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θεύδεις· καὶ ἐπίτηδές σε οὐκ ἤγειρον, ἵνα ὡς ἥδιστα διάγης. καὶ πολλάκις μὲν δή σε καὶ πρότερον ἐν παντὶ τῷ βίῳ εὐδαιμόνισα τοῦ τρόπου, πολὺ δὲ μάλιστα ἐν τῇ νῦν παρεστώσῃ ξυμφορᾷ, ὡς ῥᾳδίως αὐτὴν καὶ πράως φέρεις.
ΣΩ. Καὶ γὰρ ἄν, ὦ Κρίτων, πλημμελὲς εἴη ἀγανακτεῖν τηλικοῦτον ὄντα, εἰ δεῖ ἤδη τελευτᾷν.
ΚΡ. Καὶ ἄλλοι, ὦ Σώκρατες, τηλικοῦτοι ἐν τοιαύταις ξυμφοραῖς ἁλίσκονται, ἀλλ ̓ οὐδὲν αὐτοὺς ἐπιλύεται ἡ ἡλικία τὸ μὴ οὐχὶ ἀγανακτεῖν τῇ παρούσῃ τύχῃ.
ΣΩ. Ἔστι ταῦτα. ἀλλὰ τί δὴ οὕτω πρῷ ἀφῖξαι ; ΚΡ. ̓Αγγελίαν, ὦ Σώκρατες, φέρων χαλεπήν, οὐ σοί, ὡς ἐμοὶ φαίνεται, ἀλλ ̓ ἐμοὶ καὶ τοῖς σοῖς ἐπιτη
γενναίως ἐτελεύτα; c. 38. a med. ὡς ἡδέως καὶ εὐμενῶς, &c. Matthiæ Gr. s. 480. Obs. 3.
"Ινα ὡς ἥδιστα διάγῃς.] The conjunctive is frequently used after ἵνα, ὅπως, ὄφρα, and ὡς, although the preceding verb be in the time past, when the verb which depends upon the conjunction denotes an action which is continued to the present time; e. g. Iliad. έ. 127. ἀχλὺν δ ̓ αὐτοί ἀπ ̓ ὀφθαλμῶν ἕλον, ἣ πρίν ἐπῆεν, Οφρ' εὖ γινώσκῃς ἠμὲν θεὸν, ἠδὲ καὶ ἄνδρα, because at the time at which Minerva is speaking, γινώσκειν is a consequence still continuing of the past action, ἀφαιρεῖν ἀχλύν. Matthiæ Gr. s. 518. 1.—τὸν βίον must be understood to διάγῃς: Cf. Persius, v. 139. "Contentus perages, si vivere cum Jove tendis."
morte indig. v. Herm. ad Viger. n. 265. p. 772. Stephens, following Ficinus, reads τοῦ μή οὐχὶ ἀγανακ. But the correction is superfluous: in its primary sense, ἐπιλύεσθαι, referring to ἁλίσκεσθαι preced. signifies to loose, or unbind, thence to concede or allow; a meaning omitted in Stephens’Thes. Ling. Græc., but taken by Phavorinus from Suidas : Επιλυομένου, i. e, συγχωροῦντος, whence τὸ μὴ οὐχὶ ἀγ. may be taken as an accusative. Tr. But not in any degree does old age admit of their feeling no sense of annoyance at their present distress. Cf. Herod. 5. 101. τὸ μὴ λεηλατῆσαι σφέας ἔσχε τόδε. See Matthiæ Gr. s. 543. Obs. 2. Buttmann proposes οὐδὲν αὐτοῖς ἐπιλ. as the verb taken in the sense assigned by Suidas supr. might better govern a dative, and in the case of such a trifling variation in the reading as between αὐτοῖς and αὐτοὺς in the text, the authority of the best copies should be of little weight.
*Εστι ταῦτα.] i. q. c. 4. ταῦτα μὲν δὲ οὕτως ἐχέτω, and εἶεν elsewhere. So Cic. Læl. ii. “ sunt ista.”— ̓Αλλὰ τί δὴ, h. e. sed ut ad superiora revertar, cur tandem, fc. STALL.
