[1983]: Cf. 587 A, Laws 636 D, Symp. 187 E, Phaedr. 251 E.
[1984]: Cf. Aristot. Pol. 1270 b 34 with Newman’s note; and Euthyphro 2 C tell his mother the state.
[1985]: Cf. Laws 720 D-E. This is not inconsistent with Polit. 293 A, where the context and the point of view are different.
[1986]: This is of course not the mixed government which Plato approves Laws 691-692, 712 D-E, 759 B. Cf. What Plato Said, p. 629.
[1987]: For διαφανέστατον cf. 544 D. The expression διαφανέστατον . . . ἕν τι μόνον, misunderstood and emended by Apelt, is colored by an idea of Anaxagoras expressed by Lucretius i. 877-878: illud Apparere unum cuius sint plurima mixta. Anaxag. Fr. 12. Diels 1.3, p. 405 ἀλλ’ ὅτων πλεῖστα ἔνι, ταῦτα ἐνδηλότατα ἓν ἕκαστον ἐστι καὶ ἦν. Cf. Phaedr. 238 A, Cratyl. 393 misunderstood by Dümmler and emended (ἐναργής for ἐγκρατής) with the approval of Wilamowitz, Platon, ii. p. 350.
[1988]: There is no contradiction between this and Laws 870 C if the passage is read carefully.
[1989]: Cf. on 544 D, p. 240, note a.
[1990]: Cf. Phaedo 65 A, Porphyry, De abst. i. 27, Teubner, p. 59 ἐγγὺς τείνειν ἀποσιτίας.
[1991]: αὐθαδέστερον. The fault of Prometheus (Aesch. P. V. 1034, 1937) and Medea must not be imputed to Glaucon.
[1992]: Cf. Arnold, Culture and Anarchy, who imitates or parodies Plato throughout, e.g. p. 83 A little inaccessible to ideas and light, and pp. 54-55 The peculiar serenity of aristocracies of Teutonic origin appears to come from their never having had any ideas to trouble them.
[1993]: Cf. 475 D, 535 D, Lysis 206 C.
[1994]: Cf. p. 249, note g, on 547 C, and Newman ii. p. 317. In i. p. 143, n. 3 he says that this implies slavery in the ideal state, in spite of 547 C.
[1995]: Cf. Lysias xix. 18. Lysias xxi. portrays a typical φιλότιμος. Cf Phaedr. 256 C, Eurip. I. A. 527. He is a Xenophontic type. Cf Xen. Oecon. 14. 10, Hiero 7. 3, Agesil. 10. 4. Isoc. Antid. 141 and 226 uses the word in a good sense. Cf. But if it be a sin to covet honor, Shakes. Henry V. iv. iii. 28.
[1996]: Cf. the ἀξιώματα of Laws 690 A, Aristot. Pol. 1280 a 8 ff., 1282 b 26, 1283-1284.
[1997]: Cf. Arnold on the barbarians in Culture and Anarchy, pp. 78, 82, 84.
[1998]: For the ἦθος of a state cf. Isoc. Nic. 31.
[1999]: The Greek words λόγος and μουσική are untranslatable. Cf. also 560 B. For μουσική cf. 546 D. Newman i. p. 414 fancies that his is a return to the position of Book IV. from the disparagement of music in 522 A. Cf. Unity of Plato’s Thought, p. 4 on this supposed ABA development of Plato’s opinions.
[2000]: δέ γ’ marks the transition from the description of the type to its origin. Cf. 547 E, 553 C, 556 B, 557 B, 560 D, 561 E, 563 B, 566 E. Ritter, pp. 69-70, comments on its frequency in this book, but does not note the reason. There are no cases in the first five pages.
[2001]: Cf. Lysias xix. 18 ἐκείνῳ μὲν γὰρ ἦν τὰ ἑαυτοῦ πράττειν, with the contrasted type ἀνήλωσεν ἐπιθυμῶν τιμᾶσθαι, Isoc. Antid. 227 ἀπραγμονεστάτους μὲν ὄντας ἐν τῇ πόλει. Cf. πολυπραγμοσύνη 444 B, 434 B, Isoc. Antid. 48, Peace 108, 30, and 26, with Norlin’s note (Loeb). Cf. also Aristoph. Knights 261.
[2002]: ἐλαττοῦσθαι cf. Thuc. i. 77. 1, Aristot. Eth. Nic. 1198 b 26-32, Pol. 1319 a 3.
[2003]: For πράγματα ἔχειν cf. 370 A, Gorg. 467 D, Alc. I. 119 B, Aristoph. Birds 1026, Wasps 1392. Cf. πράγματα παρέχειν, Rep. 505 A, 531 B, Theages 121 D, Herod. i. 155, Aristoph. Birds 931, Plutus 20, 102.
[2004]: Wilamowitz, Platon, i. p. 434 with some exaggeration says that this is the only woman character in Plato and is probably his mother, Perictione. Pohlenz, Gött. Gel. Anz. 1921, p. 18, disagrees. For the complaints cf. Gerard, Four Years in Germany, p. 115 Now if a lawyer gets to be about forty years old and is not some kind of a Rat his wife begins to nag him . . .
[2005]: Cf. Symp. 174 D, Isoc. Antid. 227.
[2006]: Cf. the husband in Lysias i. 6.
[2007]: λίαν ἀνειμένος: one who has grown too slack or negligent. Cf. Didot, Com. Fr. p. 728 τίς ὧδε μῶρος καὶ λίαν ἀνειμένος; Porphyry, De abst. ii. 58.
[2008]: Cf. Phaedo 60 A.For Plato’s attitude towards women Cf. What Plato Said, p. 632, on Laws 631 D.
[2009]: ὑμνεῖν. Cf. Euthydem. 296 D, Soph. Ajax 292. Commentators have been troubled by the looseness of Plato’s style in this sentence. Cf. Wilamowitz, Platon, ii. p. 385.
[2010]: Cf. Aristoph. Thesm. 167 ὅμοια γὰρ ποιεῖν ἀνάγκη τῇ φύσει.
[2011]: ἕτερα τοιαῦτα: cf. on 488 B; also Gorg. 481 E, 482 A, 514 D, Euthyd. 298 E, Protag. 326 A, Phaedo 58 D, 80 D, Symp. 201 E, etc.
[2012]: Cf. What Plato Said, p. 480, on Charm. 161 B.
[2013]: τότε δή cf. 551 A, 566 C, 330 E, 573 A, 591 A, Phaedo 85 A, 96 B and D, Polit. 272 E. Cf. also τότ’ ἤδη, on 565 C.
[2014]: Cf. on 439 D, Vol. I. p. 397, note d.
[2015]: For these three principles of the soul cf. on 435 A ff., 439 D-E ff., 441 A.
[2016]: Cf. the fragment of Menander,φθείρουσιν ἤθη χρήσθ’ ὁμιλίαι κακαί, quoted in 1Cor. xv. 33 (Kock, C.A.F. iii. No. 218). Cf. also Phaedr. 250 A ὑπό τινων ὁμιλιῶν, Aesch. Seven Against Thebes 599 ἔσθ’ ὁμιλίας κακῆς κάκιον οὐδέν.
[2017]: Cf. p. 249, note f.
[2018]: Cf. 553 B-C, 608 B.
[2019]: ὑψηλόφρων is a poetical word. Cf. Eurip. I. A. 919.
[2020]: Cf. p. 255, note f.
[2021]: Aesch. Seven 451
[2022]: λέγ’ ἄλλον ἄλλαις ἐν πύλαις εἰληχότα.
[2023]: Cf. Laws 743 C, and Class. Phil. ix. (1914) p. 345.
[2024]: Cf. Aristot. Eth. Nic. 1160 a 33, Isoc. Panath. 131, Laws 698 B aliter.
[2025]: Cf. 465 D, Soph. 241 D.
[2026]: Cf. 548 A, 416 D.
[2027]: εἰς τὸ πρόσθεν: cf. 437 A, 604 B, Prot. 339 D, Symp. 174 D, Polit. 262 D, Soph. 258 C, 261 B, Alc. I. 132 B, Protag. 357 D where ἧς is plainly wrong, Aristoph. Knights 751.
[2028]: Cf. 591 D, Laws 742 E, 705 B, 8931 C ff., 836 A, 919 B with Rep. 421 D; also Aristot. Pol. 1273 a 37-38.
[2029]: Cf. on 544 E, Demosth. v. 12.
[2030]: This sentence has been much quoted. Cf. Cic. Tusc. i. 2 honos alit artes . . . iacentque ea semper, quae apud quosque inprobantur. Themistius and Libanius worked it into almost every oration. Cf. Mrs. W. C. Wright, The Emperor Julian, p. 70, n. 3. Cf. also Stallbaum ad loc. For ἀσκεῖται cf. Pindar, Ol. viii. 22.
[2031]: ὅρον: cf. 551 C, Laws 714 C, 962 D, 739 D, 626 B, Menex. 238 D, Polit. 293 E, 296 E, 292 C, Lysis 209 C, Aristot. Pol. 1280 a 7, 1271 a 35, and Newman i. p. 220, Eth. Nic. 1138 b 23. Cf. also τέλος Rhet. 1366 a 3. For the true criterion of office-holding see Laws 715 C-D and Isoc. xii. 131. For wealth as the criterion cf. Aristot. Pol. 1273 a 37.
[2032]: For ταξάμενοι cf. Vol. I. p. 310, note c, on 416 E.
[2033]: Cf. Aristot. Pol. 1301 b 13-14.
[2034]: Cf. 557 A.
[2035]: Cf. 488, and Polit. 299 B-C, What Plato Said, p. 521, on Euthydem. 291 D.
[2036]: Stallbaum says that ἐπιτρέποι is used absolutely as in 575 D, Symp. 213 E, Lysis 210 B, etc. Similarly Latin permitto. Cf. Shorey on Jowett’s translation of Meno 92 A-B, A. J. P. xiii. p. 367. See too Diog. L. i. 65.
[2037]: Men are the hardest creatures to govern. Cf. Polit. 292 D, and What Plato Said, p. 635, on Laws 766 A.
[2038]: For the idea that a city should be a unity Cf. Laws 739 D and on 423 A-B. Cf. also 422 E with 417 A-B, Livy ii. 24 adeo duas ex una civitate discordia fecerat. Aristot. Pol. 1316 b 7 comments ἄτοπον δὲ καὶ τὸ φάναι δύο πόλεις εἶναι τὴν ὀλιγαρχικήν, πλουσίων καὶ πενήτων . . . and tries to prove the point by his topical method.
[2039]: Cf. 417 B.
[2040]: For the idea that the rulers fear to arm the people cf. Thuc. iii. 27, Livy iii. 15 consules et armare pIebem et inermem pati timebant.
[2041]: He plays on the word. In 565 C ὡς ἀληθῶς ὀλιγαρχικούς is used in a different sense. Cf. Symp. 181 A ὡς ἀληθῶς πάνδημος, Phaedo 80 D εἰς Ἅιδου ὡς ἀληθῶς.
[2042]: Cf. 374 B, 434 A, 443 D-E. For the specialty of function Cf. What Plato Said, p. 480, on Charm. 161 E.
[2043]: So in the Laws the householder may not sell his lot, Laws 741 B-C, 744 D-E. Cf. 755 A, 857 A, Aristot. Pol. 1270 a 19, Newman i. p. 376.
[2044]: Cf Aristot. Pol. 1326 a 20, Newman i. pp. 98 and 109. Cf Leslie Stephen, Util. ii. 111 A vast populace has grown up outside of the old order.
[2045]: Cf. Aristot. Pol. 1266 b 13.
[2046]: ἑτοίμων things ready at hand. Cf. 573 A, Polyb. vi. (Teubner, vol. ii. p. 237); Horace Epist. i. 2. 27 fruges consumere nati.
[2047]: Cf. Laws 901 A, Hesiod, Works and Days 300 f., Aristoph. Wasps 1071 ff., Eurip. Suppl. 242, Xen. Oecon. 17. 15, and Virgil, Georg. iv. 168 ignavum fucos pecus a praesepibus arcent. the sentence was much quoted. Stallbaum refers to Ruhnken on Tim. 157 ff. for many illustration, and to Petavius ad Themist. Orat. xxiii. p. 285 D.
[2048]: Cf 498 A, Laws 653 A; also the modern distinction between defectives and delinquents.
[2049]: κέκληνται: Cf. 344 B-C.
[2050]: βίᾳ is so closely connected with κατέχουσιν that the double dative is not felt to be awkward. But Adam takes ἐπιμελείᾳ as an adverb.
[2051]: Cf. on 550 C. p. 261, note h.
