reputation was then at its height in Athens. He has sat the greatest part of the morning at the house of Epicrates, near the Olympium, to hear Lysias recite a discourse; and, having procured a copy of it, is meditating upon it with pleasure, as he walks without the city walls, where Socrates meets him. To avoid the heat of the day they retire to the shade of an ancient plane-tree, that overshadows a fane of Achelòus and the nymphs on the banks of a rivulet, which discharges

NOTES.

242. Ziμμiav Onßaîov.] See Diog. Laertius, L. 2, c. 124. He is mentioned in the thirteenth Epistle, and is an interlocutor in the Phædo.

Ib. Ου πολεμον γε αγγελλεις.] These words belong to Phædrus, as H. Stephens observes. It is a proverb: you are the messenger of no bad news. See De Legibus, L. 3, p. 702.

Ib. Εδυσωπουμην.] A fragment of Ibycus: Μη τι παρα θεοις αμπλακων, τιμαν προς ανθρωπων αμειψω.

243. The beginning of a Palinodia of Stesichorus on Helen. Ουκ εστ' ετυμος ὁ λογος οὗτος, Ουδ' εβας εν νηυσιν εϋσσελμοις, Ουδ' Ικεο Περγαμα Τροιας, which is alluded to at the end of the third Epistle, την παλινωδίαν αυτου μιμησάμενος. Plat. V. 3, p. 319.

244. Δια τε ορνίθων ποιουμενην, and afterwards ποριζομενην, as H. Steph. corrects it.

Ib. Οιονοηστικην.] He derives it from ocos and vous, as attained by human experience alone. A very bad etymology.

Ib. Eğavrn.] Serranus translates, indemnem, incolumem, i.e. placed aloft, as it were, out of the reach of danger and envy. See Constantini Lexicon.

246. 'H ʊxŋ тaσa.] This is, indeed, an example of those Αλληγορίαι μακραι, ουτε μετρον εχουσαι, ουτε καιρον, of which Dionysius Halicarnassensis complains in Plato; (Dion. Halic. Vol. 2, p. 272, ed. Oxon.); and which, indeed, Plato himself calls in this very Dialogue (p. 265) a μvlikos úμvos.

Ib. Αθανατον τι ζωον.] He defines God so, εχον μεν ψυχην, εχον δε σωμα.

itself at a little distance into the Ilyssus. The spot lay less than a quarter of a mile above the bridge, which led over the river to the temple of Diana Agræa.

NOTES.

P. 246. Kekolvwvnкe de πn.] I imagine he means, that the soul of man approaches in perfection to the corporeal part of the Gods. The translation has no affinity to the text here; αχρωματος και ασχηματιστος και αναφης ουσια, the true substance and essence of things, of which the properties are only the consequences; this is the TO OVTws ov of Plato.

Ib. 'O μev avtŵ кaλos.] The rational and intellectual faculties of the soul.

Ib. 'O de eέ evavTiwv.] The appetites and passions.

250. Μυούμενοι τε και εποπτευοντες.] An allusion to the Attick mysteries of Ceres. See Meursius and Potter. So in the seventh Epistle, p. 333.

251. Kavλos úπо Tâv.] Perhaps we should read eπɩ.

253. Ώσπερ άι Βακχαι.] What Bacchanalian ceremony is here alluded to ? See the Ion : Ωσπερ άι Βακχαι αρυττονται εκ των ποταμων μελι και γαλα κατεχομεναι, &c.

256. Hiλocopiav.] Polemarchus, the elder brother of Lysias, was a friend of Socrates, and a philosopher: so Plutarch calls him, "De esu Carnium." Polemarchus had another brother, called Euthydemus. Polemarchus was murdered by the Thirty Tyrants, Ol. 94. 1. See Lysias in Eratosthenem, p. 196.

257. Γλυκυς αγκων.] Erasmus explains it in his Adagia, (Evønμa owvei) as though in a part of a river, where there was a long and dangerous winding, the sailors used this piece of flattery by way of propitiating the Nile: but this does not fully clear up the passage here. That this proverb was so used may appear from these words of Athenæus, L. 12, p. 516. Tov TOжOv καλουσι Γυναικων αγωνα, γλυκυν αγκώνα : which last may mean, a specious term to cover their ignominy; Casaubon does not explain it here it seems applied to such as speak one thing, and mean another.

Τον τόπον

258. Edoče Tov.] He alludes to the form of a Psephisma, Edože тw dnμw Tioaμevos eite, &c. as H. Stephanus observes. VOL. IV.

G

1

Here they pursue their conversation during the hours of noon, till the sun grows lower and the heat becomes more mild.

NOTES.

Ρ. 258. Δαρειου δυναμιν.] See Epist. 7, p. 332.

Ib. Ερωτας, ει δεόμεθα ; τινος μεν ουν, &c.] I do not see the transition, and I imagine that some words are wanting here; and also, after KEKληvтaι.

259. NUOTAŠOVTas.] The Greeks usually slept at noon in summer, as it is still the custom in Italy and Spain, and in other hot countries. Xenoph. Græc. Hist. L. 5. p. 557.

Ib. Ασιτον και αποτον.] The cicada is an animal with wings, the size of a man's thumb, of a dark brown colour, which sits on the trees and sings, that is, makes a noise like a cricket; but much more shrill, and without any intervals, which grows louder as the sun grows hotter. Some supposed it to live on the air, others on dew only. Vid. Meleagrum, Niciam, et alios in Anthologiâ, L. 3. p. 265, ed. H. Steph. and Plin. Nat. Hist. L. 28, c. 26.

Ο θεσπεσιος οξυμελης αχέτας

Θαλπεσι μεσημβρινοις ὑφ' ήλιω μανεις βολ

Aristophan. Aves, v. 1095.

