ἔρωτος...Ἔρωτος. Here, as elsewhere in these λόγοι, there is a play on the double sense of the word as (1) a mental affection (i.q. ἐπιθυμία), and (2) a personal agent. καὶ Μοῦσαι μουσικῆς. Supply (as Stallb. and Hug) Ἔρωτος ἂν εἶεν μαθηταί. Less probable is the explanation of Ast and Rückert who, regarding ὥστε...μαθητής as parenthetic, supply ἀνεῦρον with Μοῦσαι (and the other nominatives) and take μουσικῆς (and the other genitives) as dependent on ἐπιθυμίας...ἡγεμονεύσαντος mentally repeated. For the double genitive of person and thing, cp. Rep. 599 C τίνας μαθητὰς ἰατρικῆς κατελίπετο. χαλκείας...ἱστουργίας. For Hephaestus, cp. 192 D n.; and for Athene as patroness of weavers Il. XIV. 178, V. 735; Hes. Op. D. 63. Ζεὺς κυβερνᾶν. The sudden change of construction from genitive to bare infin., together with the unusual genit. after κυβερνᾶν, are best explained by assuming (with Usener) that we have here another of Agathon's poetical tags. For Zeus as world-pilot, see Il. II. 205, IX. 98: cp. Parmen. fr. 128 M. δαίμων, ἣ πάντα κυβερνᾷ: and below, 197 E ad init., κυβερνήτης is applied to Eros (cp. 186 E). κατεσκευάσθη κτλ. This sentence is quoted later on (201 A) by Socrates. τὰ πράγματα echoes the παλαιὰ πράγματα of 195 C. κάλλους is object. gen. after Ἔρωτος. αἴσχει γὰρ κτλ. This repeats the assertion of 196 A—B. Rettig reads αἴσχει...ἔστιν, arguing that ἔστιν, not ἔνι, is required by the ref. in 201 A: but αἴσχει ἔστιν as an equiv. for αἴσχους ἔστιν would be a strange use. The restoration ἔπι is as certain as such things can be. ἐν ἀρχῇ εἶπον. See 195 C. Notice that here as there A. refuses to make himself responsible for the ascription of violence to the gods, as shown by the saving clause ὡς λέγεται.
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