Plato Republic 3.414

Paul Shorey (Translator)

Republic. Plato. Paul Shorey (Translator). Cambridge, MA. 1935-37.

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Current edition Perseus

Republic (English) (Plato in Twelve Volumes, Vol. 5-6. Shorey, Paul, translator. Cambridge, MA, Harvard University Press; London, William Heinemann Ltd. 1935-37 (printing).)

Editions (1)
Πολιτεία Perseus (Platonis Opera Tomus IV: Tetralogia VIII. Burnet, John, editor. Oxford: Clarendon Press, 1905.) — 3.414 focus

Notes on the current edition

Republic

1. The concept μηχανή or ingenious device employed by a superior intelligence to circumvent necessity or play providence with the vulgar holds a prominent place in Plato’s physics, and is for Rousseau-minded readers one of the dangerous features of his political and educational philosophy. Cf. 415 C, Laws 664 A, 752 C, 769 E, 798 B, 640 B.
2. Cf. 389 B.
3. 389 B f.
4. As was the Cadmus legend of the men who sprang from the dragon’s teeth, which the Greeks believed οὕτως ἀπίθανον ὄν, Laws 663 E. Pater, who translates the passage ( Plato and Platonism, p. 223), fancifully suggests that it is a
miners’ story.
Others read into it an allusion to Egyptian castes. The proverb
ψεῦσμα Φοινικικόν
(Strabo 259 B) probably goes back to the Phoenician tales of the Odyssey.
5. Plato never attempts a Voltairian polemic against the general faith in the supernatural, which he is willing to utilize for ethical ends, but he never himself affirms le surnaturel particulier.
6. καὶ μάλ’ here as often adds a touch of humorous colloquial emphasis, which our conception of the dignity of Plato does not allow a translator to reproduce.
7. Perhaps that so it is that would be better. ὡς ἄρα as often disclaims responsibility for the tale. Plato’s fancy of men reared beneath the earth is the basis of Bulwer-Lytton’s Utopia, The Coming Race, as his use of the ring of Gyges (359 D-360 B) is of H. G. Wells’ Invisible Man.
8. The symbolism expresses the Athenian boast of autochthony and Plato’s patriotic application of it, Menexenus 237 E-238 A. Cf. Burgess, Epideictic Literature, University of Chicago Studies in Classical Philology, vol. iii. pp. 153-154; Timaeus 24 C-D, Aeschylus Septem 17, Lucretius ii. 641 f., and Swineburne, Erechtheus:
All races but one are as aliens engrafted or sown,
Strange children and changelings, but we, O our mother, thine own.
9. οὐκ ἐτός is comic. Cf. 568 A, and Blaydes on Aristophanes Acharnians 411.

Commentary

Commentary on Plato, Republic (Plato. The Republic, Vol 1-2. Adam, James, editor. Cambridge: Cambridge University Press, 1902-1903.) focus

λαγχάνοντα . The accusative recurs to φύλακα, and is all the easier because τιμὰς δοτέον is little more than τιμητέον. Plato's usage is lax in such matters, and it is better not to emend: cf. (with Schneider) Laws 760 E, 877 A and Engelhardt Anac. Pl. Spec. III p. 45.

ὡς ἐν τύπῳ ‐‐ εἰρῆσθαι . Cf. VI 502 D note

ἐπικούρους . Plato henceforward uses this expression when he wishes specifically to allude to the second class of his citizens. φύλακες remains the general term including both ἄρχοντες and ἐπίκουροι. See on II 374 D.

ὧν νῦν δή . See cr. n. Although νῦν occasionally refers to the immediate past (e.g. I 341 C, IX 592 A, X 611 B: see also Jebb on Soph. Ant. 151 ), neither here nor in οὓς νῦν δή just before can δὴ νῦν be retained: for δή “neque per se intelligi neque ad ὧν referri potest” (Schneider). The reference is to II 382 D, III 389 B.

μάλιστα μέν . See on 415 D.

μηδὲν καινὸν κτλ. We want no novelty, but something with which the Greeks are already familiar, for our city is a Greek city (V 470 E).

