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κλίνου. "Ω Ζεῦ, εἰπεῖν τὸν ̓Αλκιβιάδην, οἷα αὖ πάσχω ὑπὸ τοῦ ἀνθρώπου. οἴεταί μου δεῖν πανταχῇ περιεῖναι. ἀλλ ̓ εἰ μή τι ἄλλο, ὦ θαυμάσιε, ἐν μέσῳ ἡμῶν ἔα ̓Αγάθωνα κατακεῖσθαι. ̓Αλλ' ἀδύνατον, φάναι τὸν Σωκράτη. σὺ μὲν γὰρ ἐμὲ ἐπῄνεσας, δεῖ δ ̓ ἐμὲ αὖ τὸν ἐπὶ δεξί ̓ ἐπαινεῖν. ἐὰν οὖν ὑπὸ σοὶ κατακλινῇ ̓Αγάθων-οὐ δή που ἐμὲ πάλιν ἐπαινέσεται, πρὶν ὑπ ̓ ἐμοῦ μᾶλλον ἐπαινεθῆναι; ἀλλ ̓ ἔασον, ὦ δαιμόνιε, καὶ μὴ φθονήσῃς τῷ 223 μειρακίῳ ὑπ ̓ ἐμοῦ ἐπαινεθῆναι· καὶ γὰρ πάνυ ἐπιθυμῶ αὐτὸν ἐγκωμιάσαι. Ἰοῦ ἰοῦ, φάναι τὸν ̓Αγάθωνα, ̓Αλκιβιάδη, οὐκ ἔσθ' ὅπως ἂν ἐνθάδε μείναιμι, ἀλλὰ παντὸς μᾶλλον μεταναστήσομαι, ἵνα ὑπὸ Σωκράτους ἐπαινεθώ. Ταῦτα ἐκεῖνα, φάναι τὸν ̓Αλκιβιάδην, τὰ εἰωθότα· Σωκράτους παρόντος τῶν καλῶν μεταλαβεῖν ἀδύνατον ἄλλῳ. καὶ νῦν ὡς εὐπόρως καὶ πιθανὸν λόγον ηὗρεν, ὥστε παρ ̓ ἑαυτῷ τουτονὶ κατακεῖσθαι.

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οἷα αὖ πάσχω. “How I am fooled” (Jowett). This echoes 215 D οἷα δὴ πέπονθα κτλ.: ep. 184 Β κακῶς πάσχων (sc. ὁ ἐρώμενος).

ὑπὸ σοὶ. ὁ ὑπό τινι (οι ὑποκάτω τινος) is equiv. to ὁ ἐπὶ δεξιά (cp. 175 c n.). οὐ δή που κτλ. If we retain the Ms. reading, this clause is best printed as interrogative (so Bt. and Lehrs)-taking the place of a regular apodosis, such as δεήσει αὐτὸν ἐμὲ πάλιν ἐπαινεῖν. Against Badh.,—who wrote “ monstri vero simile est, πρὶν ὑπ ̓ ἐμοῦ μᾶλλον ἐπαινεθῆναι,” Rettig attempts to defend the text thus: "Statt der Worte: 'er wird eher wollen von mir gelobt werden, als mich loben,' setze man: es wird nicht verlangt werden können, dass er mich lobe, bevor ich vielmehr ihn gelobt habe”; i.e. οὐ δήπου ἐπαινέσεται is equiv. to οὐ δήπου ἐπαινεῖν ἐθελήσει. This, however, is awkward ; and some corruption must, I believe, be assumed : if so, the changes I have proposed seem the most plausible.

223 A 'Ioû loû. For a distinction between loù, as a cry of joy, and loú, of pain, see Schol. on Ar. Nub. 1170. Here it denotes jubilation, not commiseration as Hommel suggests ("Wehe, wehe, armer Alkibiades " etc.).

Taûтa ékeîva. Cp. 210 E, Charm. 166 в (Schanz nov. comm. p. 16). εὐπόρως. This echoes phrases in the description of Eros, son of Πόρος, see 203 D (πόριμος), 203 Ε (εὐπορήσῃ), 204 Β (πατρός...εὐπόρου). Similarly πιθανὸν suggests the plausible tongue of the γόης and σοφιστής of 203 D.

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πιθανὸν λόγον ηὗρεν. For this “inventiveness of plausible argument belonging to the art of the sophistical rhetor, cp. Gorg. 457 ▲ ff., Phaedr. 269 d.