Τοῖς σοῖς ἐπιτηδείοις.] The friends and disciples of Socrates, who are frequently so designated, cc. 3. 5. 6. 15. Phædon. c. 2.
δείοις πᾶσι καὶ χαλεπὴν καὶ βαρεῖαν, ἣν ἐγώ, ὡς ἐμοὶ δοκῶ, ἐν τοῖς βαρύτατ ̓ ἂν ἐνέγκαιμι.
ΣΩ. Τίνα ταύτην ; ἢ τὸ πλοῖον ἀφῖκται ἐκ Δήλου, *· οὗ δεῖ ἀφικομένου τεθνάναι με ;
ΚΡ. Οὔ τοι δὴ ἀφίκται, ἀλλὰ δοκεῖ μέν μοι ἥξειν τήμερον ἐξ ὧν ἀπαγγέλλουσιν ἥκοντές τινες ἀπὸ Σουνίου καὶ καταλιπόντες ἐκεῖ αὐτό. δῆλον οὖν ἐκ τούτων τῶν ἀγγέλων ὅτι ἥξει τήμερον, καὶ ἀνάγκη δὴ ἐσαύριον ἔσται, ὦ Σώκρατες, τὸν βίον σε τελευτᾷν.
§. 2. ΣΩ. ̓Αλλ ̓, ὦ Κρίτων, τύχῃ ἀγαθῇ. εἰ ταύτῃ τῇ τοῖς θεοῖς φίλον, ταύτῃ ἔστω. οὐ μέντοι οἶμαι ἥξειν αὐτὸ τήμερον.
ΚΡ. Πόθεν τοῦτο τεκμαίρει;
ΣΩ. Οὐ τοίνυν τῆς ἐπιούσης ἡμέρας οἶμαι αὐτὸ ἥξειν, ἀλλὰ τῆς ἑτέρας.
Ἐν τοῖς βαρύτατα.] _ h. e. ἐν τοῖς
Τίνα ταύτην.] Intel. φερέις, h. e.
Εξ ὧν ἀπαγγέλλουσιν.] i. e. q. ἐκ
Σουνίου.] A promontory of Attica, looking towards the Cyclades. Odys, γ', 278. Σούνιον ἱρὸν—ἄκρον ̓Αθηνῶν. Strab. ix. p. 598. τὸ τῆς ̓Αττικῆς ἄκρον. now C. Colonna.
§. 2. Τύχῃ ἀγαθῇ.] _ h. e. quod bene
Ταύτῃ.] Οὕτως, τούτῳ τῷ τρόπῳ.
Ὑστεραίᾳ—ἢ ᾖ.] Lit. I must die on
τεκμαίρομαι δὲ ἔκ τινος
ἢ being used on account of the comparative signification of ύστεραίᾳ. Cf. Sympos. p. 173. A. τῇ ὑστεραίᾳ ἢ ᾖ τὰ ἐπινίκια ἔθυεν αὐτός τε καὶ οἱ χορευταί.
Γέ τοι δὴ.] These particles are to be taken in an affirmative sense, but with restrictions. See Seag. Viger. viii. s. 4. 6.—Οἱ τούτων κύριοι. The eleven, Αpol. Socr. c. 28., who took charge of prisoners, and superintended the punishment of the condemned, as expressed by τούτων, such matters, supr.
Τῆς ἐπιούσης ἡμέρας.] Thom. Μag. and Phavor. Τῷ ἐπιούσῃ ἐρεῖς, οὐ προσθεὶς τὸ ἡμέρᾳ· τῆς ἐπιούσης δὲ ἡμέρας.
̓Αλλὰ τῆς ἑτέρας.] but the day after. Ολίγον πρότερον.] i. e. Which I saw this very night a little before you arrived: consequently after midnight, when the ancients supposed that dreams were true. Cf. Horat. Sat. i. 10. 33. "Quirinus Post mediam noctem visus quum somnia vera."
