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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 αὐτ τὴν καὶ πράως φέρεις.

ΣΩ. Καὶ γὰρ ἄν, ὦ Κρίτων, πλημμελὲς εἴη ἀγα νακτεῖν 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 ἀφίξαι; 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 διάγης.] 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' αὖ τοι ἀπ ̓ ὀφθαλμῶν ἕλον, ἢ πρίν ἐπῆεν, Οφρ' εὖ γινώσκης ἡμὲν 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 διάγης: Cf. Persius, v. 139. "Contentus perages, si vivere cum Jove tendis."

Εὐδαιμόνισα του τρόπου.] Plat. Sympos. p. 194. C. . . . . τοὺς ἀνθρώπους εὐδαιμονίζειν τῶν ἀγαθῶν, ὧν ὁ θεὸς αὐτοῖς αἴτιος. Matthiæ Gr. s. 368. a. Cf. Virgil. Eneid. xi. 126. “ Justitiæne prius mirer belline laborum."Τρόπος, h. 1. sentiendi agendique ratio in ipsa vita conspicua; mores. STALL. · Πλημμελὲς εἴη.] It would be incon

gruous.

̓Αλλ ̓ οὐδὲν αὐτοὺς, κ. τ. λ.] Neque tamen senectus eos liberos reddit quod attinet at illud, ne morte non indignentur, STALL, or quo minus [τὸ μὴ οὐχὶ]

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 ἁλίστ κεσθαι 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 σφεας ἔσχε τόδε. See Matthia 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 trifing 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.

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επιουσι

δείοις πᾶσι καὶ χαλεπὴν καὶ βαρεῖαν, ἣν ἐγώ, ὡς ἐμοὶ δοκῶ, ἐν τοῖς βαρύτατ ̓ ἂν ἐνέγκαιμι.

ΣΩ. Τίνα ταύτην ; ἢ τὸ πλοῖον ἀφίκται ἐκ Δήλου, την οὗ δεῖ ἀφικομένου τεθνάναι με ;

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ΚΡ. Οὔ τοι δὴ ἀφίκται, ἀλλὰ δοκεῖ μέν μοι ἥξειν τήμερον ἐξ ὧν ἀπαγγέλλουσιν ἧκοντές 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 τελευταν.

§. 2. ΣΩ. ̓Αλλ ̓, ὦ Κρίτων, τύχῃ ἀγαθῇ. εἰ ταύτῃ τῇ τοῖς θεοῖς φίλον, ταύτῃ ἔστω. οὐ μέντοι οἶμαι ἥξειν αὐτὸ τήμερον.

V ΚΡ. Πόθεν τοῦτο τεκμαίρει;

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ΣΩ. Εγώ σοι ἐρῶ από χάρ που ὑστεραίᾳ δεῖ με ἀποθνήσκειν ἢ ᾗ ἂν ἔλθῃ τὸ πλοῖον.

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ΚΡ. Φασί γέ τοι δὴ οἱ τούτων κύριοι.

ΣΩ. Οὐ τοίνυν τῆς ἐπιούσης ἡμέρας οἶμαι αὐτὸ ἥξειν, ἀλλὰ τῆς ἑτέρας. τεκμαίρομαι δὲ ἔκ τινος

Ἐν τοῖς βαρύτατα.] h. e. ἐν τοῖς
φέρουσιν ἐγὼ βαρύτατα ἂν ἐνέγκ. See
Matthiæ Gr. s. 290.

Τίνα ταύτην.] Intel. φερεις, h. e.
τίς ἔστιν αὐτὴ ἡ ἀγγελία ἣν φέρεις.
Τὸ πλοῖον.] See in Phædon. c. 1.
Τοῦτο ἐστι τὸ πλοῖον, n.

Εξ ὧν ἀπαγγέλλουσιν.] i. e. q. ἐκ
τούτων ἢ ἀπαγγέλλουσι : secundum ea,
qua illi nuntiant. STALL. Cicer. Epist.
xvi. 22. " ex tuis epistolis."

