κυβεύῃς τε καὶ κινδυνεύῃς
. Cobet rejects
τε καὶ κινδυνεύῃς , but Plato often puts metaphor and interpretation side by side. Cf. below
314B
ἐν αὐτῇ τῇ ψυχῇ λαβόντα καὶ μαθόντα (where Deuschle wrongly rejected
καὶ μαθόντα );
334D
σύντεμνέ μοι τὰς ἀποκρίσεις καὶ βραχυτέρας ποίει ;
Euthyd. 297C
πολὺ γάρ πού εἰμι φαυλότερος τοῦ Ἡρακλέους, ὃς οὐχ οἶός τε ἦν τῇ τε ὕδπᾳ διαμάχεσθαι, σοφιστπίᾳ οὔσῃ καὶ διὰ τὴν σοφίαν ἀνιείσῃ, εἰ μίαν κεφαλὴν ἀροτμηθείη τοῦ λόγου, ρολλὰς ἀντὶ τῆς μιᾶς, καὶ καπκίνῳ τινὶ ἑτέπῳ σοφιστῇ . . . ὃς ἐρειδὴ αὐτὸν ἐλύρει οὕτως ἐκ τοῦ ἐπ’ ἀριστερὰ λέγων καὶ δάκνων κτλ.;
Lach. 194C
χειμαζομένοις ὲν λόγῳ καὶ ἀποροῦσιν;
Theaet. 174C
εἰς φρέατά τε καὶ πᾶσαν ἀπορίαν ἐμπίπτων. See also note on
τοὺς τῶν νέων τὰς βλάστας διαφθείροντας in
Euthyphr. 3A
.
παρὰ τοῦ καπήλου καὶ ἐμπόρου
: so B. The
κάπηλος is put in the foreground as the most usual seller of
σιτία and
ποτά : the article is expressed only once, because the
κάπηλος and
ἔμπορος both belong to the same genus ‘merchants’: cf.
Hdt. IV. 71
τὸν οἰνοχόον καὶ μάγειρον καὶ ἱπποκόμον καὶ διήκονον καὶ ἀγγελιηφόρον κτλ. There is no sufficient ground for bracketing the words
παρὰ τοῦ καπήλου καὶ ἐμπόρου as is done by Schanz, nor for reading
παρά του (with T) and omitting
καπήλου καὶ ἐμπόρου , as Hermann did.
ἐν ἄλλοις ἀγγείοις
: i.e. other than our own bodies. Cf.
311E
τί ὄνομα ἄλλο γε λεγόμενον περὶ Πρωταγόρου ἀκούομεν
; It need not be implied that the body is itself an
ἀγγεῖον (viz. of soul), though the notion is not unplatonic, and kindred expressions are found in later philosophy, e.g. Marcus Aurel. X. 38
τὸ περικείμενον ἀγγειῶδες καὶ τὰ ὀργάνια ταῦτα τὰ περιπεπλασμένα (said of the body).
ἐν αὐτῇ τῇ ψυχῇ λαβόντα καὶ μαθόντα.
λαμβάνειν ἐν(not
εἰς ) as in
Rep. VII. 517A
εἴ πως ἐν ταῖς χερσὶ δύναιντο λαβεῖν;
Soph. 243C
ταὐτὸν τοῦτο πάθος εἰληφότες ἐν τῇ ψυχῇ. For
καὶ μαθόντα , which is explanatory of
ἐν αὐτῇ τῇ ψυχῇ λαβόντα , see note on
κυβεύῃς τε καὶ κινδυνεύῃς .
νέοι ὥστε τοσοῦτον
. Heindorf quotes Eur.
Andr. 80
γέρων ἐκεῖνος ὥστε σ’ ὠφελεῖν παρών , and points out that whereas
νεώτεροι ἢ ὥστε would deny altogether
ἡ τοῦ διελέσθαι δύναμις , the words
νέοι ὥστε are less strong;
nobis nonnisi iuvenilis quaedam facultas suppetit ad tantam rem diiudicandam . The best MSS. of Plato read
ταὐτόν, τοιοῦτον, τοσοῦτον , etc., in the great majority of cases rather than
ταὐτό , etc. Schanz (Preface to
Laws, p. vi) thinks it probable that Plato always used the forms in
‐ν . In inscriptions of Plato's time
τὸ αὐτό and
τὸ αὐτόν occur side by side, but apparently only
τοιοῦτον, τοσοῦτον . See Meisterhans,
Grammatik der Griechischen Inschriften
2 , p. 122.
Ἱππίας
. Hippias of Elis was one of the most accomplished and—if we may trust the Platonic writings—ostentatious of the Sophists. According to the
Hippias Maior (285B ff.) he claimed to be at home in all the learning of the day—in Astronomy, Geometry, Arithmetic, Philology, Music, Mythology, History and Archaeology. See Zeller's
Philosophie der Griechen, I
4 , 956 ff.
