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273

OBSERVATIONS ON

The SCHOLIA OF HERMEAS on the PHÆDRUS OF PLATO, published by FREDERICUS ASTIUS, Professor Landishutanus, Lipsia. 8vo.

PART IV.—[Concluded from No. LVII.]

· Ρ. 145. 1. 30. ωσπερ ουν εφ' ημών το δοξαστικόν υποδέχεται παρα του λόγου και της διανοιας και τα μετρα, και ουτω μεταδιδωσι τω ορεκτικῳ τῳ τε θυμῳ και τη επιθυμία, ιν' ουτω ταύτα μετρηθεντα προνοη του τε ζώου και παντων των κατα τον βίον, κ. τ. λ. In this passage, after της διάνοιας something is evidently wanting to connect with τα μέτρα, and this something I conceive to be τον όρον. For the doxastic part of the soul, according to the Platonic philosophy, is the last of the rational parts, and receives from dianoia or the discursive energy of reason, (διεξοδική του λόγου ενεργεια) α boundary and measures. In p. 146. 1. 24. Hermeas observes that Plato, indicating the difference between divine and human souls, says of our soul, οτι μόγις, θορυβουμενη υπο των ιππων, ηδυνήθη μονην την κεφαλην υπεραραι εις τον εξω του ουρανου, και ιδειν τι των οντων, και ουτω στασαι επι τῳ του ουρανου νοτῳ, θεωρούσαν ωσπερ επι σχολής, νυν μεν τόδε, νυν δε τοδε. In this passage for επι σχολής it is requisite to read επι σκοπιης. For the meaning of Hermeas is, that our soul standing on the back of Heaven, and raising the head of the charioteer to the supercelestial place, will survey, as from a watch-tower, at one time this object, and at another that. And this simile of a watch-tower is very frequently used by Proclus and other Platonic writers; but for σκοπη they sometimes substitute περιωπη, which has the same meaning. Thus Proclus in Plat. Theol. p. 7. Ορως γαρ και ο εν Αλκιβιαδη Σωκρατης ελεγεν, εις εαυτήν εισιουσαν την ψυχήν, τα σε άλλα πάντα κατοψεσθαι, και Θεον. συνευουσα γαρ εις την εαυτης ενωσιν, και το κεντρον συμπασης ζωης, και το πληθος αποσκευαζομενη, και την ποικιλίαν των εν αυτή παντοδαπων δυνάμεων, επ' αυτήν ανεισι την άκραν των οντων περιωπήν. i. e. « For Socrates in the [First] Alcibiades rightly observes, that the soul entering into herself will behold all other things, and deity itself. For verging to her own union, and to the centre of all life, laying aside multitude, and the variety of the all-manifold powers which she contains, she ascends to the highest watch-tower of beings." In p. 147. 1. 22. Hermeas, in explaining the words of Plato, υποβρυχιαι ξυμπεριφέρονται οbserves, υποβρυχια ουν γίνονται, ως του γενεσι

του

ουργου αυτων λοιπον βρίθοντος και βουλομενου ενεργησαι, ἢ και οχήματος λοιπον * * * γενομένου. In this passage the asterisks denote that something is wanting, and the learned Professor accordingly says in his Notes, "Desunt nonnulla in Cod." This something I conceive to be the word Babu. For it appears to βαθυ. me that Hermeas in the last part of this sentence alludes to the Chaldaic Oracle, which says, μη πνευμα μολυνης, μηδε βαθυνης το επιπεδον, i. e. “ You should not defle the spirit, nor give depth to a superficies;" the Oracle by the spirit indicating the aerial vehicle, and by the superficies, the etherial and luciform vehicle of the soul. Hence the meaning of the passage thus completed will be in English, "Souls therefore become submerged, in consequence of that part of them which is effective of generation [or a descent into the regions of sense] becoming heavy, and wishing to energize, or in consequence of the [etherial] vehicle possessing depth."

