51B C ἡμᾶς ἡ πόλις καὶ οὐκ ὀρθῶς τὴν δίκην ἔκρινε; Ταῦτα ἢ τί ἐροῦμεν ; ΚΡ. Ταῦτα νὴ Δί ̓, ὦ Σώκρατες. §. 12. ΣΩ. Τί οὖν, ἂν εἴπωσιν οἱ νόμοι, Ὦ Σώκρατες, ἦ καὶ ταῦτα ὡμολόγητο ἡμῖν τε καὶ σοί, ἢ ἐμμένειν ταῖς δίκαις αἷς ἂν ἡ πόλις δικάζῃ; εἰ οὖν αὐτῶν θαυμάζοιμεν λεγόντων, ἴσως ἂν εἴποιεν ὅτι Ὦ Σώκρατες, μὴ θαύμαζε τὰ λεγόμενα, ἀλλ ̓ ἀποκρίνου, ἐπειδὴ καὶ εἴωθας χρῆσθαι τῷ ἐρωτᾷν τε καὶ ἀποκρίνεσθαι. φέρε γάρ, τί ἐγκαλῶν ἡμῖν τε καὶ τῇ πόλει ἐπιχειρεῖς ἡμᾶς ἀπολλύναι; οὐ πρῶτον μέν σε ἐγεννήσαμεν ἡμεῖς, καὶ δι' ἡμῶν ἔλαβε τὴν μητέρα σου ὁ πατὴρ καὶ ἐφύτευσέ σε; φράσον οὖν, τούτοις ἡμῶν φυτεύω τοῖς νόμοις τοῖς περὶ τοὺς γάμους μέμφει τι ὡς οὐ καλῶς ἔχουσιν; Οὐ μέμφομαι, φαίην ἄν. ̓Αλλὰ τοῖς περὶ τὴν τοῦ γενομένου τροφήν τε καὶ παιδείαν, ἐν καὶ σὺ ἐπαιδεύθης ; ἢ οὐ καλῶς προσέταττον ἡμῶν οἱ an damnaret et in carcere retineret. Η τί ἐροῦμεν ;] h. e. ἢ τι ἄλλο ἐροῦ μεν. §. 12. Η καὶ ταῦτα ὡμολόγητο.] Various readings and interpretations have been proposed for this passage, which however has been fully and correctly explained by Fischer, as it stands in the text; ταῦτα being understood to refer to ἠδίκαὶ γὰρ ἡμᾶς ἡ πόλις, κ. τ. λ. supr. and so opp. to ἐμμένειν ταῖς δίκαις seq. Whether, say the laws, was this the compact which was made between us, that you should charge the state with injustice, and its proceedings as illegal; or was it, that you would abide by the decisions which the state, with our sanction, might pronounce? At Athens, before the ephebi were permitted to be enrolled among the citizens, they were bound by an oath, in which, among other things, they promised calling the gods to witness; Τοῖς θεσμοῖς τοῖς ἱδρυμένοις πείσομαι, καὶ οὕς τινας ἂν ἄλλους τὸ πλῆθος ἱδρύσηται ὁμοφρόνως. καὶ ἂν τις ἀναιρῇ τοὺς θεσμούς, ἢ μὴ πείθηται, οὐκ ἐπιτρέψω, ἀμυνῶ δὲ, καὶ μόνος, καὶ μετὰ πάντων. Stob. Eclog. Eth. c. 41. p. 243. Gesner. It is not clear how Ficinus read the passage Τῷ ἐρωτ. τε κ. α.] Question and answer. ἢ οὐ καλῶς, κ. τ. λ.] The laws repeat here emphatically the subject of the preceding question, ̓Αλλὰ τοῖς περὶ τι τ. γ. ἐπαιδεύθης. και thear 102 ΠΛΑΤΩΝΟΣ ἐπὶ τούτῳ τεταγμένοι νόμοι, παραγγέλλοντες τῷ πα- 2nd Εν μουσικῇ καὶ γυμναστικῇ.] The Καὶ δοῦλος, αὐτός τε καὶ οἱ σοὶ πρ.] α)κ θ' αϊδ'. 864. τοιγὰρ σέ, καὐτὸν καὶ Οὔτε κακῶς ἀκούοντα ἀντιλέγειν.] Ὁ τῇ ἀληθείᾳ τῆς ἀρετ. ἐπιμ.] Α form particularly expressive of indignation and sarcasm; see Matthiæ Gr. s. 276. V. Cousin; Toi qui as réellement consacrè ta vie à l'étude de la vertu. Εν μείζονι μοίρα.] Quod pluris astimatur: quod in majore pretio et honore est. Fisch. Cf. Herodot. iii. p. 99. 