isocrates called himself
a
<f>i\6<ro-
4>o$,
he was
in
general agreement with
the
popular verdict
on

Philosophy
in the Pla-
tonic sense
of
the term
{TT\V
re yewfierpiau
Kal
rT)v
aarpoXoylav icai rods 8ia\6yovs
TOI>J
£pi<TTiKoirs
KaXovfitvovs,
as he
calls
it
Panath.
26):
see
adv. Soph.
1—8,
20,
Antid.
258—269 (SiaTpixpai fxev oftv nepl
rds TrcuSefas ratfras
XP*>
VOV
Tlv
^
<n//*/3oi/Xetf-

<TCU/JL'
av rots vewWpoij,
/JLTJ
II£VTOI
vepudeTv
Tif)v
<f>v<nv
TTJV
avT&v KaTaaK€\€T€ut)€i<rai>
4TI
TOUTOIS
KT\.
268) and
Panath.
26—
32 (Spengel Isokr.
u.
Plato
pp. 15 ff.,
Diimmler Chron. Beitr.
pp. 43
ff.
and
Teichmiiller
Lit.
Fehd.
1
p. 103.
Teich-
miiller supposes that

ns in
vvv yap
(pairj
av
rts
KT\. above
is a
specific reference
to
Isocrates,
but
this
is
very improbable).
The well-known sentiment
of
Knnius'
Neoptolemus "philosophari
est
mihi
ne-
cesse,
at
paucis; nam omnino haut placet.
Degustandum
ex
ea, non
in
earn ingurgi-
tandum censeo

"
(ap.
Gell. Noct. A it.
v
15.
9,
16. 5
: cf.
Cic. Tusc. Disp. 11
1.
1
ff.
al.)
is
probably translated from Euripi-
des,
but it
admirably expresses
the
ordi-
nary Roman view. See also on
v
473 c,D.
487 D
23
OXXOKOTOVS
They have,
as
we
should say,

'a
twist.'
487
K
32
crvhi
-yc
is of course ironical,
as
<TKU)TTT€IS
shews. Miiller
in
his
trans-
lation
(p. 53)
strangely misses this point.
487
K—489
C
Imagine
a
ship,
in
which the sailors struggle with one another
to gain possession
of
the
helm, although
they have never learnt the

art of
steering,
and actually deny that steering
can be
taught
at
all. They
overpcnuer
the
?naster
of
the
7>esscl
by
opiates
or
strong drink,
and sail merrily away
to
shipwreck.
It
never
occurs
to
them that
in
order to steer
a ship,
it is
necessary

to
learn
how.
The
true pilot
is to
them
a
star-gazer,
an
idle
488
B]
TTOAITEIAC
009 y\lo"xpa>s eltcd^co.
OVT(O
yap ^aXeirbv TO irdOos roi)v eiriei-
tceorTdrow, b
irp6<;
ra$ iroXeis ireirovdaaiVy &are
ovB*
ecTiv ev ovBev
aXXo
TOLOVTOV
ireirov66<;
y
dXXa Bel itc iroXXwv avro £vvayayelv
eltcdfrvTa teal diroXoyovfievov virep avrcov, olov oi ypanels rpayeXd- 5
<j>ovs
teal ra roiavra niyvvvre?

ypd<f>ovo~iv.
vorjaov yap
TOCOVTOVI
yevofievov eire iroXXcov vecov irepu eXre /war vavteXrjpov /xeyeOei
B jiev teal fxofir) virep
TOL>9
ev rfj vrft iravras, '
VTT6KCO(J>OV
Be teal
opoivra
G)cravT(o^
fipa'xy n teal ytyvdaateovra irepl vavrc/ccov erepa
rocavra,
TOU?
8e vavra<; araaLa^ovra^ Trph? dXkrjXov? irepl rrj^ io
tcvfttpvtjaecos, eicaarov olofievov Selv tcv/Sepvav,
p^-qre
fiadovra
ircoirore rrjv re^vrjv fjbrjre eyovra airohel^au hihdatcaXov eavrov
e yjpovov ev cS i/judvOavev, irpos Be
TOVTOIS
<f>dcrtcovTa$
firjBe
2.
r6 II: om. A: yp rb
irXrjflos
in mg. A
2
.
babbler, altogether useless.

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

appeal to
him.
488
A
2 «s
y\lcrxpo>$
CIKCL^O)
:
'how
greedy
I am of
parables'
(lit. 'how
greedily
I
make parables),
not (as J. and
C.)''what
a
poor hand
I am' at
similes,
an interpretation which deprives
2n
/xaWov
of all its
force. y\icxP
0
* {con-
nected with

y\la
*glue'
and
7X1x0^1)
is
used
as in Ar. Ach.
452
y\i<rxpos
irpooaL-
TC'V
\nrapu>v
re.
'Niggardly,' 'stingy'
is
a secondary meaning,
as for
example
in
Vlll 553
c and
Crat. 414
c. The
idea
is
that
a
man must be greedy
of
similes when

he runs
all
over
the
world
to
find
one
(tic
wo\\u)i>
tvvayayeiv). avrd should be taken
with eiVd^oj/ra,
by an
easy hyperbaton.
5 Tpav€\<x4>ous
and
similar fantastic
creations were
of
frequent occurrence
in
Oriental
art. The
word
is
fully illustra-
ted
by
Blaydes
on Ar.

Frogs 937.
6 pi'yvvvTcs should
be
taken with
ypd(povffi:
'
as painters paint goat-stags
and
the
like
by
fusing creatures together.'
TOUOVTOVI
KTX.
There
is no
occasion
to read roiovrbv
rt: see ill
388
D
n. For
yevSfxepov Richards would write
yiyvd-
ixevov,
because
of
optSvra
etc. in
B

ft. and
yiyvo/jitviov
in
488
E.
But
Plato rightly
asks
us to
conceive
of the
completed
scene, although
the
scene itself must
of
course
be
described
by
present parti-
ciples.
A.
P. II.
7
vavKXrjpov
KTX
The
PCUJKXJJPOS
is

the Demos,
as
Aristotle observed \Rhet.
in
4.
I4o6
b
35): cf.
also Olympiodorus
Prolcg.
27 ed.
Hermann. Cope
on
Arist.
I.e. erroneously asserts that
the
vavKht\po%
is
the
'governor
or
governors
of the un-
ruly
mob of
citizens';
and
Windelband's
identification
of the

vauicXripos
with
the
younger Dionysius
is a
strange freak
of
fancy:
see
Hirmer Entsteh.
u.
Komp.
etc.
p.
620.
As the
vatf/fXijpos owned
his
own ship
(n
371
B
«.),
it is
right that
the
Demos should
be
voujK\y)pos
in a

demo-
cracy.
For the
frequent comparison
of
the State
to a
ship
in
Greek literature
see
Smyth's
Gk.
Melic Poets
p. 215.
With
vwdnuxpos
cf. Ar.
Knights
42, 43
A^uos
TTVKPIT7JS,
8lKTK0\0P yepbvTLOV
'
V TT
6
K
U> <f) O V
and Blaydes
ad loc.