It does in reality live on the exsudations of plants, having a proboscis, like flies, to feed with; but is capable of living a long time, like many of the insect race, without any nourishment at all. The tettigometra, which is this creature in its intermediate state between a worm and a fly, was esteemed a delicacy to eat by the Greeks. See Aldrovand. de Insectis, and Reaumur, Hist. des Insectes, V. 5, Dissert. 4.

Ib. IIpeoẞUTαтn.] Hesiod names the Muses in the same order in which their names are inscribed on the books of Herodotus; and says, that Calliope was ȧтaσewν πроDEрEσтатη. Theogon, v. 75. See also Ciceronem in Bruto, and Quintilian, L. 3. c. 1.

260. Þnow i Aaкwv.] Perhaps Alcman; though the words do not seem to be poetry.

261. Gorgias came to Athens on an embassy from the

We may nearly fix the year when this conversation is supposed to have happened. Lysias was now at Athens; he arrived there from Thurii in Italy in the

NOTES.

Leontines, Ol. 88. 2. (See Diod. Sic. L. 12, p. 313.) when Socrates was about forty-three years old. (V. Ciceronem in Bruto, et Quintil. L. 3. c. 1.) Tisias and Corax of Syracuse, and Gorgias the Leontine, first composed treatises on the art of speaking.

Ρ. Ουκ αρα μονον.]

Р. 261. Оνк. ара μovov.] "Socrates apud Platonem in Phædro palam, non in judiciis modo et concionibus, sed in rebus privatis etiam et domesticis, rhetoricen esse demonstrat." (Quintil. L. 2, c. 21.) Plato here makes knowledge, that is, the perception of truth, the foundation of eloquence. Περι παντα τα λεγόμενα μια τις τεχνη, ειπερ εστιν, αυτη αν ειη, ήτις δια τ' εσται, πᾶν παντι ὁμοιοῦν των δυνατων, και δις δυνατον" και, αλλου ὁμοιοῦντος και αποκρυπτομενου, εις φως αγειν. This has some resemblance to Locke's definition of knowledge: "It is (says he) the perception of the connection and agreement, or of the disagreement and repugnancy, of any of our ideas." Locke's Essay, B. 4. ch. 1. 261. Eleαtikov Haλaμndny.] Quintilian informs us, that the person here meant is Alcidamas of Elea. Laertius takes it to be meant of Zeno Eleates, who is looked upon as the inventor of disputation (ʼn dialektikη) and of logick, and who was at Athens when Socrates was not above eight years old, that is, above fifty years earlier than the time of this dialogue; but his contemporary Empedocles was the first who cultivated rhetorick as an art, and taught it to Gorgias who published a book on that subject.

N.B. Athenæus (L. 13. p. 592.) mentions Alcidamas, ò Aaïïns, (read & Eλearns, not Elaïrns, as Casaubon corrects it from Suidas); he says, that Alcidamas was scholar to Gorgias, and had written Encomia on Lagis and Naïs, two famous courtezans from Athens; whence, it seems, that he must have flourished about this time, and perhaps near twenty years after. There is the right reading of it in Athenæus, L. 9. p. 397, Ο Ελεατικος Παλαμηδης ονοματολογος εφη, &c. which is a name he bestows on Ulpian of Tyre, an indefatigable hunter after words. Casau

forty-seventh year of his age, Ol. 92. 1. Euripides is also mentioned as still in the city: he left it to go into Macedonia, Ol. 92. 4, and, consequently, it must have

NOTES.

bon has not explained this. See also Laertius in Protagoras, L. 9. 54. We have still an oration of Alcidamas in the person of Ulysses against Palamedes. It may be also observed, that Laertius (L. 9. c. 25.) when he mentions Zeno Eleates, cites by mistake the Sophistes, instead of the Phædrus of Plato. Isocrates, in his oration on Helena, indeed says, that Zeno in his disputations would shew the same things to be possible and impossible.

P. 262. Εστιν ουν όπως τεχνικος κτλ.] Read μεταβιβαζων απαγειν-to answer to διαφευγειν.

264. Xaλкî.] Epitaph on Midas, by some attributed to Homer and by others to Cleobulus of Lindias. See Vit. Homeri, Herodoti ut dicitur, (V. Herodot. Edit. Gronov. 1715, p. 559.) and D. Laertius in Cleobulo, L. 1, c. 89.

265. Definition of a general complex idea, Ex ToλλWV (wv αισθησεων εις εν λογισμω ξυναιρουμενον.—Εις μιαν τε ιδεαν συνο ρώντα αγειν τα πολλαχη διεσπαρμένα.

266. Almost all these persons are mentioned by Quintilian L. 3, 1., as having written arts of rhetorick, and were all now flourishing, Ol. 92, except Tisias of Syracuse, Evenus of Paros, Protagoras of Abdera, and Licymnius.

Ib. See Quintilian, L. 4. c. 1. 2. 3. and L. 5. c. 1. 4. and L. 8. c. 5. for an explanation of the terms, Προοιμιον, Διηγησιν, Μαρτυρίας, Τεκμήρια, Πιστωσιν, Ελεγκος, Διπλασιολογία, Γνωμο λογια, Εικονολογια, Ενεπεια, Επάνοδος οι Ανακεφαλαίωσις.

267. Οικτρογιων επι γηρας και πενιαν ἑλκομενων.] An allusion to some poet: he means that Thrasymachus had gained great wealth by his art.

268. Διεστηκος το ητριον.] A metaphor from an unequal and ill-woven texture.

269. Μελιγηρυν Αδραστον.] An allusion to Tyrtus :

Ουδ' ει Τανταλιδεω Πέλοπος βασιλεύτερος είη,

Γλωσσαν δ' Αδρηστου μειλιχογηρυν εχοι.