51 β. (

ἡμᾶς ἡ πόλις καὶ οὐκ ὀρθῶς τὴν δίκην ἔκρινε; Ταῦτα

§. 12. κρατες,

· καὶ ταῦτα, τὸ ἡμῖν τε καὶ

Ω Σώ

̓͂Ω
καὶ σοί, ἢ
δικάζῃ; εἰ οὖν

ἐμμένειν ταῖς δίκαις αἷς ἂν ἡ πόλις αὐτῶν θαυμάζοιμεν λεγόντων, ἴσως ἂν εἴποιεν ὅτι Ω 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 ψυταίω ημα τοῖς νόμοις τοῖς περὶ τοὺς γάμους μέμφει τι ὡς καλῶς ἔχουσιν; Οὐ μέμφομαι, φαίην ἄν. ̓Αλλὰ τοῖς περὶ τὴν τοῦ γενομένου τροφήν τε καὶ παιδείαν, ἐν ᾗ καὶ σὺ ἐπαιδεύθης ; ἦ οὐ καλῶς προσέταττον ἡμῶν οἱ

α

damnaret et in carcere retineret.

Ἢ 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 ἠδίκει 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 ἀναιρῷ τοὺς θεσμοὺς, 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
in the text, but he has lost sight of the
meaning.

Τῷ ἐρωτ. τε κ. α.] Question and answer.
Οὐ πρῶτον μέν σε ἐγεννήσαμεν.]
Πρῶτον μέν should properly be followed
by ἔπειτα, but the sense of the latter is
implied in ̓Αλλὰ τοῖς περὶ τὴν τοῦ
γενομένου, κ. τ. λ. seq. where it might
have been written: ἔπειτα οὐ καλῶς
προσέταττον οἱ ἐπὶ τῇ τροφῇ τε καὶ
παιδείᾳ τεταγμένοι νόμοι, παραγγ.
παιδεύειν; ἢ καὶ τούτοις μέμφει;
Καὶ δι ̓ ἡμῶν—this explains σε έγεν-
νήσαμεν preced. The Athenian law
obliged all citizens, especially such as
held any important office in the state, to
be

married, with a view to the procreation of children, which were considered as a kind of security for the good conduct of the parents, and their being well affected towards the interests of the republic. Dinarch. contr. Demosth. Meurs. Them. Att. i. 14. ii. 6. Έλαβε. Cf. Mark, 12. 19. sqq.

ἦ οὐ καλῶς, κ. τ. λ.] The laws repeat here emphatically the subject of the preceding question, ̓Αλλὰ τοῖς περὶ τὶ τ. γ.--ἐπαιδεύθης,

bear

thear

102

ΠΛΑΤΩΝΟΣ

ἐπὶ τούτῳ τεταγμένοι νόμοι, παραγγέλλοντες τῷ πα-
τρὶ τῷ σῷ σε ἐν μουσικῇ καὶ γυμναστικῇ παιδεύειν ;
Καλῶς, φαίην ἄν. Εἶεν. ἐπειδὴ δὲ ἐγένου τε καὶ
ἐξετράφης καὶ ἐπαιδεύθης, ἔχοις ἂν εἰπεῖν πρῶτον μὲν
ὡς οὐχὶ ἡμέτερος ἦσθα καὶ ἔκγονος καὶ δοῦλος, αὐτός
τε καὶ οἱ σοὶ πρόγονοι; καὶ εἰ τοῦθ ̓ οὕτως ἔχει, ἆρ ̓
(ἐξ ἴσου)οἴει εἶναι σοὶ τὸ δίκαιον καὶ ἡμῖν, καὶ ἅττ ̓ ἂν
ἡμεῖς σε ἐπιχειρῶμεν ποιεῖν, καὶ σοὶ ταῦτα ἀντιποιεῖν
οἴει δίκαιον εἶναι; ἢ πρὸς μὲν ἄρα σοι τὸν πατέρα
οὐκ ἐξ ἴσου ἦν τὸ δίκαιον καὶ πρὸς τὸν δεσπότην, εἴ
σοι ὢν ἐτύγχανεν, ὥστε ἅ περ πάσχοις, ταῦτα καὶ
ἀντιποιεῖν, οὔτε κακῶς ἀκούοντα ἀντιλέγειν οὔτε τυπο τυπτων
τόμενον ἀντιτύπτειν οὔτε ἄλλα τοιαῦτα πολλά· πρὸς
δὲ τὴν πατρίδα ἄρα καὶ τοὺς νόμους ἐξέσται σοι,
ὥστε ἐάν σε ἐπιχειρῶμεν ἡμεῖς ἀπολλύναι δίκαιον
ἡγούμενοι εἶναι, καὶ σὺ δὲ ἡμᾶς τοὺς νόμους καὶ τὴν
πατρίδα καθ ̓ ὅσον δύνασαι ἐπιχειρήσεις ἀνταπολλύ-
ναι, καὶ φήσεις ταῦτα ποιῶν δίκαια πράττειν, ὁ τῇ
ἀληθείᾳ τῆς ἀρετῆς ἐπιμελόμενος; ἦ οὕτως εἶ σοφὸς
ὥστε λέληθέ σε ὅτι μητρός τε καὶ πατρὸς καὶ τῶν
ἄλλων προγόνων ἁπάντων τιμιώτερόν ἐστι πατρὶς καὶ
σεμνότερον καὶ ἁγιώτερον καὶ ἐν (μείζονι μοίρᾳ καὶ

