The Republic of Plato (Volume 1)

THE

REPUBLIC OF PLATO

THE

REPUBLIC OF PLATO EDITED

WITH CRITICAL NOTES, COMMENTARY AND APPENDICES BY

JAMES ADAM SOMETIME FELLOW AND SENIOR TUTOR OF EMMANUEL COLLEGE, CAMBRIDGE

SECOND EDITION WITH AN INTRODUCTION BY

D. A. REES FELLOW AND TUTOR OF JESUS COLLEGE, OXFORD

VOLUME I BOOKS I—V

CAMBRIDGE UNIVERSITY PRESS CAMBRIDGE LONDON

• NEW YORK

• MELBOURNE

CAMBRIDGE UNIVERSITY PRESS Cambridge, New York, Melbourne, Madrid, Cape Town, Singapore, Sao Paulo, Delhi Cambridge University Press The Edinburgh Building, Cambridge CB2 8RU, UK Published in the United States of America by Cambridge University Press, New York www. Cambridge. org Information on this title: www.cambridge.org/9780521118767 © Cambridge University Press 1902, 1963 This publication is in copyright. Subject to statutory exception and to the provisions of relevant collective licensing agreements, no reproduction of any part may take place without the written permission of Cambridge University Press. First published 1902 Second edition 1963 Reprinted 1965, 1969, 1975 This digitally printed version 2009 A catalogue recordfor this publication is available from the British Library ISBN 978-0-521-05963-3 hardback ISBN 978-0-521-11876-7 paperback

TO THE MEMORY OF

ROBERT ALEXANDER NEIL I GRATEFULLY AND AFFECTIONATELY DEDICATE THIS BOOK €IS CKeivOV TOP /SlOV, QTCLV ClvdlS y€VOfJLCVOl Tols TOIOVTOIS

\6yois.

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PREFACE.

T

HE Republic of Plato touches on so many problems of human life and thought, and appeals to so many diverse types of mind and character, that an editor cannot pretend to have exhausted its significance by means of a commentary. In one sense of the term, indeed, there can never be a definitive or final interpretation of the Republic, for the Republic is one of those few works of genius which have a perennial interest and value for the human race; and in every successive generation those in whom man's inborn passion for ideals is not quenched, will claim the right to interpret the fountain-head of idealism for themselves, in the light of their own experience and needs. But in another sense of the word, every commentator on the Republic believes in the possibility of a final and assured interpretation, and it is this belief which is at once the justification and the solace of his labours. Without desiring in any way to supersede that personal apprehension of Platonism through which alone it has power to cleanse and reanimate the individual soul, we cannot too strongly insist that certain particular images and conceptions, to the exclusion of others, were present in the mind of Plato as he wrote. These images, and these conceptions, it is the duty and province of an editor to elucidate, in the first instance, by a patient and laborious study of Plato's style and diction, divesting himself, as far as may be, of every personal prejudice and predilection. The sentiment should then be expounded and explained, wherever possible, by reference to other passages in the Republic and the rest of Plato's writings, and afterwards from other Greek authors, particularly those who wrote before or during the lifetime of Plato. The lines of Goethe, Wer den Dichter will verstehen Muss in Dichters Lande gehen, apply with peculiar force to the study of the Republic, a dialogue which more than any other work of Plato abounds in allusions

viii

PREFACE.

both implicit and explicit to the history, poetry, art, religion and philosophy of ancient Greece. By such a method of exegesis, provided it is securely based on a careful analysis of the language, we may hope to disentangle in some degree the different threads which are united in Plato's thought, and thus contribute something towards an objective and impersonal interpretation of the Republic, as in itself one of the greatest literary and philosophical monuments of any age, and not merely a treasure-house of arguments in support of any school of thought or dogma. I have done what in me lies to make an edition of the Republic in accordance with these principles. Although it has sometimes appeared necessary, for the better exposition of Plato's meaning, to compare or contrast the doctrine, of the Republic with the views of later writers on philosophy, any systematic attempt to trace the connexion between Platonism and modern political, religious, or philosophical theory is foreign to the scope of this edition. I am far from underestimating the interest and importance of such an enquiry: no intellectual exercise that I know of is more stimulating or suggestive: but it is unfortunately fraught with danger for anyone whose object is merely to interpret Plato's meaning faithfully and without bias. The history of Platonic criticism from Proclus to the present time has shewn that it is difficult for a commentator who is constantly looking for parallels in contemporary thought to maintain the degree of intellectual detachment which the study of Plato's idealism demands; and although it is true that the genius of Plato outsoars the limits of time and place, the best preparation for following its flight is to make ourselves coheirs with him in his intellectual heritage, and transport ourselves as far as possible into the atmosphere in which he lived. The influence of Plato on succeeding thinkers from Aristotle down to the present day is a subject of extraordinary range and fascination, but it belongs to the history, rather than to the interpretation, of Platonism. If ever that history is fully told, we shall begin to understand the greatness of the debt we owe to Plato, not only in philosophy, but also in religion. In the meantime we can only rejoice that Platonism is still a living force in both : en f)\co. Ferguson translates appropriately by the term 'indirect observation', 2 and notes that Greek astronomers used reflexions to facilitate their observation of the sun.3 In a simile one frequently uses something which is ordinary and familiar as a key to the understanding of something which is not ordinary and familiar. The relevant features of the present simile are that shadows and reflexions derive both their existence and their intelligibility (on both of which counts we are reminded of the simile of the sun) from the objects of which they are shadows and reflexions; on the one hand they derive from and depend on them, and on the other they point to them and are understood by reference thereto. In addition, aarjveca is correlated with aXrjOeta, which has the dual sense of 'reality' and 'truth', 4 and it came as naturally to Plato as to us to think of a shadow as less real than a physical object.5 There is, moreover, a further feature which is not mentioned by Plato, but which is both obvious and congenial to his mode of thinking, namely that a single object may give rise to a multiplicity of shadows or reflexions. We cannot be certain that it was present to his mind, but it is at least likely: however, the present argument does not in any case depend on that supposition. The simile thus clarifies the nature of those other relations which it exhibits as having the same mathematical proportions as elKaaia to TTLGTIS: i.e. the relation of the lower section as a 1 2 3

H. H. Price, Perception (1932), ch. vn. Phil. Quart. 1 (1950-1), 19. Ibid.; also Idem, Class. Quart, xxvin (1934), 200. Cf. Phd. 99D-100A and Rep.

