96 ΠΛΑΤΩΝΟΣ obj modest. assertin λώσεως καὶ δόξης καὶ παίδων της μη ὡς ἀληθῶς Eon or b ΚΡ. Καλῶς μέν μοι δοκεῖς λέγειν, ὦ Σώκρατες, Μὴ ὡς ἀληθῶς.] The imperative ὅρα is understood in μὴ here and infr. μὴ οὐδὲν ἄλλο: Vide ne aliud nihil considerandum sit—μὴ οὐ δέμ: Vide, ne nulla ne mortis quidem habenda sit γαιο. STEPH. his, ratio esse evincet amare.” Χρήματα τελοῦντες.] lt is to be observed that τελειν is applied with propriety to χρήματα only ; χάριν ἔχειν, and χάριν εἰδέναι oι προσειδέναι, also χάριν ἀποδιδόναι and ἐκτίνειν are usual forms, but not χάριν τελεῖν. It should have been written χρήματα τελοῦντες καὶ χάριτας προσειδότες; Cf. Apol. Socr. c. 4. init. The Greek writers, however, not unfrequently accommodated the same verb to several nouns, to one only of which it should have been joined, but at the same time, in a sense so extended, that it contained the force of the verbs which belonged properly to the other nouns. This practice originated with the Hebrews, by whom it was transmitted to the Greeks, and so to the Latins. Cf. Cic. pro. Arch. 3. "Quorum alter res ad scribendas maximas, alter, cum res gestas, tum etiam studium, atque aures adhibere posset.” Σκέμματα.] i. q. σκέψεις supr. Ο λόγος οὕτως αἱρεῖ.] Quum res, Κἂν φαινώμεθα ἄδικα, κ. τ. λ.] i. e. And if we should so appear to act unjustly, observe that we are not to take into account the death that must result from our remaining and keeping quiet here, nor any other suffering whatever, in preference to the injustice of the act; [i. e. should we accomplish our es ει a pass 97 ΣΩ. Σκοπῶμεν, ὦ γαθέ, κοινῇ, καὶ εἴ πῃ ἔχεις ἀντιλέγειν ἐμοῦ λέγοντος, ἀντίλεγε καί σοι πείσομαι· εἰ δὲ μή, παυσαι ἤδη, ὦ μακάριε, πολλάκις μοι air imp λέγων τὸν αὐτὸν λόγον, ὡς χρὴ ἐνθένδε ἀκόντων Αθηναίων ἐμὲ ἀπιέναι, ὡς ἐγὼ περὶ πολλοῦ ποιοῦ μαι πεῖσαι σε ταῦτα πράττειν, ἀλλὰ μὴ ἄκοντος. ὅρα δὲ δὴ τῆς σκέψεως τὴν ἀρχήν, ἐάν σοι ἱκανῶς λέγη ται, καὶ πειρῶ ἀποκρίνεσθαι τὸ ἐρωτώμενον, ᾗ ἂν μάλιστα οἴῃ, ΚΡ. ̓Αλλὰ πειράσομαι. Προπη §. 10. ΣΩ. Οὐδενὶ τρόπῳ φαμὲν ἑκόντας ἀδικη τέον εἶναι, ἢ τινὶ μὲν ἀδικητέον τρόπῳ, τινὶ δὲ οὔ; ἢ οὐδαμῶς τό γε ἀδικεῖν οὔτε ἀγαθὸν οὔτε καλόν, ὡς πολλάκις ἡμῖν καὶ ἐν τῷ ἔμπροσθεν χρόνῳ ὡμολο γήθη; ὅ περ καὶ ἄρτι ἐλέγετο. ἢ πᾶσαι ἡμῖν ἐκεῖναι αἱ πρόσθεν ὁμολογίαι ἐν ταῖσδε ταῖς ὀλίγαις ἡμέραις ἐκκεχυμέναι εἰσί, καὶ πάλαι, ὦ Κρίτων, ἄρα τηλικοί cape.] Παραμένειν, manere in vinculis neque inde aufugere. STALL. It is properly applied to faithful slaves, παραμόνοι, opp. to ἀποδιδράσκοντες. Ὡς ἐγὼ περὶ πολλοῦ.] Commenta tors have varied considerably in