Εν μουσικῇ καὶ γυμναστικῇ.] The
Greeks, with the exception of the Lace-
dæmonians, were accustomed to have
their sons instructed in letters, γράμ-
ματα, or γραμματικὴ τέχνη, which at
first denoted ̓ ἐπιστήμην τοῦ γράψαι
καὶ ἀναγνῶναι, the art of writing, and
with propriety. This became subsequent-
ly so extended as to be designated by
the term φιλολογία, which implied a
knowledge of history, poetry, eloquence,
and general literature. They were also
taught the gymnastic exercises, music,
and, not unfrequently, painting. See in
Phædon, c. 4. a med. μουσικὴν ποίει.

Καὶ δοῦλος, αὐτός τε καὶ οἱ σοὶ πρ.]
For this species of apposition, see also
Sophocl. Cd. Colon. 452. ἐπάξιος μὲν
Οἰδίπους κατοικτίσαι, αὐτός τε παῖδες

θ ̓ αἵδ ̓. 864. τοιγὰρ σέ, καὐτὸν καὶ
γένος τὸ σὸν, θεῶν ὁ πάντα λεύσσων
"Ηλιος δοίη βίον τοιοῦτον.

Οὔτε κακῶς ἀκούοντα ἀντιλέγειν.]
This is added in explanation of ταῦτα
καὶ ἀντιποιεῖν preced., consequently it
is not joined by any connecting particle
with what goes before.

Ο τῇ ἀληθείᾳ τῆς ἀρετ. ἐπιμ.] Α
form particularly expressive of indigna-
tion and sarcasm; see Matthiæ Gr. s.
V. Cousin; Toi qui as réellement
276.
consacrè ta vie à l'étude de la vertu.

̓Εν μείζονι μοίρᾳ.] Quod pluris as-
timatur: quod in majore pretio et honore
est. FiscH. Cf. Herodot. iii. p. 99. 25.
Steph. Αὐτὸν ἐν οὐδεμίῃ μεγάλῃ μοίρῃ
ἦγον. Hom. Il. 1, 818. ἴση μοῖρα μέ
νόντι, καὶ εἰ μάλα τις πολεμίζοι.

