Plato Protagoras 317

Πρωταγόρας ἢ σοφισταί· ἐνδεικτικός . This is how the title appears in B, except that ἐνδεικτικός (which is absent in T) is apparently from a later hand. ¹ Plato probably called the dialogue Πρωταγόρας (compare the titles Crito , Euthyphro, etc.— the majority of the dialogues are named after an interlocutor): the words ἢ σοφισταί and ἐνδεικτικός were added by Thrasylus, whose date is about the Christian era. The Protagoras is the sole example of an ‘endeictic’ dialogue: it is so called because it was thought to be an arraignment ( ἔνδειξις ) of the Sophists. That this is the meaning of ἐνδεικτικός , and not ‘probative’, can be inferred from the fact that Albinus used ἐλεγκτικός in its place ( εἰσαγωγὴ εἰς τοὺς Πλάτωνος διαλόγους , ch. v. Cobet takes the right view: see his edition of Diog. Laert. III. 51). The arrangement of the Platonic dialogues into tetralogies is also probably due to Thrasylus. The Protagoras is the second dialogue of the sixth tetralogy, the others being (1) Euthydemus, (3) Gorgias, (4) Meno. See Grote's Plato, 1, 158 ff.

πόθεν—ὥραν . The opening words of Cicero's translation of the Protagoras are preserved by Priscian (VI. 63): quid tu? unde tandem appares, o Socrate? an id quidem dubium non est, quin ab Alcibiade? ἢ = Latin an? introduces a second question intended to forestall Socrates' answer to the first: cf. Apol. 26B πῶς με φὴ|ς διαφθείρειν, ὦ Μέλητε, τοὺς νεωτέρους; ἢ δῆλον δὴ ὅτι κτλ.;

κυνηγεσίου—ὥραν . For the metaphor in κυνηγεσίου Sauppe quotes Soph. 222D τῇ τῶν ἐρώντων θήρᾳ τὸν νοῦν, ὡς ἔοικας, οὔπω προσέσχεςand Xen. Mem. 1. 2. 24 Ἀλκιβιάδης—διὰ μὲν κάλλος—θηρώμενος κτλ. τοῦ περὶ τὴν Ἀλκιβιάδου ὥραν(= τὸν ὡραῖον Ἀλκιβιάδην , cf. βίη Ἡρακλείη for βίαιος Ἡρακλῆς ) is a slight παρὰ προσδοκίαν as in the English: ‘From hunting, no doubt—after the young and blooming Alcibiades.’ It was part of Socrates' habitual irony to pretend to be in love with young men of ability (cf. the words of Alcibiades in Symp. 216D Σωκράτης ἐρωτικῶς διάκειται τῶν καλῶν καὶ ἀεὶ περὶ τούτους ἐστὶ καὶ ἐκπέπληκταιand 216E: see also below, note on 310A l. 36).

καὶ μήν μοι καί. καὶ μήνis merely ‘well’ as in Phaedo, 84D καὶ μὴν—τἀληθῆ σοι ἐρῶ. The second καί goes with πρῴην : ‘well, it was only the other day that I saw him, etc.’ In the next line καλὸς ἀνήρ is in the predicate: the readings of Bekker ( ἁνήρ ) and Athenaeus ( ὁ ἀνήρ ) are less good. ἀνὴρ μέντοι is ‘but yet a man’)( παῖς . At the age of 18 an Athenian εἰς ἄνδρας ἐνεγράφετο .

ὥς γ’ ἐν αὐτοῖς ἡμῖν—ὑποπιμπλάμενος. αὐτοῖς= μόνοις is emphatic as in the usual αὐτοὶ γάρ ἐσμεν and therefore precedes ἡμῖν. ὥς γ’ ἐν αὐτοῖς ἡμῖν εἰρῆσθαι apologises for ἀνὴρ μέντοι : for this use of ὥς γε cf. Euthyd. 307A ὥς γε πρὸς σὲ τἀληθῆ εἰρῆσθαιand below 339E καὶ in καὶ πώγωνος is ‘and’ not ‘even’. ὑπο‐ in ὑποπιμπλάμενος is diminutive, like sub- in Latin. So in 312A ἤδη γὰρ ὑπέφαινέν τι ἡμέρας .

οὐ σὺ μέντοι . ‘In interrogationibus haec particula’ ( μέντοι ) ‘ita cum οὐ negatione coniungitur, ut gravissima sententiae vox intercedat, quo modo aliquis eis quae ex altero quaerit summam veritatis ingerit speciem’ (Hoefer, de particulis Platonicis, p. 34). The idiom is very frequent in Plato, e.g. Rep. I. 339B , Crat. 439A , Theaet. 163E . Translate ‘You don't mean to say that you disapprove of Homer’.

ὃς ἔφη χαριεστάτην ἥβην κτλ. Homer, Il. XXIV. 348 and Od. X. 279 πρῶτον ὑπηνήτῃ τοῦπερ χαριεστάτη ἥβη. To insert τήν (with Hirschig) before ἥβην would make the reference to Homer less precise. The line in Homer refers to Hermes, and Sauppe quotes Clement to show that sculptors modelled their busts of Hermes after Alcibiades.

εὖ ἔμοιγε ἔδοξεν , sc. διακεῖσθαι . Socrates replies to his friend's second question ( καὶ πῶς πρὸς σὲ ὁ νεανίας διάκειται ;) first, and to his first question ( ἦ παρ’ ἐκείνου φαίνει ; ) second, in the words καὶ οὖν καὶ ἄρτι ἀπ’ ἐκείνου ἔρχομαι , where οὖν marks the regression to the earlier inquiry. Both B and T read ἄρχομαι by mistake for ἔρχομαι : ἔρχομαι is found in a Vienna codex (suppl. phil. gr. 7) which Kral and Wohlrab place along with B in the first class of MSS.

οὔτε προσεῖχον—ἐπελανθανόμηντε. τεfollowing οὔτε throws emphasis on the second clause: e.g. Apol. 26C παντάπασί με φὴ|ς οὔτε αὐτὸν νομίζειν θεοὺς τούς τε ἄλλους ταῦτα διδάσκειν. The idiom is very common in Plato (e.g. below 347E 360D 361E and corresponds to neque—que or (more frequently) neque—et in Latin. For the interchange of pronouns ἐκείνου— αὐτοῦ see on 310D

καὶ πολύ γε , i.e. καλλίονι ἐνέτυχον .

Ἀβδηρίτῃ . Abdera, on the coast of Thrace, was the birthplace of Democritus and of Protagoras. The reputation of the city for heaviness and stupidity seems not to be earlier than the age of Demosthenes: see pseudo-Dem. περὶ τῶν πρὸς Ἀλέξανδρον , 23 ὥσπερ ἐν Ἀβδηρίταις ἢ Μαρωνείταις ἀλλ’ οὐκ ἐν Ἀθηναίοις πολιτευόμενοι and Cic. ad Atticum, VII. 7. 4.

υἱέος . Schanz writes ὑέος in conformity with the general usage of inscriptions about Plato's time, but MSS. upon the whole favour υἱέος : see the Editor's note on Crito, 45C .

