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τὰ δὲ...ἐποπτικά. Cp. Phaedrus 250 C εὐδαίμονα φάσματα μυούμενοί τε καὶ ἐποπτεύοντες: ib. 249 C τελέους ἀεὶ τελετὰς τελούμενος. On the former passage Thompson comments, “μυούμενοι and ἐποπτεύοντες are not to be distinguished here, except in so far as the latter word defines the sense of the former. Properly speaking μύησις is the generic term for the entire process, including the ἐποπτεία, or state of the epopt or adept, who after due previous lustrations and the like is admitted into the adytum to behold the αὐτοπτικὰ ἀγάλματα (Iambl. Myst. II. 10. 53)”: “the distinction between the two words (μύησις and ἐποπτεία), as if they implied, the one an earlier, the other a more advanced stage of imitation, was a later refinement.” According to Theo Smyrnaeus (Math. p. 18) there were five grades of initiation, viz. καθαρμός, τῆς τελετῆς παράδοσις, ἐποπτεία, ἀνάδεσις καὶ στεμμάτων ἐπίθεσις, θεοφιλὴς καὶ θεοῖς συνδίαιτος εὐδαιμονία. For the language and rites used in the mysteries, see also Plut. de Is. c. 78; id. Demetr. 26; Clem. Al. Strom. v. p. 689; Rohde Psyche II. 284; and the designs from a cinerary urn reproduced in Harrison, Proleg. p. 547.

ὧν ἕνεκα. “The final cause”: cp. 210 E, Charm. 165 A.

ταῦτα. Repeating ταῦτα...τὰ ἐρωτικά: see the recapitulation in 211 C.

οἷός τ᾽ ἂν εἴης. Sc. μυηθῆναι: this, as Thompson observes, shows that μύησις includes ἐποπτεία. Notice the emphasis laid, here at the start and throughout, on educational method, τὸ ὀρθῶς μετιέναι.

προθυμίας...ἀπολείψω. Cp. Rep. 533 A τό γ᾽ ἐμὸν οὐδὲν ἂν προθυμίας ἀπολείποι.

πειρῶ δὲ <καὶ σὺ> ἕπεσθαι. I have added καὶ σὺ from the Papyrus; it serves to lay an appropriate stress on the personal effort required on the part of the disciple, the incapacity of whose “natural man” is so persistently emphasized.

δεῖ γάρ κτλ. The sentence runs on without a full stop till we reach the close of 210 D: Rettig sees in this straggling style a parody of the style of Pausanias. The passage following was a favourite with the neo-Platonists; see the reff. in Alcinous isag. 5; Plut. quaest. Plat. 3. 2. 1002 E; Themist. or. 13, p. 168 C; Plotin. Enn. I. 6. 1, p. 50; Procl. in Alcib. I. p. 330.

ἡγούμενος. The educational “conductor” is represented as a μυσταγωγός. So we have ἀγαγεῖν 210 C, παιδαγωγηθῇ 210 E, ἄγεσθαι 211 C.

ἑνὸς αὐτὸν σώματος. If we retain σώματος—and emphasis requires its retention,—it is difficult to justify the Bodleian αὐτῶν: and αὐτὸν, which has the support of the Papyrus, although rather otiose, is preferable to such substitutes as Hommel's αὖ τῶν (σωμάτων) or Vermehren's αὖ του, since αὖ is hardly in place here. Voegelin's objection to αὐτὸν, endorsed by Rettig, that it should involve the repetition of δεῖ, does not strike one as fatal; and I follow Rückert and Stallb. in adopting it.

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hide References (7 total)
  • Commentary references from this page (7):
    • Plato, Republic, 533a
    • Plato, Phaedrus, 249c
    • Plato, Phaedrus, 250c
    • Plato, Symposium, 210d
    • Plato, Symposium, 210e
    • Plato, Symposium, 211c
    • Plato, Charmides, 165a
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