516A-B (and 532B-C). 4

508D-511A, 511 E. Cf. v, 478 c.

6

Cf. VII, 515A-D.

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INTRODUCTION.

whole to the upper section as a whole, and, within the upper section, the relation of the third sub-section to the fourth—in other words, the relation of the sensible world to the intelligible, and, within the intelligible world, the relation of Sidvoia and its objects to vorjacs and its objects. If we ask what the objects of Stdvoia are, there is no passage which points unambiguously and necessarily to the theory, held by many scholars in the nineteenth century and accepted by Adam, of mathematical ' intermediates ', and it seems decisively ruled out by the language of 510D. This makes it certain that Suuxna studies Ideas: it differs from vorjais in employing visual aids (diagrams) and in taking as its starting-points without attempting the ascent to q (an awTroOerov).1 The brief indications given at the end of Book vi are amplified, so far as vorjats is concerned, by the account of dialectic in Book vn. 2 I turn now to two further features of the simile which call for comment, viz. the comparative lengths of the four sub-sections, and the fact that Plato envisages not two lines but one. To take the first, it follows from his instructions that the second subsection and the third will always be of equal length. But what conclusions, if any, are to4 be drawn from this? It is fatal to any theory which maintains that Plato was primarily concerned, and damaging to any theory which maintains that he was concerned at all, to establish a progression (whether logical or temporal) of four stages of intelligence; his primary concern is with the ratios AC:CB::AD:DC::CE:EB (see Adam's diagrams, vol. 11, 65 and 156). On the other hand, Plato makes no positive use of the equivalence of DC to CE; for him that is not a significant but an irrelevant consequence of the rules of construction, significant indeed only in the fact that he does nothing to avoid it. If his primary concern had been to show a progression through four stages, he could have done so by a different method of division, though at the cost of sacrificing the proportions he had set out to show. A consideration of Plato's view of the relative crarjv€ia of 1

2

510B ff.

Esp. 532A-534D. There is, however, an asymmetry in the structure of the simile, since that would lead one to think, if Plato had not stated the contrary, that the dpxrj was alone vorp-ov. Certainly it is vorp-ov, but those Forms which in themselves are objects of hidvoia are also vo-qra per' apxfjs (vi, 511 D).

INTRODUCTION.

xxxix

each section will reinforce what has been said, and also, perhaps, provide a clue for the answer to our second question. The epistemology of the Republic makes it clear that each stage after the first will exhibit oa^-qv^ia in a higher degree than its predecessors, and it may well be for this reason that he provided one line in his simile and not two. It has already been seen that the comparative lengths of the four sub-sections fail to show this, so far as the second and third are concerned, and the point is confirmed by a consideration of vn, 533 D, where Plato writes of Sidvoia a s a c o n d i t i o n ivapyecrrepov jjuev rj 86£r]s, dfjuvSporepov 8c rj

i7narrjfjirjg. Since 8o£a is represented in the simile by the lower section as a whole, embracing the two sub-sections of eiKaala and TTLang, it is clear that the length assigned to it will be greater than that assigned to Stavota, while the length of each relatively to the fourth sub-section is left undetermined. In other words, the proportions do not show the mutual relations of Sd£a, hidvoia and vorjvLs (the emcrr?^ of 533 D). In any case, Plato was not greatly interested in comparing TTLGTIS, taken in itself, with Siavoia. TTIOTIS is not to be equated with 8o£a; its illustrative character is the key to its proper comprehension. In discussing mans, Plato directs his attention not upon 8d£a, nor upon sense-perception in general, but upon a single one of the senses, that of sight, which is sufficient for illustrating the relations he is expounding, including that of 8d£a to eTTLarrifjirj i n g e n e r a l .

The Cave, unlike the Line, does exhibit a temporal movement, and this fact is in itself an indication of the dangers inherent in any attempt at a close correlation of the two. That indication is confirmed by the divergences of interpretation among those who have attempted such a correlation. So far as the Cave looks back, it looks back to the Sun as much as to the Line.1 Plato begins by saying that his concern is irepl TraiheLas /ecu aTrcuSeuai'a?, and diraihevaia is a term applied not so much to a baby whose mind is as yet an almost total blank as to a youth or man who has not been well brought up.2 The significance of this can be seen if one approaches the interpretation of the Cave from the conclu1 cf. 517A-B. - Ferguson, Class. Quart, xvi (1922), 15-16; xxvm (1934), 206-7. Cf. H. W. 13. Joseph, Knowledge and the Good in Plato's Republic (1948), p. 26, referring to Grg.

xl

INTRODUCTION.

