χρεών τε ἐξευλαβεῖσθαι τοπαράπαν. οὐ γὰρ ἀμεληθήση ποτὲ ὑπ' αὐτῆς. οὐχ οὕτω σμικρὸς ὢν δύσῃ κατὰ τὸ τῆς γῆς βάθος, οὐδ ̓ ὑψηλὸς γενόμενος, εἰς τὸν οὐρανὸν ἀναπ τήσῃ· τίσεις δὲ αὐτῶν τὴν προσήκουσαν τιμωρίαν, εἴτε ἐνθάδε μένων, εἴτε καὶ ἐν "Αιδου διαπορευθείς, εἴτε καὶ τούτων εἰς ἀγριώτερον ἔτι διακομισθεὶς τόπον. ὁ αὐτὸς δὲ λόγος σοι καὶ περὶ ἐκείνων ἂν εἴη, τῶν, οὓς σὺ κατιδὼν ἐκ σμικρῶν μεγάλους γεγονότας, ἀνοσιουργήσαντας, ἤ τι τοιοῦ. τον πράξαντας, ᾠήθης ἐξ ἀθλίων εὐδαίμονας γεγονέναι, κατα, ὡς ἐν κατόπτροις, αὐτῶν ταῖς πράξεσιν, ἡγήσω και 10 7. οὐ γὰρ ἀμεληθήσῃ ποτὲ ὑπ' αὐτῆς. Αυτῆς refers here to Δίκη, or the Divine Justice or Law personified. See Note LXII., App., on the Divine Omniscience, and the remarkable resemblance between this passage and certain declarations of the Scriptures. 8. ἐνθάδε. "In this world, or in Hades after having passed through (δια—πορευθεὶς) this world. In the same way, ἐκεὶ is often used for the other world. There is a power in these brief adverbs, when thus employed, that no descriptive terms could equal. They are several times used in this manner in the Gorgias, especially in the passage where Socrates is pointing Callicles to that final and Divine tribunal, where he will stand so much more in need of a defence and of an advocate, than in the Athenian courts-χασμήσῃ καὶ ἰλιγγιάσεις οὐδὲν ἧττον ἢ ἐγὼ ΕΝΘΑΔΕ, σὺ ἘΚΕΙNo less than I would HERE (that is, before a human bar), will you be speechless and dizzy THERE. Gorgias, 527, A. With how much effect are they employed by Euripides, when Medea, in making her last address to her children, says so concisely, yet with such fulness of meaning: Εὐδαιμονοῖτον· ἀλλ ̓ ἘΚΕΙ· τὰ δ' ΕΝΘΑΔΕ. Πατὴρ ἀφείλετ' : Would that ye might be blessed, but THERE; all HERE Medea, 1069. 9. διακομισθείς. The intensive sense of διὰ comes directly from its primitive local sense: through, thorough, significant of completeness. Here both offices unite : " carried through all intervening states to the remotest bounds." 10. ὡς ἐν κατόπτροις, &c. In the events of their lives, as in mirrors, you think you have seen (reflected) the neglect of all things by the Gods." This fine simile is exceedingly descriptive of those 11 θεωρακέναι τὴν πάντων ἀμέλειαν θεῶν· οὐκ εἰδὼς αὐτῶν τὴν συντέλειαν, ὅπη ποτὲ τῷ παντὶ ξυμβάλλεται. Γιγ νώσκειν δὲ αὐτήν, ὦ πάντων ἀνδρειότατε, πῶς οὐ δεῖν δοκεῖς ; ἥν τις μὴ γιγνώσκων οὐδ' ἂν τύπον ἴδοι ποτέ, οὐδὲ λόγον ξυμβάλλεσθαι περὶ βίου δυνατὸς ἂν γένοιτο εἰς εὐ δαιμονίαν τε καὶ δυσδαίμονα τύχην. ταῦτα εἰ μέν σε πείwho look only upon the surfaces of things, superficial men, ἄνδρες ἐπιπόλαιοι. It suggests the similar comparison, by the Apostle James, of those who behold their natural faces in a glass :” ἐν ἐσόπτρῳ, James i., 23. Πράξεσιν αὐτῶν. Not their deeds,” but rather, "the events of their lives," namely, "their seeming or superficial prosperity in the midst of all their crimes.” Πρᾶξις sometimes has almost the sense of πάθος, and may mean a condition or state, thus difering from the derivatives of ποιέω, and even from most verbals of a similar form terminating in s. As in the Trachiniæ of Sophocles, 151 : Τότ ̓ ἄν τις εἰσίδοιτο, τὴν αὑτοῦ σκοπῶν Πρᾶξις is also a technical term, used in reference to the stage or tragedy. It is so applied by Aristotle, in his Art of Poetry, to that event which constitutes the leading action of the drama. There may be some such allusion here to human life, and especially the life of such as are here referred to, in the light of a drama, a tragic πρᾶξις, which has not yet been wound up, or come to its catastrophe, and the issue of which has not yet been seen. Τὴν πάντων ἀμέλειαν θεῶν. The genitive, having a much more extensive significance in Greek than the corresponding possessive case in English, and embracing many more relations, frequently gives rise to constructions which appear to us very harsh. Thus here, θεῶν bears to ἀμέλειαν the relation of agent, while Távтwv has to it the relation of object. Instead, however, of governing them both by ἀμέλειαν, it would, perhaps, be better to regard ɛv as an ellipsis for the more usual expression of the cause or agent, ὑπὸ τῶν θεῶν. 11. Οὐκ εἰδὼς αὐτῶν τὴν συντέλειαν. See Note LXIII., App., on the doctrine of a final judgment. 