[2052]: Cf. 410 B, Homer Od. xix. 436 ἴχνη ἐρευνῶντος, ii. 406, iii. 30, v. 193, vii. 38 μετ’ ἴχνια βαῖνε.
[2053]: For πταίσαντα cf. Aesch. Prom. 926, Ag. 1624 (Butl. emend.).
[2054]: Cf. Aesch. Ag. 1007, Eumen. 564, Thuc. vii. 25. 7, and Thompson on Phaedr. 255 D.
[2055]: Lit. spilling. Cf. Lucian, Timon 23.
[2056]: For ἐκπεσόντα cf. 560 A, 566 A. In Xen. An. vii. 5. 13 it is used of shipwreck. Cf. εκ̓βάλλοντες 488 C.
[2057]: Cf. Herod. vii. 136.
[2058]: Cf. Aesch. Ag. 983. Cf. 550 B.
[2059]: For γλίσχρως cf. on 488 A, Class. Phil. iv. p. 86 on Diog. L. iv. 59, Aelian, Epist. Rust. 18 γλίσχρως τε καὶ κατ’ ὀλίγον.
[2060]: ἔνθεν καὶ ἔνθεν: Cf. Protag. 315 B, Tim. 46 C, Critias 117 C, etc., Herod. iv. 175.
[2061]: Cf. 554 A, 556 C, Xen. Mem. ii. 6. 4 μηδὲ πρὸς ἓν ἄλλο σχολὴν ποιεῖται ἢ ὁπόθεν αὐτός τι κερδανεῖ, and Aristot. Pol. 1257 b 407, and 330 C. See too Inge, Christian Ethics, p. 220: The Times obituary notice of Holloway (of the pills) will suffice. Money-making is an art by itself; it demands for success the devotion of the whole man, etc. For the phrase σκοπεῖν ὁπόθεν cf. Isoc. Areop. 83, Panegyr. 133-134 σκοπεῖν ἐξ ὧν.
[2062]: Cf. on 558 D, p. 291, note i.
[2063]: αὐχμηρός: Cf. Symp. 203 D.
[2064]: For περιουσίαν cf. Blaydes on Aristoph. Clouds 50 and Theaet. 154 E.
[2065]: Cf. Phaedr. 256 E, Meno 90 A-B by implication. Numenius (ed. Mullach iii. 159) relates of Lacydes that he was a bit greedy (ὑπογλισχρότερος) and after a fashion a thrifty manager (οἰκονομικός)—as the expression is—the sort approved by most people. Emerson, The Young American, they recommend conventional virtues, whatever will earn and preserve property. But this is not always true in an envious democracy: cf. Isoc. xv. 159-160 and America today.
[2066]: Plato distinctly refers to the blind god Wealth. Cf. Aristoph. Plutus,Eurip. fr. 773, Laws 631 C πλοῦτος οὐ τυφλός which was often quoted. Cf. What Plato Said, p. 624, Otto, p. 60.
[2067]: Cf. Herod. iii. 34, vii. 107.
[2068]: Cf. 552 E ἐπιμελείᾳ βίᾳ. For ἄλλης cf. 368 B ἐκ τοῦ ἄλλου τοῦ ὑμετέρου τρόπου.
[2069]: For the treatment of inferiors and weaker persons as a test of character Cf. Laws 777 D-E, Hesiod, Works and Days, 330, and Murray, Rise of the Greek Epic, pp. 84-85, who, however, errs on the meaning of αἰδώς. For orphans cf. also Laws 926-928, 766 C, 877 C, 909 C-D.
[2070]: ἐπιεικεῖ is here used generally, and not in its special sense of sweet reasonableness.
[2071]: For ἐνούσας Cf. Phileb. 16 D, Symp. 187 E.
[2072]: Cf. 463 D. For the idea here Cf. Phaedo 68-69, What Plato Said, p. 527.
[2073]: For the idea at war with himself, Cf. 440 B and E (στάσις), Phaedr. 237 D-E, and Aristot. Eth. Nic. 1099 a 12 f.
[2074]: Cf. 397 E.
[2075]: Cf. on 443 D-E, Vol. I. p. 414, note e; also Phaedo 61 A, and What Plato Said, p. 485 on Laches 188 D.
[2076]: ὀλιγαρχικῶς keeps up the analogy between the man and the state. Cf. my Idea of Justice, Ethical Record,Jan. 1890, pp. 188, 191, 195.
[2077]: i.e. he saves the cost of a determined fight. For the effect of surprise cf. on 544 C, p. 239, note f.
[2078]: ὁμοιότητι: cf. 576 C.
[2079]: Cf. Phileb. 55 C εἰς τὴν κρίσιν, Laws 856 C, 943 C.
[2080]: The σκοπός or ὅρος. Cf. on 551 A, p. 263, note e, and Aristot. Eth. Nic. 1094 a 2.
[2081]: Ackermann, Das Christliche bei Plato, compares Luke xvi.13 Ye cannot serve God and Mammon. Cf. also Laws 742 D-E, 727 E f., 831 C.
[2082]: ἀκολασταίνεινCf. Gorg. 478 A, Phileb. 12 D.
[2083]: Cf. Laws 832 A οὐκ ἀφυεῖς. For the men reduced to poverty swelling the number of drones cf. Eurip. Herc. Fur. 588-592, and Wilamowitz ad loc.
[2084]: Cf. Aristot. Pol. 1305 b 40-41, 1266 b 14.
[2085]: Cf. Persius, Sat. ii. 61 o curvae in terras animae, et caelestium inanes, Cf. 586 A κεκυφότες. Cf. also on 553 D for the general thought.
[2086]: Cf. Euthyph. 5 C, Polit. 287 A, Aristoph. Peace 1051, Plut. 837, Eurip. Hippol. 119, I. T. 956, Medea 67, Xen. Hell. iv. 5. 6.
[2087]: Or, as Ast, Stallbaum and others take it, the poison of their money.τιτρώσκοντες suggests the poisonous sting, especially as Plato has been speaking of hives and drones. For ἐνιέντες cf. Eurip. Bacchae 851 ἐνεὶς . . . λύσσαν, implanting madness. In the second half of the sentence the figure is changed, the poison becoming the parent, i.e. the principal, which breeds interest,. cf. 507 A, p. 96.
[2088]: Cf. on 552 A, Laws 922 E-923 A.
[2089]: Cf. Protag. 327 D ἀναγκάζουσα ἀρετῆς ἐπιμελεῖσθαι, Symp. 185 B, and for ἐπιμελεῖσθαι Cf. What Plato Said, p. 464, on Apol. 29 D-E.
[2090]: For refusing to enforce monetary contracts Cf. Laws 742 C, 849 E, 915 E, and Newman ii. p. 254 on Aristot. Pol. 1263 b 21.
[2091]: Cf. What Plato Said, p. 483, on Laches 179 D, and Aristot. Pol. 1310 a 23.
[2092]: Cf. 429 C-D, Laches 191 D-E, Laws 633 D.
[2093]: Cf. Tucker on Aesch. Suppl. 726.
[2094]: Cf. Soph. Ajax 758 περισσὰ κἀνόνητα σώματα.
[2095]: For a similar picture cf. Aristoph. Frogs 1086-1098. Cf. also Gorg. 518 C, and for the whole passage Xen. Mem. iii. 5. 15, Aristot. Pol. 1310 a 24-25.
[2096]: The poor, though stronger, are too cowardly to use force. For κακίᾳ τῇ σφετέρᾳ cf. Lysias ii. 65 κακίᾳ τῇ αὑτῶν, Rhesus 813-814 τῇ Φρυγῶν κακανδρίᾳ, Phaedrus 248 B, Symp. 182 D, Crito 45 E, Eurip. Androm. 967, Aristoph. Thesm. 868 τῇ κοράκων πονηρίᾳ.
[2097]: Cf. Soph. O. T. 961 σμικρὰ παλαῖα σώματ’ εὐνάζει ῥοπή a slight impulse puts aged bodies to sleep, Demosth. Olynth. ii. 9 and 21. Cf. 544 E.
[2098]: Cf. Polyb. vi. 57. Montaigne, apud Höffding, i. 30 Like every other being each illness has its appointed time of development and close—interference is futile, with Tim. 89 B.
[2099]: Cf. Thuc. i. 3, ii. 68, iv. 64, Herod. ii. 108.
[2100]: στασιάζει is applied here to disease of body. Cf. Herod. v. 28 νοσήσασα ἐς τὰ μάλιστα στάσι, grievously ill of faction. Cf. on 554 D, p. 276, note c.
[2101]: Cf. 488 C, 560 A, Gorg. 466 C, 468 D, Prot. 325 B. Exile, either formal or voluntary, was always regarded as the proper thing for the defeated party in the Athenian democracy. The custom even exists at the present time. Venizelos, for instance, has frequently, when defeated at the polls, chosen to go into voluntary exile. But that term, in modern as in ancient Greece, must often be interpreted cum grano salis.
[2102]: ἐξ ἴσου: one of the watchwords of democracy. Cf. 561 B and C, 599 B, 617 C, Laws 919 D, Alc. I. 115 D, Crito 50 E, Isoc. Archid. 96, Peace 3.
[2103]: But Isoc. Areop. 22-23 considers the lot undemocratic because it might result in the establishment in office of men with oligarchical sentiments. See Norlin ad loc. For the use of the lot in Plato Cf. Laws 759 B, 757 E, 690 C, 741 B-C, 856 D, 946 B, Rep. 460 A, 461 E. Cf. Apelt, p. 520.
[2104]: Cf. 551 B.
[2105]: ἐξουσία: cf. Isoc. xii. 131 τὴν δ’ ἐξουσίαν ὅ τι βούλεται τις ποιεῖν εὐδαιμονίαν. Cf. Arnold, Culture and Anarchy, chap. ii. Doing as One Likes.
[2106]: κατασκευή is a word of all work in Plato. Cf. 419 A, 449 A, 455 A, Gorg. 455 E, 477 B, etc.
[2107]: παντοδαπός usually has an unfavorable connotation in Plato. Cf. 431 b-C, 561 D, 567 E, 550 D, Symp. 198 B, Gorg. 489 C, Laws 788 C, etc. Isoc. iv. 45 uses it in a favorable sense, but in iii. 16 more nearly as Plato does. for the mixture of things in a democracy cf. Xen. Rep. Ath. 2. 8 φωνῇ καὶ διαίτῃ καὶ σχήματι . . . Ἀθηναῖοι δὲ κεκραμένῃ ἐξ ἁπάντων τῶν Ἑλλήνων καὶ βαρβάρων; and Laws 681 D. Libby, Introduction to History of Science, p. 273, says Arnold failed in his analysis of American civilization to confirm Plato’s judgement concerning the variety of natures to be found in the democratic state. De Tocqueville also, and many English observers, have commented on the monotony and standardization of American life.
[2108]: For the idea that women and children like many colors cf. Sappho’s admiration for Jason’s mantle mingled with all manner of colors (Lyr. Graec. i. 196). For the classing together of women and boys Cf. Laws 658 D, Shakes. As You Like It,III. ii. 435 As boys and women are for the most part cattle of this color, Faguet, Nineteenth CenturyLamartine a été infiniment aimé des adolescents sérieux et des femmes distinguées.
[2109]: Cf. Plutarch, Dion 53. Burke says A republic, as an ancient philosopher has observed, is no one species of government, but a magazine of every species. Cf. Laws 789 B for an illustration of the point. Filmer, Patriarcha, misquotes this saying The Athenians sold justice . . . , which made Plato call a popular estate a fair where everything is to be sold.
[2110]: Cf. Aristot. Pol. 1271 a 12 δεῖ γὰρ καὶ βουλόμενον καὶ μὴ βουλόμενον ἄρχειν τὸν ἄξιον τῆς ἀρχῆς. Cf. 347 B-C.
[2111]: Cf. Laws 955 B-C, where a penalty is pronounced for making peace or war privately, and the parody in Aristoph. Acharn. passim.
[2112]: διαγωγή: cf. 344 E, where it is used more seriously of the whole conduct of life. Cf. also Theaet. 177 A, Polit. 274 D, Tim. 71 D, Laws 806 E, Aristot. Met. 981 b 18 and 982 b 24 uses the word in virtual anaphora with pleasure. See too Zeller, Aristot. ii. pp. 307-309, 266, n. 5.
[2113]: Cf. 562 D. For the mildness of the Athenian democracy cf. Aristot. Ath. Pol. 22. 19, Demosth. xxi. 184, xxii. 51, xxiv. 51 Lysias vi. 34, Isoc. Antid. 20, Areopagit. 67-68, Hel. 27; also Menex. 243 E and also Euthydem. 303 D δημοτικόν τι καὶ πρᾷον ἐν τοῖς λόγοις. Here the word πρᾳότης is ironically transferred to the criminal himself.