τὸ σοφώτατον . So the MSS.: Schanz and others read σοφώτερον , apparently the reading of Ficinus, who translates the word by sapientius. Socrates, however, is thinking of Protagoras, who is not σοφός , but σοφώτατος (l. 31): the effect of the neuter τὸ σοφώτατον is to generalise the statement into a kind of adage. σοφώτερον would introduce a somewhat frigid comparison between Alcibiades and Protagoras in respect of wisdom; and it should also be noted that the MSS. reading σοφώτατον was more likely to be changed to σοφώτερον by mistake than vice versa. There may be an allusion to some proverbial form of speech resembling that in Theognis, 255 κάλλιστον τὸ δικαιότατον· λῷστον δ’ ὑγιαίνειν κτλ. : cf. also the scolion referred to in Gorg. 451E . The sentiment is an interesting anticipation of the Stoic paradoxes as to the beauty of the wise man.

ἀλλ’ ἦ expresses surprise and interest: ‘What! have you just left etc.’ So in Gorg. 447A ἀλλ’ ἦ τὸ λεγόμενον κατόπιν ἑορτῆς ἥκομεν ;Presently μὲν οὖν is as usual corrective: see on Apol. 26B .

σοφώτατος εἶναι Πρωταγόρας . The interest is sustained by reserving the name of Protagoras to the end.

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.

Καλλίᾳ τῷ Ἱππονίκου . Callias, son of Hipponicus, belonged to one of the richest families in Athens (below, 337D αὐτῆς τῆς πόλεως—τὸν μέγιστον καὶ ὀλβιώτατον οἶκον τόνδε ). His devotion to the ‘Sophists’ in general is remarked upon in Apol. 20A ἀνδρὶ ὃς τετέλεκε χρήματα σοφισταῖς πλείω ἢ ξύμπαντες οἱ ἄλλοι, Καλλίᾳ τῷ Ἱππονίκου(cf. Crat. 391B ): but he seems to have been particularly attached to the doctrines of Protagoras: see Theaet. 164E οὐ γὰρ ἐγώ, ὦ Σώκρατες, ἀλλὰ μᾶλλον Καλλίας ὁ Ἱππονίκου τῶν ἐκείνου(i.e. Πρωταγόρου λόγων ) ἐπίτροπος . One of his two sons ( Apol. 20A ), Protarchus, appears as an interlocutor in the Philebus. In 393-392 Callias was associated with Iphicrates in the command of the Athenian forces at Corinth, and as late as 371 we find him acting as ambassador to Sparta (Xen. Hell. VI. 4). It appears that he spent all his money and died in actual want (Athenaeus, XII. 52).

μήπω, ὠγαθέ . The MSS. have μήπω ἀγαθέ : probably the archetype had μήπωγαθέ , by a natural mistake. Cobet rejects ἐκεῖσε ἴωμεν , reading μήπω γε , on the ground that with μήπω γε the Greek idiom does not repeat the verb: but there is no proof that the verb could not be expressed with μήπω (without γε ).

δεῦρο ἐξαναστῶμεν εἰς τὴν αὐλήν . Herwerden needlessly suggests that ἐξαναστάντες should be read, or εἰς τὴν αὐλήν rejected: εἰς τὴν αὐλήν goes with ἐξαναστῶμεν : cf. ἐμὲ δὲ δεῖ ποι ἐξαναστῆναι in Theages, 129B. δεῦρο we should translate by ‘here’: ‘let us rise and go out into the court here’. Classic Greek does not admit of τῇδε in such a case: see Cobet's Novae Lectiones, p. 91.

ἀποπειρώμενος—διεσκόπουν. ῥώμηof strength of will and resolution (cf. ἀνδρεία above 310D as in Polit. 259C πρὸς τὴν τῆς ψυχῆς σύνεσιν καὶ ῥώμην. γνώμης , the suggestion of Hoenebeek, would be much less forcible and exact.

ὥσπερ ἂν εἰ κτλ. ἄνgoes with ἀπεκρίνω in l. II. The application of the similes follows in D, and each illustration contains two subordinate protases, viz. (in B) (1) εἰ ἐπενόεις— ἐκείνῳ , (2) εἴ τίς σε ἤρετο , and (in C) (1) εἰ δὲ—ἐκείνοις , (2) εἴ τίς σε ἤρετο . With this multiplication of protases Heindorf compares Meno, 74B μανθάνεις γάρ που ὅτι οὑτωσὶ ἔχει περὶ παντός· εἴ τίς σε ἀνέποιτο τοῦτο ὃ νῦν δὴ ἐγὼ ἔλεγον, τί ἐστι σχῆμα, ὦ Μένων; εἰ αὐτῷ εἶρες ὅτι στπογγυλότης, εἴ σοι εἶρεν ἅρεπ ἐγώ, ρότεπον σχῆμα ἡ στπογγυλότης ἐστὶν ἢ σχῆμά τι; εἶρες δή ρου ἂν ὅτι σχῆμά τι. The reasoning from analogy is quite in Socrates' style: see for example Gorg. 448B ff.

‘Ιπποκράτη—τὸν τῶν’ Ασκληπιαδῶν . It is unnecessary (with Naber) to bracket Ἱπποκράτη . Hippocrates, the founder of medical science, born about 460 B.C. in Cos, was at the height of his renown about the year 400. He is referred to also in Phaedrus, 270C ( εἰ μὲν οὖν Ἱπποκράτει γε τῷ τῶν Ἀσκληπιαδῶν δεῖ τι πείθεσθαι ) as holding the view that the human body could not be Compare Ar. Peace, 383 εἰπέ μοι τί πάσχετ’ ὦνδρες; Pl. Euthyd. 283B εἰπέ μοι, ἔφη, ὦ Σώκρατές τε καὶ ὑμεῖς οἱ ἄλλοι . The exhortation or command is in general primarily addressed to one man: contrast, however, below, 330B and Lach. 186E σὺ δ’, ὦ Λάχης καὶ Νικία, εἴπετον ἡμῖν ἑκάτερος.

ἄλλο γε , i.e. other than the name ‘Protagoras’. It is more in accordance with Plato's usage to make the first question end with the first ἀκούομεν , and regard the ὥσπερ clause as introducing the second question τί τοιοῦτον περὶ Πρωταγόρου ἀκούομεν ; This second question is rejected by Cobet as spurious, but the punctuation which we have adopted seems to remove the difficulty. The ὥσπερ clause defines in advance the meaning of τοιοῦτον : for this and for the asyndeton compare Sophist. 258B-C πότερον οὖν—δεῖ θαρροῦντα ἤδη λέγειν ὅτι τὸ μὴ ὂν βεβαίως ἐστὶ τὴν αὑτοῦ φύσιν ἔχον; ὥσρεπ τὸ μέγα ἦν μέγα καὶ τὸ καλὸν ἦν καλὸν καὶ τὸ μὴ μέγα μὴ μέγα καὶ τὸ μὴ καλὸν μὴ καλόν, οὕτω δὲ καὶ τὸ μὴ ὂν κατὰ ταὐτὸν ἦν τε καὶ ἔστι μὴ ὄν, ἐνάπιθμον τῶν πολλῶν ὄντων εἶδος ἕν ; Crat. 394A B; Theaet. 172D with Heindorf's note. See also 330A ὥσπερ τὰ τοῦ προσώπου , where the same punctuation should be adopted. In l. 31 the MSS. read ἠκούομεν by mistake for ἀκούομεν .