Ρ. 147. 1. 5. from the bottom. ουτω δε ουν και αυται αι ψυχαι και αμβλύτεραι εισι κατα τας νοήσεις και ασχημονες, και κινδυνευου σιν αει εις γένεσιν υπενεχθηναι τῇ ουν βαδίσει των χωλευοντων απεικασεν αυτών τας νοησεις επειδη η βαδισις οικειον τη μεταβατική αυτων αισθησει. Here for αισθήσει, the last word of this passage, it is obviously necessary to read vonσe: for the transitive intellection of souls is assimilated by Plato to walking. This is evident from the words themselves of Hermeas in the present passage. Ρ. 149. 1. 18. Ορα δε πως ακριβως και ενταυθα, ως και εν τοις ανωτε ρω, την διαφοραν ημιν των τε θείων και ανθρωπικων ψυχων παρίστησιν ου γαρ απλώς ειπεν, εαν κατιδη τι, τουτέστι, μεξικον και ατομον. Here, immediately after ειπεν, it is necessary to add εαν κατίδη, αλλ'. For the words of Plato are θεσμος τε Αδραστειας οδε ητις αν ψυχή, θεω γενομενη, κατιδη τι των αληθών, μέχριτε της ετέρας ξυνοπαδος περιόδου είναι απημονα κ. τ. λ. P. 150. 1. 20. εν Πολιτεια και αλιτας τας τυχας αιρείσθαι φησι, και αποδίδοσθαι αυταις. In this passage for αλιτας 1 read αλλοιας: for Hermeas here alludes to the 10th book of the Republic of Plato, in which it is said that various fortunes are imparted to, and chosen by, souls. Ρ. 153. 1. 28. πρωτον μεν βιον λεγει, ον νεωστι κατελθουσα απο του νοητου η ψυχη διαζη ενταυθα επειδη δε κρισις ως εν πλατει διττη εστι, περι της μεσης λεγει ενταυθα. Here for διττη it is manifestly necessary to read τριττη, as there can be no middle in two things only; and from what follows it is indisputably evident that this emendation is requisite. Ρ. 155. 1. 6. και καθολου δυο παντων αναμιμνήσκεται η ψυχή των νοητων. In this passage for δυο it is necessary to read dia: for what Hermeas says is this, σε that the soul through, or by means of, all things obtains a recollection of intelligible natures.” P. 156. 1, 24. Hermeas, in ex

plaining what Plato says about the ascent of souls, observes, "that at first they are unable to soar on high, and to proceed from sensibles to dianoëtic objects [i. e. the objects of the reasoning power]; for the conceptions of the soul are called dianoëtic; and afterwards from conceptions to intelligibles." This is the true meaning of Hermeas in the following passage, as I have corrected it; αδυνατούσιν επι το ανω αναπτηναι, και απο των αισθητων επι τα νοηται (lege διανοητα) γενεσθαι (τα γαρ της ψυχης νοηματα διανοητα λεγονται), ειθ' ουτως απο των νοητων (lege vonματων) επι τα νοητα. Ρ. 159. 1. 10. Αλλα λεγομεν, οτι νυν ου περι των φιλοσόφων των ηδη αναχθέντων απο των ειδων επι τα νοητα λεγει, αλλα περι του ερωτικου του δια του κάλλους επεκεινα. Here, for the last word, επέκεινα, it is requisite to read επ' εκεινα, i. e. επι τα νοητα. For Hermeas says that Plato is speaking of the amatory character, who through beauty ascends to the vision of intelligibles. P. 162. 1. 2. και εν οσῳ εσμεν προς τοις νοητοις, και τη θεωγια εκείνη χαιρομεν, και γεγηθεν η ψυχή, οταν δε χωρις γένηται. μεταφορικώς παντα λεγει, κ. τ. λ. In this passage, after γενηται, something is evidently wanting, and this I conceive to be the words οδυναται και αδημονει. And my conjecture is confirmed by what Hermeas says in l. 29. γεγηθεν, επειδαν δε χωρις αυτού γενηται, οδύναται και αδημονεί. What Hermeas also shortly after adds respecting the meaning of the word αδημονειν, well deserves to be noticed by lexicographers, viz. το αδημονειν μεσον λυπης εστι και ηδονης, οιον τη μεν μνημῃ χαίρει, τῳ μη παρείναι το μνημονευ τον, λυπείται. Ρ. 163. 1. 5. αναπνοην δε ως απο της πνιγμονης είπε και δεομένων. The Professor rightly conjectures that after δεομενων a word is wanting, denoting respiration: for he "Exsays, cidisse mihi videtur verbum, vi respirandi præditum.' But he has not favored us with the word that is lost, and which I conjecture to be πνοης.