Plato's picture
of
the Arjfios
is not
unamiable:
cf. 499 E flf.
Though unwieldy, sluggish,
and
dull-
witted
(cf. Ap. 30 E
VK6 fieyiOovs
5e
vwdeffre'pit)
icai
deofx^Pif) iyeLpecrdai
inrb
/JLVWTTUS
TIPOS).
he is placid, and not de-
liberately vicious.
It is the
5rjixaywyoi
(in
the
widest sense
of the
term,
in-
cluding demagogues, sophists etc.),

and
not
the
dij^os
who are
here attacked.
With /xeytdei
KCLI
f>6firi
cf.
fieydXov icai
iffxvpov 493
A.
488
B
11
H
L1
i
TC
H
ia
^
VTa
—£pav6av€v.
See
v
473
c n. and Xen. Mem.
iv

2. 4—7.
Politics, according
to
both Socrates
and
Plato,
is a
science:
see
especially A
fern.
in
9. 11. The
heaviest count
in
their
indictment
of
Athenian democracy was
its
practical denial
of
this fact.
13 4>d<rK0VTas
KTX.
The
thesis that
IO
TTAATQNOZ
[488

B
BiBa/cTov elvat, aXXa /cat rov XeyovTa a>9
BcBa/cTov
irolfiovs ' Kara- C
15 refiveiVy avTOvs he avr& del
TCJ)
vavtcXijpa) irepitceyyodai
Beofjuevovs
/ecu iravra iroiovvraSj O7ra)9 av
<r<f>i<ri
TO
TrrjSdXiov iiriTpeyfrr), evioTe
8* av firj
ireidaxTLVy
aXXa aXXoi fiaXXov,
TOU9
fiev aXXovs rf diro-
KTeivvvTas rj etcfidXXovTas i/c T779 vecos,
TOV
Be yevvalov vav/cXrjpov
fiavBpayopa rj fieOrj r)
TCVL
aXX<p avfj/rroBiaavTa^ T779 pea>9 dpyeiv
20 xpwfievovs
TOIS
ivovaCy KaX irlvovTa^ TC zeal evoj^ovfjuevov^ irXelv
a>9
TO
el/cos
TOV<%

TOIOVTOVS,
7T/9O9 Be
TOVTOIS
eiraivovvTa^y vavTucbv
fiev KaXovvTas ' /cai tcvftepvrjTi/cbv tcai eTnaTafxevov
TCL
tcaTa vavv D
*
Politics cannot
be
taught' was
(in
Plato's
view)
the
theoretical basis
of
Athenian
political life:
see
Prot. 319 A—320
D.
We
are
here invited
to
suppose that
it
was actually maintained
in so

many
words
by
sophists, demagogues,
and
others.
Something
of
the sort
is
asserted
by Isocrates adv. Soph.
14, 21; but it is
unlikely that Plato is alluding
to
Isocrates
in particular,
as
Teichmiiller supposes
(Lit. Fehd.
1
p. 104).
14
T£V
X^YOVTO.
KTX.
as Socrates and
Plato constantly
did.
eroifiovs Kararifi-

yetv admirably expresses
the
vindictive
fury
of the
insulted demagogues,
but
should
not be
taken
as an
allusion
to
Socrates' fate. Plato felt
his
master's
death
too
deeply
to
exaggerate
on
such
a subject.
See vn
£ 17 A
n.
488
c 15
avTw

is
ejected
by Her-
werden
4
*
quod omni
vi
caret." By water
{J.
Ph. X
p. 73) proposes
aC.
The
translators
for
the
most part ignore
the
word, except
Schneider, who translates 'him, the master
of the ship.' Perhaps aim?
is
*
by
himself,'
ip$i
in the
sense
of

soft,
as in
avrol
ydp
iafiep,
and we
should translate 'while
they themselves constantly swarm around
the solitary master
of the
ship.' Failing
this explanation
we
must follow Schnei-
der; unless
we
venture
to
take aury
in
the sense
of 'the
Master'
(cf.
1 327
B
n.)
and regard
r<£
vavKXrjpy

as an explanatory
gloss.
On the
whole
I am
inclined
to
think that Schneider
is
right.
ircpiKcxvo-Ocu:
an
anacoluthon, like
ApXttv
and
irXeiv below:
we
should
expect trepiKexv^vovs.
For a
parallel
see
Laws 686
A.
Here, doubtless, the change
of construction
is in
order
to
avoid

too
many participles.
17 diroKTCivvvTas.
On the
orthogra-
phy
of
this word see
Introd.
§ 5.
&ITOKT€I-
vvvras (sic)
in v and
Vind.
F may
also
be
a
trace
of the
spelling with
ei. The
reference
in
diroKTeiPupras
fj
iKpaWovras
is
of
course

to the
slaying
or
banishment
of rival candidates
for
office:
cf.
Gorg.
466 B.
19
nav8p<ryop<j
KT\.
False rulers
dull the senses
of
the Demos
by
the opiate
of Pleasure,
and so
escape detection.
With
fxavSpaybpq.
cf.
[Dem.]
Phil.
4. 6
d\Xa fA&v8pay6pav ireirwKbaiv
17 n

<pdp-
fxaicov
&X\o
TOLOVTOV
ioiKafiev avdpwirois.
20
irCvovrds
T€
KTX. They
are the
iaridropas evdal/iovas
of IV 421 B,
where
see note.
For ws rb
eU6s Cobet writes
ws cU6s
f
and so
also Herwerden,
who
suggests
as an
alternative that
we
should
bracket
TOUS
TOIOUTOVS.
The expression

WJ
eUds would refer
to
wivovr&s
re
icai
evwxovfitvovs
("and
pass their time
at sea
in drinking
and
feasting,
as you
might
expect with such
a
crew"
D. and V.);
but with cos
TO
€t/c6s
(sc.
ir\etv)
the
mean-
ing
is
"
make just such a voyage as might be

expected
of men
like them"
(J. and C.
with Schneider, comparing
Pol.
302 A
and Laws 906
D),
i.e.
make shipwreck.
21 4ir<nvovvras
is
omitted
by
Cobet,
but (as Richards points out)
\j/4yovra%
sup-
ports
it.
Richards would transpose
and
read
fitv vavruebv.
But
pavriKOv
/xkv
Kakovvras
etc.

is
only
an
explanatory
re-
duplication
of
iiratvovvras: hence
iLkv
is
placed where
it
would have been
if
CTCU-
VOVVTO.%
had
been omitted.
In
any other
position
it
would have failed
to
mark
the
antithesis between
VO.VTLK6V
(with
its

com-
panion epithets)
and
&xPV
ffTOt/
'
For the
rhetorical asyndeton
cf. 11
362
Bn. An
alternative (less good)
is to
take eVcu-
povvras
as
logically subordinate
to *a-
XoQpras
('in
awarding praise they call'
etc.).
488
D]
T70AITEIAC
S"
II
09
OLV
£vWa/jLJ3dp€W Bewo?

