Compare an exquisite passage at p. 35, of which the conclusion is as follows: “And verily it is naturally given … suppressed and ended.” ↩
“For they have not devised one of all those rules of restrictions, amplifications, and suppositions, very wittily invented in the small Logicals, which here our children in every place do learn. Furthermore, they were never yet able to find out the second intentions; insomuch that none of them all could ever see man himself in common, as they call him, though he be (as you know) bigger than was ever any giant, yea, and pointed to of us even with our finger” (p. 105). ↩
“And yet the most part of them is more dissident from the manners of the world now a days, than my communication was. But preachers, sly and wily men, following your counsel (as I suppose) because they saw men evil-willing to frame their manners to Christ’s rule, they have wrested and wried his doctrine, and, like a rule of lead, have applied it to men’s manners, that by some means at the least way, they might agree together” (p. 66). ↩
Bendis, the Thracian Artemis. ↩
Reading φυλάξασθαι καὶ λαθεῖν, οὗτος, κτλ. ↩
Reading Γύνῃ τῷ Κροίσου τοῦ Λυδοῦ προγόνῳ. ↩
Seven Against Thebes, 574. ↩
Hesiod, Works and Days, 230. ↩
Homer, Odyssey XIX 109. ↩
Eumolpus. ↩
Hesiod, Works and Days, 287. ↩
Homer, Iliad, IX 493. ↩
Hesiod, Theogony, 154, 459. ↩
Placing the comma after γρανσί, and not after γιγνομένοις. ↩
Iliad XXIV 527. ↩
Iliad II 69. ↩
Iliad XX. ↩
Homer Odyssey XVII 485. ↩
Omitting κατὰ φαντασίας. ↩
From a lost play. ↩
Odyssey XI 489. ↩
Iliad XX 64. ↩
Iliad XXIII 103. ↩
Odyssey X 495. ↩
Iliad XVI 856. ↩
Iliad XXIII 100. ↩
Odyssey XXIV 6. ↩
Iliad XXIV 10. ↩
Iliad XVIII 23. ↩
Iliad XXII 414. ↩
Iliad XVIII 54. ↩
Iliad XXII 168. ↩
Iliad XVI 433. ↩
Iliad I 599. ↩
Odyssey XVII 383 sq. ↩
Or, “if his words are accompanied by actions.” ↩
Iliad IV 412. ↩
Odyssey III 8. ↩
Odyssey IV 431. ↩
Odyssey I 225. ↩
Odyssey IX 8. ↩
Odyssey XII 342. ↩
Iliad XIV 281. ↩
Odyssey VIII 266. ↩
Odyssey XX 17. ↩
Quoted by Suidas as attributed to Hesiod. ↩
Iliad IX 515. ↩
Iliad XXIV 175. ↩
Cf. infra, X 595. ↩
Iliad XXII 15 sq. ↩
Iliad XXI 130, 223 sq. ↩
Iliad XXIII 151. ↩
Iliad XXII 394. ↩
Iliad XXIII 175. ↩
From the Niobe of Aeschylus. ↩
I.e. the four notes of the tetrachord. ↩
Socrates expresses himself carelessly in accordance with his assumed ignorance of the details of the subject. In the first part of the sentence he appears to be speaking of paeonic rhythms which are in the ratio of ³⁄₂; in the second part, of dactylic and anapaestic rhythms, which are in the ratio of ¹⁄₁; in the last clause, of iambic and trochaic rhythms, which are in the ratio of ½ or ²⁄₁. ↩
Compare supra, II 368 D. ↩
Making the answer of Socrates begin at καὶ γὰρ πρὸς κ.τ.λ. ↩
Iliad IV 218. ↩
Compare Laws, 663 E. ↩
Or, “that for their own good you are making these people miserable.” ↩
Odyssey I 352. ↩
Reading μὴ δεῖν ἀντιπράττειν, without a comma after δεῖν. ↩
Odyssey XX 17, quoted supra, III 390 D. ↩
Reading προστατήσετον with Bekker; or, if the reading προστήσετον, which is found in the MSS., be adopted, then the nominative must be supplied from the previous sentence: “Music and gymnastic will place in authority over …” This is very awkward, and the awkwardness is increased by the necessity of changing the subject at τηρήσετον. ↩
Reading ἔτι ἐγὼ εἶπον. ↩
Or inserting καὶ before νομίμων: “a deceiver about beauty or goodness or principles of justice or law.” ↩
Reading ὥστε εὖ με παραμυθεῖ. ↩
