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ὁποίᾳ -- ποίοις. Cf. 400 A note It is very exceptional to find the indirect interrogative preceding the direct: cf. Soph. O. T. 71 with Jebb's note.

ἐρῶ. I have removed the colon after ἐρῶ on Richards' suggestion.

ὥσπερ ὀνείρατα -- αὐτούς: lit. ‘all these things which they fancied themselves suffering and happening to them were so to speak dreams.’ ἐδόκουν is ‘imagined’ as in Aesch. Pers. 188 (also of a dream) and elsewhere. The object of πάσχειν, viz. ταῦτα πάντα, becomes the subject of γίγνεσθαι: cf. (for the change of subject) Ap. 40 A, Symp. 200 D and supra I 333 C, II 359 D, E, 360 A. It must be allowed that the effect of this idiom is here unusually harsh. I once conjectured ὑπάρχειν for πάσχειν, taking ἐδόκουν still as ‘fancied’: but the text is probably sound.

ὑπὸ γῆς κτλ. Herwerden bids us bracket either ὑπό or ἐντός: but Plato rarely if ever lets the preposition ἐντός follow its noun. ὑπό is ‘under,’ not ‘by’ (it is θεός, not γῆ, who πλάττει, infra 415 A), and ἐντός is adverbial; “drinnen unter der Erde” (Schneider). Mortal creatures are similarly moulded within the earth in Protagoras' prehistoric myth (τυποῦσιν αὐτὰ θεοὶ γῆς ἔνδον 320 D): cf. also Symp. 191 C, Pol. 272 A, Tim. 42 D. The myth of the Politicus (269 A ff.) connects the autochthonous origin of man with the golden age, in agreement with a wide-spread tradition, which gave rise to a considerable literature (Dümmler Proleg. zu Platons Staat p. 46). It is in the spirit of this tradition that Plato here represents the first generation of his ideal city as autochthonous.

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hide References (6 total)
  • Commentary references from this page (6):
    • Aeschylus, Persians, 188
    • Plato, Apology, 40a
    • Plato, Symposium, 191c
    • Plato, Symposium, 200d
    • Plato, Timaeus, 42d
    • Sophocles, Oedipus Tyrannus, 71
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