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τελευτήσασιν -- τελετάς. The Orpheotelestae connected τελεταί with τελευτᾶν, sometimes on the ground assigned by Plato here, sometimes because they alleged that the sensations of dying resembled those of initiation into the great mysteries (Plut. Frag. de An. 725). This and other ancient derivations are given by Lobeck Aglaoph. pp. 124, 126, 172. For περιμένει Cobet needlessly conjectures περιμένειν. 365A - 367E Finally, what is the effect on the souls of the young? Young men of ability are encouraged to practise Injustice, while outwardly pretending to be just. To escape detection by their fellow-men, they form political clubs, and employ persuasion and force. The gods they can afford to ignore; for either there are no gods, or they regard not man, or— according to those who are the sole authorities for their existence—they can be propitiated out of the proceeds of Injustice. There are special rites and gods who can deliver us from punishment after death: so the gods' own children say. So strong are the arguments in favour of Injustice that even those who can refute them make allowances, recognising that no one is voluntarily just except from innate goodness of disposition or scientific knowledge. It rests with you, Socrates (says Adimantus), now for the first time to praise Justice and censure Injustice in and by themselves, apart from their accessories. Nay more; you must assign to each the reputation which is enjoyed by the other. Do not merely shew us that Justice is better than Injustice; tell us what effect they severally produce on their possessors, in consequence of which the one is good, and the other evil. τιμῆς i. q. τοῦ τιμᾶν. Cf. (with J. and C.) 359 C above. τί -- ποιεῖν. The subject to ποιεῖν is ταῦτα πάντα—λεγόμενα: ψυχάς is its secondary object. Cf. infra 367 B τί ποιοῦσα ἑκατέρα τὸν ἔχοντα κτλ. and 367 E. This view, which Schneider also holds, is better than to make ψυχάς subject to ποιεῖν and ταῦτα πάντα κτλ. dependent on ἀκουούσας. ἐπιπτόμενοι. The image, as Jowett remarks, suggests a bee gathering honey: cf. Ion 534 B λέγουσι γὰρ—οἱ ποιηταὶ ὅτι ἀπὸ κρηνῶν μελιρρύτων ἐκ Μουσῶν κήπων τινῶν καὶ ναπῶν δρεπόμενοι τὰ μέλη ἡμῖν φέρουσιν ὥσπερ αἱ μέλιτται, Simon. Fr. 47 ὁμιλεῖ δ᾽ ἄνθεσιν (viz. the poet) ὧτε μέλισσα ξανθὸν μέλι κηδομένα and Pind. Pyth. X 53 f.
The Republic of Plato. James Adam. 1902. Cambridge. Cambridge University Press.
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