Plato Protagoras 327

οὐδένα δεῖ ἰδιωτεύειν : equivalent to πάντας δεῖ εἶναι δημιουργούς : no one must be a layman in ἀρετή .

ἐδίδασκε καὶ ἐπέπληττε τὸν μὴ καλῶς αὐλοῦντα . As ἐδίδασκε is the important word, ἐπέπληττε has no effect on the construction, but is in effect enclitic: see on 317C ἐνδείξασθαι καὶ καλλωπίσασθαι .

εἰ οὖν οὕτω. οὖνmarks the reversion to the original protasis, viz. εἰ μὴ οἶόν τ’ ὴν—καὶ τοῦτο κτλ. , from λυσιτελεῖ to νόμιμα being parenthetical: it therefore seems better to print a colon rather than a full stop after νόμιμα .

ἐλλόγιμος ηὐξήθη . Proleptic adjectives with αὐξάνω are common: Heindorf cites ( inter alia ) Rep. VIII. 565C τοῦτον τρέφειν τε καὶ αὔξειν μέγαν.

ἀλλ’ οὖν αὐληταί γ’ ἄν· ἄνfor γοῦν was Shilleto's conjecture, which can hardly fail to be right. ἀλλ’ οὖν—γε is an emphatic ‘but at all events’; cf. Gorg. 496D μανθάνω· ἀλλ’ οὖν τό γε πεινῆν αὐτὸ ἀνιαρόν .

οὕτως οἴου καὶ νῦν . Sauppe's ᾤου κἂν νῦν seems to be quite needless: the conclusion is naturally put as a command— ‘so in the present case, you are to think’.

τῶν ἐν νόμοις καὶ ἀνθρώποις . So BT. ἀνθρώποις in this emphatic sense is a little awkward with ἀνθρώπους two lines below and ἀνθρώποις said seven lines below of savages (though the word is qualified in both cases), but the text is probably right: cf. 323C ἀναγκαῖον οὐδένα ὅντιν’ οὐχὶ ἁμῶς γέ πως μετέχειν αὐτῆς (sc. τῆς δικαιοσύνης ), ἢ μὴ εἶναι ἐν ἀνθρώποις . Of the suggested emendations the most reasonable is perhaps Sauppe's ἐν νόμοις καὶ ἐννόμοις ἀνθρώποις —which he has now given up in favour of the MSS. reading.

αὐτόν is not emphatic: to be δίκαιος is to be a δημιουργὸς δικαιοσύνης , cf. 326E τῆς ἀρετῆς—οὐδένα δεῖ ἰδιωτεύειν .

μήτε—μήτε—μήτε—μηδέ. μηδέintroduces the climax: see note on οὔτε—οὐδέ γε in Apol. 19D and Cope on Ar. Rhet. A, 4. 4. Presently ἀλλ’ εἶεν is used rather than ἀλλ’ εἰσί (in spite of ἐστίν in l. 31) because the hypothetical nature of the case is becoming more prominent. For the passage of a relative clause into a main clause ( οἵ is not to be repeated after ἀλλά ) see on 313A

ἀλλ’ εἶεν ἄγριοί τινες . It appears not only from Athenaeus (v. 218D), but from Suidas and others, that the play in question was called Ἄγριοι . The few fragments of it which remain (see Kock's Comicorum Atticorum Fragmenta, I, 146-50) give us no indication of the plot or treatment. The probability is that the Ἄγριοι formed the chorus (cf. the names Νεφέλαι, Βάτραχοι etc.), ‘ad quos’—as we should infer from the words of Plato— ‘Athenienses quidam, pauci sine dubio, vitae civilis in sua urbe pertaesi ( μισάνθρωποι ) sicut Pithetaerus et Euelpides, accedebant imprudenter sperantes se inter homines immanes meliorem iustioremque quam in civitate sua vitam inventuros esse’ (Kock). Plato was perhaps thinking of the same play again in Rep. VI. 496D ὥσπερ εἰς θηρία ἄνθρωπος ἐμπεσών, οὔτε ξυναδικεῖν ἐθέλων οὔτε ἱκανὸς ὢν εἶς πᾶσιν ἀγρίοις ἀντέχειν .

