years of an old man's life, he would intimate, were but an ignoble mark for so much animosity and malignity. It is true some of the philosophers of ancient Greece enjoyed a marvellously green old age, and prolonged it in a most extraordinary manner (see Cic. Cat. Maj. Chap. V. VII. etc.); but, in the common course of nature, a septuagenarian could not count on many more years of life.-ovoμa exεiv, ordinarily in good sense, to enjoy distinction, but still capable of being applied to mere notoriety, as here. Perhaps Socrates, with that irony which was so favourite a weapon of his, has purposely chosen to employ a word which would more naturally suggest a favourable interpretation.-airiav xew is a phrase of indifferent import, though more frequently occurring in a bad than in a good sense.The idea contained in ὄνομα καὶ αἰτίαν ἔχειν is passive, and we have after it, consequently, vò with the genitive, as after a passive verb. Compare c. I. note (a).

ὁ ὑμῖν τοῦτο ἐγένετο] That is, ἐμὲ τεθνάναι δή, an addition, which appears to have crept from the margin into the text of several MSS. Heindorf wished it to be retained, but thought that it should be read, rò sμè Tε0vávai dý. See, however, the observations of Matthiæ, § 468. b.—åñò Tov aνTOμárov, of its own accord, even if you had not condemned me to death.

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πόῤῥω ἤδη ἐστὶ τοῦ βίου] Analogous to such expressions as ὀψέ τῆς ἡμέρας, πόῤῥω τῆς ἡμέρας, and the like. Similarly, Plato has πόῤῥω ἰέναι τῆς φιλοσοφίας, to go to great lengths in philosophy. The subject to orì is nλuria: my time of life is far advanced. The genitive indicates a partitive notion.

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4 ἅπαντα ποιεῖν...ὥςτε ἀποφεύγειν] The phrase πάντα, οι äπavta molɛīv, is about equivalent to ours, to leave no stone unturned; it may be followed by ws, üçte, or öπws, and is sometimes construed with a participle, e. g., távra toieĩv peúyovtes Tv dikηy, Euthyph. p. 8. C. The whole sentence may be rendered as follows: And perhaps you imagine that it is through a lack of arguments that I have been brought in guilty, by the help of which I might have convinced you, had I thought it right to have recourse to all possible means, both in word and deed, in order to elude justice. Far from it,' etc. It is impossible to say whether the olç âv vμãç ëπɛσa is intended as an independent sentence, thrown in parenthetically, or as under the government of oïɛσ0ɛ. Probably Socrates begins by putting the sentiment in the mouths

of his judges, and then, from his conviction of his truth, adopts it as his own.

• τεθνάναι ἢ ἐκείνως ζῆν] With ἐκείνως understand ἀπολογη cáμeros. On the use of the perfect tense, see c. XVII. note (2). † ἐάν τις τολμᾷ] That is, if any one can prevail on himself to do this, if any one can go to so great a pitch of impudence, that Xenoph. Mem. II. 1, 3. τίς ἂν εὖ φρονῶν τοῦ σοῦ θιάσου τολμήσειεν εἶναι; Plat. Crit. c. XV. ἐτόλμησας οὕτω γλίσχρως ἐπιθυμεῖν ζῆν.

8 Oávatov škovyɛiv] On the infinitive subjoined for the purpose of explanation to the pronoun то~тo, see c. XXIV., note (Þ). With πονηρίαν, a little further on, understand έκφυγεῖν.

* ἅτε βραδὺς ὢν] Socrates and his accusers are represented as followed, the former by the comparatively slow pursuer, death; the latter by what steals upon us with far more rapid speed, iniquity. The adjectives devoi and ỏɛis contrast, by what grammarians call chiasmus, with πρɛoßúrns and ẞpadvcr espectively. Some have advocated our reading vέo instead of devoi; but the former epithet would not be altogether appropriate to the dicasts en masse, and then devol conveys more forcibly the impression of bodily strength and vigour.-Socrates plays on the ambiguity of the verb aλuvai, which is applied both to one who is overtaken in running, and to one who has lost his cause and been condemned.

1 Davárov díkηv opλwv] That is, condemned to the punishment of death. Literally, having owed, or incurred the penalty of death. The expression is not uncommon. But while we say δίκην ὀφλεῖν, we may also say, with equal propriety, μωρίαν, μοχθηρίαν, οι ἀδικίαν ὀφλεῖν, in the sense of to incur the charge of folly, wickedness, or injustice. Socrates avails himself of this double meaning to add ὑπὸ τῆς ἀληθείας ὠφληκότες μοχθηρίαν kai adikiav, that is, you are convicted and condemned by Truth to the reproach of wickedness and injustice.—τῷ τιμήματι ἐμμένω, that is, I abide by your sentence.—μɛтpiws exεiv, nearly the same as εv, ¿ρ¤ãç, ëxev, though somewhat weaker. For my own part, I think it is all very well as it is.'