j),
O7ro>9 apgovaiv
rf
irelOovre*;
rj
/3ia£6-
fievoi
TOV
vav/cXrjpov,
TOV
Be fir)
TOIOVTOV
yfriyovras o>9 &XP
f
1
a
'
T0P
*
TOV
Be
aXrjOivov Kvfiepvryrov irepc
fvqB*
eiratovre^y
ort
avdr/tcr) air<p
25
rtfv emfjiiXeiav iroielo-Ocu eviavrov teal oopcov
KOX
ovpavov real

aarpcov
/ecu
irvevfiaTiov teal irdvroDv
T&V
TJJ
rkyvi)
irpocqKovrtov^
el fieXkec
TG>
OVTC
2/60)9 apyjucos eaecrdcu,
OTTCO?
Be*
/cvftepvrja'ei, idv
23
6s civ
(vWappayfiv
KTX.
Jack-
son suggests that Isocrates
is
intended
(Proceedings
of
the Camb.
Phil.
Soc. XI
1882,
p. 13).
Possibly:

but for my
own
part
1 do not
think
the
description
is
•sufficiently apposite to justify
the
identifi-
cation.
488
D
25
tirdtovTcs.
I
should adopt
the accusative with Stallbaum and others
were
it not for
olofievoi. Schneider
is
fully justified
in
saying
"si
Plato
eiraiovres
scripserat

et
oldfjLevoi,
fieri
vix
poterat,
quin prius vitiosum quibusdam
et in
accusativum mutandum videretur:
al-
terum ipsa distantia tutum erat." This
is precisely what
has
happened,
for
while
q (with some other
MSS,
but not II or £)
has iiratovras.all
the
MSS,
without excep-
tion,
have
oldfxevoi.
The
anacoluthon
is
not harsher than other instances
in

which
the best
MSS
have
the
nominative
of the
participle instead
of the
accusative,
e.g.
Phaedr.
241
D,
Soph.
219 E,
Laws
885
D,
Phaed.
81 A. See
also Classen
on
Thuc.
11
53* 4»
where many parallel instances
are quoted from Thucydides. A long and
unperiodic sentence like
the

present
is
peculiarly liable
to
anacolutha:
and one
has occurred already in 488 C. For these
reasons
1
now agree with Schneider
and
others that
the
text
is
sound.
The
nomi-
natives
wcldovres
and
piafd/xevoi
may have
suggested
the
change to Plato:
"\l/4yovTas
propter eiraivouvra^ tenuit,
mox
velut

impatiens tenoris
diu
servati paullisper
de
via
deflexit" (Schneider). Similar
ungrammatical anacolutha
are
found
oc-
casionally also
in
Inscriptions, when
the
sentence runs
to a
considerable length
:
see Meisterhans
5
* pp. 203,
205.
28 giro* 8l icvpcpvT|TOCi]V.
The
sailors, Plato
has
already told
us,
have
not

the
smallest idea that
the
true pilot
must study the year and
the
seasons etc.,
if he
is to be
truly qualified
to
rule
a
ship
(that
is to
say, from Plato's point
of
view,
if he
is to
know
how to
steer),
but as for
how
he
shall steer—let people wish
him
to

or
no—of that they think
it
impossible
to acquire either
art or
study and there-
with
(lit.
•
at-once-and') the art ofsteers-
manship.
We
may translate the sentence
thus:
'but
art or
system
of
how
to
steer,
let alorte whether people wish
him to
steer
or
no—that they think
it
impossible
to acquire,

and
therewithal
the art of
steering."
The
true pilot, according
to
Plato,
is one who
knows
how to
steer.
Whether others wish
him to
steer
or no,
is wholly irrelevant;
see Pol. 293 A ff.,
where this principle
is
declared
to be of
universal application,
and
illustrated
as
follows from
the
case
of

doctors: larpovs
Si
ovx
rJKKxra
vcvofxlKapcv,
idv re
iicbv-
ro.%
4&v re
AKOVTCLS
i)iAat
IQvrai—
irdvTws oCt&ev
T\TTQV
larpovs
<f>anev,
ttixrirep
dv
iiri<TTaTouvT€s
rix
v
V—d
r
yfiw<tti'
ol
depcnreuoi'Tes
l/ccurroc
rd
Cf.
ibid.

C
af07KOtoi'
frfj
sal
WOX
rafrrrfv 6p0ty 8ia<p€p6vrios etvat
K
iroXireiaUy
iv y
rts
au
€vpl<TKOi
TOUJ
px
&\r]$ios
£ici<TT'f)fjLovaf
xal ov
SOKOUVTCLS
libvov,
idv re
Kara yb/iovs
idv re
Avev
vdfMtiv
fyxawi,
xal
iKbvTtav
Kal
6.K6V-
TWC

KT\. The expressions
idv
T€
irivras
idv
re
ajcopras,
and
KOI
iKbvruv
Kal
&K6V-
TUV
in
these
two
passages,
the
general
drift
of
which
is the
same
as
Plato's
argument throughout this part
of the
Republic, exactly correspond
to idv ri

rives pouXiovraL
idv re
fj.ii,
and
enable
us
to interpret that clause,
as
Schneider
has
already pointed
out. Cf.
also
296
E—
297
B.
Plato, indeed,
is
ready
to go
farther still,
and
would maintain that
he
who knows how
to
steer
is a
true pilot,

even although
he
does not touch the helm
(cf. ibid. 292
E).
If
others wish
for his
services,
it is
their business
to
apply
to
him,
not his to sue for the
opportunity
of
doing them
a
service (infra 489 B,
c). A
like principle holds good
in the
govern-
ment
of
cities, and
the
Platonic Socrates,

though abstaining from political life, may
fairly claim imx^petv
ry ut
aXijOus
iroXt-
Tt*77 rixvrj
Kal
Trpdrreiv
rd
iroXtrt/cA fiovot
TQV
VVV
(Gorg.
521
D).
The
foolish
sailors,
on
the
other
hand,
desire only
to get the
12
TTAATCiNOI
[488 D
T€ Ttve? ' ftovXcovrat, idv T€ fir), firjre re^vqv
TOVTOV
ixrjre fieXirrfv E

30 olofxevoi hvvarbv elvac Xaftelv a/xa Kal
TTJV
Kv^epvrjTiKTjv.
TOCOVTCOV
STJ
irepl Ta9 vavs ytyvofievcov rbv o>9 dXrjOa)? /cvfiepvTjTitcbv ov%
r/yel av
TG>
ovn fieretopoaKoirov re teal dBoXea")(rjv teal d^prjarov
,a(j>c(TL
tca\\€iaOcu
VTTO
T&V iv rals
OVTO)
fcaT€<r/c€va<r/j,€vcus
vaval 489
irXcorripayv; Kal fidXa,
e<f>r)
6
*
ASecfiiavTO*;. Ov 8rj, r)V 8' iy<b,
olfiai SelaOat <re i^era^ofiivrfv
TTJV
eltcova IBelv, on rais iroXeau
7rpo?
TOVS
dXrjOivovs
<f>tXocr6(j)ov^
TTJV
Siddeaiv eoucev, dXXd fiavOd-

5 veiv b Xeyco. Kal
fidX\
€<f>rj.
Upcorov fiev roivvv eicelvov rbv
Oavfid^ovra, ore ol
<f>cX6ao<f>oc
ov
TifjucjVTai
iv ral<; iroXeac, StSacr/ce
T€
T7)V
elKova
Kal ireipci) ireideiv, on iroXv av Oav/jbaarorepov rjv,
el ' infjL&vTo. 'AXXd SiSal-co,
€<f>r].
Kal ore roivvv
rdXTjOrj
Xeyeis, B
helm into their hands (488 c):
how to
handle
it,
they know
not, and
deny that
it
is
possible
to
learn (nitre

rix
v
V
v
—
\a(3€iu).
What
of
cifAa
xal rr\v
Kv^epui}-
riK-fiv
?
These words should
be
taken
closely with what goes before. The literal
translation
is (to
acquire)
*at
once
and
the
art of
steering':
cf.
Phil. 11 D 6 /3fos
ovros
ytyovev