σοφιστήν—εἶναι . On σοφιστής see below, note on 312C γε implies that Protagoras may be a sophist only in name. εἶναι is frequently used with verbs of naming: cf. Lach. 192A ὃ ἐν πᾶσιν ὀνομάζεις ταχυτῆτα εἶναι. Cobet's suggestion to read εἶεν, ἔφην, ὡς for εἶναι, ἔφη. ὡς is ingenious but needless.

αὐτὸς δὲ δὴ—παρὰ τὸν Πρωταγόραν , sc. τί ἂν ἀποκρίναιο ;

ὑπέφαινέν τι ἡμέρας. ὑποφαίνει ἡμέραis used, as Heindorf says, de die illucescente. Here τι ἡμέρας = ‘something of day’, ‘some daylight’.

εἰ μέν τι—ἔοικεν . Heindorf remarks that Stephanus' conjecture τοῦτο ἔοικεν is needless, the vague indefinite subject being frequently omitted. Cf. Crat. 387D εἴπερ τι τοῖς ἔμπροσθεν μέλλει ὁμολογούμενον εἶναι; Phaedo, 99E ἴσως μὲν οὖν ὧ? εἰκάζω τρόπον τινὰ οὐκ ἔοικεν.

εἰς τοὑς Ἕλληνας σαυτόν. εἰς τοὺς Ἕλληναςgoes with παρέχων : cf. Symp. 179B ἱκανὴν μαρτυρίαν παρέχεται—εἰς τοὺς Ἕλληνας. Young men of fashion were fond of looking to Greek, as opposed to Athenian, public opinion. The MSS. have αὑτόν , but the use of the third personal reflexive pronoun for the first and second in the singular number does not seem to be certain in Plato; and it is simplest to suppose that ς fell out after Ἕλληνας : Schanz, VII, xii.

ἀλλ’ ἄρα—μὴ οὐ τοιαύτην. οὐgoes closely with τοιαύτην , and μή is virtually ‘perhaps’ (originally ‘lest’ as in ὅρα μή Theaet. 145B ): ‘but perhaps after all ( ἄρα ) this is not the kind of learning which etc.’ Cf. Euthyd. 290E ἀλλ’ ἄρα—μὴ ὁ Κτήσιππος ἦν ὁ ταῦτ’ εἰπώνand Apol. 25A ἀλλ’ ἄρα—μὴ οἱ ἐν τῇ ἐκκλησία?, οἱ ἐκκλησιασταί, διαφθείρουσι τοὺς νεωτέρους ; Meno, 89C μὴ τοῦτο οὐ καλῶς ὡμολογήσαμεν . In all of these passages it is better to take μή in this way than as equivalent to Latin num. From this use of μή grew up the use of μήποτε = ‘perhaps’, frequent in Aristotle and later, e.g. Eth. Nic. X. 2. 1173 a . 22 μή ποτ’ οὐ λέγουσιν το αἴτιον .

οἵαπερ ἡ παρἀ is the reading of T: B has οἵα περὶ . The γραμματισταί of Athens were schoolmasters, who besides teaching reading and writing (cf. below, 326D translated ( ἑρμηνεύειν ) Homer and interpreted his γλῶτται . They were distinct from the γραμματικοί or κριτικοί who pursued more scientific literary and grammatical studies. The κιθαριστής and γραμματιστής between them taught μουσική , and the παιδοτρίβης γυμναστική ; and μουσική and γυμναστική were the two parts of παιδεία or liberal education: Rep. II. 376E .

ἐπὶ τέχνῃ—ἀλλ’ ἐπὶ παιδείᾳ : cf. 315A ἐπὶ τέχνῃ μανθάνει, ὡς σοφιστὴς ἐσόμενος . The distinction between professional and liberal ( ὡς τὸν ἰδιώτην καὶ τὸν ἐλεύθερον πρέπει ) education is frequently emphasised by Plato (see especially Laws, I. 643D ): his word for the latter is always παιδεία , cf. Gorg. 485A , Rep. VI. 492C . The ‘arts’ are throughout the Republic looked on as βάναυσοι , and unfit for men whose souls are free.

παρασχεῖν θεραπεῦσαι ἀνδρἱ σοφιστῇ . The word παρέχω is often used of putting oneself in the hands of a doctor: cf. Gorg. 456B φάρμακον πιεῖν ἢ τεμεῖν ἢ καῦσαι παρασχεῖν τῶ? ἰατρῷ. ἀνήρis regularly used (mostly in a complimentary sense, real or feigned) with words which denote one's profession, standing or the like, e.g. ἀνὴρ μάντις, ἀνὴρ νομεύς, ἄνδρες δικασταί ; cf. Euthyphr. 15D . For παρασχεῖν Cobet reads παρέχειν , but if MSS. can be trusted, Plato used the aorist infinitive with μέλλω tolerably often: see Schanz, Preface to Symposium, p. vii.

οὔτ’ εἰ ἀγαθῷ οὔτ’ εἰ κακῷ πράγματι . So in Gorgias 520B οὐκ ἐγχωρεῖν μέμφεσθαι τούτῳ τῷ πράγματι (their pupils) ὃ αὐτοὶ παιδεύουσιν . Here Socrates uses the most general form of expression because ex hypothesi nothing is yet known as to the sophist: cf. below, 330C ἡ δικαιοσύνη πρᾶγμά τί ἐστιν ἢ οὐδὲν πρᾶγμα ; Cases like Crito, 53D οὐκ οἴει ἄσχημον ἂν φανεῖσθαι τὸ τοῦ Σωκράτους πρᾶγμα ;are somewhat different and contain a slight admixture of contempt: see the Editor's note in loc.

οἶμαί γ’ εἰδέναι . Hippocrates οἴεται εἰδέναι μὴ εἰδώς : he is thus, according to Socrates, in the worst of all states: cf. Apol. ch. VI ff. Socrates now proceeds to convict him of ignorance.

ὥσπερ τοὔνομα λέγει—τῶν σοφῶν ἐπιστήμονα . Hippocrates derives σοφιστής from σοφός and ( ἐπ ) ίστ ( αμαι ) ‘quasi sit ὁ τῶν σοφῶν ἴστης ’ (Heindorf, comparing the derivation of Ἥφαιστος in Crat. 407C from Φάεος ἵστωρ ). The correct derivation is perhaps given by Suidas s.v.: σοφιστὴς καὶ ὁ διδάσκαλος ὡς σοφίζων (cf. σωφρονίζω =make σώφρων ), but ‐ίζω is very elastic in meaning, and σοφίζω may very well mean ‘play the σοφός ’.

τῶν τί σοφῶν. τῶν πρὸς τί σοφῶνwould be more precise, but the accusative of reference is preferred for brevity. For the construction Kroschel compares Theages, 125C τῶν τί σοφῶν συνουσίᾳ φὴ|ς σοφοὺς εἶναι τοὺς τυράννους , where, however, σοφῶν is masculine. The neuter of σοφός is not here used ironically as in Theaet. 157C παρατίθημι ἑκάστων τῶν σοφῶν ἀπογεύσασθαι.

ὁ δὲ σοφιστὴς τῶν τί σοφῶν ἐστιν . Heusde suggested ἐπιστήμων after ἐστιν , but the sense can be supplied out of the ‐ιστής of σοφιστής , according to the derivation of the word just given: the full sense is as it were ὁ δὲ σοφιστὴς τῶν τί σοφῶν ἐστιν ( σοφ ) ιστής .