sion towards which it is directed, i.e. by beginning with the philosopher's return to the cave and the reception he meets there. Plato's language leaves no doubt that by this return he means a return to practical life; consonantly with this, the inhabitants of the cave will be those men who are in fact to be found engaged in practical, and above all in public, affairs. If so, the state of mind involved in watching the shadows of the cave and attempting to calculate their sequence will be that of men immersed in the calculations of practical and, above all, political life, knowing and caring for nothing of the moral realities of the world of Forms: in 517 D the shams of which Plato is thinking are exemplified by the semblance of justice as it is found in the lawcourts,1 while the rewards of 516 c are found par excellence in the ' glittering prizes' of the politician's world.2 The best commentary on this passage as a whole is to be found in 1720177 c of the Theaetetus, a dialogue which was probably written not much later, where Plato sharply contrasts the ideals and life of the philosopher with those of the sharp-witted pleader in the lawcourts.3 It will follow that the aTrotiavreveaOaL of 516D and the yvo}fjiaT€V€Lv of 516 E are not to be equated with the eiWria of the Line. There is in both an inference based on an imperfect form of apprehension, and Plato may well have intended his readers to note this, but, if the interpretation of ciVacna given above is correct, the differences are important: the inference of eUaaia is from shadows to physical objects, whereas that of the prisoners is first and foremost from present shadows to their successors,4 and unless their gaze is forcibly redirected backwards and upwards it will continue as it is without any consciousness of the imperfection which clings to it. The function of the images and of their bearers is to produce the succession of shadows. They are simply part of the mechanism of illusion. To quote Cornford: 'A modern Plato would compare his Cave to an underground cinema, where the audience watch the play of shadows thrown by the film passing before a light at their backs. The film itself is only an image of "real" 1

3

Cf.

7T€pl rdv

rov

SLKOLIOV GKIUJV.

2

Cf.

520

c-D.

With Rep. 519 A compare Tht. 173 A and 175 D. See also 175 B-C. Note, however, dyaXfidrcDv at 517 D. It is important here that the objects are artificial. See below. 4

INTRODUCTION.

xli

things and events in the world outside the cinema. For the film Plato has to substitute the clumsier apparatus of a procession of artificial objects carried on their heads by persons who are merely part of the machinery, providing for the movement of the objects and the sounds whose echo the prisoners hear. The parapet prevents these persons' shadows from being cast on the wall of the Cave.'1 The objects are artificial because Plato has in mind a show of puppet-shadows—a galanty-show, to use Ferguson's term.2 Symbolically, their artificiality underlines the unreality of the life and concerns of the prisoners. Those who think the Cave to be primarily epistemological, and to express (in particular) an interest in the theory of perception,3 have doubtless been influenced considerably by the language of 517 A-B. There, however, the sun and the 8t' oi/jews ^aivofxivrj eS/oa mentioned are those in the simile of the sun; in other words, Plato is alluding to their function in illustrating the relation of the realm of 8d£a to that of iirKjrrjfir}. But, over and above this function of the references to senseperception, there has been present throughout a further interest in it of a negative kind, though not an interest in the relation of 'sense-data' to physical objects. Sense-perception does not provide knowledge, as the philosopher is well aware, and the belief that it does is a disastrous error. It is disastrous because the attainment of knowledge is both to be valued in itself and will bring a moral conversion in its train through the vision of the Good; Plato could not imagine that one might become a genuine philosopher and remain a bad man, and it would almost be true to say that, despite the treatment of virtue and vice in Book iv, he had modified rather than abandoned the Socratic equation of virtue with knowledge and of vice with ignorance.4 The philosopher will thus not simply have seen, but have attained, the moral virtues in the highest and truest sense: this, perhaps, gives part of their point to the phrases about a fxaKpoTepa 686s (iTepioSos) which link iv, 435 D with vi, 504 A-B.But, if enlightenment by the vision of the Forms brings moral virtue, vice is associated with 1

Cornford, The Republic of Plato (1941), p. 223 11. Class. Quart, xvi (1922), 16. For a good example of such a treatment, see L. Robin, Les rapports tie Velre el dc la connaissance d'apres Platon (posthumous, 1957). 4 Perhaps one might allude to x,.6i9c 2

3

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INTRODUCTION.

the realm of the senses. Plato tended to assimilate the sensory and the sensual; each springs from the body, and it is on such vices as gluttony that he concentrates his attention at 519 A-B. 1 The philosopher, so far as possible, has freed himself from the body, though the process will only be fully completed at death.2 This sort of asceticism is found in its most radical form in the Phaedo, where Plato has as yet no tripartition of the soul, thinks of pleasure as purely bodily, and finds no place for virtue in the non-philosopher.3 He has certainly moved some distance in the Republic, but perhaps not as far as might appear if one took Book iv as telling the complete story. The conclusion is that Plato was primarily concerned in the Cave with the sphere of the moral, but that it was natural that he should turn to senseperception to illustrate what he had to say;4 not simply did it provide an analogue, but, further, though while we were in this world we were inevitably sensory beings, a neglect of anything beyond the senses would be incompatible with the highest excellence and would, unless we were under the control of those who possessed CVICTT^/^,5 be incompatible with virtue altogether. Plato's attitude to sense-perception in his astronomy is a matter we shall have to investigate shortly. A further question which demands an answer is: 'Is there a cave in Plato's ideal state?' On the one hand, it is stated that the philosophers in that state will be called upon to return to the cave;6 on the other, the picture of the prisoners suggests the world of actual or historical politics, and it is impossible to suppose that in the ideal state the descending philosopher would receive the treatment described at 516E-517A, which is, as Adam remarks, clearly reminiscent of the death of Socrates.7 It seems necessary to conclude that the exigencies of Plato's description have involved a certain telescoping process, and the cave as depicted does double duty: since comparatively few of the citizens of Callipolis will be philosophers (though they will be as many as are capable of philosophy), there must of necessity be a cave in that state, a cave from which only a minority will 1

