ἄκλητος. The jester (γελωτοποιός) who frequents feasts as an uninvited guest
seems to have been a stock character in Epicharmus; and in Xen. Symp.
Philippus is a person of this type. Araros the comic poet was, apparently, the first
to dub them παράσιτοι. Cp. also Archil. 78. 3
οὐδὲ
μὴν κληθεὶς (ὑφ᾽
ἡμῶν) ἦλθες, οἷα δὴ φίλος; and Plut.
Q. Conv. VII. 6. 1, p. 707 B τὸ δὲ τῶν
ἐπικλήτων ἔθος, οὓς νῦν “σκιὰς” καλοῦσιν, οὐ
κεκλημένους αὐτούς, ἀλλ᾽ ὑπὸ τῶν κεκλημένων ἐπὶ τὸ δεῖπνον ἀγομένους,
ἐζητεῖτο πόθεν ἔσχε τὴν ἀρχήν. ἐδόκει δ᾽ ἀπὸ Σωκράτους Ἀριστόδημον
ἀναπείσαντος οὐ κεκλημένον εἰς Ἀγάθωνος ἰέναι σὺν αὐτῷ καὶ παθόντα
“τι γελοῖον” (see 174
C, with note). In Lat. vocare is
similarly used of “inviting” (aliquem ad
cenam Ter. And. 2. 6. 22), and invocatus=ἄκλητος in Plaut.
Capt. 1. 1. 2 (“invocatus soleo esse in convivio”).
διαφθείρωμεν μεταβάλλοντες
. διαφθείρω is sometimes used of
“spoiling” or “stultifying” a statement or
argument, e.g. Gorg. 495 A, Prot. 338 D. And μεταβάλλειν of linguistic alteration (transposition, etc.), as in Crat. 404 C (Φερσεφόνη for Φερρέφαττα).
ὡς ἄρα
κτλ. The force of ἄρα is to indicate that the proverb, when amended, “still,
after all” holds good. Two forms of the proverb are extant, viz. (1)
αὐτόματοι δ̓ ἀγαθοὶ δειλῶν ἐπὶ δαῖτας
ἴασι (see Schol. ad h. l., Athen. IV. 27); and
(2) αὐτόματοι δ̓ ἀγαθοὶ ἀγαθῶν ἐπὶ δαῖτας
ἴασι. The latter form is vouched for by the poeta
anon. quoted by Athen. I. 8 A (Bergk P. L. G. p. 704), ἀγαθὸς πρὸς ἀγαθοὺς ἄνδρας εἱστιασάμενος ἧκον:
Bacchyl. fr. 33 (22 Blass) αὐτόματοι δ᾽ ἀγαθῶν δαῖτας
εὐόχθους ἐπέρχονται δίκαιοι φῶτες [cp. Zenob. II. 19 αὐτόματοι δ᾽ ἀγαθοὶ ἀγαθῶν κτἑ.: οὕτως ὁ Βακχυλίδης
ἐχρήσατο τῇ παροιμίᾳ, ὡς Ἡρακλέους ἐπιφοιτήσαντος ἐπὶ τὴν οἰκίαν
Κήυκος τοῦ Τραχινίου καὶ οὕτως εἰπόντος]: Cratinus fr. 111
(Mein.) οἵδ᾽ αὖθ᾽ ἡμεῖς, ὡς ὁ παλαιὸς
| λόγος, αὐτομάτους ἀγαθοὺς ἰέναι
| κομψῶν ἐπὶ δαῖτα θεατῶν: also a
number of post-Platonic passages cited by Hug, such as Plut. Q. Conv.
VII. 6 ad fin. According to the Scholiast (1) is the original
form, which was altered (μεταλλάξας) to (2) by
Cratinus and Eupolis; and this is the view adopted by Stallbaum, Rettig and others.
But Hug's elaborate investigation of the matter proves convincingly, I think, that the
Scholiast is wrong and that the form with ἀγαθοὶ
ἀγαθῶν was the original, of which the form with ἀγαθοὶ δειλῶν is a parody by Eupolis (or Cratinus). This view, first
suggested by Schleiermacher, is also supported by Bergk (ad
Bacchyl. fr. 33): “Schol. Plat. Sym. 174 B
a vero aberrat cum dicit a principio δειλῶν ἐπὶ
δαῖτας fuisse, quamquam fidem habuerunt cum alii tum Müller
Dor. II. 481: neque enim par fuit Herculem tam gravi opprobrio
hospitem laedere. Eupolis primus, ut videtur, ludibundus δειλῶν substituit. Locum difficilem Platonis, qui falso criminatur Homerum
corrupisse proverbium quod ille omnino non respexit, nemodum probabiliter expedivit.
Alia varietas, quam nostri homines commenti sunt, δειλοὶ
δειλῶν, omni auctoritate destituta est.” The main difficulty in
the way of accepting this view lies in the words διαφθείρωμεν
μεταβάλλοντες. For even if (with most modern editors) we accept
Lachmann's brilliant conjecture Ἀγαθων̓(ι), the change thus involved is so slight that it could
hardly be called a διαφθορά, nor could the alteration
involved in the Homeric account be spoken of as a double one (διαφθεῖραι καὶ ὑβρίσαι). The former objection, if it
stood alone, might be obviated by the device of inserting μή before διαφθείρωμεν: but in view of
the passage as a whole this device is inadmissible. We seem forced to conclude that,
whatever the original form of the proverb may have been (and as to this Hug's view is
probably right), the form which Plato had here in mind was the form (1) given by
Eupolis: and if Plato knew this form to be only a parody of the original (2), we must
suppose further that the serious way in which he deals with it, as if it really were a
“wise saw,” is only a piece of his fun—a playful display
of Socratic irony. (Cp. Teuffel, Rhein. Mus. XXIX. pp.
141—2.)
Ἀγάθων̓...ἀγαθοί. For the dative cp.
Prot. 321 C
ἀποροῦντι δὲ αὐτῷ ἔρχεται Προμηθεύς. Similar
exx. of paronomasia occur in 185 C, 198 C, Gorg.
513 B (δῆμος and Demus, son of Pyrilampes),
Rep. 614 B (ἄλκιμος, Alcinous): cp. Riddell Digest § 323.
Teuffel (loc. cit.) prefers to retain ἀγαθῶν, partly because of the plur. δαῖτας, partly to avoid the elision of the iota;
but neither of these objections is serious, and as to δαῖτας, the feast in question lasted at least two days, which might in
itself suffice to justify the plural. Jowett's transl. implies that he retains
ἀγαθῶν and supposes (1) to have been the original
form of the proverb “demolished” by Socr. and Homer.
Ὅμηρος μὲν γὰρ. The
antithesis—ἡμεῖς δὲ μόνον
διαφθείρομεν, or the like— is easily supplied from the context:
for μὲν γὰρ, elliptical, cp. 176 C, and 173 D
supra. The suggestion that Homer wilfully distorted a proverb
which in his day was non-existent is, as Hug observes, obviously jocose.
ὑβρίσαι. The word may retain a flavour of
its juridical sense—“liable to a criminal prosecution for assault
and battery”: and if so, διαφθεῖρα too may
hint at the crime of “seduction.” Homer is chargeable not only
with seducing but with committing a criminal assault upon the virgin soundness of the
proverb.
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