Symposium

Editorial Note

The Greek text. The Greek is John Burnet’s, from the second volume of his Oxford Classical Text of Plato (1901; second edition, 1910), which holds the third and fourth of Thrasyllus’ tetralogies; the Symposium stands third in the third, after the Parmenides and the Philebus and before the Phaedrus. The copy reproduced is the one used for the Alcibiades I, the Alcibiades II, the Hipparchus and the Lovers of this series: an undated later impression of the second edition, printed at Oxford by John Johnson as Printer to the University and published by Humphrey Milford, and so printed between 1925 and 1945. The title page does not name the edition, but a list of the Oxford Classical Texts dated January 1935, bound in after the last page of the text, offers this volume as “Ed. 2”, and the copy was therefore issued no earlier than January 1935. It carries Burnet’s preface of March 1901 and the short addendum of April 1910 that marks the second edition, in which he records that in the Symposium and the Phaedrus he has added the readings of the Oxyrhynchus papyri, and that in the Symposium he has used Hermann Schoene’s collation of W. The text is reproduced page for page and line for line: each left-hand page of this edition is one page of Burnet, with his line-ends, his marginal section letters and line numbers, and his apparatus criticus at the foot. In the margin, “St. III p. 172” at the head of the dialogue gives the volume and page of Stephanus’ edition at which it begins; where each later page of Stephanus begins, its number stands in place of the letter a; and within each section every fifth line is numbered. Burnet sets these in the outer margin of his page, this edition in the right-hand margin; his running heads, and the printer’s signature line at the foot of every sixteenth page (the short title, PLATO, VOL. II., with the number of the gathering, on pages 11, 27, 43 and 59), are not reproduced. The words were taken from the Perseus Digital Library’s digital transcription of Burnet, and every line was then checked against the photographs of this copy; where the two differ, this edition prints what Burnet printed. Burnet’s title, ΣΥΜΠΟΣΙΟΝ, and beneath it the names of the two speakers of the opening conversation, ΑΠΟΛΛΟΔΩΡΟΣ and ΕΤΑΙΡΟΣ, are kept, with their abbreviations at the head of each speech of that conversation (ΑΠΟΛ., ΕΤΑΙ.); so are his paragraphing, his capitals at the openings of speeches, and his accents, breathings and punctuation. His quotation marks are kept: round the words of the conversation with Glaucon that Apollodorus reports (172a–173b); round three phrases of Homer (174c1, 174d2, 183e3–4) and two of Heraclitus (187a5–6); round the slave’s message (175a7–9) and the exchange over Aristophanes’ hiccup (185d2–e5); round the words of Zeus and of Hephaestus in Aristophanes’ speech (190c7–d6, 192d3–e5); in Agathon’s speech, round a phrase that Aristotle quotes from Alcidamas and words from two tragedies (196c2–3, 196d1, 196e2–3); round the question that Socrates imagines putting to Agathon (199e2–4); and round the words of Homer that Socrates quotes in Alcibiades’ account (219a1). So is his letterspacing: of the proverb Socrates adapts (174b4–5), of words of Homer (174c1, 179b1, 219a1), of the words Agathon quotes or adapts (196d1, 196e2–3, 197b3), of the words of Euripides that Socrates adapts (199a5–6), of two phrases that Diotima quotes (205d2–3, 208c5–6), and of the words of Aristophanes’ Clouds that Alcibiades adapts (221b3–4). His blank lines are kept: before the narration (174a3), before the speeches of Phaedrus (178a6) and Pausanias (180c1), before the interlude of the hiccup (185c4), before Eryximachus’ speech (185e6), before Aristophanes’ reply to him (189a1), before Aristophanes’ speech (189c2) and his last words to Eryximachus (193d6), before Agathon’s speech (194e4), before Socrates’ questioning of Agathon (199c3), before his account of Diotima (201d1), before the narration that follows his speech (212c4), before Alcibiades’ speech (215a4) and before the narration that follows it (222c1). So are the dagger † with which he marks a word as corrupt (183a1) and his verse, set on lines of its own (178b, 195d, 197c, 214b, 220c). Angle brackets ⟨ ⟩ enclose what the principal manuscripts lack and Burnet supplies: the ending ος of Ἀγάθωνος at 176b7, by Vahlen’s conjecture; πρᾶγμα at 182a5, from a later hand in the margin of T; ὑπουργεῖν at 184d7, by Baiter’s conjecture; καὶ at 223d5, from the fourteenth-century Vienna manuscript Vind. 21; and ἓ at 223d10, by Hermann’s addition.