2 Cf. ix, 586A-B. With 519A-B cf. x, 611 B n". Cf. 68 B ft". 4 Cf. his attitude to thefaXodedfjLovesand ^tAiJ/cooi of 475-6, grouped as T^)V ^€ aXrjOwwv TTOXV ev8eti>, b y c o n t r a s t w i t h TO 6V rd^os

and fj ovaa ppa&vrrjs—is, though Forms are probably not in question here,6 closely reminiscent of that employed at Phaedo 74 A75 B to indicate the relation of particulars to Forms,7 and the wording of 530 B (yiyveodai re ravra del woavrws KCLI ovhafifj ovhev

7TapaXXdrT€Lv) serves to underline this resemblance.8 Further, Plato's mode of expression at 530 B 9 seems incompatible with any suggestion that his true astronomer studies physical objects, but implies that he studies their real movements as distinct from their apparent, which are all that sight can apprehend: what the true astronomer studies is both intelligible as contrasted with visible,10 and definitely incorporeal.11 There is here a contrast with the a priori rational physics of Descartes, and a contrast also with Aristotle's cosmology, since there is no suggestion here of the latter's sharp cleavage between the celestial world, changeless 1

wairep yeojfieTplav ovrco KO\ darpovofxiav ^ieVt/xev, 530 B. Cf. the language used of arithmetic in 524D-525A—OXKOV eVt rijv ovocav, and rwv dycaywv dv dr) KCU II€TCLOTP€TTTIKU>V eVl TTJV rod ovros 6cav—and also what is said of geometry at 527 B. 3 Cf. perhaps ayrcuv TWV dpiOfxcov, 525 D. 4 531 c. Cf. Heath, Greek Mathematics, 1, 286. 5 533 A-B. 8 On this passage see below. Adam, in accordance with his general view of the mathematical sciences of the Republic, denies that Forms are involved, though he translates 'essential speed and essential slowness' (11, 128, 186-7). 7 evSciv, €vb€€OT€pa, iv8€€ ^XXeiTrciv, e t c . Cf. also the language used at ReP» 523E on the deficiencies of sense-perception: KOX ax dXXai aloOyocis &p' OVK cYScefc rd Totaura BrjXovoiv; napdheiyyia is here (529 D) used in the sense of' instance',' example'; cf. Phdr. 262 C-D, Pit. 277 D. 8 Cf., for example, del /card ravrd waavrtos exovoav, 479A. 9 Go>fid re exovra KCU 6pa)fM€va. 10 Xoyo) (xkv KOX hiavola XrjTrrd, oifiei 8' ov, 5 2 9 D ; cf. voijaa dXX* OVK OfXfxaai, 529B. 11 Cf. rd 8' eV ru> ovpavto edaofxcv, 530B. 2

xlvi

INTRODUCTION.

apart from circular locomotion, and the sublunary world of becoming. What can be safely concluded from the above is that, according to the Republic, the visible and corporeal heavens are to serve for the astronomer as a stimulus for the study of an intelligible and non-corporeal heaven in which mathematical relations are perfectly and not imperfectly realized. Is his study, then, to be one of pure kinematics? The arguments in favour of that view have been seen already, but it is necessary to see what validity there is in such objections or problems as have been raised by Burnet and Ferguson. I shall examine five such: (i) the meaning of TO 6V T&XOS KOL rj ovoa fSpaSvrrjs at 529 D; (2) the meaning of ra ivovra at 529 D; (3) the nature of the TrpofSXruiara envisaged at 530B; (4) the nature of the rejection of a purely observational astronomy at 527 D; (5) the inferences to be drawn from what is said at 530A about the 'ratio of day and night'. (1) This phrase is difficult on Adam's interpretation (' essential speed and essential slowness': see above), whether one envisages Forms or /xa^/xartAca. Burnet1 translates ' real velocity' (by contrast with apparent), Cornford 'real relative velocities',2 and this is surely correct; but, as Cornford realized, the following words show that these are thought of as existing in a purely ideal realm. (2) Adam's translations of ra eVdvra ('the mathematical realities which are in them' 3 and' that which is essentially in them') 4 were rejected by Burnet, who went so far as to say that 'Adam's interpretation of this passage is sufficiently refuted by the fantastic account he has to give of ra ivovra'.5 He was surely right to take the term to mean the contents of the velocity, i.e. of the orbit taken as moving, and it is significant that on this point of translation Heath, in the main a follower of Adam, changed his view under Burnet's influence between his Aristarchus of Santos6 (1913) and his History of Greek Mathematics7 (1921), though continuing to reject Burnet's type of interpreta1

"Greek Philosophy: from 1hales to Plato, p. 226. Any definite speed is thought of as a mixture of the two opposites, rapidity and slowness, just as any temperature was thought of as a mixture of heat and cold. 3 Sc. in the 'true stars', 11, 128. 4 Sc, apparently, in essential speed and essential slowness, ibid. Cf. also pp. 186-7. 5 Greek Philosophy: from Thales to Plato, p. 227 n. 1. 6 7 P. 136. Vol. 1, p. 285. 2

INTRODUCTION.

