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9. εἴτε ὁπόθεν καὶ ὅπωςὀνομάζων. This mode of address insinuates that Prodicus was a θεῖος ἀνήρ, since a god was addressed in a similar way. See Crat. 400E ὥσπερ ἐν ταῖς εὐχαῖς νόμος ἐστὶν ἡμῖν εὔχεσθαι, οἵτινές τε καὶ ὁρόθεν χαίπουσιν ὀνομαζόμενοι and cf. Euthyd. 288A θαυμάσιά γε λέγετ᾽, ἄνδρες Θούριοι, εἴτε Χῖοι εἴθ᾽ ὁπόθεν καὶ ὅπῃ χαίρετον ὀνομαζόμενοι and Symp. 212C τι καὶ ὅπῃ χαίρεις ὀνομάζων, τοῦτο ὀνόμαζε. A similar effect is produced in Symp. 176C by the words Σωκράτη δ᾽ ἐξαιρῶ λόγου, since there was a proverb τὸ θεῖον ἐξαιρῶ λόγου: cf. Rep. VI. 492E θεῖον μέντοι κατὰ τὴν παροιμίαν ἐξαιρῶμεν λόγου. The multitude of epithets given to gods is best illustrated by such a hymn as the Homeric Hymn to Ares, ll. 1 ff. Ἆρες ὑρεπμενέτα, βπισάπματε, χπυσεορήληξ, ὀβπιμόθυμε, φέπασρι. πολισσόε, χαλκοκορυστὰ κτλ. In the multitude of names the suppliant hopes to include the acceptable one.

11. πρὸς βούλομαι: emphatic, ‘with a view to my meaning’ )( πρὸς ὀνομάζω.

13. ἐπὶ τούτου. This usage can only be on the analogy of ἐπὶ Σάρδεων ὁδός and the like: actions are looked on as ways leading to a goal or destination or τέλος: cf. above 354Cand D. To take the words (with Sauppe) as ‘in the case of this’, ‘in this domain’, would give a wrong meaning; the moral character of an act being determined by its end, it is καλόν only if its end is καλόν. The expression is however very curious, and perhaps unique. I once thought that ἅπασαι might conceal some present participle such as ἄγουσαι—agreeing with πράξεις: but the occurrence of ἁπάσας below in 359Eshows ἅπασαι to be probably genuine here. The reasoning is this. Pleasure, the end, is good, pain evil; consequently all actions aiming at the end are καλαί, and therefore good (as usual ὠφέλιμος is but a synonym for ‘good’); therefore— as no one willingly selects evil rather than good—no one willingly does the worse (i.e. selects evil actions) when he might act better. As it is with πράξεις that bravery and cowardice are concerned, it is necessary for Plato to establish that ‘no one willingly seeks the worse’ is true of individual acts as well as of ultimate ends.

14. ἆρ᾽ οὐ καλαί. The words καὶ ὠφέλιμοι which follow οὐ καλαί in the MSS. are rightly rejected because they anticipate the identification in the next line.

17. ποιεῖ, καὶ δυνατά is Heindorf's emendation of the corrupt ἐποίει καὶ δύναται of the MSS.

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