ΧΧΧ. “ ἐν ᾧ μάλιστ ̓ ἄνθρωποι χρησμῳδοῦσιν] Alluding to the current belief, that the soul attained a closer resemblance to divinity on the approach of death, and acquired the power of foreseeing and foretelling the future. On this interesting subject see Cicero Div. I. 30, with the commentaries upon that passage.

ν ἢ οἵαν ἐμὲ ἀπεκτόνατε] That is, than the punishment which ye have inflicted on me in condemning me to death. The mode of expression is one which arises out of studied brevity. Ordinary usage would have required oïav..........¿λáßɛte; but, at the thought of the nature of the revenge they had taken, he substitutes the more definite word, ἀπεκτόνατε.—τοῦ διδόναι ἔλεγχον τοῦ βίου, that is, from giving an account of your life, and being therefore censured.

• καὶ χαλεπώτεροι] On the omission of τοσούτῳ, see c. XVII., note (4). A little further on, aπokteivovtes ávěρúñоνç is, because ye put men to death. Fischer was wrong in supposing that the aorist was required.

ὰ μὴ τοὺς ἄλλους κολούειν] Κολούειν is properly to mutilate : hence, to prevent anything from being accomplished; to frustrate an undertaking.

ΧΧΧΙ. ἐν ᾧ οἱ ἄρχοντες ἀσχολίαν ἄγουσι] That is, while the Eleven are occupied. The judges used to deliver to the Eleven those who were condemned to be punished. It was the duty of these functionaries to order their assistants to lead away the culprit to prison, and inflict on him the prescribed punishment. See the article evdɛka in the Dictionary of Antiquities, where the particulars of this magistracy are given. ol ¿óvra —τεθνάναι i. e. εἰς τὸ δεσμωτήριον. A little further on, διαμυθο Xoyñoal is to discuss or converse together.

ἡ γὰρ εἰωθυῖά μοι μαντικὴ ἡ τοῦ δαιμονίου] Schleiermacher considers the words ǹ rov daiμovíov a gloss, because Plato elsewhere is accustomed to call the thing itself rò daóviov, and because, when he expresses the same thing by a substantive, as μαντική, φωνή, σημεῖον, he either adds nothing, or else τοῦ θεοῦ, rather than rov daioviov. But even if a passage cannot be found in every respect resembling this, yet we are safe in following all the MSS. And the want of those words would be felt, since, without them, it might be doubted what description of μαντική he meant. Therefore he adds ἡ τοῦ δαιμονίου, namely, that which I owe to the spirit which I have before mentioned. For

μavτin does not denote the thing itself which Socrates intended, when he spoke of his daμóviov, but rather the effect of that daimonion.-A little further on, observe the collocation πáνv ἐπὶ σμικροῖς for ἐπὶ πάνυ σμικροῖς. The reason is, that πάνυ is the emphatic word. So Euthyd. p. 305. C. πávv πаρà πоλλοï ̧. Phædo, p. 110. C. καὶ πολὺ ἔτι ἐκ λαμπροτέρων. — εἴ τι μέλλοιμι,

that is, as often as I was about, etc. On the use of the optative, to indicate an action frequently repeated, see Matth. Gr. § 521.

• ἅ γε δὴ οἰηθείη ἄν τις καὶ νομίζεται] That is, which any one would take to be, and which really are regarded, as the worst of evils. The relative pronoun à serves at once for object to oindɛin and subject to voμilerai. See Matth. Gr. § 428. 2, and 474. d.

© Xéyovтa μeTažú] That is, at the very moment of my speaking; in the middle of my speaking. Compare Theag. p. 128. E. Xéyovros σοῦ μεταξὺ γέγονέ μοι ἡ φωνὴ ἡ τοῦ δαιμονίου. Rep. I. p. 336. Α. καὶ διαλεγομένων ἡμῶν μεταξὺ ὥρμα ἀντιλαμβάνεσθαι τοῦ λόγου.