τί ἂν ἀποκρινοίμεθα αὐτῷ . There is no need to change the verb to ἀποκριναίμεθα , as was done by Bekker to suit ἔροιτο : cf. below, 354A εἰ ἐροίμεθα—φαῖεν ἄν and Phaedr. 259A εἰ οὖν ἴδοιεν—δικαίως ἂν καταγελῷεν.

ποίας ἐργασίας ἐπιστάτης . These words are not of course part of the imaginary questioner's interrogation, but are spoken by Socrates to help out Hippocrates' answer. Socrates suggests that Hippocrates should say that the sophist is ἐπιστάτης of some sort of ἐργασία , but in order that the answer should come from Hippocrates himself, he substitutes for the desired answer: ‘(The sophist is) ἐπιστάτης —of what kind of ἐργασία ?’ Hippocrates then replies by explaining the ἐργασία , viz. τὸ ποιῆσαι δεινὸν λέγειν . The full grammatical construction would be ποίας ἐργασίας ἐπιστάτης ( ὅτι ἐστὶν ἀποκριναίμεθα ἂν αὐτῷ ) ; If we take this view, it is not necessary to insert ἐστίν after ἐπιστάτης (with Hirschig).

τί ἂν εἴποιμεν—ὦ Σώκρατες ; Hippocrates is on the verge of ἀπορία , and merely throws out his suggestion ἐπιστάτην τοῦ ποιῆσαι δεινὸν λέγειν for what it is worth. The words ἐπιστάτην τοῦ ποιῆσαι δεινὸν λέγειν are strictly speaking a reply to the question of Socrates ποίας ἐργασίας ἐπιστάτης ; for τοῦ ποιῆσαι δεινὸν λέγειν answers ποίας ἐργασίας , and but for the intervening clause ( τί ἂν εἴποιμεν αὐτὸν εἶναι ; ) the word ἐπιστάτην would have been in the nominative.

ὥσπερ ὁ κιθαριστὴς κτλ. Cf. Gorg. 449E and 451A ff., where much the same reasoning is employed to discover τί ἐστι τοῦτο τῶν ὄντων, περὶ οὗ οὗτοι οἱ λόγοι εἰσίν, οἷς ἡ ῥητορικὴ χρῆται ( Gorg. 451D ). Rhetoric and Sophistic were regarded by Plato as sisters: cf. Gorg. 464B ff. The clause ὥσπερ ὁ κιθαριστὴς κτλ. is logically the protasis to εἶεν· ὁ δὲ δὴ σοφιστὴς κτλ. : see on 311E above.

εἶεν· ὁ δὲ δὴ σοφιστής . For εἶεν and δὲ δή see on 311C above.

δῆλον ὅτι περὶ οὗπερ καὶ ἐπίστασθαι . Stahl's emendation ( ἐπίστασθαι for ἐπίσταται ), which had occurred to us independently, seems to be certain. Most editions read ἢ δῆλον ὅτι περὶ οὗπερ καὶ ἐπίσταται ; inserting ἤ before δῆλον (with Heindorf) and giving the words to Socrates, but it is surely more natural to regard them as giving Hippocrates' reply to Socrates' question, in which case δῆλον ὅτι is right. The MS. reading ἐπίσταται gives a non sequitur ; for the harpist makes one δεινὸς λέγειν περὶ οὖπερ καὶ ἐπιστήμονα i.e. περὶ οὖπερ καὶ ἐπίστασθαι , not περὶ οὗπερ καὶ ἐπιστήμων‐ἐστὶν i.q. ἐπίσταται . The next sentence τί δή ἐστι τοῦτο, περὶ οὗ αὐτός τε ἐπιστήμων ἐστὶν ὁ σοφιστὴς καὶ τὸν μαθητὴν ποιεῖ (sc. ἐπίστασθαι ); in no way invalidates the reading ἐπίστασθαι : it is everywhere assumed in the Platonic writings that he who makes others know has knowledge himself: see for example Alcib. I, 111B οὐκ οἶσθ’ ὅτι χρὴ τοὺς μέλλοντας διδάσκειν ὁτιοῦν αὐτοὺς πρῶτον εἰδέναι; ἢ οὔ; πῶς γὰρ οὔ ; and ibid. 113C, 118C.

οὐκέτι . See below on οὐκέτι in 321D

ἢ εἰ μὲν τὸ σῶμα κτλ. For ἤ cf. Crito, 50E ἢ πρὸς μὲν ἄπα σοι τὸν ρατέπα—ρπὸς δὲ τὴν ρατπίδα ἄπα καὶ τοὺς νόμους ἔσται σοι; and for the general form of the sentence Apol. 28E εἰ ὅτε μέν—τότε μέν—τοῦ δὲ θεοῦ τάττοντος—ἐνταῦθα δέ, Meno, 94C -D, Gorg. 512A : see the Editor's note on Apol. loc. cit.

πολλὰ ἂν περιεσκέψω : but ἔδει in l. 3 and παρεκάλεις in 6. The effect is to represent the process of reflection by oneself as prior to consultation with friends. Heindorf on Gorg. 514D quotes a parallel from the Theaetetus (144E): ἀτὰρ εἰ, νῷν ἐχόντοιν ἑκατέπου λύπαν, ἔφη αὐτὰς ἡπμόσθαι ὁμοίως, ρότεπον εὐθὺς ἂν ἐπιστεύομεν ἢ ἐπεσκεψάμεθα ἂν (i.e. should have inquired first ) εἰ μουσικὸς ὢν λέγοι ;

τὴν ψυχήν . Cf. (with Heindorf) Rep. IX. 583E ὃ μεταξὺ ἄπα νῦν δὴ ἀμφοτέπων ἔφαμεν εἶναι, τὴν ἡσυχίαν, τοῦτό ροτε ἀμφότερα ἔσται. ἐν ᾧpresently is like ἐν τούτῳ in 310D where see note: Heindorf cites Eur. Iph. T. 1057 καὶ τἄμ’ ἐν ὑμῖν ἐστιν ἢ καλῶς ἔχειν ἢ μηδὲν εἶναι . For καὶ ἐν ᾧ we should at first sight expect καὶ ἐν αὐτῷ : for the Greek idiom is relative+anaphoric pronoun, not relative+relative, when the two pronouns have the same antecedent and are connected by a conjunction: e.g. Gorg. 452D τί ἐστι τοῦτο ὃ φὴ|ς σὺ μέγιστον ἀγαθὸν εἶναι—καὶ σὲ δημιουργὸν εἶναι αὐτοῦ: see the Editor's note on Apol. 40A . Here, however, the fact that the relative precedes its antecedent ( ὃ δὲ περὶ πλείονος—περὶ δὲ τούτου ) makes the rule inoperative; and there are other exceptions, e.g. Rep. II. 374B καὶ τῶν ἄλλων ἑνὶ ἑκάστῳ ὡσαύτως ἓν ἀρεδίδομεν, ρπὸς ὃ ρεφύκει ἕκαστος καὶ ἐφ’ ᾧ ἔμελλε τῶν ἄλλων σχολὴν ἄγων διὰ βίου αὐτὸ ἐπγαζόμενος—καλῶς ἀπεργάζεσθαι, and Theaet. 192B καὶ ὃ οἶδεν καὶ ὃ αἰσθάνεται(where, however, Bonitz rejects the second ὅ , perhaps rightly).