ἐνυπνίου ὃ ἑώρακα ὀλίγον πρότερον ταύτης τῆς νυκ-
ΣΩ. Εδόκει τίς μοι γυνὴ προσελθοῦσα καλὴ καὶ εὐειδής, λευκὰ ἱμάτια ἔχουσα, καλέσαι με καὶ εἰπεῖν Ω Σώκρατες, ἤματί κεν τριτάτῳ Φθίην ἐρίβωλον
and mis apt. (see.
ΚΡ. Ως ἄτοπον τὸ ἐνύπνιον, ὦ Σώκρατες.
ΣΩ. Ἐναργὲς μὲν οὖν, ὥς γ ̓ ἐμοὶ δοκεῖ, ὦ Κρίτων. §. 3. ΚΡ. Λίαν γε, ὡς ἔοικεν. ἀλλ ̓ ὦ δαιμόνιε Σώκρατες, ἔτι καὶ νῦν ἐμοὶ πείθου καὶ σώθητι, ὡς ἐμοί, ἐὰν σὺ ἀποθάνῃς, οὐ μία ξυμφορά ἐστιν, ἀλλὰ
παράδοξον, Thom. Μag. -Εναργές, ̔Ως ἄτοπον—.] Ως θαυμαστὸν καὶ so clear, that there could be no mistake i. p. 4. Græv. ὄνειρος--ἐναργὴς οὕτως, as to its import. Cf. Lucian. Somn. tom. ὥστε μηδὲν ἀπολείπεσθαι τῆς ἀληθείας.
Κινδυνεύεις.] Κινδυνεύει. ἐγγίζει. be understood in the language of the viTim. Plat. Lex. So the Latins use peri-sion as the abode of Socrates after his deculum est, ne hoc ita sit, for parum abest, cease: v. Apol. Socr. c. 32. and to which quin ita sit. RUHNK. Εν καιρῷ τινι, per- his life was merely the passage. So Arisopportune : ἐν καιρῷ, opportune. FiscH. totle interpreted the dream of his friend ̓Εδόκει.] Δοκεῖν is used properly in Eudemus of Cyprus, to whom a youth of reference to dreams and visions: Eurip. remarkable beauty appeared, and told Iphig. Taur. v. 44. ἐδοξ ̓ ἐν ὕπνω. him that in five years more he should reOrest. v. 402. έδοξ' ἰδεῖν τρεῖς νυκτὶ turn home. Cic. Div. i. 25. Laert. ii. 35. προσφερεῖς κόρας. Those who appeared in dreams or visions were believed by θεῶν εἶπεν, ὅτι αὔριον τεθνήξῃ, ἢ Cf. Antonin. iv. 47. Ωσπερ εἴ τίς σοι the ancients to partake of the divine na- πάντως εἰς τρίτην. ture, and were therefore in general represented of a semblance more noble and imposing than human: Cf. Juvenal, 13. 221. “ Te videt in somnis: tua sacra et major imago Humana,” &c. Χen. Cyrop. viii. 7. κρείττων τις ἢ κατ' ἄνθρωπον. Dion. Cass. lv. 1. γυνὴ γὰρ τις μείζων, ἢ κατ ̓ ἀνθρώπου φύσιν. Tacit, Annal. xi. 21. "Species muliebris ultra modum humanum." Plin. vii. ep. 27. "Muliebris figura humana grandior pulchriorque.” So supr. καλὴ καὶ εὐείδης, beautiful in countenance, and graceful in mien. They were also said to be dressed in white, a sign that the dream was favourable: Plin. ibid. “ venerunt per fenestras in tunicis albis duo." Cf. Matth. xxviii. 3. τὸ ἔνδυμα--λευκὸν ὡσεὶ χιών. Mark, xvi. 5. John, xx. 12. Supr. λευκὰ, i. e. λαμπρὰ ἱμάτια έχουσα, clothed in robes of radiant white.
