should substitute ἔλαβε for ἐλάμβανε. The imperfect, according to Buttmann, serves to indicate the ordinary and legitimate nature of the procedure. Nor is there anything uncommon in the connexion of the different tenses, ἐλάμβανε and ἐφύτευσε. · τοῖς νόμοις τοῖς περὶ τοὺς γάμους] The words τοῖς περὶ Tous yáμovs are added by way of defining more closely what is meant by τούτοις ἡμῶν τοῖς νόμοις. The τοῖς νόμοις has by some been regarded as a gloss; but the phrase would hardly be complete without it. ὰ τροφήν τε καὶ παιδείαν] The expression is a common one: compare Phileb. p. 55. D. οὐκοῦν ἡμῖν τὸ μέν, οἶμαι, δημιουργι κόν ἐστὶ τῆς περὶ τὰ μαθήματα ἐπιστήμης, τὸ δὲ περὶ παιδείαν καὶ τροφήν; Xenoph. Mem. III. 5. 10. τὴν Ερεχθέως γε τροφὴν καὶ παιδείαν. eý oỷ Kaλws, K. T. λ.] The laws repeat with great emphasis the same question which they had previously put, in the words: ̓Αλλὰ τοῖς περὶ τ. τ. γ.—ἐπαιδεύθης; The passage may be thus translated: But do you find fault with the laws respecting the rearing and education which you have received? Have not those of us (i. e. laws) which have been enacted for these purposes enjoined well, in directing your father to instruct you in music and gymnastics? The common reading où к. is incorrect. 66 † ἐν μουσικῇ καὶ γυμναστικῇ παιδεύειν;] Perhaps no people have ever felt more deeply the power of music over the mind, than the ancient Greeks. 'Rhythm and melody," says Plato, "sink down into the soul; and bringing, as they do, grace and symmetry with them, render graceful and symmetrical the man who has been duly trained therein." De Repub. p. 401. D. E. Hence the prominence which was given to this branch of education, and which assigned to it a co-ordinate place in the three courses of training through which an Athenian citizen was expected to pass - μουσική, γράμματα, γυμναστική. But the word must yet The Greeks often com not be taken in our more limited sense. prehended under this head all the branches of a liberal education; all that portion of human culture, in short, over which the Muses might be regarded as presiding, and which distinguished a gentleman from a clown. A great deal of interesting matter relating to this subject is to be found in the Protagoras, pp. 325, 326. See also Aristoph. Nub. v. 958. for a vigorous eulogy of the system of musical training as it existed in the best days of Athens. 5 ἐγένου τε καὶ ἐξετράφης καὶ ἐπαιδεύθης] Expressions parallel with the γάμοι, (i.e. γένεσις,) τροφή, and παιδεία before mentioned. So in Alcibiad. I. p. 122. Β. τῆς δὲ σῆς γενέσεως καὶ τροφῆς καὶ παιδείας, κ. τ. λ. · καὶ δοῦλος, αὐτός τε καὶ οἱ σοὶ πρόγονοι;] The combined words αὐτός τε καὶ οἱ πρόγονοι form an apposition to the personal pronoun which is the subject of ἦσθα. So Sophocles, Ed. Col, v. 452. ἐπάξιος μὲν Οἰδίπους κατοικτίσαι, So, too, Apol. c. XXXIII. near the end, δίκαια πεπονθὼς ἐγὼ ἔσομαι ὑφ ̓ ὑμῶν αὐτός τε καὶ οἱ υἱεῖς. With regard to the word δοῦλος as expressing the relation of the citizen to the laws, compare Cicero pro Cluentio, c. 53. Legum omnes servi sumus, ut liberi esse possimus. There is a surrender of a certain measure of personal freedom and independence, in order to the substantial and well-ordered freedom of the whole body. 1 καὶ σὺ ταῦτα ἀντιποιεῖν] Most manuscripts exhibit the reading καὶ σοὶ, but it is very questionable whether δίκαιόν ἐστί μοι ταῦτα ποιεῖν is good Greek. The universal usage of authors seems to be δίκαιός εἰμι, not δίκαιόν ἐστι. See c. IV. note (c). Still there is a difficulty about the nominative case ou, where ordinary usage would require σɛ. Probably this is to be classed among those instances of attraction which are so characteristic of the idiom of Greek; for the verb olɛ follows almost immediately, requiring a subject in the nominative case. Then, further, if σε had been used, it would render it doubtful whether that pronoun were the subject or the object of the verb ἀντιποιεῖν. For an instance of similar attraction to the above, see Protag. p. 316. C. ταῦτ ̓ οὖν ἤδη σὺ σκόπει, πότερον περὶ αὐτῶν μόνος οἴει δεῖν διαλέγεσθαι πρὸς μόνους, ἢ μετ ̓ ἄλλῶν. And Demosth. de Falsa Leg. p. 414. 