τῷ ἀφικομένῳ τούτῳ ξένῳ . Heindorf's suggestion τῷ ἀφικομένῳ τούτῳ τῷ ξένῳ would convey a somewhat different meaning, viz. ‘this arrival, the foreigner’. The presence of ἀφικομένῳ renders the article after τούτῳ unnecessary: cf. below, 337E τὸ ἀκριβὲς τοῦτο εἶδος . There is some contempt in τούτῳ = isti (see note on Apol. 45A ), and much scorn in τὴν σὴν ψυχήν , repeated slowly at the end of the clause.

ὄρθριος : the MSS. have ὄρθριον by mistake. The adjectival construction of this word is found in Laws, XII. 961B δεῖν δὲ ὄρθριον εἶναι τὸν σύλλογον .

γιγνώσκεις . The present is regularly used of being acquainted with a person, e.g. Phaedo, 60A Ξανθίππην, γιγνώσκεις γάρ; Theaet. 144C ἀλλὰ σκόπει εἰ γιγνώσκεις αὐτόν. γιγνώσκω. In Plato the perfect is generally used of knowing things : e.g. Apol. 23B ὅστις—ἔγνωκεν ὅτι κτλ., Euthyphr. 2C τοσοῦτον πρᾶγμα ἐγνωκέναι.

οὔτε διείλεξαι οὐδεπώποτε , sc. αὐτῷ : cf. on 313A l. 8 above.

ᾧ μέλλεις σαυτὸν ἐπιτρέπειν is wrongly rejected by Cobet. The words are to be taken closely with τὸν δὲ σοφιστὴν ὅ τί ποτ’ ἔστιν φαίνει ἀγνοῶν : that Hippocrates should entrust himself to that of which he knows nothing is the climax of Socrates' rebuke.

ἔοικεν : sc. εἶναι , i.e. be true (not ἐμὲ ἀγνοεῖν , which is doubtful Greek for ἔοικα ἀγνοεῖν ). The subject is simply ‘it’, as in Rep. I. 333C , where ἔοικεν is similarly for ἔοικεν εἶναι .

τυγχάνει ὢν—ψυχὴ τρέφεται. τυγχάνει ὤνis virtually equivalent to ‘really is’: cf. Gorg. 468D οἰόμενος ἄμεινον εἶναι αὐτῷ, τυγχάνει δὲ ὂν κάκιον, and note on Euthyphr. 4E . The ἔμπορος is a travelling merchant who trades on a larger scale than the retail dealer or κάπηλος : see Rep. II. 371D ἢ οὐ καπήλους καλοῦμεν τοὺς ρπὸς ὠνήν τε καὶ ρπᾶσιν διακονοῦντας ἱδπυμένους ἐν ἀγορᾷ, τοὺς δὲ πλανήτας ἐπὶ τὰς πόλεις ἐμπόρους ;The same account of the Sophist as ἔμπορός τις περὶ τὰ τῆς ψυχῆς μαθήματα ( Soph. 231E ) is given in Soph. 223C -224E.

φαίνεται γὰρ ἔμοιγε τοιοῦτός τις . We follow Schleiermacher in giving these words to Socrates. Turner judiciously points out that γε in ἔμοιγε is only appropriate if Socrates speaks the words, and that Hippocrates could hardly assent till he knew what τροφὴ ψυχῆς meant.

ὅπως γε μὴ—ἐπαινῶν ἃ πωλεῖ ἐξαπατήσει. πωλεῖνis ‘to have on sale’: ‘to sell’ is ἀποδίδοσθαι . Cobet, Novae Lectiones, p. 159. For ἐξαπατήσει the MSS. have ἐξαπατήσῃ , but the 1st aor. conj. is very doubtful in Plato after ὅπως μή (see on the whole question Kühner's Griechische Grammatik, II, 899), and final ‐ῃ and ‐ει are frequently confused in the MSS.

ὁ ἔμπορός τε καὶ κάπηλος. ἔμπορός τε καὶ κάπηλοςtogether make a plural, and according to strict logic would require a plural article; but ὁ is written by attraction instead of the grammatically impossible οἱ . Cf. Symp. 186C ὁ διαγιγνώσκων —τὸν καλόν τε καὶ αἰσχρὸν ἔρωτα; below, 355E τά ὀνόματα—τὸ ἡδύ τε καὶ ἀνιαρόν .

τυγχάνεις ἐπιστήμων. τυγχάνειςhas sunk to a mere copula. It is not necessary to insert ὤν after ἐπιστήμων , although it is only in a few cases that τυγχάνω (in this sense) occurs in Plato's MSS. without the participle expressed, viz. Phaedr. 263C μέγιστον τῶν ἀγαθῶν τυγχάνει ; Gorg. 502B εἰ δέ τι τυγχάνει ἀηδὲς καὶ ὠφέλιμον; Rep. II. 369B τυγχάνει ἡμῶν ἕκαστος οὐκ αὐτάρκης ἀλλὰ πολλῶν ἐνδεής; Alc. I, 129A ῥᾴδιον τυγχάνει τὸ γνῶναι ἑαυτόν ; ibid. 133A ἐκεῖνο ᾧ τοῦτο τυγχάνει ὅμοιον . In these cases (as here in the Protagoras ) it is easy to suppose that the participle has fallen out from ‘lipography’: but in Hipp. Maior (perhaps pseudo-Platonic), 300A and in Laws, XI. 918C , and Timaeus, 61C, the participle cannot be so easily supplied: and that the construction without the participle was used in everyday speech appears from Ar. Eccl. 1141 καὶ τῶν θεατῶν εἴ τις εὔνους τυγχάνει. See Rutherford's New Phrynichus, p. 342.

περὶ τοῖς φιλτάτοις. τὰ φίλταταis used here of the soul's health as in Gorg. 513A σὺν τοῖς φιλτάτοις ἡ αἵρεσις ἡμῖν ἔσται ταύτης τῆς δυνάμεως τῆς ἐν τῇ πόλει.

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.

Πάραλος—Ἀντίμοιρος . The mother of Xanthippus and Paralus had once been the wife of Hipponicus, to whom she bare Callias: Plut. Pericl. XXIV. 9. In 320A as well as in Meno, 94B Plato remarks that Pericles was unable to teach the art of statesmanship to either of his two sons: cf. Alc. I, 118E τὼ— Περικλέους υἱέε ἠλιθίω ἐγενέσθην . They both died of the plague. One of the most interesting fragments of Protagoras describes the fortitude of Pericles when his sons died: see Appendix 11, p. 221, Frag. 3. Charmides, son of the elder Glaucon, was Plato's maternal uncle: the dialogue Charmides is named after him. He was φιλόσοφός τε καὶ πάνυ ποιητικός ( Charm. 155A), and as remarkable for σωφροσύνη as for personal beauty ( ibid. 157D). He was afterwards one of the Ten, and fell along with Critias at the battle of Munychia in 404 B.C. (Xen. Hell. II. 4. 19). Of Philippides and his father Philomelus and Antimoerus of Mende (on the west coast of the peninsula Pallene) nothing further is known.

