πάνυ γε πολλὰ καὶ εἰπὼν κτλ.
Sauppe places a comma after
πάνυ γε , but it suits the rapid movement of the dialogue better to take
πάνυ with
πολλά .
τί οὖν οὐ διηγήσω
. Literally ‘why didn't you relate’, i.e. ‘tell us at once’. So in
317D
τί οὖν—οὐ καὶ Πρόδικον καὶ Ἱππίαν ἐκαλέσαμεν
; This construction of
τί οὐ and
τί οὖν οὐ is common in animated conversational style, especially with the second person: e.g.
Gorg. 503B
τί οὐχὶ καὶ ἐμοὶ αὐτὸν ἔφρασας τίς ἐστιν
;=
φράσον ὅτι τάχιστα—οὐκ ἂν φθάνοις φράζων as Thompson remarks.
τὴν ξυνουσίαν
recalls
συγγεγονώς in l. 34. The continual use of the words
συνεῖναι, συγγίγνεσθαι, πλησιάζειν, ἰέναι ἐπί, ἐρᾶν and the like to denote the relation between learner and teacher in Plato's dialogues depends upon the conception of the philosophical impulse as
ἔρως : see
Symp. 210
.
ἐξαναστήσας τὸν παῖδα τουτονί
. The slave was doubtless in attendance on the Friend.
ἀκούητε
. From this, as well as from
ἡμεῖς and
ἀκούετε , it appears that the Friend was not the only listener.
διπλῆ ἂν εἴη ἡ χάρις
. The expression is almost proverbial: cf. (with Schneidewin on
Soph.
Phil. 1370
)
Eur.
Rhesus, 162-3
παντὶ γὰρ προσκείμενον κέρδος πρὸς ἔργω? τὴν χάριν τίκτει διπλῆν, and
Eur.
Suppl. 333-4
τῷδέ τ’ εἴρηκας καλῶς κἀμοί· διπλοῦν δὲ χάρμα γίγνεται τόδε.
ᾔει ἐπειγόμενος
. So BT: neither in the 3rd singular of such forms nor elsewhere do Plato's MSS. always avoid hiatus. Schanz (vol. XII, p. XV) would insert the
ν ἐφελκυστικόν in such forms before a vowel, unless a pause follows.
Ἱπποκράτης, ἔφην, οὗτος
. We have followed Heindorf in printing a full stop after
οὗτος . Heindorf (following Ficinus) correctly takes the words as an aside; Socrates recognises Hippocrates by his voice. The neuter comparative of
νέος regularly implies that the new is worse than the old: see on
Euthyphr. 2A
.
εἰ μὴ ἀγαθά γε
. Compare
Ar.
Knights, 186
μῶν ἐκ καλῶν εἶ κἀγαθῶν; μὰ τοὺς θεούς, εἰ μὴ ’κ πονηρῶν γεand Blaydes
in loc. The idiom originally meant ‘unless by
νεώτερα you mean
ἀγαθά ’, which would be a contradiction in terms, since
νεώτερον is
κακόν . Preceded by
οὐδέν it has come to mean little more than ‘except good’.
πρῴην
: see
309D
τρίτην γε ἤδη ἡμέραν .
ἑσπέρας γε
:
χθές is unnecessary, as the Athenians counted the interval between two sunsets as one day (Kroschel, referring to Varro,
ap. Gell.
Noct. Att. III. 2. 4).
ἐπιψηλαφήσας τοῦ σκίμποδος
. The
σκίμπους was a low stool or bed. According to a scholiast on
Ar.
Clouds, 254
, the word means properly a ‘lame stool’ (
χωλὸν κραββάτιον ) and is connected with
σκιμπάζειν =
χωλαίνειν. ἐπιψηλαφῶ is followed by the accusative where it does not (as here) contain the idea of search for, e.g. in
Rep. II. 360A
(
ἐπιψηλαφῶντα τὸν δακτύλιον ).
Οἰνόης
. Oenoe (probably = the Wine-country) was a
δῆμος in the
φυλὴ Ἱπποθοωντίς , near Eleutherae, on the road to Thebes. The slave had endeavoured to escape across the frontier into Boeotia. There was another
δῆμος of the same name near Marathon, belonging to the
φυλὴ Αἰαντίς .