15. ed. Reisk. ἡγούμην ἐν τούτοις πρῶτος αὐτὸς περιεῖναι αὐτῶν δεῖν καὶ μεγαλοψυχότερος φαίνεσθαι. κ οὔτε κακῶς ἀκούοντα ἀντιλέγειν-] These words are added, for the purpose of explaining ταῦτα καὶ ἀντιποιεῖν. It has been already remarked, that connectives are not used with sentences which are added for the purpose of explanation. 1 πρὸς δὲ τὴν πατρίδα ἄρα-] Compare Apolog. Socrat. c. XXIII. note (^). — A little further on, instead of simply καὶ σὺ ἡμᾶς, we have καὶ σὺ δὲ ἡμᾶς, in order to add to the force of the opposition. dè is frequently thus used, in order to bring out the apodosis with greater energy. The words ὁ τῇ ἀλ. τ. άρ. ἐπιμελόμενος, added by way of apposition, are ironical. m τιμιώτερόν ἐστι πατρίς] There is no need of the article before πατρίς, which is found in some MSS. For the nouns πατήρ, μήτηρ, παῖς, ἀδελφός, γῆ, πόλις, ἀγρός, and others, when not used in reference to a certain and definite individual, but to a whole class, are usually put without the article. So, further on: καὶ σέβεσθαι δεῖ καὶ μᾶλλον—πατρίδα χαλεπαίνουσαν ἢ πατέρα. There is also an example in the preceding words: μητρός τε καὶ πατρός. For this high estimate of the claims of country, as compared with the ties of affection, compare Cic. Offic. I. 17. 57. Cari sunt parentes, cari liberi, propinqui, familiares; sed omnes omnium caritates patria una complexa est. η καὶ ἐν μείζονι μοίρα] Εν μείζονι μοίρᾳ εἶναι is said of that which is held in greater estimation and honour than some other thing. Compare Herodot. II. 172. αὐτὸν ἐν οὐδεμία μεγάλη μοίρῃ ἦγον. The word μοῖρα appears, in such phrases, to signify that portion of respect, honour, and reverence which is one's due. · καὶ ἢ πείθειν, ἢ ποιεῖν] That is, either to bring your country over to your way of thinking, or, failing to do this, to obey its orders. Compare the latter part of note (k) to chap. IX of this dialogue. The citizen is at liberty to use persuasion, but not force. ν ἢ πείθειν αὐτὴν ᾗ τὸ δ. πέφ.] The infinitive πείθειν is used as if it had been preceded by ποιεῖν δεῖ, because ποιητέον is in fact precisely equivalent to ποιεῖν δεῖ. Compare c. Χ. note (2). A few similar examples are subjoined by way of illustration: Xenoph. Mem. I. 5. 5. ἐμοὶ μὲν δοκεῖ — ἐλευθέρῳ ἀνδρὶ εὐκτέον εἶναι μὴ τυχεῖν δούλου τοιούτου, δουλεύοντα δὲ ἱκετεύειν τοὺς θεούς, κ.τ.λ. Lucian. Hermotim. c. 23. T. I. p. 761. πάντων μάλιστα ἐπὶ τούτῳ σπουδαστέον, τῶν δ ̓ ἄλλων ἀμελητέον, καὶ μηδὲ πατρίδος....πολὺν ποιεῖσθαι λόγον, μήτε παίδων ἢ γονέων.......... ἐπικλᾶσθαι, ἀλλὰ μάλιστα μὲν κἀκείνους παρακαλεῖν, κ.τ.λ. ΧΙΙΙ. * τῷ ἐξουσίαν πεποιηκέναι] There is somewhat of redundancy about the mode of expression here employed: προαγορεύομεν τῷ ἐξουσίαν πεποιηκέναι.... ἐξεῖναι, κ.τ.λ.; that is, we declare, by giving him liberty so to do, that he is at liberty, etc.' Hence Stephens was led to conjecture τὸ ἐξουσ. πεποιηκέναι, making the ἐξεῖναι, κ.τ.λ., to be merely a repetition or expansion of the foregoing phrase. But there is no need for any alteration: the re meñoinkėvai is the dative of the means by which; namely, by a legal enactment to that effect, that a dissatisfied citizen is at liberty to emigrate to another country. Ὁ ἐπειδὰν δοκιμασθῇ καὶ ἴδη] That is, after he has arrived at years of discretion, and has become acquainted with public affairs. The passage is illustrated by Æschin. adv. Timarch. p. 26. ed. Bremi. ἐπειδὰν δὲ ἐγγραφῆ τις εἰς τὸ ληξιαρχικὸν γραμματεῖον, καὶ τοὺς νόμους εἰδῇ τοὺς τῆς πόλεως, καὶ ἤδη δύνηται διαλογίζεσθαι τὰ καλὰ καὶ τὰ μή, οὐκ ἔτι ἑτέρῳ διαλέγεται (ὁ νομοθέτης). The reference is to the δοκιμασία εἰς ἄνδρας. At the age of twenty, on leaving the status of onẞo, those persons who wished to have the full and perfect rights of Athenian citizens, were enrolled in the Anžiapxikóv, prior