aiperos
a/xa
Kal
ay ad 6s 'this
life
is at
once choiceworthy
and
good.'
Now
'to
acquire
at
once
the art of how
to steer
(OTTUS
Kuj3epiJ<r€t,
rofrrov
T4\
V
V
V
)
and
the art of
steering' is .merely
a way
of saying
*to

acquire
the art of how to
steer
and
therewith
the art of
steering.
1
He who learns
the art and
study
of how
to steer necessarily learns therewith
the
art of steering ("quarum qui compos factus
sit, simul gubernatorial^ artem teneat"
Schneider):
for
KvftepprfriK'ti
is,
according
to Plato, simply and solely
the art of
how
to
steer,
TTJV
KvfiepvriTuc{)v,
in
short,

is
nothing
but the
T&xvy
and
/jLeXtrrj
TOVTOV
#?rw$
KvfUtpvfiati)
expressed from Plato's
point
of
view. Thus
in
denying that
it
is possible
to
learn either
rdx^V
or
fxeX^Ttj
of
how to
steer,
the
sailors
are in
effect
emphatically denying that

it is
possible
to learn
Kv&epvrjTiK-fi
in
Plato's sense
of
the word
at all: cf.
488
B
<pa<TKovT€s firjdt
SiSaKTbv
etvai.
So
much
for the
meaning
of this passage
as a
whole.
In
regard
to
details,
it
should be noted that
oirus
means
'how': 'forajs

ad
TOVTOV
spectans modum
et rationem potius quam finem significat'
(after Schneider). With Schneider also
I understand
Kvpepirfaei
as
'shall steer'
and
not
*
shall get possession
of
the helm.'
Xi
is
'study'
(in the
more concrete
sense
of the
word), rather than actual
exercise
or
practice:
cf.
111
402
B

tart
avrrjs Tix
vr
is
T€
KCL
l
fuktrrif.
With
^
\apeiv
cf. Pol.
HOO
E.
The above explanation agrees
in the
main with that
of
Schneider,
and is in
my opinion what Plato meant
to say.
For other views
see
A
pp.
I.
30 ol6|icvoi. olofitvovt
is
read

by
Stallbaum
and
others,
but see
note
on
line
35.
488
E
32
iMTcapocrtcoirov
KTX.
A fre-
quent taunt:
cf. e.g. Pol. 299
B
fieTtwpo-
\6yov,
ddoXiaxw
^tva
<ro(/)i(TTTfiv
y
Phaedr.
170
A,
Parm.
135 D, Ap. 18 B,
Isocrates

adv. Soph.
8,
Antid.
262, and Ar.
Clouds
228,
1480
with Blaydes* note.
The im-
plication
is
that
6
fi€T€o)po<Tic6iros
is
blind
to
rd iv
iroalv:
cf.
Theaet.
174
A.
Cobet
revives Porson's conjecture
fiereujpoKdirov
(after /xerewpoKoirets
in Ar.
Peace
97),

but
the text
is
perfectly good:
cf.
/xereupo-
\6rxas
in
489
c.
489
A
3
4£€Ta£o|Uvi)v: 'cross-exam-
ined.'
489
B
8
KalSn—\£yas.
'And
also
that what
you say is
true'
etc.
Socrates
identifies Adimantus with his hypothetical
objector
in
487

D; cf. <re
\4yeip
in D
below.
Another possibility—less good,
I think—is
to
take
6rt as
introducing
a
direct address:
"and say to him
also
'You speak truly, when
you say'" etc.
\tyew
is
found
in a few
inferior
MSS;
and
X^7«,
which Stallbaum
and
Baiter
adopt, occurs
in Par. D.
Xiyau

is
inde-
fensible,
and the
corruption
of
X^yeiv
or
X^yct
to
X^76ts
is
exceedingly improbable
here.
On
rolvvv—
'also'
see I
339
D
n.
489
D]
nOAITEIAC
S'
<&9 ayjpr)GToi
OIS
7ro\\oi9 oi iirLeLKeararoL
TCOV
iv

(j>iXoao<f>ia'
T779
TOI>9
firj xpajiivov? iceXeve alridadai
y
dXXa /xrj 10
TOL'9
€7TC€i/c€L<;.
ov yap €%€(,
<f>vcrcv
Kv$epvr)TY)v vavT&v Beta Oat,
apyeaOai v<\> avTov, ovhe
TOVS
&o<f>ov<?
eVl ras rcov irXovaicov
dvpas livcu, dXX' 6
TOVTO
tco/uyfrevadfievos iyfreva-aTo,
TO
Se dXrjdes
Tr€<f)VfC€v
}
idv re
TTXOVCTLO*;
edv re irivrj^ fcdfivrj, dvayicalov elvat iirl
C iarpcjv dvpas Uvai tca\ irdvra
TOP
ap%ecrOai Seoficvov iirl ras
TOV
15

apyeiv Swa/ievou, ov
TOV
upyovTa BelaOai
TO)V
dp^ofiivcov ap^eo-Oat,,
ov av
TT)
dXriOeia
TL
o<f>eXo<;
r). dXXa TOt>9 vvv
TTOXLTLKOV?
apyovTas
di£ 0I9 cipTi iXejofiev vavTaLs ovx dfjuapTtfaeiy teal
TOV$
VTTO
pWTovs Xeyofievov? ical fMeTewpoXeaxa^ TOU cJ>9 dXrjOa)?
'QpffoTaTa,
€cf>rj.
"E/c TC
TOLVVV
TOVTCOV
teal iv 20
ov paSiov evSoKc^ielv TO fteXTicrTOv iTTiTrjSev/jia viro TOiv
J) TavavTia
€7rcTrjB€v6vTcov'
' 7roXv Se /jueyiaTT)
KOX
laxypOTUTT] Sca-
/3OXTJ

ylyveTai
(f>cXocro(j>ia
Bta rou9 Ta TOcavTa
<f>do-tcovTa<;
ITTLTT)-
01)9 Sfj av </)^9 TOV iytcaXovvTa TT)
<f>iXoa-o<f>La
Xeyecv o>9
10
TOVS
|xii
XP
W
H^
VOVS
* Those
who
will
not use
them
are to
blame
for
their
uselcssness.
The
etymological figure
is of
course intentional.
11

ov
Y<JLp
?\€i
4>vcrtv KTX.
See
488
Bft.
12
TOVS
o-ocfrovs
KT\.
**The learned
pate Ducks
to the
golden fool" (Timon of
Athens
IV 3). See
also
vm
568 A
n.
The author
of the
saying was, according
to Aristotle (Rhet.
11 16. 1391
s
8 ff.),
Simonides. Being asked
on one

occa-
sion
by
Hiero's queen whether
it was
better
to be a man of
genius
(<ro<f>6s)
or
rich,
he
replied "Rich;
for
men
of
genius
are found
at the
court
of the
rich"—a
characteristic reply,
by
which
the
court-
liest
of
ancient poets contrived

to
flatter
the queen without forgetting
himself.
(It
should
be
remembered that
<ro<p6s
often
means
'
poet'.) There
is no
reason
for
supposing (with
e.g.
Teichmiiller
Lit.
Fehd.
I p. 102)
that Plato attributed
the
saying
to
Aristippus, although
a
witticism
on

the
subject
is
ascribed both
to him
(D.
L. II 8. 69) and to
Antisthenes
(Winckelmann Antisth. Frag.
p. 58).
Plato liked
to get his
knife into Simo-
nides:
see 1 331
E
ff.
489
c 16
ScurOcu
is
governed
bv the
idea
of
obligation carried
on
from ewery-
KCUOV.
The

alternative suggested
by J.
and
C,
that
the
infinitive depends
on
iri<f>vK€Vi
is
impossible.
20
kv
TOVTOIS.
rotfrois
is
neuter, like
ToijTw: otherwise wro—^inT7)5€v6pTu)v
is
hardly necessary.
The
balance
of
clauses
—
l
in consequence
of
these circumstances,
and amid these circumstances'—is also

in
favour
of
this—Schneider's—view.
489 c—491 A
*S"o
much for the
'use-
less
ness'
of
the philosopher.
But
the most
serious prejudice from which Philosophy
suffers
is
owing
to
those who pretend to be
philosophers when they are not.
It is
they
who
are
meant, when people assert that
the majority
of
philosophers
are depraved.

