James Adam, Commentary on Plato, Republic, ed. James Adam, 2.368A

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[368A] ὦ παῖδες ἐκείνου τοῦ ἀνδρός . This curious phrase occurs once again in Plato viz. Phil. 36 D , where Protarchus is addressed in the words ὦ παῖ ἐκείνου τἀνδρός. Philebus has withdrawn from the discussion, his part in which he has bequeathed to Protarchus, who is therefore playfully called his son. That this is the meaning appears from Phil. 11 A , B, 11 C δέχει δὴ τοῦτον τὸν νῦν διδόμενον, ὦ Πρώταρχε, λόγον; Ἀνάγκη δέχεσθαι· Φίληβος γὰρ ἡμῖν ὁ καλὸς ἀπείρηκεν, 12 A, 16 B, 19 A: cf. also 15 C and 28 B. In precisely the same way Glauco and Adimantus are the ‘children of Thrasymachus.’ They are διάδοχοι τοῦ λόγου as appears from 357 A, 358 B ( ἐπανανεώσομαι τὸν Θρασυμάχου λόγον), 367 A and 367 C, as well as from the substance of their arguments. This image is in fact one of the links by means of which Plato binds the dialogue together: as Polemarchus is heir to Cephalus (331 E), so Glauco and Adimantus are heirs to Thrasymachus. In explaining ἐκείνου τοῦ ἀνδρός of Thrasymachus, Stallbaum is therefore not “ridiculous” (as J. and C. assert) but right. See my article in Cl. Rev. X p. 237.

ὁ Γλαύκωνος ἐραστής may be Critias, as Schleiermacher supposed; but there is no evidence in support of the conjecture: see Bergk Poet. Lyr. Gr.^{4} II p. 283.

τὴν Μεγαροῖ μάχην : perhaps in 409 B.C.: see Diod. Sic. XIII 65. If so, Plato is guilty of a slight anachronism, supposing that the scene of the dialogue is laid in 410. See Introd. § 3.

παῖδες ‐‐ ἀνδρός . By Ἀρίστωνος, the author of the line of course meant Aristo, father of Glauco and Adimantus; but Ἀρίστων suggests ἄριστος (cf. IX 580 B) and the pun conveys a friendly, if halfironical, compliment to ‘his excellency’ Thrasymachus, whose παῖδες (so far as the argument is concerned) Glauco and his brother are: see on ὦ παῖδες above. In Symp. 174 B , when inviting Aristodemus to come as an uninvited guest to sup with Agathon, Socrates indulges in a similarly playful pun: ἕπου τοίνυν, ἔφη, ἵνα καὶ τὴν παροιμίαν διαφθείρωμεν μεταβάλλοντες, ὡς ἄρα καὶ ἀγαθῶν ἐπὶ δαῖτας ἴασιν αὐτόματοι ἀγαθοί. (The διαφθορά consists in the substitution of ἀγαθῶν for δειλῶν, the form of the proverb which Plato had in view being αὐτόματοι δ’ ἀγαθοὶ δειλῶν ἐπὶ δαῖτας ἴασιν, as the Scholiast remarks. Arnold Hug is ill-advised in adopting Lachmann's suggestion to read Ἀγάθων) i.e. Ἀγάθωνι for ἀγαθῶν: see Cl. Rev. X p. 238.) Other plays on proper names in Plato are collected by Riddell Digest pp. 250 f. In κλεινοῦ Stallbaum finds a ‘lusus facetus’ on ἐκείνου; but this particular lusus (if it exists) is accidental and unmeaning.

θεῖον . The addition of τι (proposed by Herwerden) is unnecessary: cf. III 388 D note θεῖος is here used, like ἔνθεος, of inspiration: if the speaker does not understand or believe what he says, he is, like a rhapsodist or poet, nothing but the mouthpiece of the inspiring deity: cf. Phaedr. 245 A , Ion 533 E, 535 E— 536 D.

Commentary on Plato, Republic. James Adam. ed. James Adam. Cambridge. 1926-1929.

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Current edition Perseus

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

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Πολιτεία Perseus (Platonis Opera Tomus IV: Tetralogia VIII. Burnet, John, editor. Oxford: Clarendon Press, 1905.) — 2.368 focus

[368]
καὶ ἐγὼ ἀκούσας, ἀεὶ μὲν δὴ τὴν φύσιν τοῦ τε Γλαύκωνος καὶ τοῦ Ἀδειμάντου ἠγάμην, ἀτὰρ οὖν καὶ τότε πάνυ γε 368a ἥσθην καὶ εἶπον· οὐ κακῶς εἰς ὑμᾶς, ὦ παῖδες ἐκείνου τοῦ ἀνδρός, τὴν ἀρχὴν τῶν ἐλεγείων ἐποίησεν ὁ Γλαύκωνος ἐραστής, εὐδοκιμήσαντας περὶ τὴν Μεγαροῖ μάχην, εἰπών—