ἐπειδὴ δὲ ἦλθον
. For this sense of
ἔρχομαι (‘come back’) Heindorf quotes Lysias
ὑπὲρ Μαντιθέου § 4
ἀλλ’ ἤλθομεν πρὶν τοὺς ἀπὸ Φυλῆς εἰς τὸν Πειραιᾶ κατελθεῖν πρότερον πένθ’ ἡμέραις .
ἀδελφός
. So (not
ἁδελφός ) the MSS. The article is not rarely omitted with names denoting relation, as we usually omit it with ‘father’ and ‘mother’. See Kühner's
Griechische Grammatik, 11, 522. The force of
ἔτι is ‘late though it was’.
δέ is commonly omitted after
ἔπειτα and
εἶτα : so below,
350D
πρῶτον μὲν γάρ—ἔπειτα ;
Symp. 211A
πρῶτον μὲν ἀεὶ ὄν—ἔπειτα οὐ τῇ μὲν καλόν, τῇ δ’ αἰσχρόν.
πόρρω τῶν νυκτῶν
. The plural is idiomatic: cf.
Symp. 217D
διελεγόμην ἀεὶ πόρρω τῶν νυκτῶν ;
Ar.
Clouds, 2
ὦ Ζεῦ βασιλεῦ τὸ χρῆμα τῶν νυκτῶν ὅσον. So
μέσαι νύκτες for ‘midnight’.
In quibus loquendi formulis remarks Heindorf ‘
νύκτες horas nocturnas denotant’.
ὁ ὕπνος ἀνῆκεν
is modelled on Homer (e.g.
Il. II. 71
ἐμὲ δὲ γλυκὺς ὕπνος ἀνῆκεν), but Plato gives a different turn to
ἀνῆκεν by adding
ἐκ τοῦ κόπου , where
ἐκ is ‘from’, not ‘after’ (as Stallbaum thinks). Note presently that
οὕτω to introduce the apodosis after participles is especially common in Plato: cf. below,
314C
326D
ἀνδρείαν.
ἀνδρεῖοςoccurs in much the same sense in
Meno, 81D
οὐδὲν κωλύει—τἄλλα πάντα αὐτὸν ἀνευρεῖν, ἐάν τις ἀνδρεῖος ᾗ καὶ μὴ ἀποκάμνῃ ζητῶν. σοίis emphatic and should therefore be accented, like
σέ in l. 28.
ἀδικεῖ.
ἀδικεῖνis often used of a past injury because the injury is regarded as continuing till atonement is made: see on
Crito, 50C
.
ἂν αὐτῷ διδῷς ἀργύριον καὶ πείθῃς ἐκεῖνον
. For the variation of pronouns cf.
Euthyphr. 14D
ἀλλά μοι λέξον τίς αὕτη ἡ ὑρηπεσία ἐστί τοῖς θεοῖς; αἰτεῖν τε φὴ|ς αὐτοὺς καὶ διδόναι ἐκείνοις; above,
309B
and below,
318C
The change is most frequent where the second pronoun is different in case from the first: cf. Classen on Thuc. I. 132. 5. Cobet ejects the words
καὶ πείθῃς ἐκεῖνον , but they are supported by the parallel expression of
311D
ἂν μὲν ἐξικνῆται τὰ ἡμέτερα χρήματα καὶ τούτοις πείθωμεν αὐτόν .
ὦ Ζεῦ καὶ θεοί
: i.e.
καὶ οἱ ἄλλοι θεοί . The exclamation is common: see Blaydes on
Ar.
Plutus, I
.
ἐν τούτῳ εἴη
. Cf.
354E
and
356D
εἰ οὖν ἐν τούτῳ ἡμῖν ἦν τὸ εὖ πράττειν .
οὔτε τῶν φίλων
. The English idiom would lead us to expect
οὔτε τῶν τῶν φίλων : but in Greek the double article is avoided by substituting ‘my friends’ for ‘my friends' property’. Analogous is the usage known as
comparatio compendiaria, e.g.
κόμαι Χαρίτεσσιν ὁμοῖαι (
Il. XVII. 51
), where ‘the Graces’ is put for ‘the Graces' hair’.
ἀλλ’ αὐτὰ ταῦτα
. See on
Apol. 23B
.
ταῦτα =
διὰ ταῦτα is frequent in Plato and Aristophanes.
ὅτε τὸ πρότερον ἐπεδήμησεν
. Probably about 445 B.C., if the date of action of the dialogue is 433-432. (See Introduction p. xxxiii.) Protagoras went to Thurii in 443 B.C., being charged by Pericles to draw up a code of laws for the new colony.