B

XXXIX. Τὸν μὲν οὖν ̓Αγάθωνα ὡς κατακεισόμενον παρὰ τῷ Σωκράτει ἀνίστασθαι· ἐξαίφνης δὲ κωμαστὰς ἥκειν παμπόλλους ἐπὶ τὰς θύρας, καὶ ἐπιτυχόντας ἀνεῳγμέναις ἐξιόντος τινὸς εἰς τὸ ἄντικρυς πορεύεσθαι παρὰ σφᾶς καὶ κατακλίνεσθαι, καὶ θορύβου μεστὰ πάντα εἶναι, καὶ οὐκέτι ἐν κόσμῳ οὐδενὶ ἀναγκάζεσθαι πίνειν πάμπολυν οἶνον. τὸν μὲν οὖν Ερυξίμαχον καὶ τὸν Φαῖδρον καὶ ἄλλους τινὰς ἔφη ὁ ̓Αριστόδημος οἴχεσθαι ἀπιόντας, ἃ δὲ C ὕπνον λαβεῖν, καὶ καταδαρθεῖν πάνυ πολύ, ἅτε μακρῶν τῶν νυκτῶν οὐσῶν, ἐξεγρέσθαι δὲ πρὸς ἡμέραν ἤδη ἀλεκτρυόνων ᾀδόντων, ἐξεγρόμενος δὲ ἰδεῖν τοὺς μὲν ἄλλους καθεύδοντας καὶ οἰχομένους, ̓Αγάθωνα δὲ καὶ ̓Αριστοφάνη καὶ Σωκράτη ἔτι μόνους ἐγρηγορέναι καὶ πίνειν ἐκ φιάλης μεγάλης ἐπὶ δεξιά. τὸν οὖν Σωκράτη αὐτοῖς 223 B αναιωγμεναις Ο.-P.1 εἰς τὸ : εισω Ο.-Ρ. (τους) αλλους Ο.-Ρ. Ο καταδαρθειν Rettig

ὲ δὲ BW: ἔαδε Τ: εαυτον δε Ο.-Ρ.
O.-P.1 Σωκρατη και Αριστοφανη Ο.-Ρ. Ven. 184 Vind. 21
φι[λ]αλης Ο.-P. Paris 1642 Vat. 229

πάνυ: ατε

μεγάλης

223 B ἐξαίφνης δὲ κτλ. Cp. the “sudden” tumultuous entrance of Alcibiades (212 c καὶ ἐξαίφνης κτλ.). The incursion here is devised in order to save the situation. For the sake of artistic effect, the series of λóyou must now stop: the climax having been reached in the encomium of Socr. by Alcib., to add a eulogy of any lesser personage would be bathos.

ἐξιόντος τινὸς κτλ. Hommel comments : “imaginem proponit comissatorum contra nitente eo, qui iam exiturus erat, aditum vi expugnantium.” But, as Rettig remarks, there is no hint in the text of vis or of nisus. The words ἐξιόντος τινὸς are merely put in to explain how it was that they found the doors open. εἰς τὸ ἄντικρυς is connected by Hommel and Stallb. with ἐξιόντος, but by Rückert, Ast and Stallbi with πορεύεσθαι: the former view is preferable.

Ερυξίμαχον. Eryx. and Phaedrus are represented throughout as “hunting in couples"; and it is characteristic of the former, as an authority on health, and of the latter, as a valetudinarian, that they should be the first to escape from the scene of θόρυβος and παμπολὺς οἶνος: cp. 176 B f., 214 Α f.

223 Ο μακρῶν τῶν νυκτῶν. This indication of date would suit either the Lenaea in January or the Great Dionysia in March, though rather favouring the former (cp. Introd. § VIII α).

ἀλεκτρυόνων ᾀδόντων. Cp. Theaet. 164 © ἀλεκτρυόνος ἀγεννοῦς δίκην...ᾄδειν. The hour of cock-crow was, theoretically, the 3rd watch (12-3 a.m.): cp. Ev. Mc. xiii. 35. Jowett's “ he was awakened by a crowing of cocks” misses ἤδη, which goes with ᾀδόντων.

καὶ οἰχομένους. We should expect ἤ rather than καί: but (as Rückert observes) οἱ μὲν ἄλλοι fall into two subdivisions,—those absent in spirit (καθεύδ.), and those absent in body (οίχομ.).

ἐγρηγορέναι κτλ. Cp. Athen. v. 192 Α Σωκράτης...ἐγρήγορε...καὶ πίνει ἐξ ἀργυροῦ φρέατος· καλῶς γάρ τις τὰ μέγαλα ποτήρια οὕτως ὠνόμασε κτλ.

