James Adam, The Republic of Plato

ἀντίστροφος κτλ. is best explained by III 410 C—412 A, and κατά τε ἁρμονίαν—εὐρυθμίαν by III 400 D, E.

τοῖς λόγοις. II 377 ff., III 392 A ff.

ἔφη is repeated as in Phaed. 78 A: cf. I 348 D note and VIII 557 C, Euthyd. 296 D (ἦν δ ἐγώ repeated). Here “iteratum ἔφη—ethicam, ut ita dicam, vim habet” (Schneider). I formerly omitted the word (with Flor. T), but now believe it genuine. ἔθη (Π^{2}, v and two other MSS, with Eusebius Praep. Ev. XIV 13. 3) is unsuitable in point of sense, and also because of ἄττα.

ἀληθινώτεροι: not=‘more true’ but ‘true on the other hand.’ The comparative only points the contrast with μυθώδεις: cf. Homer's well-known γυναικῶν θηλυτεράων.

πρὸς τοιοῦτόν τι κτλ.: ‘useful for any such purpose as you now require.’ ἀγαθόν goes with πρός: cf. with Schneider Xen. Mem. IV 6. 10 <*>ῤ οὖν τοὺς μὲν ἀγαθοὺς πρὸς τὰ δεινὰ καὶ ἐπικίνδυνα ὄντας ἀνδρείους ἡγεῖ εἶναι, τοὺς δὲ κακοὺς δειλούς; The words οἷον—ζητεῖς are equivalent to πρὸς οἷον—ζητεῖς sc. μάθημα ἀγαθὸν εἶναι: cf. ἐν πόλει ᾗ=ἐν πόλει ἐν ᾗ (520 D note), and (for ζητεῖς with infinitive) IV 443 B. The Oxford editors connect ἀγαθόν with τοιοῦτον and not with μάθημα, referring οἷον σὺ νῦν ζητεῖς ‘probably to μάθημα’—a highly unnatural interpretation, because it separates οἷον from τοιοῦτον, and leaves πρός out in the cold. ἄγον (γρ Π and Eusebius l. c.) for ἀγαθόν is an obvious but wholly unnecessary ‘emendation.’ The present passage is Plato's authoritative statement of the relation between his two curricula of education. The aim of the first is morality, and its method habituation; in the second knowledge is attained by a scientific discipline. Cf. II 376 E, VI 502 E notes