12. τύπον. On the use of this word, see Note LXIV., App. 13. εὐδαιμονίαν . . . δυσδαίμονα. The location and context of these words in this passage, and a few lines above (ἐξ ἀθλίων εὐδαίμονες γεγονέναι), furnish an admirable illustration of the remarks made Note XXXVIII., App., on the difference between happiness, in the usual 15 θει Κλεινίας ὅδε καὶ ξύμπασα ἡμῶν ἥδε ἡ γερουσία, περὶ θεῶν ὡς οὐκ οἶσθα ὅ, τι λέγεις, καλῶς ἄν σοι ὁ θεὸς αὐτ τὸς ξυλλαμβάνοι· εἰ δ' ἐπιδεὴς λόγου τινὸς ἔτι ἂν εἴης, λεγόντων ἡμῶν πρὸς τὸν τρίτον ἐπάκουε, εἰ νοῦν καὶ ὁπωσοῦν ἔχεις. ὅτι μὲν γὰρ θεοί τε εἰσὶ καὶ ἀνθρώπων ἐπιμέλονται, ἔγωγε οὐ παντάπασι φαύλως ἂν φαίην ἡμῖν worldly sense of the term, and blessedness. The passage may be paraphrased : " Without giving heed to this type of life, that is, without keeping in mind this general notion (see Note LXIV., App., on the word τύπον) of their contribution (συντέλειαν) to the good of the whole, you will be able to form no right judgment respecting blessedness or its opposite.” Or, if we take the other view of συντέλεια, adopted in Note LXIII., App., and regard it as including the idea of cnd, consummation, final reckoning, &c., we then have a sentiment almost the same with the famous declaration of Solon to Crœsus, related by Herodotus, lib. i., 32, and which sometimes appears in the tragic poets as an ancient saying; as in the beginning of the Trachiniæ of Sophocles : Λόγος μὲν ἐστ' 'ΑΡΧΑΙΟΣ ἀνθρώπων φανεὶς ὡς οὐκ ἂν αἰῶν ̓ ἐκμάθοις βροτῶν, πρὶν ἂν θάνοι τις . . .. 14. Ὁ Θεὸς αὐτός. There cannot be a doubt but that this is to be taken here in its purest and highest sense, as referring to the One Ineffable Supreme-the One True God of Socrates and Plato. "The Deity himself, the very being whose existence and Providence we have been proving-may he assist you." Had he referred in any way to the local Divinity of Athens or Pallas, he would have used the feminine αὐτή. 15. πρὸς τὸν τρίτον ἐπάκουε. "Keep listening (as the present imperative here most impressively signifies) while we address ourselves to the third head of our argument." This is evidently spoken not to the two companions who, with the speaker, formed the γερουσία mentioned above, but to the imaginary young disputant so frequently referred to. It has been shown, 1st, that GOD IS; 2d, that he exercises a special Providence ; which two propositions are almost equivalent to what the apostle assigns as the objects of faith, Heb., xi., 6. It now remains to be shown that he is not easily propitiated, or turned away from the right, by the offerings and sacrifices of the wicked. 1. οὐ παντάπασι φαύλως. The speaker evidently looks back with ἀποδεδεῖχθαι· τὸ δὲ παραιτητοὺς αὖ τοὺς θεοὺς εἶναι τοῖ σιν ἀδικοῦσι δεχομένους δῶρα, οὔτε τινὶ συγχωρητέον παντί τ' αὖ κατὰ δύναμιν τρόπῳ ἐλεγκτέον. ΚΛ. Κάλλιστ' εἶπες· ποιῶμέν τε ὡς λέγεις. ΑΘ. Φέρε δὴ πρὸς θεῶν αὐτῶν, τίνα τρόπον παραιτητοὶ γίγνοντ ̓ ἂν ἡμῖν, εἰ γίγνοιντο αὖ ; καὶ τίνες ἢ ποῖοί τι a good deal of satisfaction, to what he regards as his master-piece in this argument: the subtle disquisition about self-motion. On the word παραιτητούς, see Note XLI., App. 2. παντὶ τρόπῳ. He seems to regard this as the most important position of the three, as being, in fact, more vital to the soul's highest interests than any speculative belief in the Divine existence, or in a Providence without it. Hence, he says, " there must be no yielding here, and no pains must be spared in the refutation of this pernicious error," namely, that the wicked can easily propitiate the Deity by gifts. 