: it is quite in
Socrates's style for him to say that he does not know what he ought to believe. He had thought that virtue could not be imparted by instruction, but now he does not venture to doubt the authority of Protagoras, who holds that it can; cf. 320 b
, which the Mss. have after ὅπως
, cannot stand with the subjv. of deliberation, cf. Phaedo
107 a οὐδ᾽ αὐτὸς ἔχω ἔτι ὅπῃ ἀπιστῶ
: usually ἡγοῦμαι
(cf. 328 e
and similar verbs take with the inf. the objective neg. οὐ
, more rarely μή
, which places the negation in the thought of the subject. Both are used together also, Soph. Phil.
1058 ἐγώ θ᾽ , ὃς οἶμαι σοῦ κάκιον οὐδὲν ἂν
| τούτων κρατύνειν, μηδ᾽ ἐπιθύνειν χερί and I
(am present), who think that I could be as good a master of this bow, and guide it as well as you. Cf. Rep.
iii. 407 c οὐκοῦν φῶμεν καὶ Ἀσκληπιὸν οὐκ ἐπιχειρεῖν, ἀλλὰ μὴ οἴεσθαι δεῖν
101 b, Isocr. XV. 60.
: includes both the right and the duty; cf. 351 e
.—We have here the pers. const., where the less freq. impers. const. might have been used, δίκαιόν ἐστι
with the acc. and inf.; the latter corresponds to the Eng. idiom. See H. 944 a.ἐγὼ . . . εἶναι
: shows why the Athenians can be cited in proof; the clause giving the reason with γάρ
comes first, as often in Greek. See on 347 a
, and compare a freq. use of ἀλλὰ γάρ
. See H. 1050, 4.—Hippias 337 d
calls Athens τῆς Ἑλλάδος αὐτὸ τὸ πρυτανεῖον τῆς σοφίας
. And in fact it was only the recognition of her real superiority, with which recognition Socrates, ironically enough, expresses his agreement, if the Greeks yielded to Athens the pre-eminence in all culture, art, and science. Cf. Hdt. i. 60. ἐν Ἀθηναίοισι τοῖσι πρώτοισι λεγομένοισι εἶναι Ἑλλήνων σοφίην
, Thuc. ii. 41 λέγω
(says Pericles) τὴν πᾶσαν πόλιν τῆς Ἑλλάδος παίδευσιν εἶναι
: take action with re- gard to
is used thus by Xen., cf. Hell.
vi. 3. 3 ἔπραττε περὶ εἰρήνης
, vi. 4. 25, vii. 4. 2, An.
vii. 2. 12.
: mid., sc. as subj. τοὺς Ἀθηναίους
, as shown by ἡγοῦνται
: we should have expected οἰκοδομήσεως
, cf. Gorg.