Let
us
endeavour
to
shew that Philosophy
is
not
responsible
for
the corruption
of the
philosophic nature. The true philosopher\
in spite
of
popular
misconceptions•,
is, as
we have
seen,
naturally
a
lover
of
Truth,
and therefore
possesses
all the
virtues
of
character already

named.
We
have
to
enquire
(r)
how this disposition
becomes
in
many cases depraved
and (2)
what
is the
character
of
the
false philosophers
zvho
are
responsible for the prejudice against Philo-
sophy.
489 D
24
ovs 8ij—Xlyciv:
'of
whom
it
is
that you say the accuser
of

philosophy
declares that,'
etc. For rbv iK
see 487
C
n.
fTAATfiNOI
[489 D
25
TrafxirovTjpoc
01 ifkelaroL T&P
IOPTWP
eir avrrjv, 01 he einei/ceo-TaToi
&xpr)GTOt,,
teal iya>
<rvpex^pV
(Ta
dXrjdrj &e Xeyecp.
7)
yap; Nat.
V.
OVKOVV
T779 fiev
T(2P
iiriei/ccDP
a
t
yjp
/
r)<TTia^

rrjv airiav SieKtj-
\v6afiev; Kat fidXa. Tf}$ he
TC5I/
7roW<t)v Troprjplas
TTJP
dpdy/crjp
/3ov\ei TO
/Merct
TOVTO
hie\0a>fiep, /cat ore ovSe
TOVTOV
<f>t\oo-o<f>la
30 atria,' ap hvpcofieda, weipaOoofiep hel%ai; Tldvv fiep ofrp. 'Atcovco- £
fiep hrj teal \eya>fiep etcecdep dpafiprjo-ffepres, o6ep hirjfiev
TTJP
<f>vcrip,
olop apdytct) <f>vpai TOP tcaXop re KcuyaBop
€<TO/JL€VOP.
\ rjyelro S' 490
avT<£, el i/a) €^et9, wpdiTOP
JJLCP
aXrjOeia, rjp Sicotceip avTOP
irdpT<o<s
teal irdpTrj ehec, rj aXa^opi
OPTC
fjujhafifj fAerelvai
<f>i\ocro<f)la<;
d\rj-
Oipfjs. *Hi/ yap
OVTO)

Xeyofiepop.
OVKOVP
ep fiep
TOVTO
<r<f>68pa
5
OVT(O
Trap a Sogap rols PVP
&ofcov/j,evoi<;
irepl avTov; Kal fid\a>
€<j>r).
*Ap* OVP Sff ov
fL€TpLO)<;
awoXoyriaofLeda, OTI Trpos TO OP
25
USVTWV
M
almost
=
4
woo
her':
cf.
495 cff.,
Symp. 210 A. ir\ri<ridfa
is
similarly used
in 490 B.
28
TTJV

&.v&yKt\v
should
be
taken
strictly. There is no possibility
of
escape:
the majority must inevitably succumb.
Cf. 492
E
n.
480
E 31
*Kct6cv—58cv.
As dva-
fufufi<ncofjuu
takes the genitive
of a
noun,
so
it can be
followed
by a
genitival—
originally ablatival—adverb, odev
is at-
tracted for
off:
cf.
Soph.

Tr,
701 and other
examples
in
Kiihner
Gr. Gr.
11
p. 915.
32 tcaXrfv
re
icrfya06v.
The
fashion-
able Greek phrase *a\<k
K&yaO6s
for an
4\cv$4pios
y
or
gentleman,
was
continually
used
by
Socrates
and his
followers
to
express their ideal
of

what
a
man should
be.
An
excellent discussion
of the So-
1
cratic connotation
of the
word will
be
found
in
Doring
Die
Lehre
des
Sokrates
pp.
398—415:
for its
usual implica-
tions reference may
be
made
to
Schmidt
Ethik
d.

alien Griechen
I pp.
328—334.
In politics, the expression
was
applied
to
the wealthy
or
oligarchical party
(cf. vm
569
A
and Thuc.
vm 48. 6). It is
there-
fore probable that Socrates' habitual use of
KaXbs K&yaOfc
fostered
the not
unwar-
ranted suspicion that
he and his
friends
were
out of
sympathy with democracy,
and
so
contributed

in
some measure
to
his condemnation and death.
49OA
2 vy
tx<i$:
'you
remember.'
iv
v$
#x
et
* (as in some inferior
MSS)
would
mean
'you
intend.' Compare Euthyph.
1 B with
Ap, 20
B.
The
reference
is to
485 B—487 A.
3
V|
=
•

alioquin.'
Cf. v
463 D
n.
5 ofrrw KTX. otirca
"
ex Adimanti
verbis repetitum
et
praecise dictum
est
pro
OOTCJ
\ey6fiepov
771/."
If the
word
is
genuine,
it
must
be
taken
in
this
way.
J.
and C.
translate " to
say no

more,"
comparing fadius
oUrta
and the
like
(see
on
11 377
B).
But
there appears
to be
no other instance
of
this idiomatic
OCTU
with
the
adverb
<r<p65pa.
O&TOMTI
<T<p6dpa
in
Ar.
Frogs
88 is
quite different,
in
spite
of Blaydes

on
Ar. Wasps 461.
It is
just
possible that ovrw
is an
interpolation
from otirw just before.
irapd 86{av.
By
selecting this form
of
expression Plato " opinionibus opinion em
tribuit" (Schneider), loosely enough,
but
the words
are
practically equivalent
to
ivavriov.
napd8o£ov
would
be
somewhat
easier,
but the
text
is
probably sound.
For

a
similar pleonasm
see my
note
'on
Crito
44
C.
SoKOvplvpis. With
the
passive
cf. X
612 D.
avrov
is
masculine,
and
means Plato's
icaXds K&ya06s>
i.e. the philosopher, whom
popular opinion regards
as an
&\a£wv
t
if
not
as a
liar.
6
dp*

ofcv
^
KTX. 'Shall
we not
then fairly plead that
the
true lover
of
learning was disposed
by
nature
to
strive
towards Being
and
tarried
not at the
many particulars which are opined
to be'
etc.
? Socrates
has
just said that Truth
is the leading attribute
of
the Philosopher.
This proposition
is
challenged
by

public
opinion
(trapd,
56£av
TOIS
VVV
6OKOV/UVOIS),
and
in
support
of it
Socrates urges, what
49OB] TTOAITEIAC
S"
7T€<f>vfca><;
etrj a/jLtWaaOai o ye
OVTCOS
<f>t\o/JLaOi)<;
teal
OVK
iirifiivoi
B irri
T<K9
8ol;a£ofi€vot<; elvcu '
TTOXKOIS
€*a<rT0i9,
a\V tot Kal
OVK
afjif3\vvoiTO
0&8*

afroXr/yoc
TOV
e^>a>T09,
irplv airov
o
eartv eKaarov
T7/9 <£ucr€G>9 asfraa-dai a>
7rpoa"i]K€i
V^X*?
9
i<\>dirrea'0aL
rov
TOIOVTOV
10
irpoarjKeu 8e %vyyevel' w Trkrjo'ido'as
KCLI
fiiyels TG3 ovn
OI>TG>9,
yevvr\vas vovv
Kal
akrjOeiav,
yvolij
re Kal
akrjd&s £a>r) real Tp4<f>otTO
Kal
OUTO)
\rjyot
oahlvo*;,
irplv
8' ov;

f
fl9 olov
T',
e<f>r),
fieTpLdirara.
Ti
oiv;
TOVTtp
TL
fieTea-Tai tyevhos
asyaTrai/,
fj
irav rovvavrlov
he
had
asserted before
(485
A—c) that
the philosopher
is a
lover
of rb ov.
ctrj
(• was,'
i.e.
*
is,
as we
saw ') would
be the

