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εἴτε -- ὅπως. For this formula cf. Phaed. 100 D and Laws 899 B. Plato seems clearly to imply that soul in its true nature is μονοειδής, although he refrains from dogmatising on the subject here. See on 611 B.

612A - 613E Now that we have proved Justice to be in itself, apart from all consequences, best for the soul, we may safely dwell on the rewards of Virtue both in life and after death. We revoke the concession which, for the sake of the argument, we formerly made, and restore to Justice the appreciation which in point of fact she does receive from gods and men. The just are dear to the gods and the special object of their providence, but it is otherwise with the unjust. Among men too, Injustice, though for a time it may run well, breaks down before the race is finished; whereas Justice reaches the goal and wins the crown. The honours and prizes which Glauco claimed for successful Injustice fall to Justice, and it is the unjust who suffer the insults and torments which he foretold for the just.

, B 7 οὐκοῦν κτλ. ‘Well then,’ said I, ‘did we not in our discourse clear away the imputations against Justice and abstain from bringing forward the wages’ etc. Jackson is inclined— perhaps rightly—to make the sentence categoric and not interrogative. In τὰ ἄλλα ἀπελυσάμεθα the word ἄλλα refers to the other points raised by Thrasymachus (I 337 A ff.), Glauco and Adimantus (II 358 E ff.), besides the complaint that Justice is usually recommended not on its own merits, but for the sake of its results (II 362 E ff.). For ἀπελυσάμεθα cf. VI 499 E ἀπολυόμενος τὴν τῆς φιλομαθίας διαβολήν, Ap. 37 B, Phaedr. 267 D, Arist. Rhet. III 14. 1415^{b} 37, 15. 1416^{a} 5 al. Other explanations of this difficult word and the variant ἀπεδυσάμεθα are discussed in App. V. Instead of ἐπηνέγκαμεν, I formerly read (with Cobet, Baiter and J. and C.) ἐπῃνέκαμεν. The scribe of Paris A (see cr. n.) seems to have had both readings before him, but to have finally decided in favour of ἐπῃνέκαμεν, which is in exact correspondence with μισθοὺς δὲ καὶ δόξας πάρες ἄλλοις ἐπαινεῖν II 367 D. All the other MSS read ἐπηνέγκαμεν except Par. K, which has ἐπηνέσαμεν. ἐπηνέγκαμεν should probably be preferred, both on account of the MS evidence, and still more because the aorist seems necessary to balance ἀπελυσάμεθα and ηὕρομεν. There is no special reason why the word ἐπαινεῖν in II 367 D should be echoed here: and it is not employed of Homer and Hesiod in II 363 A, to which ἔφατε refers. For the confusion cf. (with J. and C.) Pol. 307 A, where some MSS read ἐπηνέγκαμεν, and others ἐπῃνέκαμεν.

αὐτὸ δικαιοσύνην. See on II 363 A.

τὸν Γύγου δακτύλιον. II 359 C note

Ἄϊδος κυνῆν. See Il. V 844 f. αὐτὰρ Ἀθήνη | δῦν᾽ Ἄϊδος κυνέην, μή μιν ἴδοι ὄβριμος Ἄρης, with Leaf ad loc. Leaf observes that “the name Ἀίδης here evidently preserves something of its original sense, the Invisible (Ἀϝίδης).” For other examples of the proverb see Blaydes on Ar. Ach. 390.

νῦν ἤδη ἀνεπίφθονον. We may without prejudice consider the question of rewards, now that we have judged virtue and vice upon their merits; and it is even necessary to do so, if we are to take account of all the circumstances of the case. See on 608 C.

πρὸς ἐκείνοις: sc. τοῖς ἀγαθοῖς οἷς αὐτὴ παρείχετο δικαιοσύνη, as it is more fully expressed in 614 A.

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hide References (4 total)
  • Commentary references from this page (4):
    • Plato, Apology, 37b
    • Plato, Phaedo, 100d
    • Plato, Phaedrus, 267d
    • Aristophanes, Acharnians, 390
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