οὐ πάνυ ἀκόλουθα
: ‘not quite consistent.
: denotes the naturally following result; σύμφωνα
, the inner agreement of two statements standing in juxtaposition. Cf. Xen. Anab.
ii. 4. 19 νεάνισκος δέ τις . . . εἶπεν, ὡς οὐκ ἀκόλουθα εἴη τὸ ἐπιθήσεσθαι καὶ λύσειν τὴν γέφυραν
193 e τὰ ἔργα οὐ συμφωνεῖ τοῖς λόγοις
. Plato delights in applying musical terms to logical conditions; hence the frequency of συμφωνεῖν
, as also of συνᾴδειν, συνῳδός
. Cf. 461 a
, 482 b
: has here a double reference, (1) to an action to be performed (inf.); (2) to an effect to be avoided (μὴ
with subjv.). Cf. Xen. An.
i. 3. 17 ἐγὼ γὰρ ὀκνοίην μὲν ἂν εἰς τὰ πλοῖα ἐμβαίνειν ἃ ἡμῖν δοίη, μὴ ἡμᾶς ταῖς τριήρεσι καταδύσῃ, φοβοίμην δ᾽ ἂν τῷ ἡγεμόνι ᾧ δοίη ἕπεσθαι, μὴ ἡμᾶς ἀγάγῃ ὅθεν οὐκ ἔσται ἐξελθεῖν
. In the first we have the will-side of the fear; in the second, the apprehension.
οὐ πρὸς τὸ πρᾶγμα
: the neg. οὐ
is regular with the inf. of the indir. discourse.πρός
: denotes the end which the subject has in view. In the present case this is paralleled by τοῦ
with the infin.,—one of the many Greek modes of expressing finality (H. 960; GMT. 798). With πρὸς σέ
also the main idea of the πρός
is that of hostile
purpose; the hostility, however, does not lie in the πρὸς
, but in the general tone. In a certain sense φιλονικεῖν
might also be applied to Socrates, as his search for truth was a continual struggle throughout his whole life.
f. καὶ σὺ . . . καὶ ἐγώ
: when the second member of a comparison is contained in a relative clause with ὅσπερ
, the Greek idiom re quires καὶ
in both members.