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γίγνηται κτλ. The subject is still ἡ ῥώμη, ‘their physical strength,’ not τις (as J. and C. assert). In ἀφέτους νέμεσθαι the metaphor (as observed by Heindorf on Prot. 320 A) is taken de grege numini alicui consecrato: cf. Critias 119 D ἀφέτων ὄντων ταύρων ἐν τῷ τοῦ Ποσειδῶνος ἱερῷ. νέμεσθαι is properly ‘to graze.’ The effect of the Greek may be conveyed by rendering ‘they roam the sacred fields at will,’ although ἀφέτους of course agrees with the subject of νέμεσθαι. 498C - 502C Adimantus hardly expects the reasoning of Socrates to carry conviction to most of his hearers. But Socrates will not despair, believing that his words may perhaps bear fruit hereafter, if not here. As for the Multitude, their dissent is easily explained. They have heard enough of jingling rhetoric, but they have never yet seen a Philosopher-king, nor are they accustomed to discourses whose only aim is truth. Our perfect city is realised always and everywhere, wheresoever and whensoever Philosophy sits on the throne. The Multitude will assent, if we approach them rightly; for their hatred is against the false philosophers, and not against the true. The lover of Truth is absorbed in contemplation of the changeless Realities, on the model of which he will frame human institutions, should he be called upon to enter public life. Point this out to the Many, and reason with them, and they will agree. Our proposals, though difficult, are not impossible. ἀντιτείνειν κτλ. I formerly read ἀντιτενεῖν with Stephanus and others; but the present, which is in all the MSS, gives a good sense and makes a better balance with λέγειν προθύμως. Translate ‘offer a still more enthusiastic opposition, being not in the least likely to agree.’ The majority of editors retain the present. ἀπὸ Θρασυμάχου κτλ. Thrasymachus was not likely to agree with so fierce an onslaught on his profession: see 493 A ff., 495 C ff.
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