their explanations of this passage, of which they severally propose such emendations as may best accord with their own views. The text as it stands is interpreted accurately by Stallbaum: Magni æstimo te mihi iterum iterumque persuadere conari, ut id agam, h. e. ut fugam capessam, modo ne me invito hoc facias, i. e. more fully, generosam tuam amicitiam, qua fit, ut mihi hoc consilium identidem suadeas (the aorist being expressive of an action repeated) utique plurimi facio, sed noli hoc committere, ut meæ ipsius voluntati ac sententiæ nihil tribuas, quum ego soleam non rerum externarum momentis commoveri, sed solius veritatis virtutisque rationibus. Socrates attached a due importance to the benevolent efforts of his faithful friend, but he could not allow himself to be persuaded against his own conviction, ἀλλὰ μὴ [μού] ἄκοντος, which being not at all likely to be overcome by the arguments of Crito, he begs pas of him to resign the vain attempt. So ̓Αποκρίνεσθαι τὸ ἐρωτώμενον.] See Cf. Plat. Repub. 7. p. 520. D. καταβα- abjecta sunt. STALL. Jacobs elegantly Н δε γέροντες ἄνδρες πρὸς ἀλλήλους σπουδῇ διαλεγόμενοι ἐλάθομεν ἡμᾶς αὐτοὺς παίδων οὐδὲν διαφέροντες ; ἢ παντὸς μᾶλλον οὕτως ἔχει, ώς περ τότε ἐλέγετο ἡμῖν; εἴτε φασὶν οἱ πολλοὶ εἴτε μή, καὶ εἴτε δεῖ ἡμᾶς ἔτι τῶνδε χαλεπώτερα πάσχειν εἴτε καὶ πραότερα, ὅμως τό γε ἀδικεῖν τῷ ἀδικοῦντι καὶ κακὸν καὶ αἰσχρὸν τυγχάνει ὂν παντὶ τρόπῳ; φαμὲν ἢ οὔ; ΚΡ. Φαμέν. ΣΩ. Οὐδαμῶς ἄρα δεῖ ἀδικεῖν. ΚΡ. Οὐ δῆτα. ΣΩ. Οὐδὲ ἀδικούμενον ἄρα ἀνταδικεῖν, ὡς οἱ πολλοὶ οἴονται, ἐπειδή γε οὐδαμῶς δεῖ ἀδικεῖν. ΚΡ. Οὐ φαίνεται. ΣΩ. Τί δαὶ δή; κακουργεῖν δεῖ, ὦ Κρίτων, ἢ οὔ; ΚΡ. Οὐ δεῖ δή που, ὦ Σώκρατες. ΣΩ. Τί δέ; ἀντικακουργεῖν κακῶς πάσχοντα, ὡς οἱ πολλοί φασι, δίκαιον ἢ οὐ δίκαιον ; ΚΡ. Οὐδαμῶς. ΣΩ. Τὸ γάρ που κακῶς ποιεῖν ἀνθρώπους τοῦ ἀδικεῖν οὐδὲν διαφέρει. ΚΡ. ̓Αληθῆ λέγεις. ΣΩ. Οὔτε ἄρα ἀνταδικεῖν δεῖ οὔτε κακῶς ποιεῖν οὐδένα ἀνθρώπων, οὐδ ̓ ἂν ὁτιοῦν πάσχῃ ὑπ ̓ αὐτῶν. redundant, but contrasts more strongly with παίδων seq. Cf. Apol. Socr. c. 23. τηλικόνδε ὄντα. c. 27. τηλικῷδε ἀνθρώπῳ. Παντὸς μᾶλλον.] Unquestionably, beyond all doubt : a particularly emphatic affirmation. Cf. in Phæd. c. 17. c. 56. Όμως τό γε ἀδικεῖν.] So, in Gorg. p. 469. when Socrates is asked by Callicles; σὺ ἄρα βούλοιο ἂν ἀδικεῖσθαι μᾶλλον ἢ ἀδικεῖν, he makes answer: βουλοίμην μὲν ἂν ἔγωγε οὐδέτερα· εἰ δ' ἀναγκαῖον εἴη ἀδικεῖν ἢ ἀδικεῖσθαι, ἑλοίμην ἂν μᾶλλον ἀδικεῖσθαι, ἢ ἀδι κεῖν. Ὡς οἱ πολλοὶ οἴονται.] Cf. Archil. apud Theophil. ad Autolyc. ii. 37. ἓν δ' ἐπίσταμαι μέγα, τὸ κακῶς τι δρῶντα δεινοῖς ἀνταμείβεσθαι