Reading the apparatus. The notes at the foot of each Greek page are Burnet’s, unaltered. Entries are keyed by section letter and line as numbered in the margin, so that “a 4” is the fourth line of section a, and “c 7, 8” at 174c is one entry for two lines. The section letters begin again with each Stephanus page, so that “a 2” after “c 4” on page 2 belongs to the new page (172c4, 173a2). A further entry on the same line follows after a wider space without repeating the key. Usually the reading printed in the text comes first, followed by the witnesses that have it; a colon separates it from the alternatives, each followed by its witnesses. Where the text’s reading is followed by a square bracket ], the bracket closes the lemma, and what follows is set against it: a scholar’s proposal (173d8, 174d7, 175a10, 177b1, 177e7, 180d1); the reading of one witness, or the different readings of two, the others having the text’s reading (Stobaeus, 188a3; B, 208a7; W, 209b2; B and W, 221d1; and often the papyrus, as γὰρ] δε Oxy., 201e3); or, where no witness has the text’s reading exactly as printed, the witnesses’ own readings (178b8, 184c2, 212a1). An entry with no colon gives a single proposal or report without listing the witnesses for the text: a deletion (172a5, 174b1, 177a1), an omission (172c4, 173a5), a scholar’s rewording (174d6), a report of the manuscripts’ own form (173b1, 173b2, 176b5), or, with re vera, “really”, or a remark in round brackets, a confirmation that the manuscripts have the form printed (175d5, 180d1). Round brackets enclose a remark on the entry (174c7, 175a6, 175b6, 175c4), or a letter that may be read or left out: Athenaeus’ ἔφη(ν) at 172c2 is ἔφη or ἔφην; and once the same word with the other breathing, so that αὑτῷ (αὐτῷ) at 204a5 is αὑτῷ or αὐτῷ. Three spaced points between two words cover the whole passage from the first to the last (174c7–8, 175b6, 178a9). Asterisks stand for letters erased or lost in a manuscript (175c4, 185d6, 213d2). In the apparatus too, angle brackets enclose what a scholar supplies (178b8, 183b7, 184c2), and a line number inside an entry marks the line where the passage ends (183c6–7), or, after post, the place at which the manuscripts have the words (178b8). Letters printed small above a word are written above it in the manuscript (172b2, 173d8, 177a7, 179a1). (sic) after a manuscript’s form marks it as written there, odd as it is (179e3, 183b3, 185e4, 197d7). Forms are given as the manuscripts have them, not brought into line with the text: B’s περιμενεις (172a5) and ἀηλης (176c8) are printed without accents, B’s ηὰν (176e7) without breathing or accent on its first letter, and B’s οῖος (193d7) without a breathing. Burnet’s page is reproduced as it stands where a mark has failed or a form looks misprinted, and so are the slips of his apparatus: T W’s τ’ ῆ· with a circumflex and no breathing (174e7); the lemma αὐτὼν] with a grave accent (183b2); T’s ἐνεστον without an accent (187e8); the lemma οἷς οἵων where the text has οἷος οἵων (195a2); a point where a colon is wanted (196e4, and 206c2, “Oxy.. om. B”); the lemma τε αὖ και with no accent on its last word (203e5); an entry printed without a key of its own after the entry for b3, though its word stands in b4 (αὐτὰ] αυτω Oxy., 207b); the keys c 3 and c 4 at 208d, where the words they cite stand in lines d3 and d4 (ἂν . . . προαποθανεῖν); B reported for two readings, ὦ δεῖ and ὡδὶ, at 212a1; three entries printed