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ἤ=alioquin. Cf. V 463 D note νῦν δή. The reference (somewhat loose, as usual) is to 503 E. καὶ μεῖζον κτλ. κοὶ—καί=‘not only—but also.’ αὐτῶν τούτων is ‘harum ipsarum virtutum.’ οὐχ ὑπογραφὴν -- ὥσπερ νῦν is as clear a proof as we could wish that Justice and the other virtues, as described in Book IV, are not the transcendental αὐτὰ καθ᾽ αὑτὰ εἴδη: see on III 402 C. They are only a ὑπογραφή or ‘adumbratio’ of the Ideas, being, we may suppose, simply the psychological relations which result from the παρουσία of the Ideas in certain particulars, viz. in human souls, during their union with human bodies. ὥσπερ νῦν admits moreover that the Rulers of III and IV (apart from a few suggestions to the opposite effect: see on 497 C) had only ‘correct opinion’ and not ‘knowledge’ (in the strict Platonic sense): it was their duty to accept and carry out the precepts of Plato, the founder of the city (IV 429 C note). παριέναι. The present is better than παρεῖναι, which Herwerden conjectures.
The Republic of Plato. James Adam. 1902. Cambridge. Cambridge University Press.
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