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αὐτῶν τὸ ἦθος. With αὐτῶν (unnecessary, but welcome, after τῶν γενναίων κυνῶν) cf. IV 428 A note πρὸς μὲν -- τοὐναντίον. In Od. XVI 4—10 the dogs of Eumaeus do not bark at Telemachus, and Odysseus remarks (8, 9) Εὔμαἰ, ἦ μάλα τίς τοι ἐλεύσεται ἐνθάδ᾽ ἑταῖρος | ἢ καὶ γνώριμος ἄλλος, ἐπεὶ κύνες οὐχ ὑλάουσιν | ἀλλὰ περισσαίνουσι. See also Od. XIV 30, where they bark at the stranger Odysseus, and cf. Heracl. 115 (Bywater) κύνες καὶ βαύζουσι ὃν ἂν μὴ γινώσκωσι. In Aristotle similar characteristics are attributed to the lion: see Physiogn. 5. 809^{b} 34—36 μεγαλόψυχον καὶ φιλόνικον, καὶ πραΰ καὶ δίκαιον καὶ φιλόστοργον πρὸς ἃ ἂν ὁμιλήσῃ, and Hist. An. IX 44. 629^{b} 10—12. πρὸς τῷ θυμοειδεῖ κτλ. There seems to be no other example in good Greek of προσγενέσθαι meaning ‘to become in addition’: but we may compare προσέσονται II 373 A, προσέχειν VII 521 D, προσείπωμεν X 607 B, and similar instances with other verbs. I formerly wrote φιλόσοφον for φιλόσοφος (‘that to the element of spirit nature should have added’— προσγενέσθαι, i.q. accessisse, cf. I 346 D —‘a philosophical temperament’). The accusative with infinitive has however a harsh effect. Herwerden cuts the knot by deleting the προσ- of προσγενέσθαι.
The Republic of Plato. James Adam. 1902. Cambridge. Cambridge University Press.
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