under the key e 4, though their words stand in e5 (ᾧπερ, ἤλθομεν and εχθες, 212e); the lemma ἐαν without an accent (212e8); T reported for both readings at 214b6 (ἂν T W: δ’ ἂν T), where B is presumably meant for the second; “Oxy” without its point at the end of the apparatus at 218c2; τοδ’ without an accent in the reading of W and the papyrus (220c2); and the keys b 9 and b 10 at 223d, where the words they cite stand in lines d9 and d10 (κατακοιμίσαντ’, ἓ). Letters broken in this copy are printed whole: the key d 8 at 201d8, whose d has lost its stem, and the ο of δοκεῖς (198a8) and of οὐκοῦν (200d8), whose top stroke has not printed; so are the breathing and accent of Ἔρως at 204d3, which have not printed though the space for them is left, the ο of τοῦ at 211c8, which a flaw joins to the following υ, so that it looks like σ, and the opening bracket of [ἐγ][κρατειαν]{custom-style=“GreekInline”} Oxy. at 219d7, whose upper arm has not printed. In the text, ζώῳ at 211a8 is printed as Burnet prints it, with no iota subscript under its first ω, though at 206c7 he prints ζῴῳ.

The witnesses. Burnet’s apparatus rests chiefly on three manuscripts: B, the Bodleian Plato (MS. E. D. Clarke 39, written in 895); T, the Venice manuscript (Marcianus, Append. Class. 4, cod. 1); and W, the Vienna manuscript (Vindobonensis 54, suppl. phil. Gr. 7). Later hands are marked by the small letter, b for B, t for T and w for W (196e5); B² is an early corrector of B (174e10), and W² a corrector of W (202c8); pr. B is B’s first hand, before correction (173a2). Letters written together share a reading, so that “B T W” is all three, and “T b” T together with a later hand in B. al. (alii) are other manuscripts (172a1), and vulg. (vulgata) the text of the early printed editions (173b6, 175c4). Burnet also cites a correction in the Coislinianus 155 in Paris (corr. Coisl., 175d5, 176d7, 210d5), and once its own reading (Coisl., 213d2), a later manuscript whose correctors’ readings his preface regards as the conjectures of learned readers, not tradition, and a manuscript in the Laurentian Library at Florence, which he cites here as Laur. xiv. 85 (174e6); the other Laurentian manuscripts he cites in this volume are Laur. 2643, in the Phaedrus, and three in plut. lxxxv (lxxxv. 9, 6 and 14, in the Alcibiades I, the Alcibiades II and the Lovers), and the figures here are probably those of lxxxv. 14 inverted (interpretation). A reading of apographa (184c7) is found in copies made from the surviving manuscripts, and apogr. D (197b5) is one such copy, D, a manuscript in Venice (cod. Venetus 185), whose corrector Burnet also cites (corr. Ven. 185, 216c3); recc. (recentiores) are the later manuscripts (193b1); and Par. 1810 (183d7) is a manuscript in Paris, Parisinus graecus 1810. Ficinus is Marsilio Ficino, whose Latin translation of Plato (Florence, 1484) is cited where it implies a reading (174c7). Eleven later authors who quote or echo the dialogue are cited as witnesses: Methodius of Olympus (early fourth century), whose Christian Symposium is modelled on Plato’s (172a1, 172b2); Athenaeus, author of the Learned Banqueters (about AD 200; 172c2, 172c4, 173a5, 174b4, 185e2), who quotes 172c–173a at 5.217b–c and 174b–c at 5.178a–b, and retells Eryximachus’ cure for the hiccup at 5.187c; Photius, the ninth-century patriarch, in his Lexicon (174e2, 174e3, 217d4); the letter-writer Aristaenetus (about AD 500; 177e2); the anthologist Stobaeus (fifth century; 