οἷοί περ οὓς πέρυσιν : so BT, and there is no sufficient reason for altering the text to οἵους πέρυσιν (with Sauppe, after Athenaeus V. 218D) or οἵους περ πέρυσιν with Schanz. Plato does not always avail himself of the liberty of attraction: a parallel is quoted from Crat. 432E ἵνα κομιδῇ ᾖ τοιοῦτον οἷόν περ οὗ ὄνομά ἐστιν.

πέρυσιν . Athenaeus, V. 218D ἐδιδάχθησαν δὲ οἱ Ἄγριοι ἐπ’ Ἀριστίωνος ἄρχοντος , i.e. Ol. 89 4 = 421/420 B.C. For the bearing of the date of the Ἄγριοι on the question when the dialogue of the Protagoras is assumed to have taken place see Introduction, p. xxxiii.

Φερεκράτης . The fragments of Pherecrates—a poet of the old comedy who gained his first victory in 438 B.C.—are given in Kock's Comicorum Atticorum Fragmenta, I, 145-209.

ἐδίδαξεν ἐπὶ Ληναίῳ . The Λήναιον (also called λίμναι and τέμενος τοῦ Διονύσου ) was an enclosure sacred to Dionysus on the south-east slope of the Acropolis. Cf. Photius s.v. Λήναιον : περίβολος μέγας Ἀθήνησιν, ἐν ᾧ τοὺς ἀγῶνας ἦγον, πρὸ τοῦ τὸ θέατρον οἰκοδομηθῆναι, ὀνομάζοντες ἐπὶ Ληναίῳ . The phrase ‘at Lenaeum’ seems to have survived even after all plays were given in the Dionysiac theatre, as by this time they were, and to have been understood as equivalent to ‘at the Lenaean festival’ (cf. Ar. Ach. 504 οὑπὶ Ληναίῳ τ’ ἀγών), for which the expressions ἐν Ληναίοις and ( ἐδιδάχθη ) εἰς Λήναια are more usual in the didascaliae (see Müller's Bühnenalterthümer, p. 316, n. 3). The Lenaea took place in the month Gamelion.

ὥσπερ οἱ ἐν ἐκείνῳ τῷ χορῷ , sc. γενόμενοι. γίγνεσθαι ἐν is ‘to come to be in or among’, ‘to fall among’. ἐν τῷ προθύρῳ ἐγενόμεθα of 314C is the same idiom.

μισάνθρωποι . So the MSS. The various suggested emendations ( ἡμιάνθρωποι Heinrich, μιξάνθρωποι Jacobs, μεσάνθρωποι Lehrs) proceed on the supposition that the word is an epithet of the ἄγριοι , which is most improbable: ‘alii sunt ἄγριοι , alii μισάνθρωποι , neque in illa sermonis iunctura’ (sc. if we regard the ὥσπερ clause as explaining τοῖς τοιούτοις ) ‘scribendum ὥσπερ sed οἷοί περ fuit’ (Heindorf).

Εὐρυβάτῳ καὶ Φρυνώνδᾳ . Two proverbial scoundrels of real life: see Suidas s.vv. Εὐρύβατος πονηρός, ἀπὸ τοῦ ρεμφθέντος ὑρὸ Κποίσου ἐρὶ ξενολογίαν μετὰ χπημάτων, ὥς φησιν Ἔφοπος, εἶτα μεταβαλομένου ρπὸς Κῦπον· ἦν δὲ Ἐφέσιος κτλ. Φπυνώνδας τῶν ἐρὶ ρονηπίᾳ διαβεβοημένων, ὃς ξένος ὢν κατὰ τὰ Ρελοροννησιακὰ διέτπιβεν Ἀθήνησιν·—ἐκ τούτου τοὺς ρονηποὺς Φρυνώνδας καλοῦσι . They are frequently mentioned in Greek literature: see Blaydes on Ar. Thesm. 861 . Blaydes remarks that ‐ώνδας is a Boeotian termination: cf. Ἐπαμεινώνδας, Χαρώνδας and the like.

οὐδείς σοι φαίνεται εἶναι. εἶναιis Heindorf's emendation for ἐ=θ’ of the Bodleian. For the asyndeton with ὥσπερ see above on 311E

τίς διδάσκαλος τοῦ ἑλληνίζειν . The same illustration occurs in Alc. I. 111A.