πέπεισμαι
κτλ. “Beachte man das Spiel mit πέπεισμαι, πεπεισμένος, πειρῶμαι, πείθειν”
(Rettig). Cp. 189 D
ἐγὼ οὖν πειράσομαι κτλ.
κτήματος. I.e.
αὐτοῦ τοῦ καλοῦ. Cp. Phileb. 19 C
τί τῶν ἀνθρωπίνων κτημάτων ἄριστον: ib. 66 A.
συνεργὸν. Cp. 180 E; and 218 D
τούτου δὲ οἶμαί μου συλλήπτορα οὐδένα κυριώτερον
εἶναι σοῦ.
διὸ δὴ...τιμᾶν. This echoes both
Phaedrus's οὕτω δὴ ἔγωγέ φημι Ἔρωτα
θεῶν...τιμιώτατον (180 B) and Agathon's ᾧ χρὴ
ἕπεσθαι πάντ᾽ ἄνδρα (197 E). Probably τιμᾶν here implies practical veneration; cp. the Homeric use of τιμή (Ρ 251, λ 304, ω 30, etc.), and Hes.
Theog. 142.
τὰ ἐρωτικὰ...ἀσκῶ. For Socrates'
devotion to “erotics,” see 177 D
οὐδέν φημι ἄλλο ἐπίστασθαι ἢ τὰ ἐρωτικά,
198 D
ad init. Probably ἀσκῶ (like
τιμῶ) has a religious connotation here,
“I am a devotee of”; cp. Hesych. ἄσκεια:
θρήσκεια, εὐσέβεια: Pind. Nem. IX. 9 (with J. B. Bury's
note). In spite of Rettig's objection that Usener's conj.
(see crit. n.) “bewirkt eine Tautologie mit dem
Folgenden καὶ νῦν...Ἔρωτος,” it seems
to me—as to Hug—an improvement, and (as modified by Schanz) I
adopt it: a certain amount of tautology is inevitable, unless we resort to excision.
For καὶ (intensive) διαφερόντως cp. Phaedo 59
A, Rep. 528 D. Vahlen, reading
ἀσκῶν, construes καὶ
αὐτὸς τ. and καὶ τ. ἄ. παρακ. as
parallel: but in this case I should expect αὐτός
<τε>. Most edd. (Bekk., Bt., etc.) put commas after τιμᾶν and ἀσκῶ.
τὴν δύναμιν καὶ ἀνδρείαν. For the
δύναμις of Eros cp. 188
D (Eryx.) πᾶσαν δύναμιν ἔχει...ὁ πᾶς
Ἔρως: and for his ἀνδρεία, 179 A (Phaedr.), 196 C
ff. (Agathon) εἴς γε ἀνδρείαν κτλ., 203 D (Socr.) ἀνδρεῖος
ὤν (cp. 219 D ff.). The intention here
may be (as I find suggested also by Schirlitz) that the long course of
παιδαγωγία described above requires ἀνδρεία in the learner who is to attain πρὸς τὸ τέλος: cp. Meno 81 D
ἐάν τις ἀνδρεῖος ᾖ καὶ μὴ ἀποκάμῃ ζητῶν.
Neither Badham's χρείαν (cp. 204 C) nor Hug's athetesis of ἀνδρείαν is probable.
This text is part of:
The Symposium of Plato. R. G. Bury. 1909. Cambridge. W. Heffer and Sons.
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