to which they were not qualified to be present or to vote in the assemblies of the people, or to enter upon an inheritance. Before this could be done, an inquiry was instituted as to the parentage, natural or adoptive, of the individual thus suing for citizenship, and sundry particulars of various kinds. Demosthenes makes reference to this doriparia in his speech against Midias, c. 43. There is, therefore, no ground for the alteration dokuάon, which has been admitted by most editors, but which is supported by but a solitary manuscript. A little further on, we have the accusative λaßóvτa, where strict syntax would require λaßóvri. But instances of this kind are extremely common. Compare Soph. Elect. v. 470. ὕπεστί μοι θράσος ἁδυπνόων κλύουσαν ἀρτίως ὀνειράτων, where one might have expected Kλvovoy. On this usage, see Matth. § 536; and for other examples of the same kind, see Stallbaum's edition of Plat. Sympos. p. 176. D. · εἰς ἀποικίαν ἰέναι— μετοικεῖν ἄλλοσέ ποι] Εἰς ἀποικίαν ieval, is to go to an Athenian colony: but μεtoiεïv is to go to a place belonging to a foreign power, Greek or Barbarian. ὰ καὶ ὅτι ὁμολογήσας ἢ μὴν πείθεσθαι, κ. τ. λ.] That is, after agreeing in very truth to be obedient to us, The formula ἢ μὴν is especially used in strong protestations or oaths. The common reading for ǹ μýv was ǹμĩv, which has been corrected from the best MSS. • οὔτε πείθει ἡμᾶς] Understand, that we act unjustly: as appears from the words εἰ μὴ καλῶς τι ποιοῦμεν. There is a redundancy in the words τούτων οὐδέτερα ποιεῖ, the sentence being complete without them. However, since by the clause: προτιθέντων ἡμῶν — δυεῖν θάτερα, the principal idea intended to be conveyed is in some measure thrown out of view, there is no impropriety in the repetition, roúтwv ovčérɛρa πоιεĩ; especially, since another member of the sentence may appear to commence with ἀλλὰ ἐφιέντων. The laws are in this passage said προτιOéval, with reference to those things which they enjoin, because all edicts were publicly set forth, in order that they might be read and judged of by all, which enabled any one to suggest any improvement. The passage may be thus translated: Whereas we give every one the opportunity of learning and judging of what is enacted by us, and do not, by brutal severity, enforce obedience to our bidding; and, moreover, give a choice of two alternatives, either to convince us of error, or, if he is unable to do so, to obey us; nevertheless, this man does neither of these things. XIV. * Ταύταις δή φ.—ἐνέξεσθαι] Hesychius: ἐνέχεσθαι, ἐγκαλεῖσθαι, κρατεῖσθαι, συνέχεσθαι. The proper signification of ¿véxεv is to hold a person bound: hence the middle verb means: to give one's-self up to be bound, and, in the legal sense, to be liable to a charge; from which is derived evoxos, obnoxious, liable to a charge. Translate: To these very charges, Socrates, do we affirm that even you will lay yourself open, if you carry out your purpose; and that, too, not in any less degree than another Athenian, but rather in the very highest degree. ὁ ἀλλ ̓ ἐν τοῖς μάλιστα] Understand ἐνεχομένοις, i. e. among those that are so liable, you most of all. - δικαίως καθάπτοιντο] Hesychius: καθάπτεσθαι· λοιδορεῖσθαι, ovεidile; to reproach, to upbraid. ὁ τῶν ἄλλων ̓Αθηναίων διαφερόντως] That is, more than the other Athenians; for diapépɛv generally indicates difference by way of excess. e Ti Oεwpíav] That is, to witness the solemn games, namely, the Olympian, Nemæan, Isthmian, and Pythian, which were attended by persons from every part of Greece. f εἰ μή ποι στρ.] When he fought at Potidea and Amphipolis, in Thrace, and at Delium, in Boeotia. See Apolog. c. XVII. 8 οὐδ ̓ ἄλλων- εἰδέναι] That is, ὥςτε εἰδέναι αὐτούς. The infinitive is added per epexegesin. We are informed by Seneca, Laertius, Libanius, and others, that Socrates resisted the inducements of Archelaus, king of Macedonia, and other princes, who invited him to settle in their dominions. S |