James Adam, The Republic of Plato

---

ὁ νομοθέτης -- παιδείᾳ. The δόξα is then prescribed by the legislator (i.e. in Plato's city, by Plato, cf. ὑπὸ νόμου below, νομίμου in 430 B, and σὺ ὁ νομοθέτης in VI 497 D), not by the rulers from time to time. It is important to notice this point, because it shews that the rulers are not here, as in a certain sense they are in VI—VII, in the position of the original legislator: see VI 497 C note Cf. however III 414 A note and infra 442 C note

ποίαν δὴ σωτηρίαν ; ποίαν expresses incredulity and wonder, which δή saves from falling into contempt. See I 330 A note On the definition of courage given here see 430 C note

γεγονυίας. Cf. γεγονυῖαν in 430 B.

αὐτῆς σωτηρίαν. See cr. n. αὐτήν of the MSS must mean either (1) the σωτηρία or (2) ἀνδρεία (so Hartman). In either case the αὐτήν which follows has a different antecedent viz. τὴν περὶ τῶν δεινῶν δόξαν, so that the sentence becomes both awkward and obscure. Moreover, in whichever way we understand αὐτήν, the MSS leave us with three accusatives (αὐτήν, σωτηρίαν and the clause introduced by τό), the precise relationship of which is far from clear. Various suggestions have been made to escape these difficulties. Instead of αὐτήν Jackson suggests αὖ τήν (J. Ph. IV p. 148); while Stallbaum and others read τῷ (eo quod) for τό, before which Hartman for his part wishes to insert διά. Hermann and Baiter cut the knot by expunging both αὐτήν and σωτηρίαν. Jackson's remedy is the simplest, but αὖ creates a difficulty. The new point in the explanation which he supposes it to mark is, I think, emphasized too much by αὖ; nor indeed is it quite easy to separate αὖ from ἔλεγον. I believe Plato wrote αὐτῆς. The words διὰ παντὸς αὐτῆς σωτηρίαν recall and correspond exactly to ἣ διὰ παντὸς σώσει τὴν περὶ τῶν δεινῶν δόξαν, and to 430 B σωτηρίαν διὰ παντὸς δόξης κτλ., and the meaning is ‘by preserving it perpetually I meant preserving it throughout when one is in pains and in pleasures’ etc. Grammatically, the infinitives are the direct object of ἔλεγον (‘I called’), and διὰ παντὸς αὐτῆς σωτηρίαν is its secondary object. The presence of αὐτῆς σωτηρίαν is necessary to correspond to διασῴζεσθαι αὐτήν, but διὰ παντὸς takes the first place, because it is the phrase requiring elucidation. The corruption of αὐτῆς to αὐτήν is of a piece with that of γεγονυίας to γεγονυῖαν (see cr. n.) and its all but inevitable consequence. The correction printed above is accepted by a reviewer of my Text of the Republic in Hermathena XXIV p. 252.

λύπαις -- φόβοις. III 412 E ff.