178b2, 178b8, 178c1, 180d4–181a2, 183b7, 184b7, 184c2–5, 185b4–5, 185e2, and often in the speeches of Eryximachus, Aristophanes and Agathon, 186b2–197e4, and in Diotima’s, 202c10–203a7); the Platonist philosopher Proclus (fifth century; 180e5); Cyril of Alexandria (fifth century; 183b7); and Eusebius of Caesarea (early fourth century; 189d6–e2), who quotes Aristophanes’ account of the first human beings and of their cutting in his Preparation for the Gospel (12.12); and the rhetorician Hermogenes of Tarsus (second century AD), who quotes Agathon’s verse, with the words that introduce it, in his On Types of Style (2.4; 197c3–6); the Christian writer Origen of Alexandria (third century), who quotes Diotima’s story of Love’s birth in his Against Celsus (4.39; 203b4); and the orator Aelius Aristides (second century AD), who quotes Alcibiades’ account of the retreat from Delium in his To Plato: In Defence of Oratory (Or. 45 Dindorf, vol. II p. 96; 221b7). Burnet also cites the lexicon of Plato’s words by Timaeus the Sophist (“ex Timaeo s. v.”, from Timaeus under that word, 190d7), and a fourteenth-century Vienna manuscript, Vindob. 21 (187c1), which he also cites as Vind. 21 (198b4, 205b9, 223d5). “Homerus K 224” is the line of the Iliad (10.224) that Socrates adapts at 174d2, the books of the Iliad being lettered; at the lines Agathon quotes (195d4) Burnet cites the manuscripts of Homer (Homeri codices) at Iliad 19.92 (“T 92”), and the reading of Aristarchus, the Alexandrian editor of Homer (second century BC). Stephanus is Henri Estienne, whose edition (Geneva, 1578) supplies the page numbers by which Plato is cited, and whose own readings Burnet also reports (174b1, 175a6). From 201a on Burnet also cites a papyrus roll found at Oxyrhynchus in Egypt (Oxy.), which his list of sigla gives as “Papyrus Oxyrhynchita (Grenfell et Hunt V, pp. 243 sqq.)”: the papyrus of the Symposium published by B. P. Grenfell and A. S. Hunt in the fifth volume of The Oxyrhynchus Papyri (1908), as no. 843. Where it is cited for a reading of its own, the reading is usually printed without accents or breathings (ειπας, 201c1; βαναυσους, 203a6), with σ for ς at the end of a word within a phrase in two places (πωσ εφη̄ λεγεις, 201e8; ωσ γε, 202d6), though elsewhere ς stands there (τους αλλους, 223b7; μεγαλης φι[λ][αλης]{custom-style=“GreekInline”}, 223c5), and once at the end of a word cited alone (ελεγεσ, 204c2); with the papyrus’ diaeresis on ι (ϊστιωντο, 203b2; περιϊεναι, 222e7) and its stroke over a letter, which stands for a final ν (εφη̄ for ἔφην, 201e8); and with the letters it has lost in square brackets, unaccented ([ε][ποιησατο]{custom-style=“GreekInline”}, 201d4; παυο[μεθα], 212d2) or, in three places, with Burnet’s accent or breathing (κατιδε[ῖν], 213b2; [καὶ] περι εκεινο, 219c5; [ἐγ][κρατειαν]{custom-style=“GreekInline”}, 219d7). A few of its own readings are printed with an accent or a breathing, and are kept so: ὡμολογησαμεν (207c9), ἐπιθυμη (209b2, the text’s reading, which Burnet prints as ἐπιθυμῇ), τόδε δὲ (211a3), θαυμασιώτατον (220a4) and ὡς ἐξ (220c7). A word the papyrus adds or repeats is printed accented (πάλιν, 203e3; ὅτι, 219a7), as is its marginal correction ὧ (205b9); and where it shares a reading with the text, the manuscripts or Stobaeus, it is cited under their form, accented (ἔρως B T Oxy., 201a5; ἐπ’ Oxy., 201d7; ἢ περὶ Oxy. Stobaeus, 203a6), or unaccented where that is B’s own form (αυ τον B Oxy., 222e11).

