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ἐγὼ δοκῶ ἀκούειν, ὥς περ οἱ κορυβαντιῶντες τῶν αὐλῶν δοκοῦσιν ἀκούειν, καὶ ἐν ἐμοὶ αὕτη ἡ ἠχὴ τούτων τῶν λόγων βομβεῖ καὶ τα μὴ δύνασθαι τῶν ἄλ
λων ἀκούειν· ἀλλὰ ἴσθι, ὅσα γε τὰ νῦν ἐμοὶ δοκοῦντα, ἐάν τι λέγῃς παρὰ ταῦτα, μάτην ἐρεῖς. ὅμως μέντοι εἴ τι οἴει πλέον ποιήσειν, λέγε.
ΚΡ. ̓Αλλ ̓, ὦ Σώκρατες, οὐκ ἔχω λέγειν.
ΣΩ. Ἔα τοίνυν, ὦ Κρίτων, καὶ πράττωμεν ταύτῃ, ἐπειδὴ ταύτῃ ὁ θεὸς ὑφηγεῖται.
§. 17. Κορυβαντιῶντες.] Corybantes, priests of Cybele, used to disturb, with the clash of cymbals, and especially with flutes, the reason of those who took part in their frantic orgies, and so rendered them insensible to every other impression except the sound of the instruments; whence
κορυβαντιᾷν, Tim. Plat. Lex. παρεμμαίνεσθαι καὶ ἐνθουσιαστικῶς κινεῖσθαι. The term was properly applied to those who were troubled with delirium, noises in the ears, and broken rest, for which the most efficient cure was in rocking the patient like a child, and soothing him with music to sleep: so Plat. de Legg. vii. p. 628. D. V. Lucret. ii. 617. “ Tympana tenta tonant palmis, et cymbala circum Concava, raucisonaque minantur cornua cantu, et Phrygio stimulat numero cava tibia menteis, Telaque præportant violenti signa furoris, Ingratos animos, atque impia pectora vulgi Conterrere metu quæ possint numine Divæ."
̔Η ἠχὴ—βομβεῖ.] Cf. Horat. Ep. i. 1. 7. “ Est mihi purgatam qui crebro personet aurem." Maris. ἠχὴ, ̓Αττικῶς· ἦχος, (for which Thom. Μag. ἠχώ) ̔Ελληνικῶς.
̓Αλλὰ ἴσθι—μάτην ἐρεῖς.] Cf. Apol. Socr. c. 5. εὖ μέντοι ἴστε, πᾶσαν ὑμῖν τὴν ἀλήθειαν ἐρῶ; ibid. c. 17. ταῦτα γὰρ κελεύι εὖ ἴστε,
Καὶ πράττωμεν ταύτῃ.] Under the direction of the Deity Socrates expresses his purpose of adhering to the principle of which Crito is finally induced to approve. The grand point in the dialogue,
the moral obligation imposed upon every citizen to submit under all circumstances to the laws of the state, is argued by the philosopher with a zeal and distinctness, which show sufficiently how deeply his thoughts were engaged, and his feelings were interested, upon a subject of such moment to his country and himself.-To his country, because a government could not be supposed to be otherwise than indifferently administered, whose laws it would be possible for one with impunity to evade; and to himself, because there could be no more effective refutation of the falsehoods of his adversaries, than his persisting, on the forfeit of his life, to uphold by the sanction of example, the respect and reverence due to those laws, whose restraint he was said to contemn. Through a long and arduous life, their friend and instructor as the advocate of virtue at home, and their no less competent champion and model of valour in the field, Socrates made the civil and military glory of the Athenians the object of his indefatigable exertions. It was not then to be otherwise expected than that the voice of his country should have been obeyed at the last, and that the existence which had long been de
voted to the improvement, and often exposed for the safety of Athens, should have been willingly and obediently resigned when its services had ceased to be felt, and when an implicit submission at the present could not fail to furnish a triumphant and irrefragable proof of the upright sincerity that had ever influenced the past.