οἶμαι δὲ καὶ Πρόδικον τὸν Κεῖον
. Contrast
Crat. 402B
οἶμαι δὲ καὶ Ἡσίοδος. Either construction is admissible. Prodicus of Ceos is repeatedly mentioned in the Platonic writings. A fellow-citizen of the poet Simonides (below,
339E
, he professed like Gorgias and Hippias to educate young men (
Apol. 19E
,
Theages, 127E,
Rep. X. 600C
) and received very large sums in return for his instruction together with the gratitude of his pupils. On one occasion, when in charge of a political mission from Ceos, he is said to have won great reputation in the
βουλή at Athens for his conduct of public business, and to have given at the same time private lectures, which were popular and well paid (
Hipp. Maior, 282C). He laid great stress on the importance of using words in their correct sense (
ὀρθότης ὀνομάτων ): see below,
337A
358A
and
Euthyd. 277E
,
Charm. 163D,
Lach. 197D; cf. also
Phaedr. 267B
; but this was only taught (we are told) in his 50-drachma lecture; the impecunious Socrates had only paid one drachma and was not quite master of this subject (
Crat. 384B
). Socrates is fond of professing himself a pupil of Prodicus, e.g. below,
341A
Meno, 96D
,
Charm. 163D. Prodicus wrote eulogies of Heracles and others (
Symp. 177B
): the substance, if not the actual words, of his Apologue of Heracles at the cross-roads is given by Xenophon,
Mem. II. 1. 21. A scholiast on
Rep. X. 600C
says the Athenians put him to death by hemlock for corrupting the youth, but there is no other authority for this unlikely story. Cf. Zeller, I
4 , 952 ff.
κινδυνεύει—ἄχθεσθαι
. Present, because the dialogue is narrated just after it took place (see
309B
, and as Protagoras is still with Callias, the stream of visitors probably continues. It is not quite clear why the number of the
sophists should have made the porter annoyed
with the visitors, unless the visitors themselves were sophists. Probably therefore
τοῖς φοιτῶσιν means
τοῖς φοιτῶσιν σοφισταῖς : in the porter's judgement the house was already too full of sophists.
φοιτᾶν implies frequent visitation: cf.
Lach. 181C
χρῆν μὲν οὖν καὶ πρότερόν σε φοιτᾶν αὐτὸν παρ’ ἡμᾶς καὶ οἰκείους ἡγεῖσθαι.
ἐκρούσαμεν τὴν θύραν
. There was a metal knocker (
ῥόπτρον, κόραξ, ἐπίσπαστρον ) on the
αὔλειος θύρα . Blümner,
Gr. Privatalt. p. 149.
οὐ σχολὴ αὐτῷ
. For
αὐτῷ ‘the master’ cf. below,
315B
Rep. I. 327B
ἠρόμην ὅπου αὐτὸς εἴη, and the Pythagorean
αὐτὸς ἔφα
ipse dixit .
ἀμφοῖν τοῖν χεροῖν
. So B: T has
ταῖν for
τοῖν . Cobet has shown that the dual feminine of the article is the same as the dual masculine:
Variae Lectiones, p. 70.
ἐκρούομεν
, but
ἐκρούσαμεν in l. 9. Socrates pretends to be somewhat staggered by the rebuff.
ἐγκεκλῃμένης
. So Bekker for
ἐγκεκλειμένης of B: the Attic form is
κλῄω not
κλείω : Cobet,
Var. Lect. p. 159.
ἅνθρωπος
. According to Ast, the Greeks sometimes used
ἀνήρ and
ἄνθρωπος without the article of a definite person
sed ita ut vel contemptionem vel reprehensionem aliquam simul indicarent . But in the cases quoted in support of this usage where the word is in an oblique case, the meaning is quite general like the English ‘a man’, e.g.
Rep. X. 596C
δεινόν τινα λέγεις καὶ θαυμαστὸν ἄνδρα;
Phaedo, 98B
ὁρῶ ἄνδρα τῷ μὲν νῷ οὐδὲν χρώμενον; Soph.
Phil. 1228
ἀπάταισιν αἰσχραῖς ἄνδρα καὶ δόλοις ἑλών ;
Theaet. 155D
ἐάν σοι ἀνδρός, μᾶλλον δὲ ἀνδρῶν ὀνομαστῶντῆς διανοίας τὴν ἀλήθειαν—συνεξερευνήσωμαι: it is therefore safer to suppose (with Schanz and most Platonic scholars) that where
ἀνήρ and
ἄνθρωπος of the MSS. can only be translated by ‘the man’, the rough breathing should be restored: e.g. below,
315E
and
Phaedr. 267A
, 268C;
Rep. I. 331E
.
προστῴῳ
. The
αὐλή was surrounded by cloisters. This
προστῷον is doubtless that on which the passage from the
πρόθυρον opened.