̓́Ηματι κεν τριτάτῳ.] Hom. Iliad. ί, 163. Phthia, a city of Thessaly, the birth-place of Achilles, where he tells Ulysses he hoped to arrive on the third day after his departure from Troy, is to
pear that Crito had made some previous ̓́Ετι καὶ νῦν.] It would hence apefforts to prevail upon Socrates to save himself by flight. Unless re may convey an allusion to the advice which Crito and others had formerly given upon the subject of the fine, v. Apol. Socr. c. 28. ̔Ως ἐμοί, κ. τ. λ., i. e. Since, if you die, besides my having lost a friend, such as I not one calamity only shall befal me; but never may obtain again, I shall, further, seem to many who do not thoroughly know both, to have neglected when I might have croach upon my wealth. Upon the conpreserved you, had I been willing to enstruction ὡς οἷος τ' ων σε σώζειν, κ.τ.λ. the terms in which it is to be supposed that Crito would be reproached for his apathy, see Matthiæ, Gr. s. 529. 5.
χωρὶς μὲν τοῦ ἐστερῆσθαι τοιούτου ἐπιτηδείου οἷον
ΣΩ. ̓Αλλὰ τί ἡμῖν, ὦ μακάριε Κρίτων, οὕτω τῆς τῶν πολλῶν δόξης μέλει; οἱ γὰρ ἐπιεικέστατοι, ὧν μᾶλλον ἄξιον φροντίζειν, ἡγήδονται αὐτὰ οὕτω την πεπρᾶχθαι ὡς περ ἂν πραχθῇ.
ΚΡ. ̓Αλλ ̓ ὁρᾷς δὴ ὅτι ἀνάγκη, ὦ Σώκρατες, καὶ τῆς τῶν πολλῶν δόξης μέλειν. αὐτα δὲ δῆλα τὰ παρόντα νυνὶ ὅτι οἷοί τ ̓ εἰσὶν οἱ πολλοὶ οὐ τὰ σμικρότατα τῶν κακῶν ἐξεργάζεσθαι, ἀλλὰ τὰ μέγιστα σχεδόν, ἐάν τις ἐν αὐτοῖς διαβεβλημένος ᾖ: patr
ΣΩ. Εἰ γὰρ ὤφελον, ὦ Κρίτων, οἷοί τε εἶναι οἱ πολλοὶ τὰ μέγιστα κακὰ ἐξεργάζεσθαι, ἵνα οἷοί τε ἦσαν αὖ καὶ ἀγαθὰ τὰ μέγιστα· καὶ καλῶς ἂν εἶχε
Ταύτης δόξα ἢ δοκεῖν.] And what more disreputable character could there be than thiis, namely [i], to appear to value money more than one's friends. The genitives τούτου, οὗ, which are governed by a comparative, are often followed by an explanation with, instead of the infinitive with the article. Matthiæ Gr. s. 450.
Αὐτὰ δὲ δῆλα.] Intell. εἶσι: the very
cation. Scap. Lex. in voc. Sape, δῆλov, esse dicitur, quod manifestum est adeo ut de eo constet.
Διαβεβλημένος.] i. e. qui est in odio et invidia vulgi, quem odit vulgus.
Εἰ γὰρ ὄφελον.] _A mode of expressing a wish, especially familiar with the poets; with the infinitive present of actions which should have taken place Matthiæ Gr. s. 513. but have not,
"Ινα οἷοί τε ἦσαν.] Quo efficere possent, etiam id quod non est in eorum potestate. STALL. ἵνα, ὡς, μή, (more rarely ὅπως,) are found very frequently with the indicative of a past tense of actions which should have happened but have not. Matthiæ Gr. s. 519. 6. Οἷος, and οἷός τε, able, is a shorter phrase for the equivalent and more regular τοιοῦτος ὥστε: τε being a remnant of the antique language, signifying
νῦν δὲ οὐδέτερα οἷοί τε οὔτε γὰρ φρόνιμον οὔτε ** δυνατοὶ ποιῆσαι, ποιοῦσι δὲ τοῦτο ὅ τι ἂν αφρως 1.4. ΚΡ. Ταῦτα μὲν δὴ οὕτως ἐχέτῳ· τάδε δέ, το μοντ
ὦ Σώκρατες, εἰπέ μοι. ἆρά γε μὴ ἐμοῦ προμηθεῖ καὶ τῶν ἄλλων ἐπιτηδείων, μή, ἐὰν σὺ ἐνθένδε ἐξέλθῃς, οἱ συκοφάνται ἡμῖν πράγματα παρέχωσιν ὡς σὲ ἐνθένδε ἐκκλέψασι, καὶ ἀναγκασθῶμεν ἢ καὶ πᾶσαν τὴν ἐκκλέπτω οὐσίαν ἀποβαλεῖν ἢ συχνὰ χρήματα, ἢ καὶ ἄλλο το
fere, as the Latin adjunct que. Seag. Viger. c. iii. 8. 1.