διαλέγεσθαι· καὶ τὰ μὲν ἄλλα ὁ ̓Αριστόδημος οὐκ ἔφη μεμνῆσθαι τῶν λόγων—οὔτε γὰρ ἐξ ἀρχῆς παραγενέσθαι ὑπονυστάζειν τε· τὸ D μέντοι κεφάλαιον, ἔφη, προσαναγκάζειν τὸν Σωκράτη ὁμολογεῖν αὐτοὺς τοῦ αὐτοῦ ἀνδρὸς εἶναι κωμῳδίαν καὶ τραγῳδίαν ἐπίστασθαι ποιεῖν, καὶ τὸν τέχνῃ τραγῳδοποιὸν ὄντα <καὶ> κωμῳδοποιὸν εἶναι. ταῦτα δὴ ἀναγκαζομένους αὐτοὺς καὶ οὐ σφόδρα ἑπομένους νυστάζειν, καὶ πρῶτον μὲν καταδαρθεῖν τὸν ̓Αριστοφάνη, ἤδη δὲ ἡμέρας γιγνομένης τὸν ̓Αγάθωνα. τὸν οὖν Σωκράτη, κατακοιμί σαντ ̓ ἐκείνους, ἀναστάντα ἀπιέναι, καὶ <> ὥσπερ εἰώθει ἕπεσθαι, καὶ ἐλθόντα εἰς Λύκειον, ἀπονιψάμενον, ὥσπερ ἄλλοτε τὴν ἄλλην

ην

Αριστοφαν[ους] Ο.-Ρ.

223 D καὶ κωμωδοποιὸν Vind. 21, vulg. Sz. Bt. : κωμῳδοποιὸν BTW O.-P. πρῶτον Β: πρότερον TW O.-P. γενομένης vulg. Hirschig κατακοιμίσαντ' BW Ο.-Ρ.: κατακοιμήσαντ' Τ καὶ ἓ Herm. Sz. Bt.: kaì libri, O.-P.: kaì î Bekker ἄλλην: ὅλην Ficinus

τὰ μὲν ἄλλα κτλ. This is artistic selection disguised under the cloke of imperfect recollection, cp. 178 a, 180 c.

223 D τὸ μέντοι κεφάλαιον. “The gist of it was...”: cp. 205 D ad init. τοῦ αὐτοῦ ἀνδρὸς κτλ. Cp. Ion 534 Β τέχνῃ ποιοῦντες. Here both τέχνῃ and ἐπίστασθαι are emphatic, with no distinction between them implied. The point of Socrates' argument is that the scientific poet must be master of the art of poetry in its universal, generic aspect, and therefore of both its included species, tragedy and comedy. This thought, if developed, might be shown to mean that full knowledge both of λόγοι and of ψυχαί, and of the effects of the one on the other, is requisite to form a master-poet. Which is equivalent to saying that, just as the ideal State requires the philosopherking, so ideal Art is impossible without the φιλόσοφος-ποιητής. The thesis here maintained by Socrates finds in the supreme instance of Shakspere both illustration and confirmation: “The Merry Wives” came from the same hand as "Othello" and "Lear."

The statement in Schol. ad Ar. Ran. 214 and Philostr. (vit. soph. 1. 9, p. 439) that Agathon wrote comedies as well as tragedies is probably due to a blunder: see Bentley, opusc. phil. p. 613.

οὐ σφόδρα ἑπομένους. “Erant enim vino languidi. Ad ἑπομένους intelligi potest τοῖς λεγομένοις Euthyphr. p. 12 Α οὐχ ἕπομαι τοῖς λεγομένοις» (Stallb.).

κατακοιμίσαντα. An allusion, perhaps, to Agathon's κοίτην ὕπνον τ ̓ ἐνὶ κήδει, 197 c. Cp. Laws 790 D κατακοιμίζειν τὰ δυσυπνοῦντα τῶν παιδίων.

<>. I.e. Aristodemus, the narrator: for his practice (εἰώθει) of dogging the footsteps of the Master, cp. 173 Β, 174 Β (που).

Λύκειον. This was a gymnasium, sacred to Apollo Lyceus, situated in the eastern suburbs of Athens, though the exact site—whether s.E. or N. of the

ἡμέραν διατρίβειν, καὶ οὕτω διατρίψαντα εἰς ἑσπέραν οἴκοι ἀναπαύεσθαι.

223 D και κ[α]ι ουτω Ο.-Ρ.

Cynosarges-is uncertain. The Lyceum is mentioned also in the beginning of the Lysis and of the Euthyphro; cp. Xen. Mem. I. 1. 10, Paus. I. 19. 4. "Ibi Socr. versabatur propterea quod sophistae in eo scholas habebant, quorum inscitiam solebat convincere, et quod plurimos illic adolescentes nanciscebatur, quibus cum sermones instituere posset” (Stallb.).

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