ται καὶ παιδεύσονται, μὴ ξυνόντος σοῦ αὐτοῖς ; οἱ γὰρ ἐπιτήδειοι οἱ σοὶ ἐπιμελήσονται αὐτῶν ; πότερον ἐὰν μὲν εἰς Θετταλίαν ἀποδημήσῃς, ἐπιμελήσονται 45 ἐὰν δὲ εἰς ̔́Αιδου ἀποδημήσῃς, οὐχὶ ἐπιμελήσονται, εἴ πέρ γέ τι ὄφελος αὐτῶν ἐστὶ τῶν σοι φασκόντων ἐπιτηδείων εἶναι; οἴεσθαί γε χρή.
§. 16. ̓Αλλ ̓, ὦ Σώκρατες, πειθόμενος ἡμῖν τοῖς σοῖς τροφεῦσι μήτε παῖδας περὶ πλείονος ποιοῦ μήτε τὸ ζῆν μήτε ἄλλο μηδὲν πρὸ τοῦ δικαίου, ἵνα εἰς ̓Αιδου ἐλθὼν ἔχῃς ταῦτα πάντα ἀπολογήσασθαι τοῖς ἐκεῖ ἄρχουσιν· οὔτε γὰρ ἐνθάδε (σοι φαίνεται ταῦτα πράττοντι ἄμεινον εἶναι οὐδὲ δικαιότερον οὐδὲ ὁσιώτερον, οὐδὲ ἄλλῳ τῶν σῶν οὐδενί, οὔτε ἐκεῖσε ἀφίζει · κομένῳ ἄμεινον ἔσται. ἀλλὰ νῦν μὲν ἠδικημένος ἄπει, ἐὰν ἀπίῃς, οὐχ ὑφ ̓ ἡμῶν τῶν νόμων ἀλλ ̓ ὑπ ̓ ἀνθρώπων· ἐὰν δέ ἐξέλθῃς οὕτως αἰσχρῶς ἀνταδικήσας τε καὶ ἀντικακουργήσας, τὰς σαυτοῦ ὁμολογίας τε καὶ ξυνθήκας͵ τὰς πρὸς ἡμᾶς παραβὰς καὶ κακὰ ἐργασία τη μενος τούτους οὓς ἥκιστα ἔδει, σαυτόν τε καὶ φίλους-καὶ πατρίδα καὶ ἡμᾶς, ἡμεῖς τέ σοι χαλεπανοῦμεν τὰ ζῶντι καὶ ἐκεῖ οἱ ὑπέτεροι ἀδελφοὶ οἱ ἐν ̔́Αιδου νόμοι οὐκ εὐμενῶς σε ὑποδέξονται, εἰδότες ὅτι καὶ ἡμᾶς ως Γεν ἐπεχείρησας ἀπολέσαι τὸ σὸν μέρος. ἀλλὰ μή σε πείσῃ Κρίτων ποιεῖν ἃ λέγει μᾶλλον ἢ ἡμεῖς. §. 17. Ταῦτα, ὦ φίλε ἑταῖρε Κρίτων, εὖ ἴσθι ὅτι
Med. c. 3. Matthiæ Gr. 496. 9. Steph. in marg. An hoc quidem non facies, sed, si hic (Athenis) ducentur, te superstite, melius educabuntur et instituentur, te cum illis non versante? tui enim necessarii illorum curam gerent.
Πότερον ἐὰν.] Ficinus appears to have read πότερον δὲ ἐὰν, approved by Fischer, rejected by Buttmann, as impairing the effect of the asyndeton, caused by omitting the adversative particle, as supr.
§. 16. Πρὸ τοῦ δικαίου.] Cf. c. 9. a med. πρὸ τοῦ ἀδικεῖν.
Οὔτε γὰρ ἐνθάδε.] Fur neither in
this life, fc. Ταῦτα πράττοντι, sc.
̓Αλλὰ νῦν μὲν.] Sc; now that he
̓Αδελφοὶ.] The Greek writers elegantly applied the terms ἀδελφοὶ and ἀδελφὰ τὸ things which were the same
or similar in character and kind.
Τὸ σὰν μέρος.] C. 11. supr. a med.