xlvii

1

tion. But the correction, though perhaps serious for Adam's theory of a distinct class of mathematical entities, does not enable one to decide between kinematics and astronomy. (3) Burnet interprets Trpo^X-qfiaaiv.. .^po>/xevot at 530 B to mean that the astronomer is to treat stellar phenomena as problems, but this is a less natural interpretation of the Greek, and the parallel in the treatment of harmonics at 531 c is also against him.2 (4) At 527 D Plato characterizes the astronomy he is rejecting as of the purely observational kind employed by farmers, sailors and military commanders. To this there would appear to be two possible alternatives, namely pure kinematics and a theoretical astronomy, such as one might associate with the Pythagorean tradition; in particular, a mathematical astronomy of the kind developed in the Academy and elsewhere in the decades which followed the Republic, and associated with such names as those of Heraclides Ponticus, Eudoxus, Callippus, and Aristotle. The general tenor of the passage, however, is against the latter alternative, and so in particular is the parallel of astronomy with harmonics emphasized at 531 B, where Plato rejects both the empirical study of sounds and an empirically based musical theory such as the Pythagorean, and resolves harmonic theory into pure mathematics. As for the Academic astronomers, their work can hardly have influenced the Republic, and it is natural enough that Plato should not at this date have envisaged with complete clarity the course which the studies of the Academy were destined to take. (5) Ferguson did good service in emphasizing the astronomical interest displayed in the phrase ' the ratio of day and night', 3 which was used in Greek science to denote the latitude of a place, expressed in terms of the ratio of day to night at the solstices.4 But one cannot build much on this, for the same passage denies the exactitude of an empirically based astronomy; and if one asks what perfect correlate to this imprecise ratio the Republic envisages, a sufficiently elaborated kinematics could provide such. This does, however, bring into prominence the basic difficulty of our passage, which Adam only partially overcame by his 1 Cornford translates ' the movements that carry round the bodies involved in them'; but see his footnote ad loc. 2 Cf. Heath, Aristarchus of Santos, pp. 138-9. 3 4 TTJV VVKTOS irpos rjixepav ^v^ficrplav, 530A. Phil. Quart. 1 (1950-1), 21.

xlviii

INTRODUCTION.

theory of' mathematical'—namely that it is impossible to bring this ideal astronomy comfortably within the framework of the Theory of Forms. Perhaps, however, some degree of illumination can be brought if one bears in mind one of the central problems of that Theory. For, in the interpretation of the astronomy, our central problem has been: ' Given that the heavenly bodies and their movements are imperfect and inexact, falling short of the perfection of their intelligible exemplar, is that exemplar particular or universal?' It is easy to see that this is a puzzling question, none the less puzzling if one mentions kinematics. But it is a familiar point that Plato endeavours to combine in his Forms the features of the universal and of the perfect particular—of the standard or ideal specimen, serving as a goal for imitation. The logical problems of self-predication involved are brought sharply into view in the Parmenides.1 In the Republic the same duality can be seen both in 478E ff. and in what is said of the Idea of the Good in the simile of the sun.2 Here also the relation of the imperfect to the perfect is not fully clear. Historically it is noteworthy that the Republic stands between the otherworldly Phaedo and the Timaens and Laws with their firm interest in physical astronomy.3'4 IO. THE NUMBER OF VIII, 546A FF.

Adam devoted much attention to the interpretation of VIII, 546A ff. In 1891 he published a monograph entitled 'The Nuptial Number of Plato: its Solution and Significance', but he came to disagree with that in part5 and treated the subject afresh in his editio maior. The following more recent discussions may be mentioned: J. Dupuis, 'Le nombre geometrique de Platon (Post scriptum)', Rev. Et. Gr. xv (1902), 288-301; P. Tannery, ' Y a-t-il un nombre geometrique de Platon?', Rev. Et. Gr. xvi (1903), 173-9;6 Sir Thomas Heath, Aristarchns of Samos (1913), pp. i7i~3;Tdem, Greek Mathematics (2 vols. 1921), 1, 3058; G. Kafka, 'Zu J. Adam's Erklarung der platonischen Zahl', 1 Cf. esp. G. Vlastos, 'The Third Man Argument in the Parmenides1, Phil. Rev. LXIII (i954)» 319-49, and the ensuing discussion. 2 At 509 A yvtouLs and aArjfleia are relegated to the status of being ayadoeihrj. 3 The astronomy of the myth of Er has no parallel in any of the earlier myths. 4 I have been much indebted to discussions with the late Professor Ferguson and with Professor D. J. Allan of Glasgow University. But neither must be held responsible for 5 my errors. Ed. maior, n, 265. 6 Neither Dupuis nor Tannery shows acquaintance with Adam's edition.

INTRODUCTION.