25. Steph. Αὐτὸν ἐν οὐδεμίῃ μεγάλη μοίρα ἦγον. Hom. Il. 4, 818. ἴση μοῖρα μέσ νοντι, καὶ εἰ μάλα τις πολεμίζοι. παρὰ θεοῖς καὶ παρ ̓ ἀνθρώποις τοῖς νοῦν ἔχουσι, καὶ ΚΡ. Ἔμοιγε δοκεῖ. 3 η §. 13. ΣΩ. Σκόπει τοίνυν, ὦ Σώκρατες, φαῖεν ἂν ἴσως οἱ νόμοι, εἰ ἡμεῖς ταῦτα ἀληθῆ λέγομεν, ὅτι οὐ δίκαια ἡμᾶς ἐπιχειρεῖς δρᾷν, ἃ νῦν ἐπιχειρεῖς, ἡμεῖς γάρ σε γεννήσαντες, ἐκθρέψαντες, παιδεύσαντες, μετ ταδόντες ἁπάντων ὧν οἷοί τ ̓ ἦμεν καλῶν σοί τε καὶ τοῖς ἄλλοις πᾶσι πολίταις, ὅμως προαγορεύομεν τῷ Θωπεύειν.] Βlande palpari, verbis blandis precari, FiscH., to conciliate, to caress. Θώψ, adulator, palpo, whence Theaetet. p. 128. Ε. θῶπας λόγους, wheedling or flattering discourses. V. Wesseling. ad Herodot. iii. 80. Both these terms have a common origin with θαυμάζω, Ιon. θωμάζω, the former through θάπω, Ion. θήπω, from θεάομαι, to wonder, to admire ; thus θώψ, one who affects admiration; Th. θάομαι, act. θάω, obsol. Καὶ ἢ πείθειν, ἢ ποιεῖν.] Aut persuadendo contendere te oportere. WOLF. πείθειν, placare oratione, ita ut doceas quomodo res habeat ; meliora docere. STALL. Εἰς πόλ. ἄγη τρωθησόμενον.] Steph. in marg. ad bellum ubi vulnera sis accep turus. προαγορευτο Ἢ πείθειν αὐτὴν ἡ τὸ δίκ. πέφ.] Plane docere eam, quomodo justum sese natura habeat, i. c. plane docere naturam justi. Fisch. The infin. πείθειν is used as if the verbal ποιητέον preced. had been resolved into ποιεῖν δεῖ. Matthia Gr. s. 447. 2. Cf. Gorg. p. 492. D. Tag μὲν ἐπιθυμίας φὺς οὐ κολαστέον, εἰ μέλλει τις οἷον δεῖ εἶναι, ἐῶντα δὲ αὐτ τὰς ὡς μεγίστας πλήρωσιν ἄλλοθέν γέ ποθεν ἑτοιμάζειν: where Heindorf, “ Supplendum δεῖν, quod latebat in illo κολαστέον.” Ηττον τὴν πατρίδα.] Cic. ad Famil. i. ep. ix. 44. "Id enim jubet idem ille Plato, quem ego vehementer auctorem sequor: Tantum contendere in republica quantum probare tuis civibus possis: vim neque parenti neque patriæ afferre oportere." ή wher ἐξουσίαν πεποιηκέναι Αθηναίων τῷ βουλομένῳ, ἐπει δὰν δοκιμασθῇ καὶ ἴδῃ τὰ ἐν τῇ πόλει πράγματα καὶ "Pleased ἡμᾶς τοὺς νόμους, ᾧ ἂν μὴ ἀρέσκωμεν ἡμεῖς, ἐξεῖναι λαβόντα τὰ αὐτοῦ ἀπιέναι ὅποι ἂν βούληται. καὶ οὐδεὶς ἡμῶν τῶν νόμων ἐμποδὼν ἐστιν οὐδ ̓ ἀπαγορεύει, ἐάν τέ τις βούληται ὑμῶν εἰς ἀποικίαν ἰέναι, εἰ μὴ ἀρέσκοιμεν ἡμεῖς τε καὶ ἡ πόλις, ἐάν τε μετοικεῖν ἄλλοσέ ποι ἐλθών, ἰέναι ἐκεῖσε ὅποι ἂν βούληται, ἔχοντα τὰ αὑτοῦ. ὃς δ ̓ ἂν ὑμῶν παραμείνῃ, ὁρῶν ὃν τρόπον ἡμεῖς τάς τε δίκας δικάζομεν καὶ τἆλλα τὴν πόλιν διοικούμεν, ἤδη φαμὲν τοῦτον ὡμολογηκέναι ἔργῳ ἡμῖν, ἃ ἂν ἡμεῖς κελεύωμεν, ποιήσειν ταῦτα, καὶ τὸν μὴ πειθόμενον τριχῇ φαμὲν ἀδικεῖν, ὅτι τε γεννήταις οὖσιν ἡμῖν οὐ πείθεται, καὶ ὅτι τροφεῦσι, καὶ A α §. 