2

gove shore of

χωρίου

η

παρὰ θεοῖς καὶ παρ ̓ ἀνθρώποις τοῖς νοῦν ἔχουσι, καὶ
σέβεσθαι δεῖ καὶ μᾶλλον ὑπείκειν καὶ θωπεύειν πα
τρίδα χαλεπαίνουσαν ἢ πατέρα, καὶ ἢ πείθειν
η
ἢ ποιεῖν
ἃ ἂν κελεύῃ, καὶ πάσχειν, ἐάν τι προστάττῃ παθεῖν,
ἡσυχίαν ἄγοντα, ἐάν τε τύπτεσθαι ἐάν τε δεῖσθαι, ἐάν
τε εἰς πόλεμον ἄγῃ τρωθησόμενον ἢ ἀποθανούμενον·
ποιητέον ταῦτα, καὶ τὸ δίκαιον οὕτως ἔχει, καὶ οὐχι
ὑπεικτέον οὐδὲ ἀναχωρητέον οὐδὲ λειπτέον τὴν τάξιν,
ἀλλὰ καὶ ἐν πολέμῳ καὶ ἐν δικαστηρίῳ καὶ πανταχοῦ
ποιητέον ἃ ἂν κελεύῃ ἡ πόλις καὶ ἡ πατρίς, ἢ πείθειν
αὐτὴν ᾗ τὸ δίκαιον πέφυκε· βιάζεσθαι δ ̓ οὐχ ὅσιον
οὔτε μητέρα οὔτε πατέρα, πολὺ δὲ τούτων ἔτι ἧττον
τὴν πατρίδα. Τί φήσομεν πρὸς ταῦτα, ὦ Κρίτων ;
ἀληθῆ λέγειν τοὺς νόμους ἢ οὔ ; ν

ΚΡ. Ἔμοιγε δοκεῖ.

§. 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, μεταδόντες ἁπάντων ὧν οἷοί τ ̓ ἦμεν καλῶν σοί τε καὶ τοῖς ἄλλοις πᾶσι πολίταις, ὅμως προαγορεύομεν τῷ

Θωπεύειν.] Blande palpari, verbis
blandis precari, FISCH., to conciliate, to
caress. θώψ, adulator, palpo, whence
Theætet. p. 128. Ε. θῶπας λόγους,
wheedling or flattering discourses. V.
Wesseling. ad Herodot. iii. 80. Both
these terms have a common origin with

θαυμάζω, Ion. θωμάζω, the former
through θάπω, Ion. θήπω, from θεάο-
μαι, to wonder, to admire ; thus θώψ, one
who affects admiration; Th. θάομαι, act.
θάω, obsol.

Καὶ ἢ πείθειν, ἢ ποιεῖν.] Aut per-
suadendo 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

Matthiæ

Ἢ πείθειν αὐτὴν υ τὸ δίκ. πέφ.]
Plane docere eam, quomodo justum sese
natura habeat, i. e. plane docere naturam
justi. Fisch. The infin. πείθειν is used
as if the verbal ποιητέον preced. had
been resolved into ποιεῖν δεῖ.
Gr. 3. 447. 2. Cf. Gorg. p. 492. D. τὰς
μὲν ἐπιθυμίας φὺς οὐ κολαστέον, εἰ
μέλλει τις οἷον δεῖ εἶναι, ἐῶντα δὲ αὐ-
τὰς ὡς μεγίστας πλήρωσιν ἄλλοθέν
γέ ποθεν ἑτοιμάζειν: where Heindorf,
“ Supplendum δεῖν, quod latebat in illo
κολαστέον.”

́Ηττον τὴν πατρίδα.] Cic. ad Fa-
mil. i. ep. ix. 44. "Id enim jubet idem
ille Plato, quem ego vehementer aucto-
rem sequor: Tantum contendere in re-
publica quantum probare tuis civibus
possis: vim neque parenti neque patriæ
afferre oportere."

wher

ἐξουσίαν πεποιηκέναι ̓Αθηναίων, τῷ βουλομένῳ, ἐπει-
δὰν δοκιμασθῇ καὶ ἴδῃ τὰ ἐν τῇ πόλει πράγματα καὶ
ἡμᾶς τοὺς νόμους, ᾧ ἂν μὴ ἀρέσκωμεν ἡμεῖς, ἐξεῖναι
λαβόντα τὰ αὑτοῦ ἀπιέναι ὅποι ἂν βούληται. καὶ
οὐδεὶς ἡμῶν τῶν νόμων ἐμποδών ἐστιν οὐδ ̓ ἀπαγο-
ρεύει, ἐάν τέ τις βούληται ὑμῶν εἰς ἀποικίαν ἰέναι, εἰ
μὴ ἀρέσκοιμεν ἡμεῖς τε καὶ
τε καὶ ἡ πόλις, ἐάν τε μετδικεῖν
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 διοικοῦμεν, ἤδη φαμὲν τοῦτον ὡμολογηκέναι
ἔργῳ ἡμῖν, ἃ ἂν ἡμεῖς κελεύωμεν, ποιήσειν ταῦτα, καὶ
τὸν μὴ πειθόμενον τριχῇ φαμὲν ἀδικεῖν, ὅτι τε γεννή-
ταις οὖσιν ἡμῖν οὐ πείθεται, καὶ ὅτι τροφεῦσι, καὶ

