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25. εὐμήχανον καὶ σοφὸν καὶ ἀγαθόν. εὐμήχανος is identified with ἀγαθός by means of the middle step σοφός, σοφία being ἀγαθόν because it is one of the virtues. See on τῷ ἐπιστάτῃ καὶ ἐπαἳοντι in Crito, 47B.

26. οὐκ ἔστι μὴ οὐ κακὸν ἔμμεναι. If Simonides had consistently carried out the distinction between γένεσις and οὐσία attributed to him (in part rightly: see on 344B l. 4), he would have used γενέσθαι, not ἔμμεναι here. Socrates throughout interprets ἔμμεναι as equivalent to γενέσθαι in this part of the poem, in spite of his previous distinction: but so (apparently) did Simonides: see on 344B

28. τὸ δ᾽ ἐστίν κτλ. τὸ δέ ‘whereas in point of fact’ is very frequent in Plato: see on Apol. 23A. Notice how Socrates reverts to the beginning of the poem: see note on 346Dand Appendix I, p. 214.

29. δυνατὸν δὲἐσθλόν. There is not sufficient ground for rejecting (with most of the editors) ἐσθλόν: its position is a trifle awkward, but not more, since δυνατὸν δέ is parenthetical, the μέν after γενέσθαι being balanced by δέ in ἔμμεναι δέ. Heindorf reads δυνατὸν δέ, ἐσθλὸν δ᾽ ἔμμεναι with slight MS. authority.

30. πράξας μὲν γὰρ εὖ κτλ. γάρ is probably due to Plato, who represents this sentence as adducing a reason for ἔμμεναι δὲ ἀδύνατον: see Appendix I, p. 217. πράξας εὖ is ‘if he has prospered’: the whole sentiment is the converse of ἄνδρα δ᾽ οὐκ ἔστι μὴ οὐ κακὸν ἔμμεναι and is characteristic of the ordinary Greek moral code: cf. Hom. Od. XVIII. 136-7 τοῖος γὰρ νόος ἐστὶν ἐπιχθονίων ἀνθρώπων οἷον ἐπ᾽ ἦμαρ ἄγῃσι πατὴρ ἀνδρῶν τε θεῶν τε. The view that affliction involves moral degeneracy appears in the transition of meaning in πονηρός and μοχθηρός from ‘afflicted’ to ‘depraved’: the common view that ‘prosperity’ brings virtue is involved in the usual equivocation on εὖ πράττειν ‘fare well’ and ‘do well’; see on Crito, 47E and Euthyphr, 3A. After κακὸς δ᾽ εἰ κακῶς is to be understood ἔπραξεν.

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