13. Τῷ ἐξουσίαν πεποιηκέναι.] ife. Nevertheless we proclaim, in having granted the indulgence to any of the Athenians who may desire to use it as soon as he has arrived at the years of discretion and become acquainted with the business of the state, and us, the laws, that it is lawful for him, having collected his efects, to depart whithersoever he pleases.—Δοκιμασθῇ, postquam sui juris factus est, et res publicas cognovit. STALL. i. e. The age at which one became competent to decide upon such matters as affected the republic. Αl. lusion is made here to the δοκιμασία εἰς ἄνδρας. For the names of those who wished to enjoy the full privileges of an Athenian citizen, and to participate in those honours to which they became entitled by their freedom, were obliged to be enrolled, in the first instance, in the κοινὸν γραμματεῖον, οι register of their particular φρατρία, οι ward, with an oath on the part of the parents, that every son so registered was lawfully born, or lawfully adopted. At what age children were thus enrolled does not appear; some suppose at one, others, at three or four years old. The second enrolment was at the age of eighteen, when young persons were ad mitted into the number of the ephebi. The third, before the festival of the Pa nathenæa, when those who were twenty years old were introduced at a public meeting of the δημόται, and entered in the register called ληξιαρχικὸν γραμματεῖον, in which were inserted the names of all persons of that borough, who were of age to succeed to the ληξις, or inheritance of their fathers. This was called εἰς ἄνδρας ἐγγράφεσθαι, οι δοκιμ. εἰς ἄνδ. as supr. The persons so enrolled were thenceforward at their own disposal, and not subject to the control of guardians. Cf. Eschin. adv. Timarch. p. 26. ed. Bremi. ἐπειδὰν δὲ ἐγγραφῆ τις εἰς τὸ ληξιαρχικὸν γραμματεῖον, καὶ τοὺς νόμους εἰδῇ τοὺς τῆς πόλεως, καὶ ἤδη δύνηται διαλογίζεσθαι τὰ και λὰ καὶ τὰ μή, οὐκ ἔτι ἑτέρῳ διαλέγεται (ὁ νομοθέτης.) ν. Demosth. in Midiam. c. 43. Ulp. Boeckh, de Epheb. Attic. in lib.—Τῷ Βουλομένῳ-λαβόντα, Cf. Sophocl. Electra, 470. Brunck. υπεστί μοι θράσος, ἁδυπνόων κλύουσαν ἀρτίως ὀνειράτων. Lysias Epitaph. p. 28. ἄξιον γὰρ πᾶσιν ἀνθρώποις —ὑμνοῦντας, Εἰς ἀποικίαν έναι.] i. e. Τo emigrate into a Grecian, and that an Athenian colony; μετοικεῖν,—into a foreign country, Grecian or barbarian; παραμένειν, to continue to abide at Athens. FISCH. Ωμολ. ἔργω.] Has virtually agreed. ὅτι ὁμολογήσας (ἢ μὴν πείθεσθαι οὔτε πείθεται οὔτε 1e gen §. 