[2114]: κομψή: cf. 376 A, Theaet. 171 A.
[2115]: For περινοστεῖ cf. Lucian, Bis Acc. 6, Aristoph. Plut. 121, 494, Peace 762.
[2116]: His being unnoticed accords better with the rendering spirit, one returned from the dead (a perfectly possible meaning for ἥρως. Wilamowitz, Platon, i. p. 435 translates Geist) than with that of a hero returning from the wars. Cf. Adam ad loc.
[2117]: For οὐδ’ ὁπωστιοῦν σμικρολογία cf. on 532 B ἔτι ἀδυναμία.
[2118]: σεμνύνοντες here has an ironical or colloquial tone—high-brow, top-lofty.
[2119]: Cf. 401 B-C, 374 C and on 467 A, Laws 643 B, Delacroix, Psychologie de l’art, p. 46.
[2120]: For ὑπερβεβλημένη Cf. Laws 719 D, Eurip. Alcest. 153.
[2121]: μεγαλοπρεπῶς is often ironical in Plato. Cf. 362 C, Symp. 199 C, Charm. 175 C, Theaet. 161 C, Meno 94 B, Polit. 277 B, Hipp. Maj. 291 E.
[2122]: In Aristoph. Knights 180 ff. Demosthenes tells the sausage-seller that his low birth and ignorance and his trade are the very things that fit him for political leadership.
[2123]: Cf. Aristoph. Knights 732 f., 741 and passim. Andoc. iv. 16 εὔνους τῷ δήμῳ. Emile Faguet, Moralistes, iii. p. 84, says of Tocqueville, Il est bien je crois le premier qui ait dit que la démocratie abaisse le niveau intellectuel des gouvernements. For the other side of the democratic shield see Thucyd. ii. 39.
[2124]: For the ironical use of γενναία cf. 544 C, Soph. 231 B, Theaet. 209 E.
[2125]: ἡδεῖα: cf. Isoc. vii. 70 of good government,τοῖς χρωμένοις ἡδίους.
[2126]: Cf. What Plato Said, p. 634, on Laws 744 B-C, and ibid. p. 508 on Gorg. 508 A, Aristot. Eth. Nic. 1131 a 23-24, Newman, i. p. 248, Xen. Cyr. ii. 2. 18.
[2127]: Cf. 572 C, Theogn. 915 f., Anth. Pal. x. 41, Democr. fr. 227 and 228, DieIs ii.3 p. 106, and Epicharm. fr. 45, Diels i.3 126.
[2128]: Cf. What Plato Said, p.485, on Laches 190 B, and p. 551, on Phaedr. 237 E.
[2129]: Cf. 554 A, 571 B, Phaedo 64 D-E, Phileb. 62 E, Aristot. Eth. Nic. 1147 b 29. The Epicureans made much of this distinction. Cf. Cic. De fin. i. 13. 45, Tusc. v. 33, 93, Porphyry, De abst. i. 49. Ath. xii. 511 quotes this passage and says it anticipates the Epicureans.
[2130]: Or grasp them in outline.
[2131]: For ὄψον cf. on 372 C, Vol. I. p. 158, note a.
[2132]: For κολαζομένη cf. 571 B, Gorg. 505 B, 491 E, 507 D. For the thought cf. also 519 A-B.
[2133]: Lit. money-making. Cf. 558 D.
[2134]: For γέμοντα cf. 577 D, 578 A, 603 D, 611 B, Gorg. 525 A, 522 E, etc.
[2135]: αἴθων occurs only here in Plato. It is common in Pindar and tragedy. Ernst Maass, Die Ironie des Sokrates,Sokrates, 11, p. 94 Platon hat an jener Stelle des Staats, von der wir ausgingen, die schlimmen Erzieher gefährliche Fuchsbestien genannt. (Cf. Pindar, Ol. xi. 20.)
[2136]: Cf. on 557 C, p. 286, note a.
[2137]: Cf. 554 D.
[2138]: For the metaphor cf. Xen. Mem. i. 2. 24 ἐδυνάσθην ἐκείνῳ χρωμένω συμμάχῳ τῶν μὴ καλῶν ἐπιθυμιῶν κρατεῖν, they [Critias and Alcibiades] found in him [Socrates] an ally who gave them strength to conquer their evil passions. (Loeb tr.)
[2139]: Cf. on 554 D, p. 276, note c.
[2140]: τινες . . . αἱ μὲν . . . αἱ δὲ. For the partitive apposition cf. 566 E, 584 D, Gorg. 499 C. Cf. also Protag. 330 A, Gorg. 450 C, Laws 626 E, Eurip. Hec. 1185-1186.
[2141]: Cf. Tim. 90 A.
[2142]: For the idea of guardians of the soul Cf. Laws 961 D, 549 B Cf. also on Phaedo 113 D, What Plato Said, p. 536.
[2143]: Cf. Phaedo 92 D.
[2144]: Plato, like Matthew Arnold, liked to use nicknames for classes of people: Cf. Rep. 415 D γηγενεῖς, Theaet. 181 A ῥέοντας, Soph. 248 A εἰδῶν φίλους, Phileb. 44 E τοῖς δυσχερέσιν. So Arnold in Culture and Anarchy uses Populace, Philistines, Barbarians, Friends of Culture, etc., Friends of Physical Science, Lit. and Dogma, p. 3.
[2145]: βοήθεια: cf. Aristot. De an. 404 a 12.
[2146]: Cf. 474 D, Thucyd. iii. 82 Wilamowitz, Platon, i. 435-436 says that Plato had not used Thucydides. But cf. Gomperz iii. 331, and What Plato Said, pp. 2-3, 6, 8. See Isoc. Antid. 284 σκώπτειν καὶ μιμεῖσθαι δυναμένους εὐφυεῖς καλοῦσι, etc., Areop. 20 and 49, Aristot. Eth. Nic. 1180 b 25, Quintil. iii. 7. 25 and viii. 6. 36, Sallust, Cat.C 52 iam pridem equidem nos vera vocabula rerum amisimus, etc.
[2147]: ὑπερορίζουσι: Cf. Laws 855 C ὑπερορίαν φυγάδα, 866 D.
[2148]: Cf. 567 C and 573 B where the word is also used ironically, and Laws 735, Polit. 293 D, Soph. 226 D.
[2149]: κατέχομαι is used of divine possession or inspiration in Phaedr. 244 E, Ion 533 E, 536 B, etc., Xen. Symp. 1. 10.
[2150]: Plato frequently employs the language of the mysteries for literary effect. Cf. Gorg. 497 C, Symp. 210 A and 218 B, Theaet. 155 E-156 A, Laws 666 B, 870 D-E, Phaedr. 250 B-C, 249 C, Phaedo 81 A, 69 C, Rep. 378 A, etc., and Thompson on Meno 76 E.
[2151]: Cf. Eurip. fr. 628. 5 (Nauck), Soph. El. 1130.
[2152]: For the ironical δή cf. 562 D, 563 B, 563 D, 374 B, 420 E and on 562 E, p. 307, note h.
[2153]: Cf. Phaedr. 241 A μεταβαλὼν ἄλλον ἄρχοντα ἐν αὑτῷ. For this type of youth Cf. Thackeray’s Barnes Newcome. For the lot cf. ibid, p. 285, note d, on 557 A.
[2154]: Notice the frequency of the phrase ἐξ ἴσου in this passage. Cf. 557 A.
[2155]: An obvious reference to the Gorgias. Cf. Gorg. 494 E, Phileb. 13 B ff., Protag. 353 D ff., Laws 733.
[2156]: The Greek Says throws back his head—the characteristic negative gesture among Greeks. In Aristoph. Acharn. 115 the supposed Persians give themselves away by nodding assent and dissent in Hellenic style, as Dicaeopolis says.
[2157]: For the word καταυλούμενος cf. 411 A, Laws 790 E, Lucian, Bis acc. 17, and for the passive Eur. I. T. 367. Cf. also Philetaerus, Philaulus, fr. 18, Kock ii. p. 235, Eur. fr. 187. 3 μολπαῖσι δ’ ἡσθεὶς τοῦτ’ ἀεὶ θηρεύεται. For the type cf. Theophrastus, Char. 11, Aristoph. Wasps 1475 ff.
[2158]: Cf. Protag. 319 D.
[2159]: For ὅ τι ἂν τύχῃ cf. on 536 A, p. 213, note f,ὅταν τύχῃEurip. Hippol. 428, I. T. 722, Eurip. Fr. 825 (Didot),ὅπου ἂν τύχωσινXen. Oec. 20. 28,ὃν ἂν τύχῃςEurip. Tor. 68.
[2160]: παντοδαπόν: cf. on 557 C.
[2161]: Cf. 557 D.
[2162]: For the irony cf. 607 E τῶν καλῶν πολιτειῶν, 544 C γενναία, 558 C ἡδεῖα.
[2163]: τίς τρόπος . . . γίγνεται is a mixture of two expressions that need not be pressed. Cf. Meno 96 D, Epist. vii. 324 B. A. G. Laird, in Class. Phil., 1918, pp. 89-90 thinks it means What τρόπος (of the many τρόποι in a democracy) develops into a τρόπος of tyranny; for that tyranny is a transformation of democracy is fairly evident. That would be a recognition of what Aristotle says previous thinkers overlook in their classification of polities.
[2164]: Their idea of good. Cf. 555 b προκειμένου ἀγαθοῦ. Cf. Laws 962 E with Aristot. Pol. 1293 b 14 ff. Cf. also Aristot. Pol. 1304 b 20 αἱ μὲν οὖν δημοκρατίαι μάλιστα μεταβάλλουσι διὰ τὴν τῶν δημαγωγῶν ἀσέλγειαν. Cf. also p. 263, note e on 551 B (ὅρος) and p. 139, note c on 519 C (σκοπός).
[2165]: Cf. 552 B, and for the disparagement of wealth p. 262, note b, on 550 E.
[2166]: Zeller, Aristot. ii. p. 285, as usual credits Aristotle with the Platonic thought that every form of government brings ruin on itself by its own excess.
[2167]: Cf. Arnold, Culture and Anarchy, p. 43 The central idea of English life and politics is the assertion of personal liberty.
[2168]: Aristot. Pol. 1263 b 29 says life would be impossible in Plato’s Republic.
[2169]: ᾖα . . . ἐρῶν: cf. 449 A, Theaet. 180 C.
[2170]: Or protectors, tribunes,προστατούντων. Cf. on 565 C, p. 318, note d.
[2171]: Cf. Livy xxxix. 26 velut ex diutina siti nimis avide meram haurientes libertatem, Seneca, De benefic. i. 10 male dispensata libertas, Taine, Letter,Jan. 2, 1867 nous avons proclamé et appliqué l’égalité . . . C’est un vin pur et généreux; mais nous avons bu trop du nôtre.
[2172]: μιαρούς is really stronger, pestilential fellows. Cf. Apol. 23 D, Soph. Antig. 746. It is frequent in Aristophanes.
[2173]: For the charge of oligarchical tendencies cf. Isoc. Peace 51 and 133, Areop. 57, Antid. 318, Panath. 158.
[2174]: Cf. Symp. 184 C, 183 A. Cf. the essay of Estienne de la Boétie, De la servitude volontaire. Also Gray, Ode for Music, 6 Servitude that hugs her chain.
[2175]: For οὐδὲν ὄντας cf. 341 C, Apol. 41 E, Symp. 216 E, Gorg. 512 C, Erastae 134 C, Aristoph. Eccles. 144, Horace, Sat. ii. 7. 102 nil ego, Eurip. I. A. 371, Herod. ix. 58 οὐδένες ἐόντες.
[2176]: Cf. Laws 699 E ἐπὶ πᾶσαν ἐλευθερίαν, Aristoph. Lysistr. 543 ἐπὶ πᾶν ἰέναι, Soph. El. 615 εἰς πᾶν ἔργον.
[2177]: Cf. 563 C, Laws 942 D.
[2178]: A common conservative complaint. Cf. Isoc. Areop. 49, Aristoph. Clouds, 998, 1321 ff., Xen. Rep. Ath. 1. 10, Mem. iii. 5. 15; Newman i. pp. 174 and 339-340. Cf. also Renan, Souvenirs, xviii.-xx., on American vulgarity and liberty; Harold Lasswell, quoting Bryce, Modern Democracies, in Methods of Social Science, ed. by Stuart A. Rice, p. 376: The spirit of equality is alleged to have diminished the respect children owe to parents, and the young to the old. This was noted by Plato in Athens. But surely the family relations depend much more on the social, structural and religious ideas of a race than on forms of government; Whitman, Where the men and women think lightly of the laws . . . where children are taught to be laws to themselves . . . there the great city stands.
