36. ὑπέφαινέν τι ἡμέρας. ὑποφαίνει ἡμέρα is used, as
Heindorf says, de die illucescente. Here τι ἡμέρας = ‘something of
day’, ‘some daylight’.
37. εἰ μέν τι—ἔοικεν. Heindorf remarks that Stephanus'
conjecture τοῦτο ἔοικεν is needless, the vague indefinite subject
being frequently omitted. Cf. Crat. 387D εἴπερ τι τοῖς ἔμπροσθεν
μέλλει ὁμολογούμενον εἶναι; Phaedo, 99E ἴσως μὲν οὖν ὧ̣ εἰκάζω
τρόπον τινὰ οὐκ ἔοικεν.
39. εἰς τοὑς Ἕλληνας σαυτόν. εἰς τοὺς Ἕλληνας goes with
παρέχων: cf. Symp. 179B ἱκανὴν μαρτυρίαν παρέχεται—εἰς τοὺς
Ἕλληνας. Young men of fashion were fond of looking to Greek,
as opposed to Athenian, public opinion. The MSS. have αὑτόν,
but the use of the third personal reflexive pronoun for the first
and second in the singular number does not seem to be certain
in Plato; and it is simplest to suppose that ς fell out after
Ἕλληνας: Schanz, VII, xii.
41. ἀλλ᾽ ἄρα—μὴ οὐ τοιαύτην. οὐ goes closely with
τοιαύτην, and μή is virtually ‘perhaps’ (originally ‘lest’ as in
ὅρα μή Theaet. 145B): ‘but perhaps after all (ἄρα) this is not the
kind of learning which etc.’ Cf. Euthyd. 290E ἀλλ᾽ ἄρα—μὴ ὁ
Κτήσιππος ἦν ὁ ταῦτ᾽ εἰπών and Apol. 25A ἀλλ᾽ ἄρα—μὴ οἱ ἐν
τῇ ἐκκλησία̣, οἱ ἐκκλησιασταί, διαφθείρουσι τοὺς νεωτέρους; Meno,
89C μὴ τοῦτο οὐ καλῶς ὡμολογήσαμεν. In all of these passages
it is better to take μή in this way than as equivalent to Latin
num. From this use of μή grew up the use of μήποτε = ‘perhaps’,
frequent in Aristotle and later, e.g. Eth. Nic. X. 2. 1173a. 22
μή ποτ᾽ οὐ λέγουσιν το αἴτιον.
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