xlix

Philologus, LXXIII (1914), 109-21; A. Dies, 'Le nombre nuptial de Platon (Rep. 546B/C) ', Comptes rendus de VAcad. des Inscr. et Belles-Lettres (1933), pp. 228-35; Idem, 'Le nombre de Platon: Essai d'exegese et d'histoire' (1936), Memoires presentes a VAcad. des Inscr. et Belles-Lettres, xiv (1940); Idem, note ad loc. in the Bude edition of Chambry, vol. 111; A. E. Taylor, 'The Decline and Fall of the State in Republic, VIII', Mind, XLVIII (1939), 2338 (esp. pp. 23-6); Ivor Thomas, Greek Mathematical Works, vol. 1: Thales to Euclid (1939) (Loeb series), pp. 398-401; Jula Kerschensteiner, Platon und der Orient (Stuttgart, 1945), pp. 17983 (wisely cautious on Oriental connexions); R. S. Brumbaugh, Plato's Mathematical Imagination (Bloomington, Indiana, 1954), pp. 107-50; M. Denkinger, 'L'enigme du nombre de Platon et la loi des dispositifs de M. Dies', Rev. Et. Gr. LXVIII (1955), 38-76.1 I have not seen A. G. Laird, Plato's Geometrical Number and the Comment of Proclus (Madison, Wisconsin, 1918), but brief accounts of it are to be found in a review by R. G. Bury in C.R. 2 XXXIII (1919), 45-6, and in Heath, Greek Mathematics, 1, 305-6. Perhaps one should mention also the erroneous by-path followed by H. V. Hilprecht in The Babylonian Expedition of the University of Pennsylvania. Series A. Cuneiform Texts, vol. xx, part 1: ' Mathematical, Metrological, and Chronological Tablets from the Temple Library of Nippur' (Philadelphia, 1906); this is adversely criticized by O. Neugebauer in The Exact Sciences ofAntiquity (2nd ed. Providence, Rhode Island, 1957), p. 27 (see below). By far the most important treatment is that of Dies, who follows Adam in part. 3 Hultsch and Adam both held two numbers to be involved, 12,960,000 and 216, but Di£s shows that the passage can be interpreted without introducing 216 (Adam's arguments for which are in fact weak), and that the words down to a7r€(f)rjvav set out one of the ways in which 12,960,000 can be reached. If he is correct, Adam's discussion of 216 as the number of days of gestation of a seven months' child becomes irrelevant. 12,960,000 is reached by a triple multiplication 1 See too A. Ahlvers, Zahl und Klang bei Platon (Bern, 1952) and O. Becker in Quell, u. Stud. Gesch. d. Math. Bd. iv (1937-8). 2 His work is mentioned also by Thomas and Brumbaugh. 3 He discusses Adam on pp. 117-23 of his Memoire of 1936, which gives a critical and historical survey of the immense literature on the subject down to that date. Brumbaugh, who misreports Adam (p. 149), makes no mention of Dies. A. P. 4

INTRODUCTION. involving four terms,1 viz. (3X4X5) 4 ; otherwise one can express it as (3 x 4 x 3) x (3 x 4 x 3) x (5 x 4 x 5) x (5 x 4 x 5) or (4 x 3 x 4) x (5 x 4 x 5) x (3 x 3 x 3) x (5 x 4 x 5). Here (3x3x3) is of the form represented by OJJLOLOVVTOJV, (3x4x5) by dvofjLoiovvTtov, (3x4x3) by avgovTOJv and (4x3x4) and (5x4x5) by 9w6vT(x)v. 48, for its part, is y2 — 1 or ^5O2 — 2.2 However much scope may remain for argument on whatever wider implications Plato may have had in mind, it is difficult to believe that the mathematics have not, at long last, been settled. Some important implications do, however, seem clear. If 12,960,000 is the sole number, and is the number of the dvdpwTretov yewrjrov, it will follow that Plato does not state the number of the delov yevvTjrov, but merely alludes to it. In that case discussions, as by Adam, of the length of a Great Year and of the world-cycles of Politicus 268E-274E3 will at best be only indirectly relevant.4 The number is geometrical because geometrically constructed,5 and it governs the principle of good and bad marriages.6 Dies holds (as have others) that Plato's motive lies in an elaborate playfulness; if he is correct, the passage has less in the way of cosmic import than has often been held, and this conclusion may not be universally acceptable. Hilprecht (loc. cit.) thought it possible to confirm Adam's arguments for 12,960,000 by means of parallels in tablets from the temple library of Nippur; but according to Neugebauer he misinterpreted the Babylonian mathematics, and if so the question of relevance does not arise.7 I I . THE MYTH OF ER

The last passage which this introduction undertook to discuss was the myth of Er. Not long after the appearance of Adam's editio maior, J. A. Stewart published his general study, The Myths of 1 2

rpels dirocrrdoeis > rerrapas hk opovs, 546 B. 52 + 52 = 5o or, to the nearest square number, 49; here, as in 3-4-5, the line of thought is set by an interest in right-angled triangles; in such the hypotenuse dominates (StW/xevcu), the other sides are dominated (SwaoTevofievai). 3 Esp. Adam, 11, 295-300. 4 Dies, in trod, to Bude edition of the Politicus (1935), p. xxx n. 5 As against Adam, note ad loc. and p. 305. 6 Hence (against Adam) the correctness of the term ya/zt/cos apidjxos in later tradition (Adam on 546D; Dies (1933), pp. 234-5). Taylor (loc. cit. p. 25), who in the main follows Dies, thinks the dvdpcoTreiov yevvyyrov is the Platonic state. 7 See also Dies (Memoire of 1936), pp. 137-8, giving further references for this controversy. G. Sarton {A History of Science. I. Ancient Science through the Golden Age of Greece (1953), pp. 435-6) follows Hilprecht.

INTRODUCTION.

