Reading with Paris A. καὶ καλοῦ … ↩
Reading ἰατρὸν μὲν καὶ ἰατρικὸν τὴν ψυχὴν ὄντα. ↩
Pages 419, 420 and following ↩
Iliad, VII 321. ↩
Iliad, VIII 162. ↩
Probably Works and Days, 121 following. ↩
Reading στραγγευομένῳ. ↩
Or, applying ὅπως δὲ κνβερνήσει to the mutineers, “But only understanding (ἐπαΐοντας) that he (the mutinous pilot) must rule in spite of other people, never considering that there is an art of command which may be practised in combination with the pilot’s art.” ↩
Or, taking παρὰ in another sense, “trained to virtue on their principles.” ↩
Putting a comma after τῶν ἀνανγκαίων. ↩
Or “will they not deserve to be called sophisms,” … ↩
Heracleitus said that the sun was extinguished every evening and relighted every morning. ↩
Reading κατηκόῳ or κατηκόοις. ↩
Reading ἦ καὶ ἐὰν οὕτω θεῶνται without a question, and ἀλλοίαν τοι: or, retaining the question and taking ἀλλοίαν δόξαν in a new sense: “Do you mean to say really that, viewing him in this light, they will be of another mind from yours, and answer in another strain?” ↩
Or, separating καὶ μάλα from ἄξιον, “True, he said, and a noble thought”: or ἄξιον τὸ διανόημα may be a gloss. ↩
Reading ἀνὴρ καλός: or reading ἀνὴρ καλῶς, “I quite well knew from the very first, that you, etc.” ↩
A play upon τόκος, which means both “offspring” and “interest.” ↩
Reading διανοοῦ. ↩
Reading ἄνισα. ↩
Reading ὧνπερ ἐκεῖνο εἰκόνων. ↩
Reading παρόντα. ↩
In allusion to a game in which two parties fled or pursued according as an oyster-shell which was thrown into the air fell with the dark or light side uppermost. ↩
Reading οὐ̑σαν ἐπάνοδον. ↩
Meaning either (1) that they integrate the number because they deny the possibility of fractions; or (2) that division is regarded by them as a process of multiplication, for the fractions of one continue to be units. ↩
Or, “close alongside of their neighbour’s instruments, as if to catch a sound from them.” ↩
Omitting ἐνταῦθα δὲ πρὸς φαντάσματα. The word θεῖα is bracketed by Stallbaum. ↩
A play upon the word νόμος, which means both “law” and “strain.” ↩
γραμμάς, literally “lines,” probably the starting-point of a racecourse. ↩
I.e. a cyclical number, such as 6, which is equal to the sum of its divisors 1, 2, 3, so that when the circle or time represented by 6 is completed, the lesser times or rotations represented by 1, 2, 3 are also completed. ↩
Probably the numbers 3, 4, 5, 6 of which the three first = the sides of the Pythagorean triangle. The terms will then be 33, 43, 53, which together = 63 = 216. ↩
Or the first a square which is 100 × 100 = 10,000. The whole number will then be 17,500 = a square of 100, and an oblong of 100 by 75. ↩
Reading προμήκη δέ. ↩
Or, “consisting of two numbers squared upon irrational diameters,” etc. = 100. For other explanations of the passage see Introduction. ↩
Compare supra 544 C. ↩
Omitting ἤ τινος. ↩
Reading καὶ ἐτίμα μάλιστα. Εὖ, ἦ δ’ ἐγώ, according to Schneider’s excellent emendation. ↩
Omitting τί μήν; ἔφη. ↩
Or, “the philosophical temper of the condemned.” ↩
Herodotus I 55. ↩
Or, “opinions or appetites such as are deemed to be good.” ↩
Reading with Grasere and Hermann τί οἰώμεθα, and omitting οὺδὲν, which is not found in the best MSS. ↩
729 nearly equals the number of days and nights in the year. ↩
Or “take up his abode there.” ↩
Omitting εἰς. ↩
Or, “with his nouns and verbs.” ↩
Reading εἰδωλοποιοῦντα … ἀφεστῶτα. ↩
Or, if we accept Madvig’s ingenious but unnecessary emendation ᾀσόμεθα, “At all events we will sing, that” etc. ↩
Reading ἀπελυσάμεθα. ↩
Reading ἡμῶν. ↩
Reading αὐτόχειρας. ↩
Reading καὶ ὅτι. ↩
Reading εἰκοστήν. ↩
Or “which are akin to these”; or τούτοις may be taken with ἐν ἅπασι. ↩
Or “which, though unrecorded in history, Critias declared, on the authority of Solon, to be an actual fact?” ↩
Observe that Plato gives the same date (9,000 years ago) for the foundation of Athens and for the repulse of the invasion from Atlantis. (“Critias” 108 E). ↩
Reading τὸ τῶν θηρευτῶν. ↩
Omitting αὐ̑ πέρι.
