Plato Republic 1.328

Πλάτωνος Πολιτεία . On the name, characters, and date of action of the dialogue, see Introd. §§ 1, 2, 3.

λαμπὰς κτλ . λαμπάς was the official name for a torch-race: see Mommsen Heortologie pp. 170 note, 282.

τῇ θεῷ : see on 327 A and App. I.

λαμπάδια : Harpocratio remarks ἣν νῦν ἡμεῖς λαμπάδα καλοῦμεν, οὕτως ὠνόμαζον. But λαμπάς was used for ‘torch’ even in classical Greek. Plato chooses λαμπάδιον because he has just used λαμπάς in a different sense.

διαδωσουσιν κτλ. shews that—except for the novel substitution of mounted competitors for runners—the torch-race in question was of the kind alluded to in Hdt. VIII 98 and elsewhere as held in honour of Hephaestus. The competition was not between one individual and another, but between different lines of competitors, the torch being passed on from man to man. Victory fell to the chain whose torch, still burning, first reached the goal. The well-known figure in Laws 776 B καθάπερ λαμπάδα τὸν βίον παραδιδόντας ἄλλοις ἐξ ἄλλων refers to the same form of race. Plato nowhere mentions the simpler form described by Pausanias (1 30. 2), in which individuals contended against each other: see Baumeister Denkmäler d. kl. Altert. p. 522.

ἄξιον θεάσασθαι . Songs and dances were the leading features in a παννυχίς. See Soph. Ant. 1146 —1152 and Eur. Heracl. 781 —783 ἀνεμόεντι δὲ γᾶς ἐπ’ ὄχθῳ | (the Acropolis) ὀλολύγματα παννυχίοις ὑπὸ παρθένων ἰακχεῖ ποδῶν κρότοισιν (in honour of Athena at the Panathenaea).

ἐξαναστήσομεθα κτλ. The promise is nowhere fulfilled.

μὴ ἄλλως ποιεῖτε . Schanz ( Novae Comm. Plat. p. 25) shews that this phrase, which is tolerably frequent in Plato, always occurs in combination with a positive command (here μένετε) except in II 369 B.

εἰς τοῦ Πολεμάρχου . Polemarchus was older than Lysias (infra 331 D), and we are to infer that at this time Cephalus lived with him. There is no reason why we should (with Blass Att. Ber. p. 338) reject Plato's statement that Polemarchus had a house in the Piraeus: the words of Lysias (12. 16), which Blass relies upon as shewing that Polemarchus lived not in the Piraeus, but in Athens, refer to 404 B.C. and do not prove it even for that year. Lysias probably lived at this time in a house of his own in the Piraeus, as in 404 B.C. ( Lys. 12. 8 ): it is to be noted that he is mentioned along with the visitors, in contrast with Cephalus ( ἦν δ’ ἔνδον κτλ. —τεθυκὼς γὰρ ἐτύγχανεν ἐν τῇ αὐλῇ infra C). Cf. Boeckh Kl. Schr. IV p. 475 note 1 and Shuckburgh Lys. Orat. ed. 2 p. xii.

διὰ χρόνου ‐‐ αὐτόν . καί ‘indeed’ goes with the whole clause: cf. Soph. Ant. 1253 ἀλλ’ εἰσόμεσθα μή τι καὶ κατάσχετον | κρυφῇ καλύπτει καρδίᾳ θυμουμένη with Jebb's note. Tucker translates ‘for it was some time since I had so much as seen him’—throwing, I think, too much emphasis on καί.

προσκεφαλαίου τε καὶ δίφρου : virtually a hendiadys, as Hartman remarks, comparing Homer Il. IX 200 εἷσεν δ’ ἐν κλισμοῖσι τάπησί τε πορφυρέοισιν. It is somewhat fanciful to suppose (with Hartman) that Plato throughout this picture was thinking of the aged Nestor seated among his sons ( Od. III 32 ff.). τινος adds a touch of vagueness: ‘a sort of combination of cushion and chair’ (Tucker).

τεθυκὼς γάρ explains ἐστεφανωμένος: “coronati sacrificabant, ut satis constat” Stallbaum. The God to whom Cephalus had been sacrificing was doubtless Ζεὺς ἑρκεῖος, whose altar stood in the αὐλή.