[2179]: For the ironical ἵνα δή cf. on 561 B. Cf. Laws 962 E ἐλεύθερον δή, Meno 86 and Aristoph. Clouds 1414.
[2180]: Cf. Protag. 336 A, Theaet. 174 A, 168 B.
[2181]: For εὐτραπελίας cf. Isoc. xv. 296, vii. 49, Aristotle, Eth. Nic. 1108 a 23. In Rhet. 1389 b 11 he defnes it as πεπαιδευμένη ὕβρις. Arnold once addressed the Eton boys on the word.
[2182]: Cf. Xen. Rep. Ath. 1. 10. τῶν δούλων δ’ αὖ καὶ τῶν μετοίκων πλείστη ἐστὶν Ἀθήνησιν ἀκολασία, Aristoph. Clouds init., and on slavery Laws 777 E, p. 249, note g on 547 C and 549 A.
[2183]: Nauck fr. 351. Cf. Plut. Amat. 763 C, Themist. Orat. iv. p. 52 B; also Otto, p. 39, and Adam ad loc.
[2184]: Cf. 562 E, Julian, Misopogon, 355 B . . . μέχρι τῶν ὄνων ἐστὶν ἐλευθερία παρ’ αὐτοῖς καὶ τῶν καμήλων; ἄγουσί τοι καὶ ταύτας οἱ μισθωτοὶ διὰ τῶν στοῶν ὥσπερ τὰς νύμφας . . . what great independence exists among the citizens, even down to the very asses and camels? The men who hire them out lead even these animals through the porticoes as though they were brides. (Loeb tr.) Cf. Porphyry, Vit. Pythag.Teubner, p. 22, 23 μέχρι καὶ τῶν ἀλόγων ζῴων διικνεῖτο αὐτοῦ ἡ νουθέτησις
[2185]: Otto, p. 119. Cf. Like mistress, like maid.
[2186]: Eurip. Ion 635-637 mentions being jostled off the street by a worse person as one of the indignities of Athenian city life.
[2187]: Cf. the reflections in Laws 698 f., 701 A-C, Epist. viii. 354 D, Gorg. 461 E; Isoc. Areop. 20, Panath. 131, Eurip. Cyclops 120 ἀκούει δ’ οὐδὲν οὐδεὶς οὐδενός, Aristot. Pol. 1295 b 15 f. Plato, by reaction against the excesses of the ultimate democracy, always satirizes the shibboleth liberty in the style of Arnold, Ruskin and Carlyle. He would agree with Goethe (Eckermann i. 219, Jan. 18, 1827) Nicht das macht frei, das vir nichts über uns erkennen wollen, sondern eben, dass wir etwas verehren, das über uns ist. Libby, Introd. to Hist. of Science, p. 273, not understanding the irony of the passage, thinks much of it the unwilling tribute of a hostile critic. In Gorg. 484 A Callicles sneers at equality from the point of view of the superman. Cf. also on 558 C, p. 291, note f; Hobbes, Leviathan xxi. and Theopompus’s account of democracy in Byzantium, fr. 65. Similar phenomena may be observed in an American city street or Pullman club car.
[2188]: Cf Callimachus, Anth. Pal. vi. 310, and xii. 148 μὴ λέγε . . . τοὐμὸν ὄνειρον ἐμοί, Cic. Att. vi. 9. 3, Lucian, Somnium seu Gallus 7 ὥσπερ γὰρ τοὐμὸν ἐνύπνιον ἰδών, Tennyson, Lucretius: That was mine, my dream, I knew it.
[2189]: This sensitiveness, on which Grote remarks with approval, is characteristic of present-day American democracy. Cf. also Arnold, Culture and Anarchy, p. 51 And so if he is stopped from making Hyde Park a bear garden or the streets impassable he says he is being butchered by the aristocracy.
[2190]: Cf. Gorg. 491 E δουλεύων ὁτῳοῦν, Laws 890 A.
[2191]: Cf. Laws 701 B νόμων ζητεῖν μὴ ὑπηκόοις εἶναι
[2192]: For unwritten law Cf. What Plato Said, p. 637, on Laws 793 A.
[2193]: Cf. Lysias xxv. 27, Isoc. viii. 108, vii. 5, Cic. De rep. i. 44 nam ut ex nimia potentia principum oritur interitus principum, sic hunc nimis liberum . . . etc.
[2194]: For the generalization Cf. Symp. 188 A-B.
[2195]: Cf. 565 D. The slight exaggeration of the expression is solemnly treated by ApeIt as a case of logical false conversion in Plato.
[2196]: Plato keeps to the point. Cf. on 531 C, p. 193, note i.
[2197]: ταὐτόν implies the concept. Cf. Parmen. 130 D, Phileb. 34 E, 13 B, Soph. 253 D. Cf. also Tim. 83 C, Meno 72 C, Rep. 339 A.
[2198]: Cf. 555 D-E.
[2199]: Cf. the parallel of soul and body in 444 C f., Soph. 227Crito 47 D f., Gorg. 504 B-C, 505 B, 518 A, 524 D. For φλέγμα Cf. Tim. 83 C, 85 A-B.
[2200]: μάλιστα μὲν . . . ἂν δέ: cf. 378 A, 414 C, 461 C, 473 B, Apol. 34 A, Soph. 246 D.
[2201]: For εὐκρινέστερον Cf. Soph. 246 D.
[2202]: Cf. Phileb. 23 C, which Stenzel says argues an advance over the Sophist, because Plato is no longer limited to a bipartite division.
[2203]: Cf. 573 A.
[2204]: ἀνέχεται cf. Isoc. viii. 14 ὅτι δημοκρατίας οὔσης οὐκ ἔστι παρρησία, etc. For the word cf. Aristoph. Acharn. 305 οὐκ ἀνασχήσομαι, Wasps 1337.
[2205]: For βλίττεται cf. Blaydes on Aristoph. Knights 794.
[2206]: That is the significance of πλούσιοι here, lit. the rich.
[2207]: For the classification of the population cf. Vol. I. pp. 151-163, Eurip. Suppl. 238 ff., Aristot. Pol. 1328 b ff., 1289 b 33, 1290 b 40 ff., Newman i. p. 97
[2208]: ἀπράγμονες: cf. 620 C, Aristoph. Knights 261, Aristot. Rhet. 1381 a 25, Isoc. Antid. 151, 227. But Pericles in Thuc. ii. 40 takes a different view. See my note in Class. Phil. xv. (1920) pp. 300-301.
[2209]: αὐτουργοί: Cf. Soph. 223 D, Eurip. Or. 920, Shorey in Class. Phil. xxiii. (1928) pp. 346-347.
[2210]: Cf. Aristot. Pol. 1318 b 12.
[2211]: Cf. Isoc. viii. 13 τοὺς τὰ τῆς πόλεως διανεμομένους.
[2212]: For τοὺς ἔχοντας cf. Blaydes on Aristoph. Knights 1295. For the exploitation of the rich at Athens cf. Xen. Symp. 4. 30-32, Lysias xxi. 14, xix. 62, xviii. 20-21, Isoc. Areop. 32 ff., Peace 131, Dem. De cor. 105 ff., on his triarchic law; and also Eurip. Herc. Fur. 588-592.
[2213]: Cf. Aristoph. Knights 717-718, 1219-1223, and Achilles in Il. ix. 363.
[2214]: i.e. reactionaries. Cf. on 562 D, p. 306, note b, Aeschines iii. 168, and 566 C μισόδημος. The whole passage perhaps illustrates the disharmony between Plato’s upperclass sympathies and his liberal philosophy.
[2215]: So the Attic orators frequently say that a popular jury was deceived. Cf. also Aristoph. Acharn. 515-516.
[2216]: Aristotle, Eth. Nic. 1110 a 1, in his discussion of voluntary and involuntary acts, says things done under compulsion or through misapprehension (δι’ ἄγνοιαν) are involuntary.
[2217]: For τότ’ ἢδη cf. 569 A, Phaedo 87 E, Gorg. 527 D, Laches 181 D, 184 A, and on 550 A, p. 259, note i.
[2218]: So Aristot. Pol. 1304 b 30 ἠναγκάσθησαν σύσταντες καταλῦσαι τὸν δῆμον, Isoc. xv. 318 ὀλιγαρχίαν ὀνειδίζοντες . . . ἠνάγκασαν ὁμοίους γενέσθαι ταῖς αἰτίαις.
[2219]: Cf. 562 D, Eurip. Or. 772 προστάτας, Aristoph. Knights 1128. The προστάτης τοῦ δήμου was the accepted leader of the democracy. Cf. Dittenberger, S. I. G. 2nd ed. 1900, no. 476. The implications of this passage contradict the theory that the oligarchy is nearer the ideal than the democracy. But Plato is thinking of Athens and not of his own scheme. Cf. Introd. pp. xlv-xlvi.
[2220]: Cf. Aristot. Pol. 1310 b 14 οἱ πλεῖστοι τῶν τυράννων γεγόνασιν ἐκ δημαγωγῶν, etc., ibid. 1304 b 20 ff.
[2221]: Cf. Frazer on Pausanias viii. 2 (vol. iv. p. 189) and Cook’s Zeus, vol. i. p. 70. The archaic religious rhetoric of what follows testifies to the intensity of Plato’s feeling. Cf. the language of the Laws on homicide, 865 ff.
[2222]: Note the difference of tone from 502 B. Cf. Phaedr. 260 C.
[2223]: Cf. Pindar, Pyth. ii. 32; Lucan i. 331: nullus semel ore receptus Pollutas patitur sanguis mansuescere fauces.
[2224]: For ἀφανίζων Cf. Gorg. 471 B.
[2225]: The apparent contradiction of the tone here with Laws 684 E could be regarded mistakenly as another disharmony. Grote iii. p. 107 says that there is no case of such radical measures in Greek history. Schmidt, Ethik der Griechen, ii. p. 374, says that the only case was that of Cleomenes at Sparta in the third century. See Georges Mathieu, Les Idées politiques d’Isocrate, p. 150, who refers to Andoc. De myst. 88, Plato, Laws 684, Demosth. Against Timocr. 149 (heliastic oath), Michel, Recueil d’inscriptions grecques, 1317, the oath at Itanos.
[2226]: Cf. 619 C.
[2227]: Cf. 565 A.
[2228]: Cf Herod. i. 59, Aristot. Rhet. 1357 b 30 ff. Aristotle, Pol. 1305 a 7-15, says that this sort of thing used to happen but does not now, and explains why. For πολυθρύλητον Cf. Phaedo 100 B.
[2229]: For the ethical dative αὐτοῖς cf. on 343 Vol. I. p. 65, note c.
[2230]: For μισόδημος cf. Aristoph. Wasps 474, Xen. Hell. ii. 3. 47, Andoc. iv. 16, and by contrast φιλόδημον, Aristoph. Knights 787, Clouds 1187.
[2231]: Hdt. 1.55
[2232]: Hom. Il. 16.776
[2233]: In Hom. Il. 16.776 Cebriones, Hector’s charioteer, slain by Patroclus,κεῖτο μέγας μεγαλωστί, mighty in his mightiness. (A. T. Murray, Loeb tr.)
[2234]: For the figure Cf. Polit. 266 E. More common in Plato is the figure of the ship in this connection. Cf. on 488.
[2235]: Cf. Eurip. I. A. 333 ff., Shakes. Henry IV.Part I. I. iii. 246 This king of smiles, this Bolingbroke.
[2236]: Not foreign enemies as almost all render it. Cf. my note on this passage in Class. Rev. xix. (1905) pp. 438-439, 573 B ἔξω ὠθεῖ, Theognis 56, Thuc. iv. 66 and viii. 64.
[2237]: Cf. Polit. 308 A, and in modern times the case of Napoleon.
[2238]: For ταράττειν in this sense cf. Dem. De cor. 151 ἐγκλήματα καὶ πόλεμος . . . ἐταράχθη, Soph. Antig. 795 νεῖκος . . . ταράξας.
[2239]: ξυγκαταστησάντων is used in Aesch. Prom. 307 of those who helped Zeus to establish his supremacy among the gods. See also Xen Ages. 2.31, Isoc. 4.126.
[2240]: Cf. Thucyd. viii. 70, Herod. iii. 80. δή, as often in the Timaeus, marks the logical progression of the thought. Cf. Tim. 67 C, 69 A, 77 C, 82 B, and passim.
