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