li

1

Plato; consonantly with his neo-Kantian interpretation of the Theory of Forms, this conceived the myths as expressing Plato's approach to a higher truth by way of what, with German idealism in mind, he called transcendental feeling.2 Since then other general studies have been given to the world, and in particular P. Frutiger, Les mythes de Plalon: Etude philosophiqtie et litterair e (1930).3 Frutiger distinguishes sharply between what in Plato is and is not myth,4 and divides myths proper into three types, allegorical, genetic and parascientific, including the eschatological myths under this last head,5 and treating the myth of Er with those in the Gorgias, Phaedo and Phaedrus. The general characteristics of a Platonic myth he lists as symbolism, freedom of exposition, and a prudent imprecision of thought.6 P.-M. Schuhl, La fabulation platonicienne (1947) is a collection of essays centred about the general theme of the Platonic myth.7 For the myth of Er itself the following publications may be noted which are more recent than Adam's commentary: J. A. Stewart, The Myths of Plato, pp. 72-3, 133-72; J. L. E. Dreyer, History of the Planetary Systems from Tholes to Kepler (1906), pp. 56-61; W. D'Arcy Thompson, 'On Plato's "Theory of the Planets", Republic x, 6 I 6 E ' , C.R. XXIV (1910), 137-42; Sir Thomas Heath, Aristarchus of Samos (1913), pp. 148-58; P. Duherii, Le systeme du monde. Histoire des doctrines cosmologiques de Platon a Copernic, 1 (1913), 59-64,105-6; E. Frank, Platon und die sogenannten Pythagoreer (1923), p. 27; R. B. Onians, 'On the Knees of the Gods', C.R. xxxvin (1924), 2-6; Idem, The Origins of European Thought (1951; 2nd ed. 1954), pp. 306-8, 332, 403-4; Hilda Richardson,' The Myth of Er (Plato, Republic, 616 B) ', Class. Quart, xx (1926), 113-33'>J- Stenzel, Platon der Erzieher (Leipzig, 1928), pp. 179-90 (on the ethical import of the myth); A. Rivaud, 'Etudes platoniciennes. I. Le systeme astronomique de Platon', Revue d'histoire de la philosophie, 11 (1928), 1-26, esp. 8-20; P.-M. Schuhl, 'Autour du fuseau d'Ananke', Revue archeologique, 1

1905; 2nd ed. with introd. by G. R. Levy, i960. It will be readily understood that this is no place for a general discussion. This has a good general bibliography to its date of publication. Among passages falsely considered mythical he includes the allegory of the cave (pp. 101-5). He draws a sharp line between allegory and myth. 5 6 Op. cit. pp. 212 ff. Ibid. p. 36. 7 Cf. also L. Edelstein, 'The Function of Myth in Plato's Philosophy', / . Hist. Ideas, x (1949), 463-81. 2 3 4

lii

INTRODUCTION.

5th ser. xxxn (1930), 58-64 (reprinted in La fabulation platonicienne (1947), pp. 82-8); F. M. Cornford, Plato's Cosmology (1937), pp. 74-6,87-9,106; Idem, The Republic of Plato (1941), pp. 340 ff.; J. Bidez, Eos ou Platon et VOrient (Brussels, 1945), pp. 43-51 (also Appendix 1, ' Les couleurs des planetes dans le mythe d'Er du Livre x de la Republique de Platon'); Jula Kerschensteiner, Platon und der Orient (Stuttgart, 1945), pp. 137-55; A. S. Ferguson, 'The Platonic Choice of Lives', Phil. Quart. 1 (1950-1), 5-34, esp. 19-20; R. S. Brumbaugh, 'Colors of the Hemispheres in Plato's Myth of Er (Republic 6 I 6 E ) \ Class. Phil, XLVI (1951), 173-6; Idem,' Plato's Republic 616 E: The Final" Law of Nines "', ibid, XLIX (1954), 33-4; Idem, Plato's Mathematical Imagination (1954), 161-203; Plato, Republic, trans. H. D. P. Lee (1955), appendix, pp. 402-5; J. S. Morrison, 'Parmenides and Er', / . Hell. Stud, LXXV (1955), 59-68. There are also brief passing references in A. B. Cook, Zeus, 11 (1925), 44, 54 and 114, and in A. E. Taylor, A Commentary on Plato's Timaeus (1928), pp. 16171. 1 The note by J. Cook Wilson mentioned by Adam as forthcoming in a note on 616 B is referred to in the appendix (p. 473) as already published.2 This is another passage containing a complex of problems on which agreement is unlikely to be reached. On the astronomy the contributions of Heath and Rivaud are perhaps the most helpful. Stewart3 and Heath 4 seem to be on the right lines in taking the river of Lethe to be above ground. The symbolism is difficult, not least over the vexed question of U7ro£a>/zara; probably Heath is right in suggesting that we should not press the details of the comparison very closely.5 The most important single contribution comes from Stewart, who argued that Plato was envisaging a mechanical model constructed for explaining the planetary motions.6 Much scope is left for argument even so, but this seems to be the correct basis for interpretation. It has been most fully worked out.by Rivaud, and is also followed by (or receives favourable mention from) Heath, Duhem, Cornford and Schuhl. The other main topic of discussion has lain in the 1 Cf. also F. M. Cornford in C.R. xvn (1903), 442 n. 4, and E. G. Schauroth, 'The u7ro£o6/xaTa of Greek Ships', Harv. Stud. Class. Phil, xxn (1911), 173-9. O n t n e t e x t o f 616 E see G. Pasquali in Studi italiani di filologia classica, xvi (1908), 447-9. 2 'Plato, Republic, 6 I 6 E ' , C.R. xvi (1902), 292-3. 3 4 Op. cit. pp. 154, 168. Op. cit. p. 151. 5 6 Ibid. p. 152. Op. cit. p. 165.

INTRODUCTION.

liii

sources of the myth, on which various theories have been put forward. Hilda Richardson and J. S. Morrison have drawn detailed comparisons with Parmenides; A. B. Cook (followed by Hilda Richardson) thought of Indo-European legends of a skygod; Onians, Schuhl, Bidez and Jula Kerschensteiner have explored Babylonian and other Oriental affinities (Bidez thinking of Eudoxus as an intermediary). These last affinities are certainly striking, but an amalgam of influences is clearly present. The above observations have dealt largely with criticisms of Adam. What they show above all is the vast stimulus he has given to Platonic studies, and to the study of the Republic in particular. The debt to him continues to be incalculable. D. A. REES. JESUS COLLEGE, OXFORD.

April 1962.