Φοινικικόν τι : because the story of the Σπαρτοί was Phoenician, Cadmus the Phoenician having sown the dragon's teeth from which they sprang (Apollod. III 4. 1). Cf. Laws 663 E. Steinhart ( Einleit. p. 177) and Susemihl ( Gen. Entw. II p. 144) find in Φοινικικόν a further hint that the institution of caste was something foreign and non-Hellenic: but the words cannot be thus interpreted. The Egyptian system of caste (see Hdt. II 164 ff.) differed from Plato's in essential points, and there is no real evidence to shew that he was influenced by it in any way: nor is ‘Phoenician’ (‘Sidonian’ in Laws l.c.) equivalent to ‘Egyptian.’ Cf. Hermann Gesch. u. Syst. p. 55 and notes Ψεῦσμα Φοινικικόν afterwards became a proverb, perhaps owing to this passage.

πολλαχοῦ γεγονός means simply ‘which has happened in many places.’ γεγονός and γενόμενον in themselves refer to the actual occurrences, which ὥς φασιν—πεπείκασιν reduces again to legend and matter of faith. πολλαχοῦ is plentifully illustrated in Preller Gr. Myth. pp. 79 ff. Presently οὐδ’ οἶδα εἰ γενόμενον ἄν (for which Herwerden neatly but needlessly suggests οὐδ’ οἶδ’ ἂν εἰ γενόμενον) hints that the age of miracles is past.

ὁποίᾳ ‐‐ ἢ ποίοις . Cf. 400 A note It is very exceptional to find the indirect interrogative preceding the direct: cf. Soph. O. T. 71 with Jebb's note.

ἐρῶ . I have removed the colon after ἐρῶ on Richards' suggestion.

ὥσπερ ὀνείρατα ‐‐ αὐτούς : lit. ‘all these things which they fancied themselves suffering and happening to them were so to speak dreams.’ ἐδόκουν is ‘imagined’ as in Aesch. Pers. 188 (also of a dream) and elsewhere. The object of πάσχειν, viz. ταῦτα πάντα, becomes the subject of γίγνεσθαι: cf. (for the change of subject) Ap. 40 A , Symp. 200 D and supra I 333 C, II 359 D, E, 360 A. It must be allowed that the effect of this idiom is here unusually harsh. I once conjectured ὑπάρχειν for πάσχειν, taking ἐδόκουν still as ‘fancied’: but the text is probably sound.

ὑπὸ γῆς κτλ. Herwerden bids us bracket either ὑπό or ἐντός: but Plato rarely if ever lets the preposition ἐντός follow its noun. ὑπό is ‘under,’ not ‘by’ (it is ὁ θεός, not ἡ γῆ, who πλάττει, infra 415 A), and ἐντός is adverbial; “drinnen unter der Erde” (Schneider). Mortal creatures are similarly moulded within the earth in Protagoras' prehistoric myth ( τυποῦσιν αὐτὰ θεοὶ γῆς ἔνδον 320 D): cf. also Symp. 191 C , Pol. 272 A , Tim. 42 D . The myth of the Politicus (269 A ff.) connects the autochthonous origin of man with the golden age, in agreement with a wide-spread tradition, which gave rise to a considerable literature (Dümmler Proleg. zu Platons Staat p. 46). It is in the spirit of this tradition that Plato here represents the first generation of his ideal city as autochthonous.

καί ‐‐ καί . The double καί marks “the correspondence of the two clauses” (J. and C.). As the Earth proved herself their mother, so they must shew themselves her sons. If the text is sound, it must be explained in this way; but exact parallels are rare. Thuc. IV 8. 9 (cited by Schneider Addit. p. 27) is different: see Classen ad loc. and on VIII 27. 5. More to the point is Soph. Ant. 1192 f. καὶ παρὼν ἐρῶ, | κοὐδὲν παρήσω τῆς ἀληθείας ἔπος: see Jebb ad loc. Ast expunges καί before ἡ γῆ, while Hermann alters it to ὡς (carrying on the ὡς of ὡς ἄρα). Neither change can be called satisfactory. I formerly suggested δημιουργουμένη ἔτι. ἤδη δὲ κτλ. ( Cl. Rev. X p. 385): cf. Symp. 220 C ἤδη ἦν μεσημβρία, καὶ ἄνθρωποι ᾐσθάνοντο. The change is slight, but ἔτι ‘languet,’ and it is better to retain the MS reading.

ὡς περὶ μητρὸς ‐‐ διανοεῖσθαι . Cf. (with J. and C.) Aesch. Sept. 10 —20, 412—416, and infra V 470 D. For the omission of the preposition before τῆς χώρας cf. VIII 553 B note ὑπέρ with τῶν ἄλλων is scarcely more than περί: see II 367 A note