τούτων—ἐφαίνοντο . B and T omit οἵ , which was inserted by Stephanus: Heindorf prefers to insert ὧν after λεγομένων . The MSS. reading could only be defended if ἐφαίνοντο could be regarded as parenthetical = ὡς ἐφαίνοντο , like δοκεῖ μοι = ὡς δοκεῖ μοι (see on 314C above), but there seems to be no authority for such a use of φαίνομαι . It is hardly to be supposed that in ἐπακούοντες and ἐπήκοοι (in B below) there is an allusion to an outer circle of Protagorean students, deemed unworthy of the subtlest teaching of the master, in spite of Theaet. 152C , where Socrates is hardly serious.

ἐξ ἑκάστων τῶν πόλεων . The plural is used as in Theaet. 157C παρατίθημι ἑκάστων τῶν σοφῶν ἀπογεύσασθαιand Rep. X. 601A χρώματ’ ἄττα ἑκάστων τῶν τεχνῶν.

χορῷ . The tragic chorus consisted of 15 χορευταί , arranged in 3 rows ( στοῖχοι ) of 5 each, the leader ( κορυφαῖος ) being in the middle of the first. So here Protagoras occupies the middle of a row of 7. With the metaphor cf. Theaet. 173B τοὺς— τοῦ ἡμετέρου χοροῦand ibid. C λέγωμεν δὴ—περὶ τῶν κορυφαίων ; Phaedr. 246E ff.

ηὐλαβοῦντο . The MSS. have εὐλαβοῦντο , but in the classic period εὐ‐ (and εἰ‐ ) were always augmented in the past tenses, while after 300 B.C. ηὐ‐ does not appear on inscriptions. See Meisterhans, Gr. der Att. Inschr. 2 , p. 136.

ἐν θρόνῳ—ἐπὶ βάθρων . Hippias is depicted as a schoolmaster among his pupils.

Ἐρυξίμαχός τε—Ἄνδρων ὁ Ἀνδροτίωνος . Eryximachus and his father Acumenus were doctors. The former delivers one of the speeches in the Symposium, defining his art as ἐπιστήμη τῶν τοῦ σώματος ἐρωτικῶν πρὸς πλησμονὴν καὶ κένωσιν ( Symp. 186C ). Phaedrus, son of Pythocles, of the deme of Μυρρινοῦς in the tribe Πανδιονίς , also appears in the Symposium, and gives his name to the dialogue Phaedrus. Andron, son of Androtion (so T here, and both B and T in Gorg. 487C —the Ἀριστίωνος of B is therefore a mistake), is in the Gorgias described as one of those who shared the view of Callicles, that too much φιλοσοφία ruined men. His son is believed to have been the orator Androtion.

περὶ φύσεως . The primary substance which early Greek philosophy sought to discover was called by them φύσις : see Aristotle, Met. IV. 4, p. 1014 b . 32 ff. τοῦτον γὰρ τὸν τρόπον καὶ τῶν φύσει ὄντων τὰ στοιχεῖά φασιν εἶναι φύσιν, οἱ μὲν ρῦπ, οἱ δὲ γῆν, οἱ δ’ ἀέπα, οἱ δ’ ὕδωπ, οἱ δ’ ἄλλο τι τοιοῦτον λέγοντες, οἱ δ’ ἔνια τούτων, οἱ δὲ πάντα ταῦτα . Thus (among others) Heraclitus, Anaxagoras, and Empedocles called their books περὶ φύσεως , i.e. on the substance which gives birth ( φύει ) to all else. By Plato's time the word had acquired a wider meaning equivalent to ‘de rerum natura’, our ‘Nature’, and it is in this sense that the word is here used.

ἀστρονομικὰ ἄττα . Schanz brackets ἀστρονομικά , but the word is meant to be taken rather with μετεώρων than with φύσεως . On Hippias' skill in astronomy cf. Hipp. Minor, 367E ἦς (sc. ἀστρονομικῆς ) αὖ σὺ τέχνης ἔτι μᾶλλον ἐπιστήμων οἴει εἶναι ἢ τῶν ἔμπροσθεν .

Τάνταλόν γε . Od. XI. 582 καὶ μὴν Τάνταλον εἰσεῖδον κρατέρ’ ἄλγε’ ἔχοντα. Prodicus is compared to Tantalus because of his physical wretchedness: see Crat. 395E καὶ ἀτεχνῶς ἔοικεν ὥσρεπ ἂν εἴ τις βουλόμενος ταλάντατον ὀνομάσαι, ἀροκπυρτόμενος ὀνομάσειε καὶ εἴροι ἀντ’ ἐκείνου Τάνταλον· τοιοῦτόν τι καὶ τούτῳ τὸ ὄνομα ἔοικεν ἐκπορίσαι ἡ τύχη τῆς φήμης.

ἐπιδημεῖ γὰρ ἄρα . Heindorf's correction ἐπιδημεῖ for ἐπεδήμει seems to be necessary, as Prodicus is still in Athens. Just so the presential tenses are used in 314D κινδυνεύει δὲ— ἄχθεσθαι and below, l. 14 κατάλυσιν πεποίηκεν . If the clause is taken as a parenthetical clause of explanation, there is nothing harsh in the construction: ἦν δὲ ἐν οἰκήματί τινι naturally enough follows on εἰσεῖδον . For γὰρ ἄρα (a somewhat rare combination) Heindorf quotes Rep. IV. 438A πάντες γὰρ ἄρα τῶν ἀγαθῶν ἐπιθυμοῦσιν, Symp. 205B ἀφελόντες γὰρ ἄρα(so T: B has only γάρ ) τοῦ ἔρωτός τι εἶδος ὀνομάζομεν , Laws, III. 698D συνάψαντες γὰρ ἄρα τὰς χεῖρας σαγηνεύσαιεν πᾶσαν τὴν Ἐρετρικήν. γὰρ ἄραalways introduces something supposed to be known to the person addressed: see 314B οἶμαι δὲ καὶ Πρόδικον τὸν Κεῖον .

Παυσανιας is known from the Symposium 180C ff. The deme Κεραμῆς was in the tribe Acamantis. ὡς μὲν ἐγᾦμαι is to be taken closely with καλόν τε κἀγαθὸν τὴν φύσιν .

τὴν δ’ οὖν ἰδέαν πάνυ καλός . Cf. Symp. 174A ταῦτα δὴ ἐκαλλωπισάμην ἵνα καλὸς παρὰ καλὸν(i.e. Ἀγάθωνα ) ἴω . There is no ground for reading καλόν for καλός with Stephanus: cf. Lach. 180E τὰ γὰρ μειράκια τάδε—διαλενόμενοι.

Ἀγάθωνα . It is at the poet Agathon's house that the scene of the Symposium is laid. From his speech in that dialogue 194D ff. we should infer that he had studied under Prodicus to some purpose. Born about 447 B.C., Agathon was first successful on the tragic stage at an early age: cf. Symp. 175E ἡ δὲ σὴ (sc. Ἀγάθωνος σοφία ) λαμπρά τε καὶ πολλὴν ἐπίδοσιν ἔχουσα, ἥ γε παρὰ σοῦ νέου ὄντος οὕτω σφόδπα ἐξέλαμψε καὶ ἐκφανὴς ἐγένετο ρπώην ἐν μάρτυσι τῶν Ἑλλήνων πλέον ἢ τρισμυρίοις . He visited the court of Archelaus about 407 B.C. and died probably about 400. That he was held in esteem by the Athenians appears from Ar. Frogs, 83 ff . Ἀγάθων δὲ ποῦ ’σθ’; ὅπου ’στ’; ἀπολιπών μ’ οἴχεται ἀγαθὸς ποιητὴς καὶ ποθεινὸς τοῖς φίλοις . For παιδικὰ Παυσανίου cf. Symp. 193B.