παῖδες Ἀρίστωνος, κλεινοῦ θεῖον γένος ἀνδρός·

τοῦτό μοι, ὦ φίλοι, εὖ δοκεῖ ἔχειν· πάνυ γὰρ θεῖον πεπόνθατε, εἰ μὴ πέπεισθε ἀδικίαν δικαιοσύνης ἄμεινον εἶναι, οὕτω δυνάμενοι εἰπεῖν ὑπὲρ αὐτοῦ. δοκεῖτε δή μοι ὡς 368b ἀληθῶς οὐ πεπεῖσθαι—τεκμαίρομαι δὲ ἐκ τοῦ ἄλλου τοῦ ὑμετέρου τρόπου, ἐπεὶ κατά γε αὐτοὺς τοὺς λόγους ἠπίστουν ἂν ὑμῖν—ὅσῳ δὲ μᾶλλον πιστεύω, τοσούτῳ μᾶλλον ἀπορῶ ὅτι χρήσωμαι. οὔτε γὰρ ὅπως βοηθῶ ἔχω· δοκῶ γάρ μοι ἀδύνατος εἶναι—σημεῖον δέ μοι, ὅτι ἃ πρὸς Θρασύμαχον λέγων ᾤμην ἀποφαίνειν ὡς ἄμεινον δικαιοσύνη ἀδικίας, οὐκ ἀπεδέξασθέ μου—οὔτʼ αὖ ὅπως μὴ βοηθήσω ἔχω· δέδοικα γὰρ μὴ οὐδʼ ὅσιον ᾖ παραγενόμενον δικαιοσύνῃ κακηγορουμένῃ 368c ἀπαγορεύειν καὶ μὴ βοηθεῖν ἔτι ἐμπνέοντα καὶ δυνάμενον φθέγγεσθαι. κράτιστον οὖν οὕτως ὅπως δύναμαι ἐπικουρεῖν αὐτῇ.
ὅ τε οὖν Γλαύκων καὶ οἱ ἄλλοι ἐδέοντο παντὶ τρόπῳ βοηθῆσαι καὶ μὴ ἀνεῖναι τὸν λόγον, ἀλλὰ διερευνήσασθαι τί τέ ἐστιν ἑκάτερον καὶ περὶ τῆς ὠφελίας αὐτοῖν τἀληθὲς ποτέρως ἔχει. εἶπον οὖν ὅπερ ἐμοὶ ἔδοξεν, ὅτι τὸ ζήτημα ᾧ ἐπιχειροῦμεν οὐ φαῦλον ἀλλʼ ὀξὺ βλέποντος, ὡς ἐμοὶ 368d φαίνεται. ἐπειδὴ οὖν ἡμεῖς οὐ δεινοί, δοκῶ μοι, ἦν δʼ ἐγώ, τοιαύτην ποιήσασθαι ζήτησιν αὐτοῦ, οἵανπερ ἂν εἰ προσέταξέ τις γράμματα σμικρὰ πόρρωθεν ἀναγνῶναι μὴ πάνυ ὀξὺ βλέπουσιν, ἔπειτά τις ἐνενόησεν, ὅτι τὰ αὐτὰ γράμματα ἔστι που καὶ ἄλλοθι μείζω τε καὶ ἐν μείζονι, ἕρμαιον ἂν ἐφάνη οἶμαι ἐκεῖνα πρῶτον ἀναγνόντας οὕτως ἐπισκοπεῖν τὰ ἐλάττω, εἰ τὰ αὐτὰ ὄντα τυγχάνει.
πάνυ μὲν οὖν, ἔφη ὁ Ἀδείμαντος· ἀλλὰ τί τοιοῦτον, ὦ 368e Σώκρατες, ἐν τῇ περὶ τὸ δίκαιον ζητήσει καθορᾷς;
ἐγώ σοι, ἔφην, ἐρῶ. δικαιοσύνη, φαμέν, ἔστι μὲν ἀνδρὸς ἑνός, ἔστι δέ που καὶ ὅλης πόλεως;
πάνυ γε, ἦ δʼ ὅς.
οὐκοῦν μεῖζον πόλις ἑνὸς ἀνδρός;
μεῖζον, ἔφη.

Translations (1)

Republic Perseus (Plato in Twelve Volumes, Vol. 5-6. Shorey, Paul, translator. Cambridge, MA, Harvard University Press; London, William Heinemann Ltd. 1935-37 (printing).) — 2.368 focus

[368]
While I had always admired the natural parts of Glaucon and Adeimantus, I was especially 368a pleased by their words on this occasion, and said:

It was excellently spoken of you, sons of the man we know,

¹ in the beginning of the elegy which the admirer² of Glaucon wrote when you distinguished yourselves in the battle of Megara ³—

Sons of Ariston,⁴ whose race from a glorious sire is god-like.

This, my friends, I think, was well said. For there must indeed be a touch of the god-like in your disposition if you are not convinced that injustice is preferable to justice though you can plead its case in such fashion. 368b And I believe that you are really not convinced. I infer this from your general character since from your words alone I should have distrusted you. But the more I trust you the more I am at a loss what to make of the matter. I do not know how I can come to the rescue. For I doubt my ability by reason that you have not accepted the arguments whereby I thought I proved against Thrasymachus that justice is better than injustice. Nor yet again do I know how I can refuse to come to the rescue. For I fear lest 368c it be actually impious to stand idly by when justice is reviled and be faint-hearted and not defend her so long as one has breath and can utter his voice. The best thing, then, is to aid her as best I can. Glaucon, then, and the rest besought me by all means to come to the rescue and not to drop the argument but to pursue to the end the investigation as to the nature of each and the truth about their respective advantages. I said then as I thought: The inquiry we are undertaking is no easy one but 368d calls for keen vision, as it seems to me. So, since we are not clever persons, I think we should employ the method of search that we should use if we, with not very keen vision, were bidden to read small letters from a distance, and then someone had observed that these same letters exist elsewhere larger and on a larger surface. We should have accounted it a godsend, I fancy, to be allowed to read those letters first, and examine the smaller, if they are the same. Quite so, said Adeimantus; 368e but what analogy to do you detect in the inquiry about justice? I will tell you, I said: there is a justice of one man, we say, and, I suppose, also of an entire city. Assuredly, said he. Is not the city larger⁵ than the man? It is larger, he said.

James Adam Commentary on Plato, Republic 2.368A

ed. James Adam

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