κακοῖς. Solen, in Brunck. Poet. Gnom. p. 73. εἶναι δὲ γλυκὺν ὧδε φίλοις, ἐχθροῖσι δὲ πικρόν· τοῖσι μὲν αἰδοῖον, τοῖσι δὲ δεινὸν ἰδεῖν. Fragm. Eurip. ap. Valcken. Ρ. 157. ἐχθρὸν κακῶς ὁρᾶν ἀνδρὸς ἡγοῦμαι μέρος. That such was the opinion of the vulgar can be proved by many ancient authorities, forbearance having been commonly deemed inconsistent with fortitude. Οὐδ ̓ ἂν ὁτιοῦν πάσχῃ.] Si vel marimis et gravissimis injuriis efficiatur. STALL. Euseb. Theodoret. πάσχῃ τις υπ. Ficinus reads πάσχης, passus fueris, but it is more correctly taken in the person of κακῶς πάσχοντα preced., besides that it refers to the indefinite subject of the infinitive ἀνταδικεῖν. καὶ ὅρα, ὦ Κρίτων, ταῦτα καθομολογῶν, ὅπως μὴ παρὰ δόξαν ὁμολογῇς. οἶδα γὰρ ὅτι ὀλίγοις τισὶ ταῦτα καὶ δοκεῖ καὶ δόξει. οἷς οὖν οὕτω δέδοκται καὶ οἷς μή, τούτοις οὐκ ἔστι κοινὴ βουλή, ἀλλ' ἀνάγκη τούτους ἀλλήλων καταφρονεῖν, ὁρῶντας τὰ ἀλλήλων βουλεύματα. σκόπει δὴ οὖν καὶ σὺ εὖ μάλα, πότερον κοινωνεῖς καὶ ξυνδοκεῖ σοι καὶ ἀρχώμεθα ἐντεῦθεν βουλευόμενοι, ὡς οὐδέποτε ὀρθῶς ἔχοντος οὔτε τοῦ ἀδικεῖν οὔτε τοῦ ἀνταδικεῖν οὔτε κακως, πάσχοντα και τωνίων ἀμύνεσθαι ἀντιδρῶντα κακῶς· ἢ ἀφίστασαι καὶ οὐ κοινωνεῖς τῆς ἀρχῆς; ἐμοὶ μὲν γὰρ καὶ πάλαι οὕτω καὶ νῦν ἔτι δοκεῖ· σοὶ δ ̓ εἴ πῃ ἄλλῃ δέδοκται, λέγε καὶ δίδασκε. εἰ δὲ ἐμμένεις τοῖς πρόσθεν, τὸ μετὰ τοῦτο ἄκουε. ΚΡ. ̓Αλλ ̓ ἐμμένω τε καὶ ξυνδοκεῖ μοι· ἀλλὰ λέγε. (following) sem ΣΩ. Λέγω δὴ αὖ τὸ μετὰ τοῦτο, μᾶλλον δ' ἐρωτῶ. πότερον ἃ ἄν τις ὁμολοχήσῃ τῷ δίκαια ὄντα ποιητέον. ^. ἢ ἐξαπατητέον ; ΚΡ. Ποιητέον. §. 11. ΣΩ. Ἐκ τούτων δὴ ἄθρει. ἀπιόντες ἐνθένδε ἡμεῖς μὴ πείσαντες τὴν πόλιν πότερον κακῶς τινὰς ποιοῦμεν, καὶ ταῦτα οὓς ἥκιστα δεῖ, ἢ οὔ; καὶ ἐμμέ νομεν οἷς ὡμολογήσαμεν δικαίοις οὖσιν ἢ οὔ; Matthiæ Gr. 205. 2. For an analysis of the principle deprecated by Socrates as supr. see Dr. Brown's Philosophy of the Human Mind, sect. 63. and Dugald Stewart, Philos. of the Active and Moral Powers of Man, c. 3. sec. 6. Βουλεύματα.] i. q. σκέψεις and σκέμματα, c. 9. supr. Οὔτε κακῶς πάσχοντα.] i. e. Nor that one who is ill-used should revenge himself, requiting evil for evil. Ficinus incorrectly refers ἀντιδρῶντα κακῶς το the aggressor. Τῆς ἀρχῆς.] The principle: disputationis principium. STALL. Τὸ μετὰ τοῦτο.] The conclusion deduced from the principle, as supr. ̓Αλλὰ λέγε, omitted by Ficinus, but incorrectly, as appears from λέγω δὴ αὖ τὸ μετὰ τοῦτο seq. §. 