τοῦτ’ ἦν τὸ μειράκιον . So BT: the idiom is like our ‘There was this young man’. The nearest parallels seem to be Phaedo, 59B ἦν δὲ καὶ Κτήσιππος ὁ Παιανιεύςand Rep. X. 615D ἦσαν δὲ καὶ ἰδιῶταί τινες. τοῦτό τε δή(Ast), τοῦτό τ’ οὖν (Heindorf), τοῦτ’ ἔνδον ἦν (Schirlitz), have been suggested, while Kroschel rejects the words, but the text is probably sound.

τὼ Ἀδειμάντω . Adimantus son of Cepis is not elsewhere named. The son of Leucolophidas was afterwards στρατηγός under Alcibiades, whose policy he supported (Xen. Hell. I. 4. 21): he was taken prisoner at the battle of Aegospotami, but spared by the Spartans. He was afterwards put on his trial by Conon on the charge, not improbably a true one, of having betrayed the Athenian fleet at this battle: see Kock on Ar. Frogs, 1512 .

πάσσοφος—ἁνήρ—καὶ θεῖος . For ἁνήρ BT read ἀνήρ , but see on 314E above. πάσσοφος is often ironical: e.g. Euthyd. 271C ὃ δὲ σὺ ἐρωτᾷς τὴν σοφίαν αὐτοῖν, θαυμασία, ὦ Κρίτων· πάσσοφοι ἀτεχνῶς τώ γε, οὐδ’ ᾔδη πρὸ τοῦ ὅ τι εἶεν οἱ παγκρατιασταί . For the meaning of θεῖος cf. Meno, 99C οὐκοῦν—ἄξιον τούτους θείους καλεῖν τοὺς ἄνδρας, οἵτινες νοῦν μὴ ἔχοντες πολλὰ καὶ μεγάλα κατορθοῦσιν ὧν πράττουσιν καὶ λέγουσι; θεῖος(in the form σεῖος ) was the favourite Spartan word of praise and was much affected by the Socratic circle in Athens.

Κριτίας the foremost of the Thirty so-called tyrants was related to Plato on the mother's side, Perictione Plato's mother being granddaughter of the elder Critias, who was father of Callaeschrus. He is one of the dramatis personae in the Charmides and Timaeus, and the dialogue Critias is named after him. A scholiast on the Timaeus, 20A (quoted by Stallbaum) describes him as γενναίας καὶ ἁδρᾶς φύσεως, ἥπτετο δὲ καὶ φιλοσόφων συνουσιῶν, καὶ ἐκαλεῖτο ἰδιώτης μὲν ἐν φιλοσόφοις, φιλόσοφος δὲ ἐν ἰδιώταις . For the fragments of his poems see Bergk's Poetae Lyrici Graeci 4 , II, 279 ff.

ἔτι σμίκρ’ ἄττα—διαθεασάμενοι. σμίκρ’ ἄτταis the plural of σμικρόν τι , and as ἔτι σμικρόν τι διατρίψαντες would mean ‘after a little further delay’, so ἔτι σμίκρ’ ἄττα διατρίψαντες means ‘after some little further delays’. The reference in ἔτι is to 314C ταῦτα in καὶ ταῦτα refers to the causes of the delays, which were, as usual, some topics of discourse: its antecedent is involved in διατρίψαντες .

πρὸς σέ τοι ἤλθομεν . Here, as in 314E both B and T have τι for τοι : but τι is impossible here, and this use of τοι is very frequent in address: Heindorf refers ( inter alia ) to Ar. Plut. 1100 σέ τοι σέ τοι λέγω, Καρίων, ἀνάμεινον .

οἴεταί οἱ μάλιστ’ ἂν γενέσθαι . B and T read μάλιστα without ἄν : see on Crito, 51E . It is more likely that ἄν should have dropped out after μάλιστα here than that Plato's usage should have varied with οἴομαι and the aorist infinitive referring to the future: cf. below, 353B ᾗ οἶμαι ἂν ἔγωγε κάλλιστα φανερὸν γενέσθαι , where ἄν is in all the MSS.

μόνος οἴει δεῖν—πρὸς μόνους. οἴει δεῖνis virtually like one verb, ἀξιοῖς or the like: it therefore takes the nom. (not the acc.) with inf.; cf. Demosth. Fals. Leg. 235 εὐθὺς ἡγούμην ἐν τούτοις—αὐτὸς περιεῖναι δεῖν αὐτῶν καὶ μεγαλοψυχότερος φαίνεσθαι , quoted by Stallbaum on Crito, 50E . Note that Protagoras here uses the more precise μόνος πρὸς μόνους , but above only μόνῳ (316 B)—unless (with Cobet and Schanz) we there insert μόνοι before μόνῳ .

ξένον γὰρ ἄνδρα καὶ ἰόντα κτλ. For καὶ ἰόντα T reads in the margin κατιόντα : Liebhold suggests καταλύοντα. ἰόντα , however, is parallel to ξένον and to πείθοντα , ‘a man who is a stranger and goes—and tries to persuade etc.’ The whole passage recalls Apol. 19E -20A τούτων (viz. Gorgias, Prodicus, Hippias) γὰρ ἕκαστος—οἷός τ’ ἐστὶν ἰὼν εἰς ἑκάστην τῶν πόλεων τοὺς νέους οἷς ἔξεστι τῶν ἑαυτῶν ρολιτῶν ρποῖκα ξυνεῖναι ᾧ ἂν βούλωνται—τούτους ρείθουσι τὰς ἐκείνων ξυνουσίας ἀρολιρόντας σφίσιν ξυνεῖναι χρήματα διδόντας καὶ χάριν προσειδέναι . Notice throughout the longwinded character of Protagoras' speeches: cf. Philostrat. Vit. Soph. I. 494 (quoted by Kroschel on 320C , γνοὺς δὲ τὸν Πρωταγόραν ὁ Πλάτων σεμνῶς μὲν ἑρμηνεύοντα, ὑπτιάζοντα δὲ τῇ σεμνότητι καί που καὶ μακρολογώτερον τοῦ συμμέτρου, τὴν ἰδέαν αὐτοῦ μύθῳ μακρῷ ἐχαρακτήρισεν .

τὸ ἐπαχθὲς αὐτῆς. ἐπαχθέςlike φορτικόν means what hearers will resent (think a burden or ἄχθος ) as in bad taste because presumptuous: cf. Demosth. de Pace, 4 τὸ λέγειν περὶ ὧν αὐτὸς εἶρέ τις καὶ ρεπὶ αὑτοῦ—οὕτως ἡγοῦμαι φοπτικὸν καὶ ἐπαχθὲς ὥστε κτλ.

τοὺς μὲν ποίησιν. σοφόςand its derivatives are often used especially in early writers in connection with poetry, e.g Theognis, 19-20 Κύρνε σοφιζομένῳ μὲν ἐμοὶ σφρηγὶς ἐπικείσθω τοῖσδ’ ἔπεσιν , Pindar, Isthm. 4. 29-30 μελέταν δὲ σοφισταῖς Διὸς ἕκατι πρόσβαλον σεβιζόμενοι .