[2241]: Cf. on 560 D, p. 299, note c. Aristotle says that in a democracy ostracism corresponds to this. Cf. Newman i. p. 262. For the idea that the tyrant fears good or able and outstanding men Cf. Laws 832 C, Gorg. 510 B-C, Xen. Hiero 5. I, Isoc. viii. 112, Eurip. Ion 626-628. But cf. Pindar, Pyth, iii, 71, of Hiero,οὐ φθονέων ἀγαθοῖς.
[2242]: Cf. Laws 952 E, Rep. 467 D.
[2243]: Cf. the Scottish guards of Louis XI. of France, the Swiss guards of the later French kings, the Hessians hired by George III. against the American colonies, and the Asiatics in the Soviet armies.
[2244]: παντοδαπούς: cf. on 557 C.
[2245]: For αὐτόθεν cf. Herod. i. 64 τῶν μὲν αὐτόθεν, τῶν δὲ ἀπὸ Στρύμονος, Thuc. i. 11, Xen. Ages. 1. 28.
[2246]: For the idiomatic and colloquial χρῆμα cf. Herod. i. 36, Eurip. Androm. 181, Theaet. 209 E, Aristoph. Clouds 1, Birds 826, Wasps 933, Lysistr. 83, 1085, Acharn. 150, Peace 1192, Knights 1219, Frogs 1278.
[2247]: For the wretched lot of the tyrant cf. p. 368, note a.
[2248]: For οὐκ ἐτός cf. 414 E. The idiom is frequent in Aristoph. Cf. e.g. Acharn. 411, 413, Birds 915, Thesm. 921, Plut. 404, 1166, Eccl. 245.
[2249]: This is plainly ironical and cannot be used by the admirers of Euripides.
[2250]: Cf. πυκιναὶ φρένες Iliad xiv. 294, πυκινὸς νόος xv. 41 etc.
[2251]: Cf. Theages 125 B f. The line is also attributed to Sophocles. Cf. Stemplinger, Das Plagiat in der griechischen Literatur, p. 9; Gellius xiii. 18, F. Dümmler, Akademika, p. 16. Wilamowitz, Platon, i. p. 119 thinks this an allusion to Euripides and Agathon at the court of Archelaus of Macedon. Isocrates ix. 40, like the poets, praises the tyrants, but ii. 3-5 contrasts their education unfavorably with that of the ordinary citizen. Throughout the passage he is plainly thinking of Plato.
[2252]: Cf. Vol. I. p. 119, note c, Eurip. Tro. 1169, Isoc. ii. 5.
[2253]: Cf. 394 D, What Plato Said, p. 561, 598 ff.
[2254]: κομψοί is used playfully or ironically.
[2255]: Cf. Gorg. 502 B ff., Laws 817 C, and for the expression Protag. 347 D.
[2256]: Cf. Laches 183 A-B.
[2257]: Cf. Shakes. Ant. and Cleop.III. X. 25 Our fortune on the sea is out of breath.
[2258]: Cf. on 572 B, p. 339, note e.
[2259]: Cf. 574 D, Diels1 p. 578, Anon. Iambl. 3.
[2260]: Cf. Soph. O. T. 873 ὕβρις φυτεύει τύραννον.
[2261]: For καλῶν κἀγαθῶν cf. Aristoph. Knights 185, and Blaydes on 735. See also on 489 E, p. 27, note d.
[2262]: Cf. Blaydes on Aristoph. Clouds 123.
[2263]: For the threatening γνώσεται cf. 362 A, 466 C, Il. xviii. 270 and 125, Theocr. xxvi. 19 τάχα γνώσῃ, and Lucian, Timon 33 εἴσεται.
[2264]: For the juxtaposition οἷος οἷον Cf. Symp. 195 A, Sophocles El. 751, Ajax 557, 923, Trach. 995, 1045.
[2265]: Cf. on 574 C, pp. 346-347, note e.
[2266]: As we say, Out of the frying-pan into the fire. Cf. Anth. Pal. ix. 17. 5 ἐκ πυρὸς ὡς αἶνος ’πεσες ἐς φλόγα, Theodoret, Therap. iii. p. 773 καὶ τὸν καπνὸν κατὰ τὴν παροιμίαν, ὡς ἔοικε, φύγοντες, εἰς αὐτὸ δὴ τὸ πῦρ ἐμπεπτώκαμεν. See Otto, p. 137; also Solon 7 (17) (Anth. Lyr.,Bergk-Hiller, 9 in Edmonds, Greek Elegy and Iambus, i. p. 122, Loeb Classical Library) εἰς δὲ μονάρχου δῆμος ἀιδρείῃ δουλοσύνην ἔπεσεν, Herod. iii. 81 τυράννου ὕβριν φεύγοντας ἄνδρας ἐς δήμου ἀκολάστου ὕβριν πεσεῖν, and for the idea Epist. viii. 354 D.
[2267]: Cf. Epist. viii. 354 D.
[2268]: For the rhetorical style Cf. Tim. 41 θεοὶ θεῶν, Polit. 303 C σοφιστῶν σοφιστάς, and the biblical expressions, God of Gods and Lord of Lords, e.g. Deut. x. 17, Ps. cxxxvi. 2-3, Dan. xi. 36, Rev. xix. 16. Cf. Jebb on Soph. O. T. 1063 τρίδουλος.
[2269]: For ἐν καλῷ cf. Soph. El. 348, Eurip. Heracleid. 971, Aristoph. Eccl. 321, Thesm. 292.
[2270]: Cf. on 558 D.
[2271]: For κολαζόμεναι cf. on 559 B, p. 293, note c.
[2272]: Cf. Aristot. Eth. Nic. 102 b 5 ff. ὁ δ’ ἀγαθὸς καὶ κακὸς ἥκιστα διάδηλοι καθ’ ὕπνον, etc.; also his Problem. 957 a 21 ff. Cic. De divin. i. 29 translates this passage. Cf. further Herod. vi. 107, Soph. O.T. 981-982. Hazlitt writes We are not hypocrites in our sleep, a modern novelist, In sleep all barriers are down. The Freudians have at last discovered Plato’s anticipation of their main thesis. Cf. Trotter, Instincts of the Herd in Peace and War. p. 74: It has been perhaps Freud’s most remarkable thesis that dreams are manifestations of this emergence of desires and memories from the unconscious into the conscious field. The barriers of the Freudian unconscious are less tightly closed during sleep sententiously observes an eminent modern psychologist. Cf. Valentine, The New Psychology of the Unconscious, p. xiii. and ibid. p. 93: Freud refers to Plato’s view that the virtuous man does in actual life, but I believe he nowhere shows a knowledge of the following passage in the Republic. . . . Cf. ibid. p. 95: The germ of several aspects of the Freudian view of dreams, including the characteristic doctrine of the censor, was to be found in Plato. The Freudian view becomes at once distinctly more respectable. Many of the ancients, like some superstitious moderns, exalted the unconscious which reveals itself in dreams, and made it the source of prophecy. Cf. commentators on Aesch. Eumen. 104, Pindar, fr. 131 (96) Loeb, p. 589: εὕδει δὲ πρασσόντων μελέων, ἀτὰρ εὑδόντεσσιν ἐν πολλοῖς ὀνείροις | δείκνυσι τέρπνων ἐφέρποισαν χαλεπῶν τε κρίσιν, but it sleepeth while the limbs are active; yet to them that sleep, in many a dream it giveth presage of a decision of things delightful or doleful. (Sandys, Loeb tr.) Cf. Pausan. ix. 23, Cic. De div. i. 30, Sir Thomas Browne, Religio Medici, pp. 105-107 (ed. J. A. Symonds). Plato did not share these superstitions. Cf. the irony of Tim. 71 D-E, and my review of Stewart’s Myths of Plato, Journal of Philos. Psychol. and Scientific Methods, vol. iii., 1906, pp. 495-498.
[2273]: The Greeks had no good word for instinct, but there are passages in Plato where this translation is justified by the context for ἦθος, φύσις and such words.
[2274]: For the idiom οὐδὲν ἐλλείπει cf. Soph. Trach. 90, Demosth. liv. 34. Cf. also 602 D and on 593 A, p. 200, note b.
[2275]: Cf. Browning, Bishop Blougram’s Apology, And body gets its sop and holds its noise. Plato was no ascetic, as some have inferred from passages in the Republic, Laws, Gorgias and Phaedo. Cf. Herbert L. Stewart, Was Plato an Ascetic? Philos. Re., 1915, pp. 603-613; Dean Inge, Christian Ethics, p. 90: The asceticism of the true Platonist has always been sane moderate; the hallmark of Platonism is a combination of self-restraint and simplicity with humanism.
[2276]: Cf. Ephesians iv. 26 Let not the sun go down upon your wrath.
[2277]: ἐν τῷ τοιούτῳ: cf. 382 B, 465 A, 470 C, 492 C, 590 A, Lysis 212 C, Laws 625 D.
[2278]: This sentence contains 129 words. George Moore says, Pater’s complaint that Plato’s sentences are long may be regarded as Pater’s single excursion into humor. But Pater is in fact justifying his own long sentences by Plato’s example. He calls this passage Plato’s evening prayer.
[2279]: Plato always returns to the point after a digression. Cf. 543 C, 471 C, 544 B, 568 D, 588 B, Phaedo 78 B, Theaet. 177 C, Protag. 359 A, Crat. 438 A, Polit. 287 A-B, 263 C, 302 B, Laws 682 E, 697 C, 864 C, and many other passages. Cf. also Lysias ii. 61 ἀλλὰ ταῦτα μὲν ἐξήχθην, Demosth. De cor. 211, Aristot. De an. 403 b 16, also p. 193, note i, and Plato’s carefulness in keeping to the point under discussion in 353 C, Theaet. 182 C, 206 C, Meno 93 A-B, Gorg. 479 D-E, 459 C-D, etc.
[2280]: For the irony of the expression Cf. Laws 693 D, Aesch. Eumen. 373.
[2281]: Cf. 559 D f.
[2282]: εἰς μέσον: cf. p. 249, note f.
[2283]: Ironical. δή. See p. 300, note a. Cf. modern satire on moderate drinking and moderate preparedness.
[2284]: ὡς ᾤετο is another ironical formula like ἵνα δή, ὡς ἄρα, etc.
[2285]: θές: Cf. Theaet. 191 C, Phileb. 33 D.
[2286]: This is the αὖ of the succession of the generations. Cf. p. 247, note f.
[2287]: Cf. 559 E.
[2288]: An overlooked reference to the Magi who set up the false Smerdis. Cf. Herod. iii. 61 ff.
[2289]: Cf. Symp. 205 D.
[2290]: προστάτην: cf. 562 D and 565 C-D.
[2291]: For τὰ ἕτοιμα cf. 552 B, Symp. 200 D and E, and Horace, Odes i. 31. 17 frui paratis.
[2292]: Cf. Alc. I. 135 E ἔρωτα ὑπόπτερον and the fragment of Eubulus (fr. 41, Kock ii. p. 178): τίς ἦν ὁ γράψας πρῶτος ἀνθρώπων ἄρα ἢ κηροπλαστήσας Ἔρωθ’ ὑπόπτερον
[2293]: Cf. 564 D.
[2294]: Cf. Phaedrus 253 E.
[2295]: For οἰστρᾷ Cf. Phaedr. 240 D.
[2296]: For ποιουμένας in this sense cf. 538 C, 498 A, 574 D.
[2297]: Cf. on 560 D, p. 299, note c.
[2298]: ἐπακτοῦ: cf. 405 B, Pindar, Pyth. vi. 10, Aesch. Seven against Thebes 583, Soph. Trach. 259.
[2299]: Cf. 573 D, Eurip. Hippol. 538, Andromeda, fr. 136 (Nauck)θεῶν τύραννε . . . Ἔρως, and What Plato Said, p. 546 on Symp. 197 B.
[2300]: For drunkenness as a tyrannical mood Cf. Laws 649 B, 671 B, Phaedr, 238 B.
[2301]: Cf. Adam ad loc., who insists it means his origin as well as that of others, and says his character is still to be described. But it has been in C and before.
[2302]: Cf. Phileb. 25 B and perhaps Rep. 427 E with 449 D. The slight jest is a commonplace today. Wilamowitz, Platon, ii. p. 351, says it is a fragment of an elegy. He forgets the Philebus.
[2303]: Cf. Vol. I. p 160, note a on 373 A. Emendations are superfluous.
[2304]: ὦν ἄν: cf. 441 D-E ὅτου, etc., 583 A ἐν ᾧ and my review of Jowett and Campbell, A.J.P. xvi. p. 237.
[2305]: Cf. Phaedr. 238 B-C.