NOTE ON THE TEXT OF THIS EDITION. T H E materials for the text of the Republic will be discussed in the introductory volume to this edition: but it is necessary here to make a brief statement of the rules by which I have been guided in the selection of readings, and in the formation of the apparatus criticus. The fundamental principle to which I have endeavoured to conform in the constitution of the text is as follows :— "By reason of its age and excellence, Parisinus A is the primary authority for the text of the Republic\ but the other MSS are valuable for correcting its errors and supplying its omissions " {The Republic of Plato\ 1897, p. x). The MS which stands next in authority to Parisinus A is admitted by all to be Venetus II; and in those cases where A is wrong, and the right reading occurs in II, either alone, or, as happens much more frequently, in common with other MSS, I have been content to cite in the apparatus criticus merely the authority of II, adding, of course, the discarded text of A. In those cases where neither A nor IT can be held to represent what Plato wrote, I have considered, in the first instance, the reading of all the other available MSS; secondly, the evidence of ancient writers who quote or paraphrase parts of the Republic, and, thirdly, emendations; but in the critical notes I have as far as possible restricted myself to Venetus H and Monacensis ^q, partly because I have found by experience that they come to the rescue oftenest when A and II break down, and partly because they are among the few MSS of the Republic,

lvi

NOTE ON THE TEXT.

besides A and II, of which we possess thoroughly trustworthy collations. It is difficult to overestimate the debt which Platonic scholarship owes to Bekker, but the accuracy and completeness of his collations leave much to be desired, and it is safest for the present to cite, as far as may be, only those MSS of Bekker in which his work has been revised and supplemented by subsequent collators. It sometimes, though comparatively seldom, happens that the reading which appears to be correct occurs only in MSS other than A, II, E or q. In such instances, if the reading which I approve is found in Angelicus vy I have sought to lighten the apparatus criticus by citing that MS only, even where its testimony is supported by that of other MSS. My experience has been that, next to IT, E and q> Angelicus v is on the whole the most useful of Bekker's MSS for correcting the errors of A. In the small number of passages where A, II, E, q and v appear all to be in error, I have named the other MSS which give the reading selected, confining myself in the first instance to the MSS collated by Bekker, and quoting the MSS of de Furia and Schneider only where Bekker's afford no help. Cesenas M has seldom been cited in the critical notes unless it appears to be the sole authority for the text adopted, but occasional reference is made to it in the commentary. If the reading in the text is due to an early citation of Plato, or to an emendator, I mention the authority on which it rests. Considerably fewer emendations have been admitted than in my earlier edition, and in this as in other respects the text will be found to be conservative; but there are still some passages where all the MS and other authorities are unsatisfactory, and in these I have printed the emendations of others or my own, when they appear to me either highly probable or right. In all cases where I have deserted both A and II in favour of a reading found in E (or q\ the readings of A, II and q (or £) have also been recorded in the apparatus criticus; and when it has been necessary to desert not only A and II, but also E and q, I have given the readings of each of these four MSS for the information of the student.

NOTE ON THE

TEXT

lvii

The upshot of these rules is that unless the apparatus criticus states the contrary, the text of this edition follows Parisinus A, and that the value of the other MSS of Bekker, de Furia, and Schneider has been estimated by the assistance which they give whenever A is at fault. I have tried to give a full account1 of the readings of the great Paris MS, which I collated in 1891, and afterwards examined again in order to settle the few discrepancies between the results of Professor Campbell's collation and my own. The scale of this edition has permitted me to give a tolerably complete record of the traces of double readings in A, so far at least as they point to variants affecting the sense or interpretation, and in such cases the rules by which the apparatus criticus is constructed are analogous to those already explained, as will appear from an inspection of the critical notes on 327 A 3, 328 E 34, 330 E 33, 333 E 28 and elsewhere. It may be convenient to subjoin a table of the MSS cited in the notes, together with the centuries to which they have been assigned, and the authors of the collations which I have used. 1

I have however as a rule refrained example in . What goddess? Bendis or Athena? The festival is the Bendideia 3 2 7 A 1 KO.T4PT|V KT\. Dionys. Hal. de cotnp. verb. p. 208 (Reiske) 6 5£ IlXd- (354 A) and it is perhaps safest to acquiesce in the usual view that Bendis is here Taw\{Ku>vy meant. "Alii Minervamintelligunt, quae vulgo 7) debs appellabatur; neque mihi 06 SitXnrev 6y8oi)KOpra yeyovios (-T7). ira7), fxevereov elvai.

irotelre.

'AXX,* el Botcet, r\v

S' iyci), ovrco %pr} iroielv. II. avrodc

*Hifiev

ovv oltcahe eh

tcareXdftofiev

&v

iyu iwv Be\/3iWr?;s (Belbina was a small island about 2 miles south of Sunium) iTLix-qdr}v OOTU) wpbs 'ZirapTirjTe'iov, otir' hv vvv

iiroirjaev,

Avcra-

eiroirjae rf) he

KaraXiiroi) rovroio'iv, Ov

n

dWd

^pa^el

ye TLVL

roc evetca r/p6firjvy fjv 8' iyy on 14.

fioi

ov TOL unus Flor. B : otfrot A : o&rot {sic)

TOOTOV TOL q.

Bliimner, Gr. Privatalterth. p. 284. [Plut.] vit. Lys. 835 C also calls Cephalus son of Lysanias. Men. 87 E ffK€\f/d)fi€da di) *a0' ZKCLVTOV 13 Tovrourvv. Bekker and others read dvdXa/JL^duovTcSfTToid iartv a t)fias dxpeXet. TOVTOHTI, but there is no reason for desertvyleid