Σουνίου.] Α promontory of Attica, looking towards the Cyclades. Odys. γ', 278. Σούνιον ἱρὸν ἄκρον ̓Αθηνῶν. Strab. ix. p. 598. τὸ τῆς ̓Αττικῆς ἀκρον. now C. Colonna.

§. 2. Τύχῃ ἀγαθῇ.] h. e. quod bene
feliciterque verlat. RAABE. Cf. Plaut.
Aul. iv. 10. 57. "quod bonum, faustum,
felix, fortunatumque sit."

Ταύτη.] Οὕτως, τούτῳ τῷ τρόπῳ.
Hesych.

Υστεραίᾳἢ ᾖ.] Lit. I must die on
the day later than (i. e. the day subse-
quent to) that on which the vessel arrives:

ἢ being used on account of the comparative signification of ὑστεραίᾳ. Cf. Sympos. p. 173. Α. τῇ ὑστεραίᾳ ἡ ἢ τὰ ἐπινίκια ἔθυεν αὐτός τε καὶ οἱ χορευ

ταί.

Γέ τοι δή.] 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, Apol. 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. Τῇ ἐπιούσῃ ἐρεῖς, οὐ προσθεὶς τὸ ἡμέρᾳ τῆς ἐπιούσης δὲ ἡμέ ρας.

̓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."

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ἐνυπνίου ὁ ἑώρακα ὀλίγον πρότερον ταύτης τῆς νυκ-
τός· καὶ κινδυνεύεις (ἐν καιρῷ τινὶ οὐκ ἐγεῖραί με.
ΚΡ. Ἦν δὲ δὴ τί τὸ ἐνύπνιον ;

well ad

ΣΩ. Εδόκει τίς μοι γυνὴ προσελθοῦσα καλὴ καὶ

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εὐειδής, λευκὰ ἱμάτια ἔχουσα, καλέσαι με καὶ εἰπεῖν το λευκό

Ω Σώκρατες, ἤματί κεν τριτάτῳ Φθίην ἐρίβωλον and mis apt. (soe.

ἵκοιο.

Phtha

ΚΡ. Ὡς ἄτοπον τὸ ἐνύπνιον, ὦ Σώκρατες.

ἀλλ ̓

ΣΩ. Εναργὲς 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

Κινδυνεύεις.] Κινδυνεύει. ἐγγίζει. Tim. Plat. Lex. So the Latins use periculum est, ne hoc ita sit, for parum abest, quin ita sit. RUHNK. Εν καιρῷ τινι, peropportune : ἐν καιρῷ, opportune. Fisch. Εδόκει.] Δοκεῖν is used properly in reference to dreams and visions: Eurip. Iphig. Taur. v. 44. έδοξ' ἐν ὕπνω. Orest. ν. 402. έδοξ' ἰδεῖν τρεῖς νυκτὶ προσφερεῖς κόρας. Those who appeared in dreams or visions were believed by the ancients to partake of the divine nature, 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. λευκά, i. e. λαμπρὰ ἱμάτια ἔχουσα, clothed in robes of radiant white.

Ηματι κεν τριτάτῳ.] Hom. Iliad. 1, 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

be understood in the language of the vision as the abode of Socrates after his decease: v. Apol. Socr. c. 32. and to which his life was merely the passage. So Aristotle interpreted the dream of his friend Eudemus of Cyprus, to whom a youth of remarkable beauty appeared, and told him that in five years more he should return home. Cic. Div. i. 25. Laert. ii. 35. Cf. Antonin. iv. 47. "Ωσπερ εἴ τίς σοι θεῶν εἶπεν, ὅτι αὔριον τεθνήξη, ἢ πάντως εἰς τρίτην.

Ὡς ἄτοπον—.] Ὡς θαυμαστὸν καὶ παράδοξον, Thom. Μag. Εναργές, so clear, that there could be no mistake as to its import. Cf. Lucian. Somn. tom. i. p. 4. Græv. ὄνειρος-ἐναργὴς οὕτως, ὥστε μηδὲν ἀπολείπεσθαι τῆς ἀλη θείας.