[2306]: For παραιρέσεις cf. Thuc. i. 122. 1, Aristot. Pol. 1311 a 12, 1315 a 38.
[2307]: ἐννενεοττευμένας Cf. Alc. I. 135 E, Laws 776 A, 949 C, Aristoph. Birds 699, 1108.
[2308]: Cf. Aesch. Eumen. 544.
[2309]: Cf. Gorg. 494 A ἢ τὰς ἐσχάτας λυποῖτο λύπας.
[2310]: Cf. Vol. I. 349 B f.
[2311]: The word ἀναγκαῖαν means both necessary and akin. Cf. Eurip. Androm. 671 τοιαῦτα λάσκεις τοὺς ἀναγκαίους φίλους.
[2312]: For the idiom πληγαῖς . . . δοῦναι Cf. Phaedr. 254 E ὀδύναις ἔδωκεν with Thompson’s note. Cf. 566 C θανάτῳ δέδοται. For striking his father cf. 569 B, Laws 880 E ff., Aristoph. Clouds 1375 ff., 1421 ff.
[2313]: For ἐπιλείπῃ cf. 568 E, 573 E.
[2314]: Cf. Meno 72 A, Cratyl. 401 E, Blaydes on Aristoph. Clouds 297.
[2315]: He becomes a τοιχωρύχος or a λωποδύτης (Aristoph. Frogs 772-773, Birds 497, Clouds 1327). Cf. 575 B, Laws 831 E.
[2316]: νεωκορήσει is an ironical litotes. So ἐφάψεται in the preceding line.
[2317]: For ποιουμένας cf. 573 B. for the thought cf 538 C.
[2318]: Cf. 567 E.
[2319]: Cf. on 591 E.
[2320]: τὸν ἔχοντα: Cf. Phaedr. 239 C, Laws 837 B, Soph. Antig. 790 and also Rep. 610 C and E.
[2321]: For the tyrant’s companions cf. Newman, i. p. 274, note 1.
[2322]: Cf. the similar lists of crimes in Gorg. 508 E, Xen. Mem. i. 2. 62.
[2323]: So Shaw and other moderns argue in a somewhat different tone that crimes of this sort are an unimportant matter.
[2324]: οὐδ’ ἴκταρ βάλλει was proverbial, doesn’t strike near, doesn’t come within range. Cf. Aelian, N.A. xv. 29. Cf. also οὐδ’ ἐγγύς, Symp. 198 B, 221 D, Herod. ii. 121, Demosth. De cor. 97.
[2325]: In the Greek the apodosis is suppressed. Cf. Protag. 325 D. Adam refers to Herwerden, Mn. xix. pp. 338 f.
[2326]: So also the Hindus of Bengal, The Nation,July 13, 1911, p. 28. Cf. Isoc. iv. 25 πατρίδα καὶ μητέρα, Lysias ii. 18 μητέρα καὶ πατρίδα, Plut. 792 E (An seni resp.) ἡ δὲ πατρὶς καὶ μητρὶς ὡς Κρῆτες καλοῦσι. Vol. I. p. 303, note e, on 414 E, Menex. 239 A.
[2327]: Cf. the accidental coincidence of Swinburne’s refrain, This is the end of every man’s desire (Ballad of Burdens).
[2328]: ὑποπεσόντες: cf. on 494 C ὑποκείσονται.
[2329]: σχήματα was often used for the figures of dancing. Cf. Laws 669 D, Aristoph. Peace 323, Xen. Symp. 7. 5, Eurip. Cyclops 221. Isoc. Antid. 183 uses it of gymnastics.
[2330]: Cf. Phaedr. 241 A ἄλλος γεγονώς, Demosth. xxxiv. 13 ἕτερος ἤδη . . . καὶ οὐχ ὁ αὐτός.
[2331]: Cf. Lucian, Nigrinus 15 ἄγευστος μὲν ἐλευθερίας, ἀπείρατος δὲ παρρησίαςAristot. Eth. Nic. 1176 b 19, 1179 b 15.
[2332]: Cf. Laws 730 C, 705 A.
[2333]: Cf. Phaedr. 239 D ἓν κεφάλαιον
[2334]: Cf. Gorgias 473 C-E.
[2335]: Cf. the defiance of 473 A and 579 D κἂν εἰ μή τῳ δοκεῖ, Phaedr. 277 E οὐδὲ ἂν ὁ πᾶς ὄχλος αὐτὸ ἐπαινέσῃ, and Phileb. 67 B, also Gorg. 473 E you say what nobody else would say, and perhaps 500 D διαβολὴ δ’ ἐν πᾶσι πολλή. Cf. Schopenhauer’s The public has a great many bees in its bonnet.
[2336]: Cf. Tim. 75 D, Rep. 555 A, Parmen. 133 A. For the analogy of individual and state cf. on 591 E.
[2337]: Cf. 577 A, 591 D, 619 A ἀνέκπληκτος, Crat. 394 B, Gorg. 523 D, Protag. 355 B. Cf. also Epictet. iii. 22. 28 ὑπὸ τῆς φαντασίας περιλαμπομένοις, and Shelley, . . . accursed thing to gaze on prosperous tyrants with a dazzled eye.
[2338]: εἴ τινες: Cf. Gorg. 521 B ἐάν τι ἔχω.
[2339]: For the contrast of tyranny and kingdom cf. 587 B, Polit. 276 E. It became a commonplace in later orations on the true king. Cf. Dümmler, Prolegomena, pp. 38-39.
[2340]: The word προστάσεως is frequent in Polybius. Cf. also Boethius iv. chap. 2. Cf. 1Maccabees xv. 32, When he saw the glory of Simon, and the cupboard of gold and silver plate, and his great attendance [παράστασιν]. Cf. also Isoc. ii. 32 ὄψιν, and Shakes. Measure for MeasureII. ii. 59 ceremony that to great ones ’longs,Henry V.IV. i. 280 farced title running ’fore the king.
[2341]: For σχηματίζονται cf. Xen. Oecon. 2. 4. σὸν σχῆμα ὁ σὺ περιβέβλησαι, Dio Cass. iii. fr. 13. 2 σχηματίσας . . . ἑαυτόν and σχηματισμός, Rep. 425 B, 494 D.
[2342]: It is easy conjecture that Plato is thinking of himself and Dionysius I. Cf. Laws 711 A.
[2343]: Cf. Thackeray on Ludovicus and Ludovicus rex, Hazlitt, Strip it of its externals and what is it but a jest? also Gory. 523 E, Xen. Hiero 2. 4, Lucian, Somnium seu Gallus 24 ἢν δὲ ὑποκύψας ἴδῃς τὰ γ’ ἔνδον . . . , Boethius, Cons. iii. chap. 8 (Loeb, p. 255), and for the thought Herod. i. 99.
[2344]: Cf. Longinus, On the Sublime 7 τὸ ἔξωθεν προστραγῳδούμενον, and Dümmler, Akademika p. 5.
[2345]: In Menex. 238 E Plato says that other states are composed of slaves and master, but Athens of equals.
[2346]: For τάξιν cf. 618 B ψυχῆς δὲ τάξιν.
[2347]: γέμειν: cf. 544 C, 559 C, Gorg. 522 E, 525 A.
[2348]: Cf. 445 B, Gorg. 467 B, where a verbal distinction is drawn with which Plato does not trouble himself here. In Laws 661 B ἐπιθυμῇ is used. Cf. ibid. 688 B τἀναντία ταῖς βουλήσεσιν, and Herod. iii. 80.
[2349]: Cf. Cratyl. 392 C ὡς τὸ ὅλον εἰπεῖν γένος.
[2350]: Cf. Julian, Or. ii. 50 C. In the Stoic philosophy the stultus repents, and omnis stultitia fastidio laborat sui. Cf. also Seneca, De benef. iv. 34 non mutat sapiens consilium . . . ideo numquam illum poenitentia subit, Von Arnim, Stoic. Vet. Frag. iii. 147. 21, 149. 20 and 33, Stob. Ec. ii. 113. 5, 102. 22, and my emendation of Eclogues ii. 104. 6 W. in Class. Phil. xi. p. 338.
[2351]: Cf. Laws 832 A πεινῶσι τὴν ψυχήν, Xen. Symp. 4. 36 πεινῶσι χρημάτων, Oecon. xiii. 9 πεινῶσι γὰρ τοῦ ἐπαίνου, Aristot. Pol. 1277 a 24 Jason said he was hungry when he was not a tyrant, Shakes. Tempest I. ii. 112 so dry he was for sway. Cf. Novotny, p. 1902, on Epist. vii. 335 B, also Max. Tyr. Diss. iv. 4 τί γὰρ ἂν εἴη πενέστερον ἀνδρὸς ἐπιθυμοῦντος διηνεκῶς . . . ; Julian, Or. ii. 85 B, Teles (Hense), pp. 32-33. for the thought see also Gorg. 493-494. cf. also 521 A with 416 E, Phaedr. 279 C, and Epist. 355 C.
[2352]: Cf. on 508 E, p. 104, note c.
[2353]: Cf. Protag. 355 A, Alc. I. 104 E, 579 C.
[2354]: Stallbaum quotes Plut. De virtut. et vit. p. 101 D, Lucian, Herm. 67 ἰδιώτην βίον ζῆν, Philo, Vit. Mos. 3.
[2355]: Adam ad loc. emends τῷ τοιούτῳ to τῶ τοιοῦτω, insisting that the MS. reading cannot be satisfactorily explained.
[2356]: Cf. Vol. I. p. 71, note f on 344 D-E, and What Plato Said, p. 484, on Laches 185 A.
[2357]: Cf. Polit. 259 B. But Plato is not concerned with the question of size or numbers here.
[2358]: Plato’s imaginary illustration is one of his many anticipations of later history, and suggests to an American many analogies.
[2359]: Cf. Critias, fr. 37 Diels ii.3 p. 324, on Sparta’s fear of her slaves.
[2360]: For ἐν παντί cf. 579 B, Symp. 194 A ἐν παντὶ εἴης, Euthyd. 301 A ἐν παντὶ ἐγενόμην ὑπὸ ἀπορίας, Xen. Hell. v. 4. 29, Thucyd. vii. 55, Isoc. xiii. 20 ἐν πᾶσιν . . κακοῖς. Cf. παντοῖος εἶναι (γίννεσθαι) Herod. ix. 109, vii. 10. 3, iii. 124, Lucian, Pro lapsu 1.
[2361]: For the idiom οὐδὲν δεόμενος cf. 581 E, 367 A-B, 410 B, 405 C, Prot. 331 C, and Shorey in Class. Journ. ii. p. 171.
[2362]: For ancient denials of the justice of slavery cf. Newman, Aristot. Pol. i. pp. 140 ff., Philemon, fr. 95 (Kock ii. p. 508)κἂν δοῦλος ἐστί, σάρκα τὴν αὐτὴν ἔχει, φύσει γὰρ οὐδεὶς δοῦλος ἐγενήθη ποτέ. ἡ δ’ αὖ τύχη τὸ σῶμα κατεδουλώσατο, and Anth. Pal. vii. 553 with Mackail’s note, p. 415.
[2363]: Cf. p. 360, note a. For the tyrant’s terrors cf. Menander,Ἀσπίς (fr. 74, Kock iii p. 24), Tacitus, Ann. vi. 6, 579 E and Xen. Hiero 6.8. The tyrant sees enemies everywhere.
[2364]: Cf. Xen. Hiero 1. 12 οἱ δὲ τύραννοι οὐ μάλα ἀμφὶ θεωρίας ἔχουσιν· οὔτε γὰρ ἰέναι αὐτοῖς ἀσφαλές. Cf. Crito 52 B ἐπὶ θεωρίαν.
[2365]: Cf. Laws 781 C, Gorg. 485 D.
[2366]: τοῖς τοιούτοις κακοῖς is the measure of the excess of the unhappiness of the actual tyrant over that of the tyrannical soul in private life. Cf. my review of Jowett, A.J.P. xiii. p. 366.
[2367]: Cf. 580 C and What Plato Said, p. 506, on Gorg. 491 D.
[2368]: For the analogy of soul and body cf. 591 B and on 564 D, p. 313, note g.
[2369]: Cf. Soph. 252 C ὅμοιόν τε καὶ ἀληθές.
[2370]: Cf. on 576 C, p. 354, note b.
[2371]: Cf. 576 B-C.
[2372]: πανδοκεύς is a host or inn-keeper; Cf. Laws 918 B.Here the word is used figuratively. Cf. Aristoph. Wasps 35 φάλαινα πανδοκεύτρια, an all-receptive grampus (Rogers).
