11. ἐπὶ τούτῳ—τὴν ἀλήθειαν. τούτῳ is τῷ ἀγαθῷ, and τὴν
ἀλήθειαν = τὸ ‘ἀλαθέως’.
13. εὔηθες—Σιμωνίδου. As well might Socrates say it is
εὔηθες to use the word ἄριστος.
14. ὑπερβατόν is used in its technical grammatical sense,
Heindorf quotes Long. de Sublim. 22 ἔστιν δὲ (sc. τὰ ὑπ ερβατὰ）
λέξεων ἢ νοήσεων ἐκ τοῦ κατ᾽ ἀκολουθίαν κεκινημένη τάξις καὶ οἱονεὶ
χαρακτὴρ ἐναγωνίου πάθους ἀληθέστατος.
15. ὑπειπόντα. There is no need to explain ὑπειπόντα here as
‘interpreting’ (a sense for which no exact parallel is quoted).
ὑπειπεῖν is used here in its regular sense ‘to say before’, ‘to say
first’, as in Ar. Wasps, 54-5 φέρε νυν κατείπω τοῖς θεαταῖς τὸν
λόγον, ὀλίγ᾽ ἄτθ᾽ ὑπειπὼν πρῶτον αὐτοῖσιν ταδί. The meaning is:
if we would arrive at Simonides' meaning, we must regard the
adverb ἀλαθέως as transposed, and speak the words of Pittacus
first (ὑπειπόντα τὸ τοῦ Πιττακοῦ): i.e. instead of saying ἄνδρ᾽
ἀγαθὸν μὲν ἀλαθέως γενέσθαι χαλεπόν first, and quoting Pittacus'
saying afterwards, we should begin with χαλεπὸν ἐσθλὸν ἔμμεναι
(line 18 εἰπόντα Ὦ ἄνθρωποι, χαλεπὸν ἐσθλὸν ἔμμεναι), and make
ἄνδρ᾽ ἀγαθόν etc. follow as Simonides' answer (ll. 19-22), putting
ἀλαθέως last. οὑτωσί πως shows that ὑπειπόντα is to be explained
in the sequel, viz. from ὥσπερ ἄν to ἀλαθέως in l. 22.
18. εἰπόντα: i.q. τὸν μὲν εἰπόντα: see on 330A Note the precision in the use of the tenses (εἰπόντα, but ἀποκρινόμενον).
Plato. Protagoras. J. Adam & A. M. Adam. Cambridge. Cambridge University Press. 1893.
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