*
philosophic imperfect'
in
direct speech.
For
the
rare change from f\v
to
etrj after
a primary tense
cf. Xen. Mem. 1 2. 34
difkop
(sc.
iffrlv)
on
d<f>€Kriov efiy TOV
dpduK \4yctv, where
efy
stands
for v\v
(the usual
*
erat'
for
*
esset' with words
denoting obligation
or
necessity)
of the

direct,
and
Plato Charm. 156 B \4yovcrt
TOV
on ovx
otbv
re
afrrovs fxbvovs iirix^P^
v
rovs 6<f>$a\fiovs
la<rdai, dXX'
avayKOXOV
etrj
a/Mi
Kal rty
K€<f>a\r)v
depatreveiv.
(Mad*
vig's insertion
of
b\v after bvayicaiov
in
this passage
is
without authority.)
Cf.
also 11 361
C
n. The
sequence

is all the
more easy with the philosophic imperfect
because
its
very nature involves
a
refer-
ence
to the
past. Ast's conjecture Aire-
\oy7i<rdfi€0a
is
incorrect;
for the
philo-
sopher's zeal
for
Being has
not yet
been
urged
in
defence
of the
statement—now
for
the
first time formally challenged—
that Truth
is his

leading characteristic.
Madvig conjectures
aireXoytcrdficda,
which
Baiter adopts, although the word is wholly
inappropriate here.
Cf. x
607
B
n.
49O B
11
(vyycvct. vovs
is
akin
to
Being
and the
Eternal:
cf.
Phaed.
79 D,
Tim.
90
A—C and infra
x
611
E.
$ irX/qo-iao-as
KTX.

: *
whereby having
come nigh unto
and
married with true
Being, begetting Reason
and
Truth,
he
attained unto knowledge
and
enjoyed
true life
and
nourishment,
and
then
but
not before ceased from travail
of
the soul.'
The mystic union
of the
Soul with Being
is here described
in
passionate and glow-
ing language.
Cf.
Phaedr. 146 E—247

D,
Symp. 210 A—212
A, and
many parallels
in Plotinus,
for
whom,
as for the Neo-
platonists generally,
the
mystic side
of
Platonism
had an
extraordinary fascina-
tion:
see
Zeller
3
in 2, pp.
611—618.
The imagery should
be
compared with
Theaet. 156 A
flf.
where
the
phenomena
of Perception

are
thus analysed.
The
Subject unites with
the
Object,
and
from
this union
are
born
two
children,
one
the ahOyo-is
e.g.
Sight,
the
other
the
aladrrrbv
e.g. rb
ixi\av.
The
former
be-
longs more peculiarly
to
%
the

Subject,
the
latter
to the
Object. Similarly with
the
phenomena
of
Knowledge.
The
Subject
unites with
the
Idea,
and the
children
of
this union
are
vovs
(or
rather, strictly
speaking, ^6770-15
i.e. the
action
of
POVS),
on
the
side

of
the Subject, and
the
vorrrdp,
i.e. Truth, on the side
of
the Object.
We
miss
an
essential point
if we
take
POVV
as
the
object
of
Knowledge;
it is the
faculty
of
Reason,
no
longer dormant,
but suddenly called into actuality. Plato
means that Reason does
not
really live
until

it
lays hold
on the
Idea, ypoiij cor-
responds
to
POVP
;
it is by
the begetting
01
POVS
that
we
come
to
know.
The
aorist
denotes
the
instantaneous
act; cf.
Symp,
210
E
irpbs riXoi ijdtf ICtv—££aL<pi>rjs
Kar6\//€Tal
TL Oavfiacrbp
TJ\P

<f>foip
KCL\6V
JCTX.
See also on 508
D
and cf. vn 517 c.
In like manner dXiy0w« jtfji balances
dX^Oeiay: there
is no
true life without
knowledge
of the
Truth. d\rj6ws goes
also with
Tpi<potro:
cf.
Phaedr. 247
D
and
248
B, c.
With
ihStpos
cf.
Phaedr.
251 E
(U)8LPU)P
tXrji-cp)
and
Symp.

206 E. It is
tempting
to
suppose that
in
U>6IPOS
Plato
is thinking not merely of
the
lover's pangs,
but also
of the
pangs
of
birth.
The
knowledge
of the
Idea
is
indeed
in
Plato's view
an
intellectual
and
moral
regeneration.
But
djroXifroi

TOV
{purr01
shews that
MIPOS
means
the
throes
of
love;
and the
further view introduces
a
confusion
of
ideas which
is
alien
to the
peculiar character
of
Plato's 'mysticism.'
14 |&cr^o*roi. With turiffrax
cf. X
606
B
XoylfcvSai ykp—6X^701$ rial putr-
16
TTAATQNOZ
[490 B
15 fiicrelv; ' M^reti/, €(j>rj,

*
Hyovfiivr)*; Brj aKrjOeia^ ovtc av 7roT€, C
olfjuii,
<f>aifi€v
ai)Trj jfopov
tcaicdov
a/coXovdfjccu. IIa>? yap; AW
vyie? re zeal
BIKCUOV
rj6o^
y
cS teal
crcocfypocrvvTjv
erreadai. 'O/9#(W9,
€(jyrj. Kal
Brj TOV
aWov
Tr}<;
<\>L\OGO<\>OV
</>ucrea>? X°P
0V
™ Bel irakiv
*f> upXy** avajKa^ovra raTreiv; fie/jLinjcai yap irov, on
j-vvefirj
20
irpoarJKOv
TOVTOCS
avBpela, /jL€ya\oirpeir€ca, evfjudOeia, ^vr)fir]' KOX
aov €7n\a(3o/jL€vov, on iras fiev avayKaaBrjaerai ' ofioXoyelv ol? D
Xiyofiev, idaas Be