[2373]: On the wretched lot of the tyrant cf. Xen. Hiero passim, e.g. 4. 11, 6. 4, 8, 15. the Hiero is Xenophon’s rendering of the Socratico-Platonic conception of the unhappy tyrant. Cf. 1. 2-3. See too Gerhard Heintzeler, Das Bild des Tyrannen bei Platon, esp. pp. 43 ff. and 76 f.; Cic. De amicit. 15, Isoc. Nic. 4-5, Peace 112, Hel. 32 ff. But in Euag. 40 Isocrates says all men would admit that tyranny is the greatest and noblest and most coveted of all good things, both human and divine. In Epist. 6. 11. ff. he agrees with Plato that the life of a private citizen is better than the tyrant’s But in 2. 4 he treats this as a thesis which many maintain. Cf. further Gorg. 473 E, Alc. I. 135 B, Phaedr. 248 E, Symp. 182 C, Eurip. Ion 621 ff., Suppl. 429 ff., Medea 119 ff., I.A. 449-450, Herodotus iii. 80, Soph. Ajax 1350 not easy for a tyrant to be pious; also Dio Chrys. Or. iii. 58 f., Anon. Iambl. fr. 7. 12, Diels ii.3 p. 333, J. A. K. Thomson, Greek and Barbarian, pp. 111 ff., Dümmler, Prolegomena, p. 31, Baudrillart, J. Bodin et son temps, p. 292-293 Bodin semble . . . se souvenir de Platon flétrissant le tyran. . . .
[2374]: Adam has an exhaustive technical note on this.
[2375]: Cf. Phileb. 66 A ὑπό τε ἀγγέλων πέμπων, etc., Eurip. Alc. 737 κηρύκων ὕπο. Grote and other liberals are offended by the intensity of Plato’s moral conviction. See What Plato Said, p. 364, Laws 662-663, Unity of Plato’s Thought, p.25.
[2376]: Plato puns on the name Ariston. For other such puns Cf. Gorg. 463 E, 481 D, 513 B, Rep. 600 B, 614 B, Symp. 174 B, 185 C, 198 C.
[2377]: Cf. Laws 664 B-C.
[2378]: Cf. on 570 C, p. 367, note a.
[2379]: Cf. 367 E, 427 D, 445 A, 612 B.
[2380]: Cf. 435 B-C ff.
[2381]: Practically all editors reject τὸ λογιστικόν. But Apelt, p. 525, insists that δέξεται cannot be used without a subject on the analogy of 453 D ἔοικεν, 497 C δηλώσει and δείξει, hence we must retain λογιστικόν, in the sense of ability to reckon, and he compares Charm. 174 B and the double sense of λογιστικόν in Rep. 525 B, 587 D, 602 E. He says it is a mild mathematical joke, like Polit. 257 A.
[2382]: Cf. Phileb. 26 C τὸ . . . πλῆθος. Cf. Friedländer, Platon, ii. p. 492, n. 2.
[2383]: Here again the concept is implied (Cf. on 564 B, p. 313, note e and Introd. pp. x-xi). Cf. Parmen. 132 C, 135 B, Phileb. 16 D, 18 C-D, 23 E, 25 C, Aristot. Eth. Nic. 1130 b 2 ἑνὶ ὀνόματι περιλαβεῖν, and εἰς ἓν κεφάλαιον ἀπερειδοίμεθα, 581 A, Schleiermacher’s interpretation of which, so würden wir uns in der Erklärung doch auf ein Hauptstück stützen, approved by Stallbaum, misses the point. For the point that there is no one name for it Cf. What Plato Said, p. 596, on Soph. 267 D.
[2384]: Vol. I. 439 D.
[2385]: Cf. Vol. I. p. 380, note b.
[2386]: Since there is no one specific name for the manifold forms of this part (580 D-E), a makeshift term is to be used for convenience’s sake. See also p. 371, note e.
[2387]: Or is bent on, τέταται. Cf. 499 A ζητεῖν . . . τὸ ἀληθὲς συντεταμένως, Symp. 222 A and Bury ad loc., Symp. 186 B ἐπὶ πᾶν ὁ θεὸς τείνει. For the thought cf. also Phileb. 58 D.
[2388]: Cf. Phaedo 67 B τοὺς ὀρθῶς φιλομαθεῖς.
[2389]: Cf. 338 D, 342 C.
[2390]: Cf. my review of Jowett in A.J.P. xiii. p. 366, which Adam quotes and follows and Jowett and Campbell (Republic) adopt. For the three types of men cf. also Phaedo 68 C, 82 C. Stewart, Aristot. Eth. Nic. p. 60 (1095 b 17), says, The three lives mentioned by Aristotle here answer to the three classes of men distinguished by Plato (Rep. 581). . . . Michelet and Grant point out that this threefold division occurs in a metaphor attributed to Pythagoras by Heracleides Ponticus (apud Cic. Tusc. v. 3). . . . Cf. Aristot. Eth. Nic. 1097 a-b (i. 5. 1), also Diog. L. vii. 130 on Stoics, Plutarch, De liber. educ. x. (8 A), Renan, Avenir de Ia science, p. 8. Isoc. Antid. 217 characteristically recognizes only the three motives, pleasure, gain, and honor. For the entire argument cf. Aristot. Eth. Nic. 1176 a 31, 1177 a 10, and ibid, Introd. pp. liv-lv.
[2391]: For ἐν μέρει cf. 468 B, 520 C and D, 577 C, 615 A, Gorg. 496 B, Laws 876 B, 943 A, 947 C, Polit. 265 A; Contrasted with ἐν τῷ μέρει, Meno 92 E, Gorg. 462 A, 474 A. The two expressions, similar in appearance, illustrate how a slight change alters an idiom. So e.g. καινὸν οὐδέν (Gorg. 448 A) has nothing to do with the idiom οὐδὲν καινόν (Phaedo 100 B);τοῦ λόγου ἕνεκα (Rep. 612 C) is different from λόγου ἕνεκα (Theaet. 191 C—dicis causa);πάντα τἀγαθά (Laws 631 B) has no connection with the idiomatic πάντ’ ἀγαθά (Rep. 471 C, Cf. supra ad loc.); nor Pindar’s πόλλ’ ἄνω τὰ δ’ αὖ κάτω (Ol. xii. 6) with ἄνω κάτω as used in Phaedo 96 B, Gorg. 481 D, etc. Cf. also ἐν τέχνῃ Prot. 319 C with ἐν τῇ τέχνῃ317 C,νῷ ἔχειν Rep. 490 A with ἐν νῷ ἔχειν344 D, etc.,τοῦ παντὸς ἡμάρτηκεν Phaedr. 235 E with παντὸς ἁμαρτάνειν237 C. The same is true of words—to confuse καλλίχορος with καλλίχοιρος would be unfortunate; and the medieval debates about ὁμοουσία and ὁμοιουσία were perhaps not quite as ridiculous as they are generally considered.
[2392]: Cf. Laws 658 on judging different kinds of literature.
[2393]: Cf. p. 255, note f, on 549 A. Xenophon is the typical φιλότιμος. In Mem. iii. 3. 13 he says that the Athenians excel others in love of honor, which is the strongest incentive to deeds of honor and renown (Marchant, Loeb tr.). Cf. Epist. 320 A, Symp. 178 D, and also Xen. Cyrop. i. 2. 1, Mem. iii. i. 10.
[2394]: Cf. Aristot. Eth. Nic. 1095 b 16, and on 528 E.
[2395]: Cf. Blaydes on Aristoph. Clouds 920, and Turgeniev’s novel, Smoke.
[2396]: Cf. Phileb. 58 C on dialectic.
[2397]: Cf. 598 B, Epist. iii. 315 C, Marc. Aurel. viii. 1 πόρρω φιλοσοφίας. Hermann’s text or something like it is the only idiomatic one, and τῆς ἡδονῆς οὐ πάνυ πόρρω must express the philosopher’s opinion of the pleasurableness of the lower pleasures as compared with the higher. Cf. A.J.P. xiii. p. 366.
[2398]: For the infinitive cf. 492 C καὶ φήσειν, 530 B καὶ ζητεῖν.
[2399]: τῷ ὄντι marks the etymological use of ἀναγκαίας. Cf. on 511 B and 551 E, p. 266, note a.
[2400]: Cf. 558 D f.
[2401]: This anticipates Laws 663 A, 733 A-B, 734 A-B.
[2402]: i.e. what is the criterion? Cf. 582 D δι’ οὗ, Sext. Empir. Bekker, p. 60 (Pyrrh. Hypotyp. ii. 13-14) and p. 197 (Adv. Math. vii. 335). Cf. Diog. L. Prologue 21, and Laches 184 E. For the idea that the better judge cf. also Laws 663 C, Aristot. Eth. Nic. 1176 a 16-19.
[2403]: Cf. 582 D, On Virtue 373 D, Xen. Mem. iii. 3. 11.
[2404]: The force of οὐ extends through the sentence. Cf. Class. Phil. vi. (1911) p. 218, and my note on Tim. 77 a in A.J.P. p. 74. Cf. Il. v. 408, xxii, 283, Pindar, Nem. iii. 15, Hymn Dem. 157.
[2405]: For the periphrasis γεγονὼς ἔσται Cf. Charm. 174 D ἀπολελοιπὸς ἔσται.
[2406]: Cf. 508 B, 518 C, 527 D.
[2407]: Cf. on 582 A, p. 376, note d.
[2408]: The third cup of wine was always dedicated to Zeus the Saviour, and τρίτος σωτήρ became proverbial. Cf. Charm. 167 A, Phileb. 66 D, Laws 692 A, 960 C, Epist. vii. 334 D, 340 A. Cf. Hesychius s. v. τρίτος κρατήρ. Brochard, La Morale de Platon, missing the point, says, Voici enfin un troisième argument qui paraît à Platon le plus décisif puisqu’il l’appelle une vicoire vraiment olympique. For the idea of a contest Cf. Phileb. passim.
[2409]: Cf. Phileb. 36 C, 44 D ἡδοναὶ ἀληθεῖς. For the unreality of the lower pleasures Cf. Phileb. 36 A ff. and esp. 44 C-D, Unity of Plato’s Thought, pp. 23-25, What Plato Said, pp. 322-323 and 609-610, Introd. pp. lvi-lix, Rodier, Remarques sur le Philèbe, p. 281.
[2410]: Cf. Phileb. 52 C καθαρὰς ἡδονάς, and 53 C καθαρὰ λύπης.
[2411]: Cf. Laws 663 C, Phaedo 69 B, 365 C, 523 B, 602 D, 586 B, Wilamowitz, Platon, ii. p. 266.
[2412]: One of Plato’s evasions. Cf. What Plato Said, p. 513, on Meno 81 A, Phileb. 44 B. Wilamowitz, Platon, ii. p. 266 misses the point and says that by the wise man Plato means himself.
[2413]: For this rhetorical καίτοι cf. 360 C, 376 B, 433 B, 440 D, Gorg. 452 E, Laws 663 E, 690 C.
[2414]: Cf. Phileb. 22 E, Aesch. Prom. 919, Soph. Antig. 1046.
[2415]: If any inference could he drawn from the fact that in the Philebus 42 D ff. and 32 E the reality of the neutral state has to be proved, it would be that the Philebus is earlier, which it is not.
[2416]: For ἐν μέσῳ Cf. Phileb. 35 E.
[2417]: Cf. perhaps Phileb. 45 B, Aristot. Eth. Nic. 1095 a 24, and Heracleit. fr. 111, Diels i.3 p. 99 νοῦσος ὑγιείην ἐποίησεν ἡδύ.
[2418]: Cf. Phileb. 43 E, Hipp. Maj. 300 B f.
[2419]: Aristotle attacks this doctrine with captious dialectic in his Topics and De anima.
[2420]: Cf. 586 C, and Phileb. 42 B and 41 E.
[2421]: For οὐδὲν ὑγιές in this sense cf. on 523 B.
[2422]: Cf. Phileb. 44 C-D, Xen. Oecon. 1. 20 προσποιούμεναι ἡδοναὶ εἶναι, etc.
[2423]: For the idea that smells are not conditioned by pain Cf. Tim. 65 A, Phileb. 51 B and E, and Siebeck, Platon als Kritiker Aristotelischer Ansichten, p. 161.
[2424]: Cf. Gorg. 493-494, Phileb. 42 C ff., and Phaedr. 258 E, which Wilamowitz, Platon, ii. p. 267 overlooks.
[2425]: Cf. Phaedo 65 A, Phaedr. 258 E, Vol. I. p. 8, note a, on 328 D, and p. 8, note b.
