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προσήκοντά γε κτλ. 729 is twice 364 1/2, and Philolaus counted 364 1/2 days, and presumably therefore 364 1/2 nights in the year (Censor. de die nat. 19). This explains ἡμέραι καὶ νύκτες. It is not so obvious in what way the number 729 is related to months. On this subject J. and C. remark “12 months in a year: 30 + 1/3 days in a month: 12 x (30 + 1/3)= 364: 2 x 364 1/2=729.” I can see no point in such a calculation. Susemihl on the other hand reminds us that Philolaus believed in a so-called great year of 729 months, and as Plato is following Philolaus in ἡμέραι καὶ νύκτες, we may reasonably suppose that he does so in the rest of the passage, so that καὶ μῆνες will be a reference to Philolaus' great year. See Sus. Gen. Entw. II p. 244 note 3, and on the subject of Philolaus' year of 729 months Zeller^{5} I p. 428 note 3. I have as yet found no evidence for supposing that Philolaus went a step farther and postulated a yet greater year of 729 ordinary years, but the words καὶ ἐνιαυτοί in Plato make it probable that he did so. On this supposition the full explanation of προσήκοντα—ἐνιαυτοί will be days and nights=1 year. months =1 great year. years =1 greatest year. The general upshot is that the king is happier than the tyrant every day and every night of his life, rather than (as Bosanquet suggests) that “one day of the good life is worth a year of the bad”; “a day in thy courts is better than a thousand.” πλέον. See cr. n. πλέον and not πλεῖον is the classical form, though both πλέονι and πλείονι were admissible (Meisterhans^{3} p. 152). The diphthong ει (in A^{2} Π etc.) may therefore be held to favour the reading πλείονι, which I formerly adopted; but the dative is undeniably awkward, and it is better to acquiesce in πλέον: cf. τοσοῦτον ἡδονῇ νικᾷ above. 588A - 589B We are now in a position to refute the thesis that Injustice combined with a reputation for Justice is profitable for him who is unjust. The soul may be likened to a composite creature —part bestial, part leonine, part human, —wearing the outward semblance of humanity. He who maintains that Injustice profits a man, holds that it is profitable to starve the human element and make strong the rest, and encourage strife and sedition within the soul. The advocate of Justice on the other hand asserts that the human element should have the mastery and bring the others into harmony with one another and itself.
The Republic of Plato. James Adam. 1902. Cambridge. Cambridge University Press.
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