TOVS
\6yov$, el? avrovs aTro/3\iyjra<; ire pi wv 6
X0709,
<\>airi
opav avrwv rovs fiev
axpr)<rTOv<;
y
TOU?
Be TroWoir?
/ea/coix;
iracrav fca/clav,
TT)<;
BiafioXfjs rrjv airiav iiriCKoirovvTe^ iirl
25 Tovrtp vvv yeyovafiev, n iroB* ol iroXKol
KCLKOI,
teal rovrov Brj eveica
23.
II:
om. A.
and Theaet.
186 E. n is
adverbial
and does
not go
with ^evdos. There
is
no occasion
for
Madvig's conjecture iirt-
jieX&s

i<rrai: nor
need
we
write
if/eOdovs,
as
I
formerly proposed.
49O
c 15
i^yoviUvi)S KTX.
'NOW
where Truth was leader' (as we saw
it
was
with
the
<pi\6<ro<pos)
*
we shall never,
I
think, allow that
a
quire
of
evils joined
her train.'
ijyovfxiyrjs
is not the
present,

but
the
imperfect participle
(cf.
ryyetro
5'
atir<f—d\i)0€i<x
490
A)
:
the
•
philosophic'
past is carried on from the earlier sentence.
The tense
is
strictly
to the
point,
for our
AvdXoyia
is not yet
finished:
see
490
A
n.
We ought
not to
regard

&KO\OV07}<TCU
(with
Goodwin
MT. p. 55) as a
gnomic aorist:
still less should we read
aKoXovOyo-etv
with
q,
or
(pafiev
for
(poufxev (Stobaeus
Flor, 11.
18
and
Vind.
F),
taking
av
with
CLKOXOV-
8ij<rai
(as
I
formerly suggested).
The
past
tense
is the

only
one
appropriate
to the
situation both
in
Greek
and in
English.
See also
on
line
17.
17
1560s:
sc.
cLKoKovdijaai.
These
*
joined
the train'
of
virtue
at
.486 B.
18
Kal
8ij
KTX.
KaL

is
*
also' and goes
with
TOP
AWov :
cf.
Kai—flij
in
494 A.
19 ava/yicd^ovTa
has
been doubted.
It
is
read
by all the
MSS
except
S,
which
has
ava.\aixf$6.vovra
(cf. 490
D). Stall-
baum accepts dva\a/x^dvovra
t
while Baiter
adopts Madvig's picturesque conjecture
d^a/St/Sd^ovTa. The text is perfectly sound.

^a
is
dvayKd^ovTa
ry \6yy, i.e.
y dp ay Kata cfrai,
*
insisting
on
their
necessity':
see on 11
363 D
(diroTivovaw)
and
cf. x
611
B
and
Theaet. 153 C (where
Cobet wrongly brackets dvayicdfa). Much
the same view
is
taken by Jackson
(y. of
Ph.
xm p.
218), who compares
486 s
/iij
ITQ

boKovixiv ffoi
ovK
dvayKala
t-Kaara
dieXrjXvdtyai.
J. and C.'s
translation
"compelling your assent"
is
scarcely
ac-
curate here.
49O D
23
$air\.
In
487 C
we
have
<t>alri
av rts, and
Richards would
add
&v
here.
But the
hypothetical critic (with
whom Socrates himself agrees
487 E) is
now treated

as
what
he
really is—the
exponent
of
opinions held
by all. We
should translate 'after
you
objected that
all
men
would
be
compelled
to
agree
with what
we say, but
when they
set
words aside,
and
looked
at the
actual
people
of
whom

the
argument spoke,
they declared that'
etc. For
<palrj
after
dvayKaadrjaerai (rather than dvayxaad^'
<roiro)
see
Kuhner
Gr. Gr. II p. 1061.
24 rrjs SiafSoXtjs.
II and the
majority
of MSS have rrjs rjdrj
SiapoXijs.
If
ijdrj
is
right,
it
must,
I
think,
be
taken with
TTJS
diapoXijs
in the
sense

of ' ea
6i.apoXr)
quae
iam apparebat
et in
conspectum venerat,
cum antea animadversa
non
fuisset'
(so
Bernhardy
and
Schneider Addit.
p. 46).
Even so,
it is
harsh,
but not so
harsh
as
if
we
take
it
with ^Trt^/coiroOvres,
as
Stall-
baum—and formerly Schneider—did.
So
extreme

a
hyperbaton would
be
more
difficult than that
in
Soph.
O. T. 1245,
and scarcely admissible in prose. Perhaps
Plato wrote rijs
btapoXijs
rjdr}.
Otherwise
we must suppose that
A and
other
MSS
are right
in
omitting
the
word.
B]
nOAITEIAC
S"
iraXiv avei\rj<\>afX€V rrjv
TCOV
dXr)6a><;
<f>tXoa6(f>(ov
<f>vaiv teal e£

E
avdyte7)<;
<bpi<rd/jL€0a.
"E<TTIV,
e<f>7j
y
' ravra.
VI.
Tavrrjs Srj, rfv S* eyd, T779
<f>v<reco<;
Set dedaaaBai ra<t
<j>0opd<;,
to?
SLOWVTCU
iv TroWofc, <r/jutcpbv Se ri itcfevyei, o&9 Srj
teal ov TTovrjpovs, dyjpr)<nov<$ Be tcaXovai' Kal fiera
TOVTO
aft
TCL?
30
491 /ufiovfAevas ravrrjv | Kal et9 TO eirnrfievixa Ka0i<rTafieva$ airr}?,
olai ovaat (frvcrets
y(rvx<*)v
W avd%iov teal fielfyv iavT&v
d<f>itcpov-
fxevai iiriTrfSev/jia TroWaxr}
TrXrjfi/jLeXovcrac
Travra^fj teal iwl nrdvra^
Sogav oiav \iyeis (^iXoco^la Trpoarjyfrav. Tlvas Be, €^17, ra$
hia<\>dopa<;

Xiyev;; 'Eyco aoc, elwov, av olo? re yivoo/jLai, ireipdaoficu 5
8i€\0€iv. roSe fxkv ovv, olfiac, 7ra<?
TJ/MV
ofioXoytja-ety
<j>v<nv
teal iravra e^ovaav, oaa Trpoaerd^afiev vvv 8*7, el
B fieWoc
(f>ck6ao(f>o<;
' yeviaOat, oXcydtets iv dvOpwirots
<f>v€<r6ai
teal
oXlyas. ff ovtc olei;
X<f)68pa
ye. Tovrcov Srj
T<OV
oXiycov
o-tcoTrei
a>9 7roXXol oXeOpoc teal fieydXot. Tives Sij; *O
fjuev
7rdvTcov 0av- 10
8. ^XXot A
2
II: fitMei
A
1
.
49O
E
31
T<XS

fxt^ovjA^vas
KTX.
Plato
distinguishes between two kinds
oiirovyjpia,
that which results from
the
corruption
of
the truly philosophic nature,
and the
iro-
vrjpla
of
pretenders
to
philosophy.
It
is
the
latter—so
we are
told—which
is
responsible
for the
prejudice under which
Philosophy labours
(cf. 489
D)

:
but the
former
is by far the
more serious evil
(491
E, 495
B), though engendered,
not
by Philosophy,
but by the
seductive
in-
fluence of public opinion.
401 A—4 05
B The
ph
ilosophic
nature
is
a
rare
grcnvth^
whose
very
irirtues rentier
it peculiarly liable
to
corruption, when
it

is placed
in
unfavourable surroundings.
The clamorous voice
of
public opinion,
expressed
in
assemblies
and
other gather-
ings
of
the
people,
inevitably corrupts
the
youth
by
moulding them into conformity
with
itself.
Where necessary, force
is
employed,
under the name of punishment.
Against these influences,
no
teacher
can

possibly contend, although
the
providence
of
God may
save some.
As for the
Sophists, they
do but
make into
a
system
and
teach
the
opinions
of
the Multitude,
which they
are
wholly unable to justify,
but accept without reserve,
as
their
pro-
fession requires them
to do.
Remember
too that
the

Ideas
are
foolishness
to the
Many,
so
that they will
never love
Wisdom
or
her
followers. Socrates
concludes
with
a vivid and lifelike picture of
a
philosophic
nature in
process
of corruption.
491A
1
dvd£iov
=
*
too good
for':
cf. Prot.
355 D and
Soph.

