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τὸν κολακεύοντα is explained by the Oxford editors as ‘the life that is flattering him,’ with reference to 538 D. It is rather, I think, ‘the flattering life’ i.e. the life of the κόλαξ (cf. ὁ ἀπολαυστικὸς βίος and the like in Arist. Eth. Nic. I 2. 1095^{b} 17 ff.). In other words the epithet which properly belongs to the person who lives the life is transferred to the life which he lives. Aristotle reminds us that ὁ δημαγωγὸς καὶ ὁ κόλαξ οἱ αὐτοὶ καὶ ἀνάλογον (Pol. Δ 4. 1292^{a} 20), and the demagogic life may be taken as one among many illustrations of Plato's meaning, especially as in παράνομος κτλ. he seems to be thinking of Alcibiades: cf. Thuc. VI 15. 4 and 28. 2. See VI 494 C ff. notes and Bosanquet Companion p. 306. δόξει. The appearance does not exclude the reality: cf. (with J. and C.) Soph. O. T. 402 and Thuc. III 10. 1. εὐλαβουμένῳ refers not to the pupils, but to Glauco as legislator, who ‘meddles with Dialectic’ by introducing the Guardians to it. This appears clearly both from εὐλάβεια and from ἐνταῦθα δὴ πολλῆς φυλακῆς ἔργον in 537 D. εὐλαβουμένους (Madvig) and εὐλαβουμένοις (Baiter) are therefore wrong.
The Republic of Plato. James Adam. 1902. Cambridge. Cambridge University Press.
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