3. εὖ ζῆν εἰ ἀνιώμενος—ζῴη. There is the usual ambiguity
in εὖ ζῆν: see on 344Eabove.
5. οὐκ εὖ ἄν σοι δοκεῖ. The MSS. have δοκοῖ, which all the
editors (except Heindorf) retain. The meaning required is:
‘would he not, think you, have lived well?’ (to which Protagoras replies ἔμοιγε sc. δοκεῖ), not ‘would you not think he has
lived well?’ and δοκεῖ is as necessary here as in ἆρ᾽ οὖν δοκεῖ
σοι ἄνθρωπος ἂν εὖ ζῆν εἰ—ζῴη above. The idiom is attested by
abundant examples, e.g. Ar. Plut. 380 καὶ μὴν φίλως γ᾽ ἄν μοι
δοκεῖς, νὴ τοὺς θεούς, τρεῖς μνᾶς ἀναλώσας λογίσασθαι δώδεκα,
Wasps, 1404-5 εἰ νὴ Δί᾽ ἀντὶ τῆς κακῆς γλώττης ποθὲν πυροὺς
πρίαιο σωφρονεῖν ἄν μοι δοκεῖς: in Plato it is extremely frequent,
e.g. Rep. 1. 335Bπάνυ μὲν οὖν οὕτως ἄν μοι δοκεῖ καλῶς λέγεσθαι,
Alc. I, 105C εἰ αὖ σοι εἴποι—οὐκ ἂν αὖ μοι δοκεῖς ἐθέλειν, Gorg.
514E, cf. Euthyd. 294B, 306B Gorg. 522A, and below 357A The
corruption is natural: it occurs also in the MSS. of Ar. Wasps,
loc. cit.
Plato. Protagoras. J. Adam & A. M. Adam. Cambridge. Cambridge University Press. 1893.
The National Endowment for the Humanities provided support for entering this text.
This work is licensed under a
Creative Commons Attribution-ShareAlike 3.0 United States License.
An XML version of this text is available for download, with the additional restriction that you offer Perseus any modifications you make. Perseus provides credit for all accepted changes, storing new additions in a versioning system.