Τοῦτο ὅ τι ἂν τύχωσιν.] h. e. non rationem sequuntur sed cæcum quendam animi impetum. STALL. Cf. c. 5. init. ὅ τι ἂν τύχωσιν, τοῦτο πράξουσι. Protagor. p. 353. Α. ὅ τι ἂν τύχωσι, τοῦτο λέγουσι.
Αρά γε μὴ.] The difference between ἆρ ̓ οὐ and ἆρα μὴ is, that ἆρ ̓ οὐ, nonne, requires an affirmative answer, apa μὴ, num, negative, as apa does by itself; but un imparts some degree of dubiousness to the question, and that for the purpose, sometimes, of irony. Seag. Viger. c. viii. 4. 4.-Προμηθεῖ—the Attic form, as αἰσχύνει and ἐντρέπει.
c. 14. a med.
Οἱ συκοφάνται.] The proverbially litigious disposition of the Athenians, and the gross mismanagement of their government and judicature, gave birth to the evil which, with the name of sycoPHANCY, so peculiarly infested the state. The term συκοφάνται, which sometimes signifies false witnesses, but more properly denotes common barrators, derived ἀπὸ τοῦ τὰ σῦκα φαίνειν, was originally applied to those who gave information of clandestine exportation of figs; a law having been procured by some demagogue, apparently to gratify the populace at the expense of the landholders, which forbid the exporting of this plentiful production of the Attic soil. This law being allowed to continue in force, afforded ample occasion for the mean and malicious to make its attendant accusations, whether true or false, the screen of their invidious attacks upon the objects of their envy and dislike; whence the term sycophant came into
use as a general appellation for all vexatious informers, many of whom had but little hesitation in advancing their own interests, by preferring the most frivolous and unfounded charges. Cf. Lys. Δήμ. καταλύς. ἀπολογ. p. 171. Τούτων γὰρ (τῶν συκοφάντων) ἔργον ἐστὶ καὶ τοὺς μηδὲν ἡμαρτηκότας εἰς αἰτίαν καθιστάναι. ἐκ τούτων γὰρ ἂν μάλιστα χρηματίζειν. According to some authorities, the name originated from the numerous informations occasioned by a law which prohibited the stealing of figs. Mitford's Greece, iv. p. 25. sq. 77.78.
Boeckh asserts, that the prohibition of the export of figs did not exist in the times of which anything is known with certainty; all that occurs in the ancient writers upon this subject serving only to explain the meaning of the term sycophant. He supposes that if the ancients had possessed an account of any such law, that could be at all depended upon, they would not have spoken in a manner so vague and indefinite concerning the origin of the appellation, and conceives the account to be far most probable, which states that the sacred fig-trees were robbed of their fruit during a famine, and that the wrath of the gods having been felt in consequence of this sacrilege, accusations were brought against the suspected. Schol. Aristoph. Plut. 31. Boeckh, Pub. Econ. Athen. i. 59. 60.
Πράγματα παρέχωσιν.---πράγματα παρέχειν, molestiam alicui creare, negotium alicui facessere. STALL.
Ἢ καὶ πᾶσαν τὴν οὐσίαν, κ. τ. λ.] h. e. aut omnem adeo rem familiarem amittere, aut certe magnam partem opum