3. Φέρε δή. Δὴ never wholly loses its force as an inferential particle. It has, however, much less strength as an illative than οὖν or apa. It imports in such a connexion as this, a going on of the argument, a transition to another head, with an implication that something previous had been proved in a solid and satisfactory manner. It implies, therefore, when thus employed in argument, a consciousness of strength, and an anticipation of victory. Hence, when joined with ἄγε, φέρε, λέγε, or with imperatives generally, it has been most appropriately styled on hortativa. 4. γίγνοιντ' ἂν. "Would they become propitiated or placable?" The use of γίγνοιντο instead of εἶεν implies that they are to be regarded as previously angry. There is in the Protagoras, 340, c., a still more striking example, in which the true sense wholly depends on the distinction between these two substantive verbs. It is there shown that the two propositions χαλεπὸν γενέσθαι ἀγαθὸν, and χαλεπὸν εἶναι ἀγαθὸν, instead of being the same, as Protagoras rashly supposed, are, in fact, so widely distinguished, that one is true and the other false. For a bad man to become good in his own strength is not only difficult, but impossible. For one who has become, or who has been made good, or who is so by nature, TO BE good, is not only not difficult, but delightful. Οὐ γὰρ τοῦτο ὁ Πιττακὸς ἔλεγε τὸ χαλεπὸν ΓΕΝΕΣΘΑΙ ἐσθλόν, ὥσπερ ὁ Σιμωνίδης, ἀλλὰ τὸ ΕΜΜΕΝΑΙ. νες ὄντες ; ἄρχοντας μὲν ἀναγκαῖόν που γίγνεσθαι τούς γε διοικήσοντας τὸν ἅπαντα ἐντελεχῶς οὐρανόν. ΚΛ. Οὕτως. 5. τίνες ἢ ποῖοί τινες. "Who being, or of what kind being?" In these two questions Tíveç refers to the offices the Gods are supposed to hold to men, and wołoi tives to the nature of those offices, or the manner in which they are discharged. The answer to riveç is contained in the word ἄρχοντας below. The answer to ποιοί τινες is suggested in the specification of the several kinds of rulers set forth. 6. διοικήσοντας. "Who are going to administer." The future here is used, not in reference to the actual state of things, but subjectively, to the state of the argument. "Who on our scheme are going, &c., or whom we are going to represent as actually administering." So, also, the mathematician employs čoraι and loovтal in the statement of his demonstration, although there is no sequence or futurity, except in the mode in which the mind conceives of the relations of truths, which in themselves are older than time or space. Subjectively, to the demonstrator, they may appear, and be stated as consequences yet future. 66 7. ἐντελεχῶς. Actually, as opposed to potentially." Corresponding to ἐν ἐνεργείᾳ, as opposed to ἐν δυνάμει. Hence the noun ἐνα τελέχεια, so much used by Aristotle, as contrasted with δύναμις. Philologists have differed much about the etymology of this word. The derivation, however, from evreλns, perfect, complete, and exw, seems satisfactory, both as respects form and meaning. That which exists only év dvváμer is inchoate and imperfect: activity, energy (avroKivnois) is its completion and perfection. The word actually, in English, has come to signify not much more than truly, as matter of fact, and is therefore not a good representative of evreλex@s, although it is difficult to find any other substitute for it. There is another word, Evdeλéxela, continuance, duration, which some confound with this, as is done by Cicero, Tusc. Disp., i., 22: Quintum genus adhibet, vacans nomine ; et sic ipsum animum ἐντελέχειαν (ἐνδελέχειαν) appellat, quasi quamdam continuatam motionem. The etymology of evδελέχεια is very uncertain. Τὸν ἅπαντα οὐρανόν is here put for the whole universe-the Heavens and all things they contain. It is ,as Job תַּחַת כָּל הַשָּׁמַיִם very much like the Hebrew expression xxviii., 24: He looketh under the whole Heaven, or 'py 'DY, the Heaven of Heavens, that is, all space-the universe. |