14, Ταύταις δή φαμεν καὶ σέ, ὦ Σώκρατες, ταῖς αἰτίαις ἐνέξεσθαι, εἴ περ ποιήσεις ἃ ἐπινοεῖς, καὶ οὐχ ἥκιστα ̓Αθηναίων σέ, ἀλλ ̓ ἐν τοῖς μάλιστα. Εἰ Εἰ οὖν ἐγὼ εἴποιμι διὰ τί δή; ἴσως ἄν μου δικαίως καθαπ τοιντο, λέγοντες ὅτι ἐν τοῖς μάλιστα ̓Αθηναίων ἐγὼ αὐτοῖς (ὡμολογηκὼς τυγχάνω)ταύτην τὴν ὁμολογίαν. φαῖεν γὰρ ἂν ὅτι Ὦ Σώκρατες, μεγάλα ἡμῖν τούτων τεκμήριά ἐστιν, ὅτι σοι καὶ ἡμεῖς ἠρέσκομεν καὶ ἡ πόλις· οὐ γὰρ ἄν ποτε τῶν ἄλλων Αθηναίων ἁπάντων διαφερόντως ἐν αὐτῇ ἐπεδήμεις, εἰ μή σοι διαφερόντως ἤρεσκε, καὶ οὔτ ̓ ἐπὶ θεωρίαν πώποτε ἐκ τῆς Οὔτε πείθει ἡμᾶς.] Intell. that we are acting unjustly, implied in εἰ μὴ και λῶς τι ποιοῦμεν, seq.-Προτιθέντων ἡμῶν, &c. h. e. Quum nos et potesta tem faciamus eorum, qua publice jubentur cognoscendorum atque indicandorum, neque immani severitate quemquam cogamus, ut faciat qua feri velimus, imιο vero concedamus, ut aut doceat meliora, ant, si hoc non potuerit, nobis pareat, tamen iste neutrum horum facit. STALL. The laws are said here προτιθέναι, in allusion to the proposing of a law in public, written upon a white tablet, and suspended at the statues of the ivuμοι, for due consideration, and subsequent approval or rejection on the part of the people, upon the former of which it became either a νόμος, a general and perpetual law, or a ψήφισμα, which was limited to particular places and times, but the obligation of both was the same. Τούτων οὐδέτερα ποιεί] Ficinus appears to have read ποιεῖς; but the text is correct. BUTTM. §. 14. Ενέξεσθαι.] Would become liable: whence ἔνοχος, reus ; obnoxious. Επινοεῖς,—ἐπινοεῖν and ἐπίνοια, are generally taken in a bad sense as expressive of evil or mischievous contrivance. Ἐν τοῖς μάλιστα.] Intell. ἐνεχομέν νοις. See Matthia Gr. 290. 3. Καθάπτοντο.] Καθάπτεσθαι, Hesych. interpr. λοιδορεῖσθαι, ὀνειδίζειν, πραύνειν. Homer uses it in this sense, as also in the opposite one, to soothe, to pacify. Cf. Iliad. ά, 582. Odys. β', 39. 240. κ', 70. Plato uses it as supr. in conformity with the delicacy of the Attic writers, who generally adopted such equivocal terms as might temper their severity in rebuke with the mildness they should have otherwise implied. ̓Επὶ θεωρίαν.] Επὶ is often put after verbs of motion with substantives which do not denote a place, but an action which is the end of one's going, &c. as Herod. i. 37. ιέναι ἐπὶ θήραν, and supr. Matthiæ Gr. 586. c. Θεωρία means here the Olympic, Nemean, Isthmian, and Pythian games, for which see Robinson's Grec. Antig. book iii. c. 21. 22. 23. 24. |