οὐδὲ ‐‐ Πειραιᾶ . A negative must be supplied, “ut amice expostulabundus cum Socrate senex hoc dicere videatur: tu neque alia facis, quae debebas, neque nostram domum frequentas. Simili ellipsi nostrates: Du kommst auch nicht oft zu uns” (Schneider). οὐδέ is ‘also not’: for exx. see Riddell Digest of Platonic Idioms § 141 and Jebb on Soph. O. C. 590 f. οὐδέ in οὐδὲ πάνυ ῥᾴδιον IX 587 C is another instance, in which, as here, the idiom has a kind of colloquial effect. Stallbaum takes οὐδέ with θαμίζεις “ne ventitas quidem ad nos, h. e. raro sane domum nostram frequentas”; but his equation hardly holds good, and is not justified by Xen. Symp. 4. 23. where οὐδέ coheres closely with the emphatic σοῦ. Others have suspected corruption, proposing οὔ τι (Ast, cf. Od. V 88 πάρος γε μὲν οὔ τι θαμίζεις), οὐ δέ (Nitzsch), or οὐ δή (Hartman). οὔ τι is very unlikely; for θαμίζω is not exclusively a poetic word (cf. Laws 843 B), and we need not suppose that Plato is thinking of Homer. I agree with Hartman that οὐ δέ is improbable: δέ is not sufficiently explained by saying that it is “adversative to the idea contained in ἠσπάζετο” (J. and C., with Schneider Additamenta p. 2). None of the cases quoted by Sauppe Ep. Crit. ad G. Hermannum p. 77 ( Ar. Knights 1302 , Hdt. IX 108, Theogn. 659, 887, 1070 and Callinus I 2) seem to me to justify the change of οὐδέ to οὐ δέ. Hartman's correction is better: but I believe the text is sound.

μὴ οὖν κτλ. To this sentence Lach. 181 B C furnishes a near parallel. νεανίαις refers to Socrates' companions who had come from Athens, as opposed to Cephalus, Polemarchus and the others; the emphasis, as often, being on the καί clause: ‘associate with these young men, but come and visit us also.’ So also Boeckh Kl. Schr. IV p. 475. There is no sufficient reason for reading νεανίσκοις (with II and other MSS): see Introd. § 3.

καὶ μὴν κτλ. : ‘Indeed, Cephalus,’ etc. γε need not be added (with II and other MSS) after χαίρω: cf. Phaed. 84 D καὶ μήν, ὦ Σώκρατες, τἀληθῆ σοι ἐρῶ, Euthyd. 275 E 304 C al., with Jebb on Soph. O. T. 749 , 1005.

τραχεῖα καὶ χαλεπή κτλ. The language (as Ast observes) is perhaps suggested by Hesiod OD. 290 ff. μακρὸς δὲ καὶ ὄρθιος οἶμος ἐς αὐτὴν | καὶ τρηχὺς τὸ πρῶτον· ἐπὴν δ’ εἰς ἄκρον ἵκηται, | ῥηιδίη δὴ ἔπειτα πέλει, χαλεπή περ ἐοῦσα. Cf. II 364 D note

ἐπὶ γήραος οὐδῷ . The phrase occurs first in the Iliad (XXII 60, XXIV 487) to denote the natural limit of the life of man. Cephalus is μάλα πρεσβύτης 328 B. The same meaning suits also in Od. XV 246 ( οὐδ’ ἵκετο γήραος οὐδόν) 348 and XXIII 212, Hymn. Aphr. 106, Hes. OD. 331, Hdt. III 14 and elsewhere. Leaf can hardly (I think) be right in explaining οὐδῷ as= ὁδῷ in Il. XXII 60. γήραος is a descriptive genitive (like τέλος γήραος ἀργαλέου Mimn. Fr. 2. 6, τοῦ λογου in δόλιχον—not δολιχὸν—τοῦ λόγου Prot. 329 A ), old age being itself the threshold by which we leave the House of Life. We enter as it were by one door and pass out by another. The idea underlying the phrase may be compared with Democritus' ὁ κόσμος σκηνή, ὁ βίος πάροδος· ἠλθες, εἶδες, ἀπῆλθες (Mullach Fr. Phil. Gr. I p. 356).

χαλεπὸν κτλ . χαλεπόν is neuter on account of τοῦτο in ὅ τί σοι φαίνεται τοῦτο, and τοῦ βίου is a simple partitive genitive: cf. Xen. Mem. I 6. 4 ἐπισκεψώμεθα τί χαλεπὸν ᾔσθησαι τοὐμοῦ βίου. I cannot agree with Tucker in rendering ‘disagreeable in respect of the sort of life.’ Ast takes χαλεπόν as masc. (comparing cases like III 416 B τὴν μεγίστην τῆς εὐλαβείας), but αὐτό shews that he is wrong. Translate simply ‘whether it is a painful period of life.’ It is needless to insert (with Hartman) τι after χαλεπόν: still worse is Liebhold's addition of τέλος.

ἐξαγγέλλεις : like the ἐξάγγελος in tragedy, Cephalus is the bearer of news from behind the scenes.