11. Εκ τούτων δὴ ἄθρει.] h. e. jam si hæc vera sunt, nefas esse lædere quenquam ullo modo, vide quid inde sequatur. STALL. Μὴ πείσαντες τὴν πόλιν.] i. q. ἀκόντων ̓Αθηναίων, οι μὴ ἀφιέντων Αθηναίων, c. 9. supr. Οἷς ὡμολογήσαμεν.] h. e. de quibus ut justis et aquis nobis cum civitate con venit. STALL. ΚΡ. Οὐκ ἔχω, ὦ Σώκρατες, ἀποκρίνασθαι πρὸς ὁ ἐρωτᾷς· οὐ γὰρ ἐννοῶ. ΣΩ. ̓Αλλ ̓ ὧδε σκόπει. εἰ μέλλουσιν ἡμῖν ἐνθένδε λυμένου, ὃς τὰς δίκας τὰς δικαιοσας προστάττει ̓Αποδιδράσκειν.] This term was ge nerally applied to fugitive slaves, but its harshness is qualified by εἴθ ̓ ὅπως δεῖ ὀνομάσαι τοῦτο, h. e. vel quo alio nomine istud nobis appellandum erit. STALL. Ελθόντες οἱ νόμοι.] This beautiful passage has been imitated by Cicero, in Catil. i. 7. “ Patriamquæ tecum, Catilina, sic agit et quodam modo tacita loquitur, &c." Cf. Euvres de Frederic 11. iii. p. 54. "Que pourroient répondre ces cœurs tiédes et lâches-si la patrie personifiée se présentoit subitement devant eux, est leur tenoit à peu près ce langage, &c." BEST. Quintilian, ix. 2. observes on the effects of this figure προσωποποίια : “ Mire quum variant orationem, tum excitant-urbes etiam populique vocem accipiunt." Τὸ κοινὸν τῆς πόλεως.] i. q. Σύμπασα ἡ πόλις, universa civitas. Xen. Cyrop. τὸ Περσῶν κοινὸν, Persarum civitas universa. Fisch. Cf. Cic. Verr. ii. 46. 63. “ Commune Siciliæ," i. e. Sicilia universa; Siculi omnes. V. Cousin, La République elle méme. ̓Αλλο τι ἢ τούτῳ τῷ ἔργῳ.] See Apol. Socr. c. 12. init. and Matthia Gr. s. 487.9. Τὸ σὸν μέρος.] i. q. καθ' ὅσον δύνασαι, c. 12. infr.. Εἶναι.] i. q. σῶν εἶναι, σταθῆναι, Mark, iii. 24. opp. to ἀνατετράφ. infr. To continue, to exist; Cf. Cic. de Off. i. 12. 38. “ bellum gerebatur, uter esset, non uter imperaret.”—Μὴ ἀνατετράφ θαι, h. e. neque eversam jacere. STALL. Αἱ γενόμεναι δίναι.] Sc. αἱ δίκαι δικασθεῖσαι, infr. judicia e legibus facta, judicata. STALL. V. Cousin; les jugemens rendus. Τούτου τοῦ νόμου.] See Robinson's Grec. Antiq. c. xxx. extr. Demosthenes commends this law, Orat. adv. Timocrat. p. 782. Τὰς δίκας καὶ τὰς διαίτας, ὅσαι ἐγένοντο ἐπὶ τοῖς νόμοις ἐν δημοκρατουμένη πόλει κυρίας εἶναι. "Οτι Ηδίκει γὰρ ἡμᾶς ἡ πόλις.] The particle or is used when the very words of the speaker are quoted in oratione recta, whereas these in other languages can be only quoted in the way of narrative. Matthiæ Gr. s. 624. b. Heindorf preferred ὅτι ἀδικεῖ γὰρ, &c., however Socrates is not speaking in general terms of the injustice of the state, but in reference to his own peculiar case, as appears from καὶ οὐκ ὀρθῶς τὴν δίκην ἔκρινε, seq. The latter verb Buttmann correctly understands as the aorist. Stallbaum explains the passage: Enimvero injuste nobiscum civitas agebat, quum nos |