αν

§. 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 laus, that it is lawful for him, having collected his effects, 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. Allusion 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, or register of their particular φρατρία, or 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 admitted 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 γραμ-
ματεῖον, 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, or δο-
κιμ. 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 κα-
λὰ καὶ τὰ μή, οὐκ ἔτι ἑτέρῳ διαλέγε-
ται (ὁ νομοθέτης.) v. Demosth. in
Midiam. c. 43. Ulp. Boeckh, de Epheb.
Attic. in lib.-Τῷ Βουλομένῳ---λαβόν-
τα, Cf. Sophocl. Electra, 470. Brunck.
ὕπεστί μοι θράσος, ἁδυπνόων κλύ-
ουσαν ἀρτίως ὀνειράτων. Lysias Epi-
taph. p. 28. ἄξιον γὰρ πᾶσιν ἀνθρώ-
ποις—ὑμνοῦντας.

Εἰς ἀποικίαν ἰέναι.] i. e. Το emi-
grate into a Grecian, and that an Athe-
nian colony; μετοικεῖν,—into a foreign
country, Grecian or barbarian; παρα-
μένειν, to continue to abide at Athens.
FISCH.

Ωμολ. ἔργω.] Has virtually agreed.

እ

ὅτι ὁμολογήσας ἦ μὴν πείθεσθαι οὔτε πείθεται οὔτε
πείθει ἡμᾶς, εἰ μὴ καλῶς τι ποιοῦμεν, προτιθέντων
ἡμῶν καὶ οὐκ ἀγρίως ἐπιταττόντων ποιεῖν ἃ ἂν κε-
λεύωμεν, ἀλλὰ ἐφιέντων δυεῖν θάτερα, ἢ πείθειν ἡμᾶς
ἢ ποιεῖν, τούτων οὐδέτερα ποιεῖ. Ηερετε

§. 14 Ταύταις δή φαμεν καὶ σέ, ὦ Σώκρατες, ταῖς
αἰτίαις ενέξεσθαι, εἴ περ ποιήσεις ἃ ἐπινοεῖς, καὶ οὐχ
ἥκιστα ̓Αθηναίων σε, ἀλλ ̓ ἐν τοῖς μάλιστα. Εἰ οὖν
ἐγὼ εἴποιμι διὰ τί δή; ἴσως ἄν μου δικαίως καθάπ
τοιντο, λέγοντες ὅτι ἐν τοῖς μάλιστα ̓Αθηναίων ἐγὼ
αὐτοῖς (ὡμολογηκὼς τυγχάνω)ταύτην τὴν ὁμολογίαν.
φαῖεν γὰρ ἂν ὅτι Ω Σώκρατες, μεγάλα ἡμῖν τούτων
τεκμήριά ἐστιν, ὅτι σοι καὶ ἡμεῖς ἠρέσκομεν καὶ ἡ
πόλις· οὐ γὰρ ἄν ποτε τῶν ἄλλων ̓Αθηναίων ἁπάν-
των διαφερόντως ἐν αὐτῇ ἐπεδήμεις, εἰ μή σοι δια-
φερόντως ἤρεσκε, καὶ οὔτ ̓ ἐπὶ θεωρίαν πώποτε ἐκ τῆς

my

Ομολογήσας - πείθεσθαι.] _ Cf. c. 14. infr. ὡμολόγεις - πολιτεύεσθαι.

n.

Οὔτε πείθει ἡμᾶς.] Intell. that we are acting unjustly, implied in εἰ μὴ καλῶς τι ποιοῦμεν, seq.--Προτιθέντων ἡμῶν, &c. h. e. Quum nos et potestatem faciamus eorum, quæ publice jubentur cognoscendorum atque indicandorum, neque immani severitate quemquam cogamus, ut faciat quæ fieri velimus, imo vero concedamus, ut aut doceat meliora, aut, 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 ἐπώνυμοι, 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 ποιεῖ,] Ficinus appears to have read ποιεῖς; but the text is correct. BUTTM.