[2426]: Cf. Tim. 45 D (of sensations)μέχρι τῆς ψυχῆς, Laws 673 A, Rep. 462 C πρὸς τὴν ψυχὴν τεταμένη. Cf. also Phileb. 33 D-E, 34, 43 B-C, and What Plato Said, p. 608.
[2427]: Cf. Phileb. 44 B, 44 C λυπῶν . . . ἀποφυγάς, Protag. 354 B.
[2428]: For ἐν τῇ φύσει Cf. Parmen. 132 D.
[2429]: For the purposes of his illustration Plato takes the popular view of up and down, which is corrected in Tim. 62 C-D and perhaps by the ironical δή in Phaedo 112 C. Cf. Zeller, Aristotle(Eng.)i. p. 428.
[2430]: Cf. Aristot. Met. 1011 b 30-31 and Eth. Nic. 1154 a 30 διὰ τὸ παρὰ τὸ ἐναντίον φαίνεσθαι.
[2431]: The argument from the parallel of body and mind here belongs to what we have called confirmation. Cf. What Plato Said, p. 528, on Phaedo 78 B, The figurative use of repletion and nutrition is not to be pressed in proof of contradictions with the Philebus or Gorgias. Cf. Matthew v. 6 Hunger and thirst after righteousness.
[2432]: For κενώσεις Cf. Phileb. 35 B, 42 C-D, Tim. 65 A.
[2433]: For the figure of nourishment of the soul Cf. Protag. 313 D, Phaedr. 248 B, and Soph. 223 E.
[2434]: Cf. What Plato Said, p. 517, on Meno 98 A-B.
[2435]: Different kinds of intelligence are treated as synonyms because for the present purpose their distinctions are irrelevant. Cf. 511 A, C, and D διάνοια. Cf. Unity of Plato’s Thought, p. 43 and p. 47, n. 339. Plato does not distinguish synonyms nor virtual synonyms for their own sake as Prodicus did. Cf. Protag. 358 A-B.
[2436]: Cf. Symp. 209 A φρόνησίν τε καὶ τὴν ἄλλην ἀρετήν.
[2437]: For ξυνόντες see Blaydes on Aristoph. Clouds 1404.
[2438]: Cf. What Plato Said, p. 528, on Phaedo 79 C for πλανάω of error in thought. This is rather the errare of Lucretius ii. 10 and the post-Aristotelian schools.
[2439]: Cf. on 576 A ἄγευστος, and for the thought of the whole sentence cf. Dio Chrys. Or. xiii., Teubner, vol. i. p. 240.
[2440]: Cf. Milton, Comus, Ne’er looks to heaven amid its gorgeous feast, Rossetti, Nineveh, in fine, That set gaze never on the sky, etc. Cf. S. O. Dickermann, De Argumentis quibusdam ap. Xenophontem, Platonem, Aristotelem obviis e structura hominis et animalium petitis, Halle, 1909, who lists Plato’s Symp. 190 A, Rep. 586 A, Cratyl. 396 B, 409 C, Tim. 90 A, 91 E, and many other passages.
[2441]: Cf. Aristot. Eth. Nic. 1095 b 20 βοσκημάτων βίον. Cf. What Plato Said, p. 611, on Phileb., in fine.
[2442]: Cf. 373 E, Phaedo 66 C ff., Berkeley, Siris 330 For these things men fight, cheat, and scramble.
[2443]: τὸ στέγον: Cf. Gorg. 493 B, Laws 714 A.
[2444]: Plato laughs at himself. Cf. 509 C and 540 B-C. The picturesque, allegorical style of oracles was proverbial. For χρησμῳδεῖν Cf. Crat. 396 D, Apol. 39 C, Laws 712 A.
[2445]: Cf. on 584 A, p. 384, note a.
[2446]: For περιμαχήτους cf. Aristot. Eth. Nic. 1168 b 19, Eth. Eud. 1248 b 27, and on 521 A, p. 145, note e.
[2447]: For the Stesichorean legend that the real Helen remained in Egypt while only her phantom went to Troy Cf. Phaedr. 243 A-B, Eurip. Hel. 605 ff., Elect. 1282-1283, Isoc. Hel. 64, and Philologus 55, pp. 634 ff. Dümmler, Akademika p. 55, thinks this passage a criticism of Isoc. Helena 40. Cf. also Teichmüller, Lit. Fehden, i. pp. 113 ff. So Milton, Reason of Church Government, A lawny resemblance of her like that air-born Helena in the fables. For the ethical symbolism Cf. 520 C-D.
[2448]: Cf. Phaedo 69 B, and Theaet. 176 B μετὰ φρονήσεως.
[2449]: ἐξηγῆται has a religious tone. See on ἐξηγητής427 C. Cf. 604 B.
[2450]: Cf. on 583 B, p. 380, note b.
[2451]: Cf. What Plato Said, p. 491, on Lysis 221 E.
[2452]: Cf. 352 A, 440 B and E, 442 D, 560 A, Phaedr. 237 E.
[2453]: Cf. What Plato Said, p. 480 on Charm. 161 B.
[2454]: For εἰς τὸ δυνατόν cf. 500 D, 381 C, Laws 795 D, 830 B, 862 B, 900 C.
[2455]: What follows (587 B-588 A) is not to be taken too seriously. It illustrates the method of procedure by minute links, the satisfaction of Plato’s feelings by confirmations and analogies, and his willingness to play with mathematical symbolism. Cf. 546 B f. and William Temple, Plato and Christianity, p. 55: Finally the whole thing is a satire on the humbug of mystical number, but I need not add that the German commentators are seriously exercised. . . . See however A. G. Laird in Class. Phil. xi. (1916) pp. 465-468.
[2456]: Cf. Polit. 257 B ἀφεστᾶσιν
[2457]: Cf. Vil. I. p. 282, note a, on 408 D and p. 344, note b, on 573 D.
[2458]: For εἰς τὸ ἐπέκεινα Cf. Phaedo 112 B and 509 B.
[2459]: Cf. Vol. I. p. 422, note b, on 445 D and Menex. 238 D.
[2460]: Cf. Phaedo 66 C εἰδώλων, where Olympiodorus (Norvin, p. 36) takes it of the unreality of the lower pleasures.
[2461]: Cf. Spencer, Data of Ethics, p. 14 Hence estimating life by multiplying its length into its breadth. For the mathematical jest Cf. Polit. 257 A-B.
[2462]: Humorous as in 509 C ὑπερβολῆς.
[2463]: Cf. Phileb. 13 A, 14 A, Parmen. 141 C, Theaet. 209 A and D.
[2464]: Plato keeps to the point. Cf. 472 B, Phileb. 27 C, and p. 339 note e, on 572 B.
[2465]: Cf. 348 B, 361 A.
[2466]: Cf. Homer, Il. vi. 179-182, Phaedr. 229 D.
[2467]: Od. xii. 85 ff.
[2468]: Hesiod, Theog. 311-312.
[2469]: Stallbaum ad loc. gives a long list of writers who imitated this passage. Hesiod, Theog. 823 f., portrays a similar monster in Typhoeus, who had a hundred serpent-heads. For the animal in man c. Tim. 70 E, Charm. 155 D-E, Phaedr. 230 A, 246 A ff., Boethius, Cons. iv. 2-3, Horace Epist. i. 1. 76, Iamblichus, Protrept. chap. iii.
[2470]: Cf. 596 C.
[2471]: Cf. Cic. De or. iii. 45 sicut mollissimam ceram . . . fingimus. Otto, 80, says it is a proverb. For the development of this figure cf. Pliny, Epist. vii. 9 ut laus est cerae, mollis cedensque sequatur. For the idea that word is more precise or easy than deed Cf. 473 A, Phaedo 99 E, Laws 636 A, 736 B, Tim. 19 E.
[2472]: Cf. 442 A.
[2473]: Cf. 577 A.
[2474]: The whole passage illustrates the psychology of 440 B ff.
[2475]: Cf. Protag. 352 C περιελκομένης, with Aristot. Eth. Nic. 1145 b 24.
[2476]: Perhaps a latent allusion to Hesiod, Works and Days 278.
[2477]: Cf. the inward man, Romans vii. 22, 2 Cor. iv. 16, Ephes. iii. 16.
[2478]: Cf. Arnold, Culture and Anarchy, p. 10 Religion says: The kingdom of God is within you; and culture, in like manner, places human perfection in an internal condition, in the growth and predominance of our humanity proper, as distinguished from our animality.
[2479]: Cf. Gorg. 516 A-B.
[2480]: Cf. Theaet. 167 B-C, and What Plato Said, p. 456, on Euthyphro 2 D.
[2481]: Cf. 441 A.
[2482]: πράως: cf. the use of ἠρέμα476 E, 494 D.
[2483]: Plato always maintains that wrong-doing is involuntary and due to ignorance. Cf. What Plato Said, p. 640 on Laws 860 D.
[2484]: Cf. 501 B, Tennyson, Locksley Hall Sixty Years after, in fine, The highest Human Nature is divine.
[2485]: Cf. Matt. xvi.26, Mark viii. 36, What shall it profit a man if he shall gain the whole world and lose his own soul? A typical argumentum ex contrario. Cf. 445 A-B and Vol. I. p. 40, note c. On the supreme value of the soul Cf. Laws 726-728, 743 E, 697 B, 913 B, 959 A-B. Cf. 585 D.
[2486]: Cf. Od. xi. 326, Frazer on Apollodorus iii. 6. 2 (Loeb). Stallbaum refers also to Pindar, Nem. ix. 37 ff, and Pausan. x. 29. 7.
[2487]: For ἐπί in this sense cf. Thompson on Meno 90 D. Cf. Apol. 41 A ἐπὶ πόσῳ, Demosth. xlv. 66.
[2488]: See Adam ad loc. on the asyndeton.
[2489]: αὐθάδεια: Cf. 548 E.
[2490]: Not mentioned before, but, as Schleiermacher says, might be included in τὰ περὶ τὸν λέοντα. Cf. Adam ad loc. Or Plato may be thinking of the chimaera (Il. vi. 181 ).
[2491]: Cf. 620 C.
[2492]: Cf. p. 49, note e.
[2493]: For the idea that it is better to be ruled by a better man Cf. Alc. I. 135 B-C, Polit. 296 B-C, Democr. fr. 75 (Diels ii.3 p. 77), Xen. Mem. i. 5. 5 δουλεύοντα δὲ ταῖς τοιαύταις ἡδοναῖς ἱκετευτέον τοὺς θεοὺς δεσποτῶν ἀγαθῶν τυχεῖν, Xen. Cyr. viii. 1. 40 βελτίονας εἶναι. Cf. also Laws 713 D-714 A, 627 E, Phaedo 62 D-E, and Laws 684 C. Cf. Ruskin, Queen of the Air, p. 210 (Brantwood ed., 1891): The first duty of every man in the world is to find his true master, and, for his own good, submit to him; and to find his true inferior, and, for that inferior’s good, conquer him. Inge, Christian Ethics, p. 252: It is ordained in the eternal constitution of things, that men of intemperate minds cannot be free. Carlyle (apud M. Barton and O. Sitwell, Victoriana): Surely of all the rights of man the right of the ignorant man to be guided by the wiser, to be gently or forcibly held in the true course by him, is the indisputablest. Plato’s idea is perhaps a source of Aristotle’s theory of slavery, though differently expressed. Cf. Aristot. Pol. 1254 b 16 f., Newman i. pp. 109-110, 144 f., 378-379, ii. p. 107. Cf. also Polit. 309 A f., Epist. vii. 335 D, and Gomperz, Greek Thinkers, iii. p. 106.
[2494]: Cf. 343 B-C.
[2495]: Cf. Lysis 207 E f., Laws 808 D, Isoc.xv. 290, Antiphon, fr. 61 (Diels ii.3 p. 303).
[2496]: Cf. on 591 E, p. 412, note d.
[2497]: Cf. on 501 D, p. 74, note a.
[2498]: The paradoxes of the Gorgias are here seriously reaffirmed. Cf. especially Gorg. 472 E ff., 480 A-B, 505 A-B, 509 A f. Cf. also Vol. I. p. 187, 380 B οἱ δὲ ὠνίναντο κολαζόμενοι, and Laws 728 C; and for the purpose of punishment, What Plato Said, p. 495, on Protag. 324 A-B.
[2499]: The a fortiori argument from health of body to health of soul is one of the chief refutations of the immoralists. Cf. 445 D-E f., Gorg. 479 B, Crito 47 D-E. For the supreme importance of the soul cf. on 589 E.
[2500]: Cf. Gorg. 507 D, Isoc. Epist. vi. 9, Xen. Ages. 7. 1.