τοὺς ἀμφί τε Ὀρφέα καὶ Μουσαῖον = ‘Orpheus and Musaeus and their schools’. The Editors quote Ar. Frogs, 1032 ff. Ὀρφεὺς μὲν γὰρ τελετάς θ’ ἡμῖν κατέδειξε φόνων τ’ ἀρέχεσθαι, Μουσαῖος δ’ ἐξακέσεις τε νόσων καὶ χπησμούς, Ἡσίοδος δὲ γῆς ἐργασίας, καρπῶν ὥρας, ἀρότους· ὁ δὲ θεῖος Ὅμηρος ἀπὸ τοῦ τιμὴν καὶ κλέος ἔσχεν πλὴν τοῦδ’ ὅτι χρήστ’ ἐδίδαξε, τάξεις, ἀρετάς, ὁπλίσεις ἀνδρῶν ;For the misplacement of τε cf. Crito, 43B ὲν τοσαύτῃ τε ἀγρυπνίᾳ καὶ λύπῃ εἶναι.

Ἴκκος—Ἡρόδικος . Iccus is mentioned in Laws, VIII. 839E ff. as a model of temperance. According to Pausanias, he won in the pentathlon at the Olympic Games and afterwards set up as a trainer ( γυμναστής ). Herodicus of Selymbria in Thrace combined the professions of the γυμναστής and ἰατρός ( μίξας γυμναστικὴν ἰατρικῇ ). He is described in Rep. III. 406A as the inventor of the παιδαγωγικὴ τῶν νοσημάτων ἰατρική —by means of which he tortured first himself (by prolonging his own dying) and afterwards others: δυσθανατῶν—ὑπὸ σοφίας εἰς γῆρας ἀφίκετο ( ibid. B).

ὁ νῦν ἔτι ὤν—σοφιστής . Heindorf reads ἧττον in place of ἥττων , but νῦν ἔτι ὤν is ‘still living’ and οὐδενὸς ἥττων σοφιστής is a descriptive qualification.

Ἀγαθοκλῆς—Πυθοκλείδης . Agathocles is mentioned in Lach. 180D as teacher of Damon: according to the Alc. I, 118C Pythoclides also taught Pericles. A scholiast on the Alc. I ( loc. cit. ) remarks: Πυθοκλείδης μουσικὸς ἦν τῆς σεμνῆς μουσικῆς διδάσκαλος, καὶ Πυθαγόρειος, οὗ μαθητὴς Ἀγαθοκλῆς, οὗ Λαμπροκλῆς ( Λάμπρος , van Prinsterer), οὗ Δάμων . With the sentiment compare the imitation in Plut. Pericl. 4. 2 ὁ δὲ Δάμων ἔοικεν ἄκπος ὢν σοφιστὴς καταδύεσθαι μὲν εἰς τὸ τῆς μουσικῆς ὄνομα ρπὸς τοὺς πολλοὺς ἐπικρυπτόμενος τὴν δεινότητα .

ταῖς τέχναις ταύταις παραπετάσμασιν ἐχρήσαντο . Cf. Plut. Pericl. loc. cit. οὐ μὴν ἔλαθεν ὁ Δάμων τῇ λύρᾳ παρακαλύμματι χρώμενος .

κατὰ τοῦτο εἶναι. εἶναιis redundant as in Isaeus, περὶ τοῦ Μενεκλέους κλήρου , 32 ἡμεῖς ὠμόσαμεν εὖ ποιεῖν ἀλλήλους— κατὰ δύναμιν εἶναι, καὶ λόγῳ καὶ ἔργῳ , and in the common ἑκὼν εἶναι : but no other instance of the precise phrase κατὰ τοῦτο εἶναι is quoted.

οἵ γε πολλοὶ—οὐδὲν αἰσθάνονται . Cf. Gorg. 474A τοὺς δὲ πολλοὺς ἐῶ χαίρειν, καὶ ἕνα ἐπιψηφίζειν ἐπίσταμαι, τοῖς δὲ πολλοῖς οὐδὲ διαλέγομαι. For ὡς ἔπος εἰπεῖν (to be taken with οὐδὲν ) see on Apol. 17A . The phrase is used to qualify the comprehension of a word or phrase, generally οὐδείς or πάντες .

τὸ οὖν—ἐπιχειρήματος . B and T read τὸν for τό , by a natural error. Heindorf compares Theaet. 144A τὸ γὰρ εὐμαθῆ ὄντα—ρπᾷον αὖ εἶναι διαφεπόντως—ἐγὼ μὲν οὔτ’ ἂν ᾠόμην γενέσθαι κτλ.and Rep. I. 331B τὸ γὰρ μηδὲ ἄκοντά τινα ἐξαπατῆσαι—μέγα μέρος εἰς τοῦτο ἡ τῶν χρημάτων κτῆσις συμβάλλεται. Here καὶ τοῦ ἐπιχειρήματος is a virtual repetition of ἀποδιδράσκοντα : cf. τὸν ταῦτα πράττοντα above in 316C The sentence reminds one of the practice observed in Spartan education—to punish the youths not for stealing but for failing to escape with their booty: Xen. Rep. Laced. 2. 8 εἴποι δ’ ἂν οὖν τις· τί δῆτα, εἴρεπ τὸ κλέρτειν ἀγαθὸν ἐνόμιζε, ρολλὰς ρληγὰς ἐρέβαλε τῷ ἁλισκομένῳ; ὅτι, φημὶ ἐγώ, καὶ τἄλλα, ὅσα ἄνθπωροι διδάσκουσι, κολάζουσι τὸν μὴ καλῶς ὑπηρετοῦντα : cf. Rep. I. 361A τὸν ἁλισκόμενον δὲ φαῦλον ἡγητέον.

τούτων τὴν ἐναντίαν ἅπασαν ὁδόν . ‘h. e. τὴν ὁδὸν ἣ ἅπασά ἐστιν ἐναντία τούτων . pro τούτων eadem comparatione quae vocatur compendiaria dici potuit τούτοις . Andocid. or. I. 4 ἐγὼ πολὺ τὴν ἐναντίαν τούτοις γνώμην ἔχω ’ (Kroschel). For ἅπασαν with an adjective compare (with Kroschel) Xen. Anab. I. 5. I ἧν ἡ γῆ πεδίον ἅπαν ὁμαλὲς ὥσπερ θάλαττα and the common phrase πᾶν τοὐναντίον .

σοφιστὴς εἶναι καὶ παιδεύειν ἀνθρώπους . The σοφιστὴς σοφίζει , i.e. παιδεύει : see note on 312C above. Theaet. 167C (where Socrates is speaking for Protagoras) ὁ σοφιστὴς τοὺς ραιδευομένους οὕτω δυνάμενος ραιδαγωγεῖν σοφός τε καὶ ἄξιος πολλῶν χρημάτων τοῖς παιδευθεῖσιν .

σὺν θεῷ εἰπεῖν . ‘Crebra modestiae formula, bene explicat Steph., quod ita dico, ut in eo opem divinam agnoscam ’. Heindorf on Theaet. 151B καὶ σὺν θεῷ εἰπεῖν, πάνυ ἱκανῶς τοπάζω οἶς ἂν συγγενόμενοι ὄναιντο.