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—C So much for legends about gods, heroes, daemons, and the unseen world: it remains to determine what shall be said about men. But on this subject we cannot lay down rules until we have discovered the nature of Justice, and proved that Justice benefits the just, apart from all appearances. τί οὖν κτλ. This is the ἀληθὲς εἶδος λόγων. Plato has prescribed canons for the ψευδεῖς λόγοι or legends about gods etc.; but rules for ἀληθεῖς λόγοι, i.e. λόγοι relating to men and human affairs, cannot be drawn up without begging the conclusion which the Republic seeks to establish. See also on II 376 E. ἡμῖν. See cr. n. Without ἡμῖν, we should have τοῖς λόγων πέρι ὁριζομένοις. I agree with Hartman and the majority of editors in retaining the word. See Introd. § 5. ἀδύνατον δή. For δή Stallbaum approves Ast's conjecture δέ. δέ would be too weak, if the meaning were adversative, but it is not. δή is only ‘well’: cf. II 368 A (Schneider). καὶ ποιηταὶ καὶ λογοποιοί. On λογοποιοί see II 365 E note; and for the statement itself Laws 660 E ff., 662 B.
The Republic of Plato. James Adam. 1902. Cambridge. Cambridge University Press.
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