Ετι καὶ νῦν.] It would hence appear that Crito had made some previous efforts to prevail upon Socrates to save himself by flight. Unless rɩ 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.--Ὡς ἐμοί, κ. τ. λ., i. e. Since, if you die, not one calamity only shall befal me ; but besides my having lost a friend, such as I never may obtain again, I shall, further, seem to many who do not thoroughly know both, to have neglected when I might have preserved you, had I been willing to encroach upon my wealth. Upon the construction 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.

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χωρὶς μὲν τοῦ ἐστερῆσθαι τοιούτου ἐπιτηδείου οἷον
ἐγὼ οὐδένα μή ποτε ευρήσω, ἔτι δὲ και πολλοῖς
δόξω, οἱ ἐμὲ καὶ σὲ μὴ σαφῶς ἴσασιν, ὡς οἷός τ'
σε σώζειν, εἰ ἤθελον ἀναλίσκειν χρήματα, ἀμελῆσαι.
καί τοι τίς ἂν αἰσχίων εἴη ταύτης, δόξα, ἢ δοκεῖν
χρήματα περὶ πλείονος ποιεῖσθαι ἢ φίλους; οὐ γὰρ
πείθονται οἱ πολλοὶ ὡς σὺ αὐτὸς οὐκ ἠθέλησας ἀπιέ-
ναι ἐνθένδε ἡμῶν προθυμουμένων.

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ΣΩ. ̓Αλλὰ τί ἡμῖν, ὦ μακάριε Κρίτων, οὕτω τῆς τῶν πολλῶν δόξης μέλει; οἱ γὰρ ἐπιεικέστατοι, ὧν μᾶλλον ἄξιον φροντίζειν, φροντίζειν, ἡγήσονται αὐτὰ οὕτω πεπρᾶχθαι ώς 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 σχετ δόν, ἐάν τις ἐν αὐτοῖς διαβεβλημένος ή ρα

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 εἶχέτ

Ταύτης δόξα ἢ δοκεῖν.] And what more disreputable character could there be than this, 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. Obs. 2.

Οἱ πολλοὶ.] The many. i. e. the vulgar and illiterate, to which is opposed ἐπιεικέστατοι, infr. the wisest, most reasonable, or intelligent.

Αὐτὰ δὲ δῆλα.] Intell. εἶσι: the very circumstances of the immediate case are self-evident, that the many, &c. ὅτι οἷοι, κ. τ. λ. being subjoined in explanation of the preceding. Stephens, Forster, and Cornarius read δηλοῖ, which seems to have been also adopted by Ficinus. Fischer receives δῆλα, but in the sense οι δηλωτικά. Buttmann defends the reading as supr. in its ordinary signifi

cation. Scap. Lex. in voc. Sape, δῆ-
λov, esse dicitur, quod manifestum est
adeo ut de eo constet.

Διαβεβλημένος.] i. e. qui est in odio
et invidia vulgi, quem odit vulgus.
FISCH.

Εἰ γὰρ ὠφελον.] A mode of expressing a wish, especially familiar with the poets; with the infinitive present of actions which should have taken place but have not. Matthiæ Gr. s. 513. Obs. 3.

"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

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νῦν δὲ οὐδέτερα οἷοί τε· οὔτε γὰρ φρόνιμον οὔτε ἄφρονα δυνατοὶ ποιῆσαι, ποιοῦσι δὲ τοῦτο ὅ τι ἂν πρωτότ τύχωσιν. ώσι τω

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4. ΚΡ. Ταῦτα μὲν δὴ οὕτως ἐχέτω τάδε δέ, 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 ἐνοὐσίαν ἀποβαλεῖν ἢ συχνὰ χρήματα, ἢ καὶ ἄλλο το θένδε ἐκκλέψασι, καὶ ἀναγκασθῶμεν ἢ καὶ πᾶσαν τὴν ἐκκλέπτυ

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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. τι ἂν τύχωσιν, τοῦτο πράξουσι. Protagor. p. 353. Α. ὅ τι ἂν τύχωσι, τοῦτο λέγουσι.

'Αρά γε μή.] The difference between ἆρ ̓ οὐ and ἆρα μὴ is, that ἆρ ̓ οὐ, nonne, requires an affirmative answer, àpa μὴ, num, a negative, as ἆρα 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, 50 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. Τούτ των 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

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