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Ρ. 165. 1. 16. Hermeas having observed, that as here we honor a statue, not on account of the subject matter of which it is composed, but on account of the divinity [which it represents], adds, τον αυτον τροπον και ενταυθα οιον αγαλμα εαυτῳ τον ερωμενον ποιεί, βλεπων γαρ προς αυτό, και αναμιμνησκομενος του καλλους, τουτεστι τη διανοια βλεπων και αναπέμπων τουτο το καλλος εις τα νοητα είδη και γηΐνων γεννηματα θεια κ. τ. λ. In this passage, for γηίνων, in the last line, I read γνησίως. For the meaning of

* The Professor also for voητα here reads διανοητα,

2 The Professor reads διανοητων ; but it appears to me to be more probable that Hermeas wrote νοημάτων.

Hermeas is, that the lover looking to the object of his love, and through this obtaining a recollection of true beauty, i. e. looking with his reasoning power, and referring this beauty to intelligible forms, and progeny which are genuinely divine, becomes prolific, and generates virtues, and all such things as are afterwards mentioned by Plato, γονιμος γίνεται, και γεννα αρετας και παντα, όσα εν τοις εξης λεγει. For nothing can be more absurd than to suppose Hermeas, after he had said that the lover refers beauty to intelligible forms, would add, " and to the divine progeny of earthly natures." In p. 167. 1. 20. Hermeas having observed. that man is a microcosm, and that according to Plato the parts of him are analogous to the parts of the universe, and to the parts of which a city consists, adds, ανάλογον ουν τω ουρανω εποι ησε τον εγκεφαλον επειτα επειδη ο θυμος ευγενεστερος εστι της επιθυ μιας και αναλογει τους προπολεμουσι και αναστέλλουσι παν το πλημ μελως και ατακτως κινουμενον εν τη πολεί, ο λεγει επικουρικον και στρατιωτικόν, και τιμης ορέγεται και επιπλήττει τῳ αναλόγῳ κ. τ. λ. In this passage, for the last word, αναλόγω, I read αλογῳ. In p. 168. 1. 4. from the bottom, Hermeas explaining what Plato says about the amatory eye, το ερωτικον ομμα, and having observed that a man then becomes properly amatory when he is converted to himself, adds, τουτο δε εσται δια των ομμάτων, όταν, καθως ειπεν εν τω Αλκιβιαδη βουλόμενος εαυτόν ιδειν τις, εις ετέραν ψυχην απίδη. και γαρ επι των αισθητών εαυτους βουλομενοι ιδείν, ουδεν αλλο τούτου παραδειγμα ευρισκομεν, ως οφθαλμον, επειδη εις αυτον συντρέχει το όρων και το ορατικον. εν γαρ τοις κατοπτροις αλλο εστιν το ορων, και αλλο εστι το ορατικόν. In the latter part of this passage, for το ορων in two places, it is obviously necessary to read το ορωμενον. For, as Plato says in the First Alcibiades, "If the eye would see itself, it must look in an eye, and in that place of it, where the virtue of the eye is naturally seated; and the virtue of the eye is sight.” Hence, as Olympiodorus observes in this case, that which is seen and that which sees concur in one and the same; for it is eye perceiving itself in eye. But in mirrors that which is seen is one thing, and that which sees, another. The cause of this mistake originated, I have no doubt, from το ορωμενον being in both places written originally in the Ms. το ορων; just as it is common in Greek manuscripts to write for ανθρωπος, ανς; for σωτηρίας, σρς; and for ουρανος, ουνς. Ρ. 173. 1. 24. υπο των πολλων δε ειπεν, ότι η τοιαυτη φιλοσοφια ουκ εστι φιλοσοφων η γαρ οντως φιλια η του νου εστι κοινωνία. Here, fer φιλοσοφια, I should conceive it is immediately obvious that we should read φιλια. P. 174. 1. 15. from the botton: πως δέ

