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Plato, Republic 421B
Published online by Cambridge University Press: 11 February 2009
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єί μέƲ ο$$v$$Ʋ ήμєȋς μέƲ ϕƲλακЃκ ώς άληθῶς ποіοῶμєƲ, ἥкіστα КαКоύρϒονς Τῆςs πóλєѡς, ό δ' ὲκєîƲo גέγѡƲ γєѡργούς τιƲɑς καì ὥσπєρ έƲ παƲƞΥύρєі άλλ' οὐ᧻ ÉƲ πόλєі έσΤιάΤορας єύδαίµοƲας, ȁλιƲ ȁƲ ΤΙ ἥ πóλιƲ λέλoi.
‘More simply expressed,’ write Jowett and Campbell, ‘the sense is as follows: “If the idea of a state requires the citizens to be guardians, he who converts them into rustic holiday-workers will mean something that is not a state.“’ This rendering, which seems to be necessary if the traditional text is retained, is difficult to reconcile with the preceding argument. Although this note will suggest an emendation, its chief purpose is to indicate the connexion of this passage with the argument of which it is the closing sentence.
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References
page 163 note 1 Cf. Nic. Eth. I. 123a 6: µεγαλoπρεπ[ûς δο και[ικ[^ κατατσκεƲάςαςθαά πρεπάντως τῷ πλΟύτῳ (κάσμΟς ɣἀρ τάς καi ΟύτΟς), και περι ταύγα μαλλΟν λαπανᾶν κ.τ.λ.
page 163 note 2 362C πλεονεκτοûντα δἐ πλοντεȋν … και θεοίs θνσίαs καί àναθήματα ί κ α ν ῶ s κ α ì μ ε γ α λ ο π ρ ε π ῶ s θύεiƲ κτλ. In Aristotle, Pol. 1319b 25, the reduction of the number of ίδια ιερά is mentioned as one of the democratic reforms made in Athens by Kleisthenes and also in the city of Cyrene. Cf. Laws 909d-910. The great family of the Alcmaeonids sacrificed to the Carian Zeus (Hdt. V. 66), and the Gephyraei also had separate rites to the Achaean Demeter (Hdt. V. 61).
page 163 note 3 ξενοδοκοûντεs. At the wooing of Agariste Kleisthenes καì δμα ἑξείνԼζε μεγαλοπρεπῶs (Hdt. VI. 128). Cf. Eth. 1123a 3.
page 163 note 4 Compare a similar figure in Aristotle, , Pol. III. 13Google Scholar (1284b 8).
page 164 note 1 For the Greek view cf. Eud. Eth. 1122a: οἳον τἡν θεωρίαν ούκ ᾢετο θεμɷτοκλεῖ πρέπειν ῆγέποιἡσατο' Ὀλυμπίαζε διἀ τἠν προϋπάρξασαν ταπεινότηγα άλλά Κίμωνι.
page 164 note 2 Lysias, , Or. XIX. 58Google Scholar.
page 164 note 3 Pol. 1309a 18.
page 165 note 1 Scholiast on Demosthenes, Lept. 21.
page 165 note 2 Demosth. Lept. 21 χορηγοί καί γƲμƲασίαρχοί καί εσγίάτορες… Or. XXXIX. 7, XXI. 156; these were σέμν άναλώμαγα (158). Cf. Eth. 1122b 22: οϊον εί που χορηγεȋν οϊονγαι δεȋν λαμπρῶs ἢ τριηραρχεȋν ἢ καί έσγιᾶν τἠν πόλιν.
page 165 note 3 For the connexion between ϕΙλγιμίαλ and ειτονργίαι see e.g. De Corona 257, Eth. 1122b 22.
page 165 note 4 Other emendations are άρΥούς (Richards) and λεωργούs (Adam). These words echo κακούργους in the preceding line. But I venture to doubt whether a repetition of the implied criticism is required. For the clause ό δ ἐκεȋνο λέγων … appears merely to state the proper place of such rulers as the objector asks for—if they have a function, it is in the πανἠγυρις.
Another possibility may be mentioned, although it is less probable. The city sent to Olympia and other great πανηγύρεις a θεωρόσ magnificently dressed, like the farmers in the illustration. While θΕΩΡΟϒΣ is possible, it seems to be less likely than χορηγούσ, because the latter word was commonly associated with έστιάτωρ, and covered and all such services, while the office of θεωρός was an exceptional duty performed outside the city. On the whole, as the cause of the misreading was psychological, it seems not improbable that a scribe with ΓΕΩΡΓΟϒΣ in his mind might read it into the ΧΟΡΗΓΟϒΣ of the manuscript. If Plato was carrying on the terms used in his illustration (which is conceivable), then it may be noted that the χορηγός, like the farmers, was splendidly attired.
page 165 note 5 487a, 494b, 536a.