Phil.
1009.
&VT<L£IOV
(Benedictus) and
dvoUetov
(Her-
werden) are unhappy conjectures.
3 firl irdvTas: *all
the
world over.'
Cf. 4tr
y
&v$pd)irov$
in Tim. 23 B.
7
cl—YCWOTOCU.
Cobet, who formerly
proposed
yevfi<r€<r$cu,
afterwards rejected
the whole clause.
The
aorist infinitive
with fiiWo)
is
rare,
but
thoroughly estab-
lished
in

Plato,
if any
reliance
is
placed
on
the
best
MSS:
see the
examples
col-
lected
by
Schanz
Vol. v p. vii.
491
B 8
6\iydKiS—6\iyas.
6\i-
y&Kis
Kal d\Lyas
is
half-proverbial.
For
Kal
6\iyas
Stephanus conjectured
KOL
dXlyois

or Kal iv
6\iyois, Richards Kay
6\lyois, comparing Arist.
Eth. Nic. vn
11.
H5i
b
30 Sia
rb
TT)V
iripav
iv
dXLyots
Kal 6\iy&Kis elvai
<pavep&v.
But iv
dXiyois would
be
inelegant after
iv
av~
0punr<HS,
and Plato could
not
have written
dXLyrjv.
A
similar but easier change from
the generic singular
to the

plural occurs
ill
408
B
and
infra
500 C.
Translate,
keeping
the
anacoluthon; 'that such
a
nature—one possessed
of all the
quali-
ties'
etc.—'such natures
are few
and
far
between among mankind.'
10
8—8TI.
Cf. I
330
B
«.
18
TTAATQNOI
[491

B
fiaarorarov d/covcrac, on €p etcaarov &v
€7rrjp€(rafjL€P
7779
<f>vaea)9
diroWvat, rrjv eypwap ^fvyr^v Kal dirowKa
(f)i\ocro(f>La^.
Xeyco Se
avSpelav, a(o<\>poavvr)v, Kal iravra a hirjkdofiev.
"ATOTTOI/,
€<f>rj,
ateovcrcu. "E™ roivvv, ' rjp & iyco, 7T/DO9
TOVTOIS
TCL
Xeyofieva dyaOa C
15 irdvra (pdeipei Kal diroo-ira^ KaKkos Kal ifKovro? Kal la^ys
Kal t*vyy€V€t,a ippcofiiprj iv iroKeu Kal irdvra ra rovrmv
€%€(,$
yap TOP
TVTTOV
<Sv
Xiyco.
w
E^a>,
€<f>r)'
tcai ^Seo)? 7' tip dfept-
ftiarepov a Xeyei? irvBoifirfv. AaySou
TOIVVV,
fjv S' cyci, o\ov
avrov

6pdu)<;,
Kal aoi evhrfXov re fyaveirai, Kal
OVK
aroira Sogei ra
2O
7TpO€ipT)/JL€Pa
7T€pl aVTWP. lift)? OVP,
€<f>r)
y
K€\€V€(,$
,*
HaPTOS,
' ^
8* iyoi), cirepfJuiTos irkpi fj
<f>vrov,
elre iyyeCcop etre
TWP
£Q»Q>P,
I a
pep,
on
TO
firj
TV%6P
Tpo<f>rj<;
179 irpoarfKei
€KdaT<p,
firfS*
a>pa? firjSe TOirov
y

oc(p ap eppcofiepearepop 77,
TOGOVT<P
7T\€C6PCOP
ipBel
T£)P
20.
Tcurdf
A
2
II:
irdifTws
A.
12 diroXXwo-i KTX. Krohn
(PL St.
p.
114) asks how courage and temperance
can tend
to
corrupt
the
character.
The
answer
is
given
by
Plato
in 494 B ff.
They bring their possessor
to the

front,
and therefore expose
him to the
solicita-
tions
of
selfish and unscrupulous men.
It
should
be
carefully borne
in
mind that
dvdpela
and the
other virtues
are
here
regarded,
not as the
result
of
education,
but
as
natural qualities, derived from
the
philosopher's native love
of
truth.

We
are
in
fact dealing with the potentiality
of
the
reXttas
<pi\b<xo<pos
(491
A).
It is
this
which suffers corruption,
not the
actual-
ized philosopher.
Cf.
Krohn
I.e. p. 115
and Pfleiderer
Zur
Losung etc.
p. 26.
491
c 17
*x
<ts
7dp—X^7»:
not
•'now

I
have given you
an
outline
of my
meaning"
(D. and V.), but 'you
under-
stand
the
general type
of the
things
I
mean,' that
is, the
general character
of
things
which
<f>6etp€i
Kal
arroavf,
though
in themselves advantages
or
even virtues.
Adimantus assents,
but
would like

to
have them specified more precisely.
In
reply, Socrates bids him grasp
the
notion
of them correctly
as a
whole (avrov
is
neuter and
6\ov
aOrov
is
practically equi-
valent
to
rOtrov),
and it
will become
clear
to him, and ra
irpoeiptj/Meva irepl
zfrruv
(viz. that they dir6\\v<rt Kal diroairq.
—
cpOelpei
Kal dvoenrq. B,
c)
will

not
appear
droTTct
as
before
(Uroirov—duouaai
in B).
The passage
is
somewhat loosely written;
but atirQv
is
certainly neuter
and not
'the philosophic natures,'
as J. and C.
suppose.
491
D 21
tyyiCuv—lytav. These
are
possessive genitives. Richards says that
"TW
should probably
be
omitted before
$ifruv
or
added before iyyelwv."
Cf.

how-
ever
iv
438
c
n.
In
this instance
I
think
Plato wrote
rQ>v $$<av
in
order
to
call
special attention
to £$a as
opposed
to
^77£ta. They are
not on the
same level
of importance,
as far as the
argument
is
concerned,
for it is the
degeneration

of
i*<pa,
not of
?77eia, which Plato
has to
explain.
23 irXciovwv
is
much more elegant than
Madvig's conjecture
rrXeiov.
Plato's
po-
sition
on
this matter,
in the
way
in
which
he states
it, is
open
to
objection.
It
might
be
argued that
the

naturally strong
nature
is the
best fitted
to
resist
the
corrupting influences
of its
environment.
But
the
philosophic nature
is
remarkable
for sensibility
as
well
as
strength,
and
the sensitive plant needs careful fostering.
The general sentiment
of
this passage
is
Socratic,
as
Hermann (Gesch.
u.

System
P-
330 n. 33) and
Krohn {PI.
St. p. 365)
have pointed out:
cf.
Mem. IV
1.
3,
4
TG>V
dv6p&TTUV
Tods
€0<pVe<TT&TOVS
ippUflC
V€<TT&TOVS
re rah
\f/vx<iis
ovras—7rcu<3eu-
Oivras
fxkv
Kal
ixadbvras
d del
irpdTTctv,
dplffrovs
re Kal
uxfreXi/xutTdrovs
ylyvcvdai

—drratdeuTovs
6i Kal
dfxadeh yevojitvovt
KaKlarovs
re
Kal pXajSepwrdrovs ylyvevdai.