νυν τέχνην λέγει την ερωτικήν, ην πάλαι ενθουσιαστικήν ειπεν; ἢ δηλον, οτι τούτο λέγει, οτι δει μεν τα παρ' ημων τεχνικα θεωρήματα κινείν, ειθ' ούτως υστερον την παρα των θεών ελλαμψιν δεχεσθαι, ως και επί της πολιτικής δει το εν ημιν ευρετικον και ποιητικον κινειν, ειθ' ουτως εκδέχεσθαι την παρα των θεών ελλαμψιν ο γαρ κατοχος γινομενος ταις Μουσαις, θειος ποιητης γινεται. Here, for επι της πολιτικής it is necessary to read επι της ποιητικής, as is evident from the latter part of the passage. P. 175. 1. 4. βουλεται γαρ τιμασθαι παρα των νεων ου δι' εαυτον και γαρ και τους θεους ου δι αυτούς δει τιμάν, αλλα δι αυτους. In this passage, instead of δι αυτους at the end of it, it is requisite to read δι εαυτους. For the meaning of Hermeas is, "that it is not proper to honor the gods for their sake, but for the sake of ourselves;" and this assertion is both Pytha goric and Platonic. P. 178. 1. 31. οταν ουν φησί, δυνηθώμεν τας Σειρηνας τας εν τω αισθητῷ κόσμῳ παραπλευσαι, ως αν είποις δαίμονας τινας κατέχοντας τας ψυχας περί την γενεσιν, τότε οι τεττι γες, τουτεστιν αι θείαι ψυχαι και οι θεοι ορώντες ημας καταστάντας της γενέσεως και θεοειδώς ζήσαντας, το μέγιστον ανθρωποις γερος δοιεν, τουτέστι, χρώνται ημιν οπαδοις. Here for καταστάντας 1 read και τανισταντας, and then what Hermeas says will be, in English, "When, therefore, (says Plato,) we are able to sail beyond the Sirens in the sensible world, which may be considered as certain dæmons who detain souls in the realms of generation [or the region of sense,] then the grasshoppers [by which Plato occultly signifies divine souls,] and the Gods, perceiving us opposing generation, and living in a deiform manner, will confer on us the greatest reward which can be conferred on men, i. e. they will use us as their attendants and associates.” In order, however, to understand completely what is here said by Hermeas, and also in a former part of this paragraph about the TETTIyes or grasshoppers, it is requisite to observe that, as, according to Plato, there are three kinds of Sirens; the celestial, which is under Jupiter; the genésiurgic, or pertaining to the realms of genera tion ; and the cathartic, which is under the dominion of Pluto; these TETTIyes or divine souls have a similar division. Hence, when Hermeas at the beginning of this paragraph says, ωσπες, φησιν, υπο Σειρηνων καθελκομένοι και κατακηλουμενοι επελαθόντο της οίκειας πατρίδος, ουτω και ημείς εάν κηλωμεθα υπό τουτων των φαινομε

'Hence the excellent Sallust, in his treatise De Diis et Mundo, observes in Cap. xv. αυτο μεν γαρ το θείον ανενδεες" αι δε τιμαι της ημετέρας ωφέλειας ενεκα γινονται. "For divinity itself indeed is unindigent; but the honors which we pay him are for the sake of our advantage."

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