ὰ τί οὖν — ὑπολαμβάνω] Stephens and others substitute a comma for the note of interrogation; but this much impairs the vigour and liveliness of the passage. Plato often makes his speakers interrogate themselves, and answer their own questions. The whole sentence we may render as follows: ‘Do you ask what I conceive to be the reason of this? I will tell you. I am disposed to think that the event which has befallen me is a blessing ; and it is impossible that those among us can have been right in our notions, who believed death to be an evil. I have had convincing proof of this; for the wonted sign would certainly not have failed to oppose me, if I had not been purposing to do something that was good.'

XXXII. a 'Evvońowμev dè xai rýĉe-] The sentiments expressed in the former part of this chapter have excited much attention, and portions of it have been often quoted and translated. Eusebius has transcribed part of it in his Præparatio Evangelica, and Stobaeus in his Sermones; while Cicero has given us his version of almost the whole chapter in his Tusculan Disputations, Lib. I. 41. Magna me spes tenet, judices, bene mihi evenire, quod mittar ad mortem. Necesse est enim, sit alterum de duobus; ut aut sensus omnino omnes mors auferat, aut in alium quendam locum ex his locis morte migretur,' etc.

· ἡ γὰρ οἷον μηδὲν εἶναι] That is, τοιοῦτόν τι ὥςτε μηδὲν εἶναι as a little lower down: εἰ δ ̓ αὖ οἷον ἀποδημῆσαί ἐστιν ὁ @ávarog. Eusebius, and Theodoret (who likewise quotes this passage), have uŋdév rɩ eivai, whence Heindorf conjectures that the reading ought to be μηδὲν ἔτι εἶναι.

· καὶ μετοίκησις τῇ ψυχῇ-] On this use of the dative see Matth. § 389. 1.-Instead of μstoikŋoig Toй Tómov might have been said μετοίκησις ἐκ τοῦ τόπου. Yet the former is no less

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usual. For since the verb μɛrouɛiv is not only construed with prepositions, but also is used with an accusative of the place, from which one person goes to another, as in Pausan. IV. 40. 'Aкaρvaνίαν μετοικῆσαι" therefore μετοίκησις τόπου is no less correct than μετοίκησις ἐκ τόπου.Α little further on, τοῦ ἐνθένδε is put for Tov ivτavla, because the verbal substantive signifies motion to a place. We have before spoken of a similar use of prepositions (c. XX. note () ): the construction of the adverbs has been illustrated by Heindorf on Gorgias, p. 472. B. where we find: ǹ Περικλέους ὅλη οἰκία ἢ ἄλλη συγγένεια, ἥντιν ̓ ἂν βούλῃ τῶν ¿v0évde éкλé§ao0a. Compare also Buttmann's Gr. § 138. 8.

d kai eite dǹ μndɛμía-] The other alternative is given a good way on, and introduced by the words i d' av olov áπodŋμῆσαί ἐστιν ὁ θάνατος. On εἰ δὲ after εἴτε, see c. 1V. note (*).

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· ἐγὼ γὰρ ἂν οἶμαι] "Αν belongs to the infinitive εὑρεῖν. It is repeated on account of the long parenthesis; and its insertion at the head of the sentence prepares us for the hypothetical character of the proposition. Compare Soph. Ant. 466.

ἀλλ ̓ ἂν εἰ τὸν ἐξ ἐμῆς

μητρὸς θανόντ' ἄθαπτον ἠνσχόμην νέκυν,

κείνοις ἂν ἤλγουν.

For a similar reason, the words déo and oiμai are subsequently repeated. Heindorf wished also the word i to be repeated before the words déoɩ okεváμevov, for the sake of perspicuity And it is written so in Eusebius. But as the construction of the sentence is not altered from the beginning, this repetition does not appear to be necessary.

μǹ öτi idiótηv] That is, not to say any private man. See Matth. Gr. § 624. 4.

8 εὐαριθμήτους ἂν εὑρεῖν αὐτὸν τ.] The pronoun αὐτὸν is to be connected with τὸν μέγαν βασιλέα, and add emphasis to the expression: the great king himself.—Evapioμnтoi nμépaι, that is, days which may be easily counted, very few : πρòc indicates comparison: if they be compared with other days and nights. So a little further on: τὰ ἐμαυτοῦ πάθη πρὸς τὰ ἐκείνων.

ἡ καὶ γὰρ οὐδὲν πλείων] Fischer, following the quotation in Eusebius, reads πλεῖον. But the more correct reading is πλείων, meaning longer, ovdiv being used in the sense of où, as is frequently the case. Cicero has thus translated these words: perpetuitas consequentis temporis similis futura est uni nocti.-For the expression ò πãs xрóvos, compare Eurip. Med. v. 25. ròV