Names and abbreviations. A scholar’s name standing alone after a reading marks that scholar’s reading or proposal; ci. (coniecit), “conjectured”, marks a scholar’s conjecture (175c4); scripsi, “I have written”, a reading of Burnet’s own (172c2); and fort. (fortasse), “perhaps”: a proposal offered doubtfully, Burnet’s own (175b6) or another scholar’s (197b5), or a doubtful report of a manuscript, as in et sic fort. pr. B, “and so perhaps B’s first hand” (197b5). The scholars named in these pages are Charles Badham, Martin Schanz, Carel Gabriel Cobet, Karl Lachmann, Erwin Rohde, Johann Georg Baiter, Richard Porson, Friedrich Bast, Henricus van Herwerden, Arnold Hug, Immanuel Bekker, Johannes Vahlen, Ludwig Heindorf, Karl Friedrich Hermann, Lodewijk Caspar Valckenaer and Daniel Wyttenbach, and one whom Burnet names by initial only, L. Schmidt; and from 178b on also Friedrich August Wolf, Leopold Immanuel Rückert, Alexander Hommel, Mortimer Lamson Earle, August Wilhelm Winckelmann, Johann Caspar von Orelli, Friedrich Osann, Otto Jahn, Hermann Usener, Rudolf Bernhard Hirschig, Friedrich Schleiermacher and Johann Friedrich Fischer, and three named here by surname only, Hertz, Schütz and Vermehren; and from 186a on also Willem Canter, David Ruhnken, Friedrich Ast and Georg Ferdinand Rettig, and Voegelin, by surname only; and from 192e on also Hermann Sauppe, Hermann Diels and Wilhelm Dindorf, whom Burnet names G. Dindorf (for Guilielmus), and Schneider, by surname only; and from 198a on also Gottfried Stallbaum and Jacob Geel; and from 203a on also Friedrich Creuzer; and from 208d on also Parmentier and Sommer, both by surname only; and from 219b on also Janus Cornarius, and Mehler, by surname only. add., adds (178b8, 182b1); alii alia, others propose other readings (197d8); ante, before; auctore, on the suggestion of (178b8, 184b6); bis, twice (183c1); corr., corrected, or the corrector (corr. Oxy., 203e3); deest, is lacking, of a witness that has no text at the place (213c3); del., deletes (179b7, 184e1, 184e3); dist. (distinxit), punctuates (194a3), and distinxi, I have punctuated (213e10); e schol., from a scholion (183b7); et, and (195d5); et legit, and read so (185e2); et mox, and just after (212e2); et sic, and so (197b5); ex, altered from (180d1, 188d8), and, of a source, from (190d7); ex emend., from a correction (195a2); extra versum, outside the line (189b5); fecit, made, of a hand that altered a reading (188d8); fuisse videtur, “seems to have been” (175c4); γρ. (graphetai, “it is written”), a variant written beside the manuscript’s own reading (176a5); i. e. (id est), that is (209b3); in marg., in the margin (175a10, 176a8, 178a1); in ras. (in rasura), written over an erasure (211c7, 211d1); iterant, repeat (179c6), and iterat, repeats (203e3); om., leaves out; omisi, I have left out (178b8); post, after; pr., the first hand; prius, the first of two like words (177a1), and alterum, the second (203d4, 207b3); re vera, really; rec., a later hand (175a10, 176a8; rec. t, a recent hand in T, 212a6, 212c6); s. v. (supra versum), above the line (175b6), but after the name of a lexicon (sub voce), under that word (190d7); scr. recc., the later manuscripts write (192c4); secl., bracketed as spurious; sed, but; supra, above (182b1); transposuit, moved (178b8, with huc, here); ut vid. (ut videtur), as it seems (218d3); vel, or (184b7); vide, see (174c7); vulg., the early printed editions.

The English. The translation is new. It aims to be exact, with every clause answering to a clause of the Greek, and to keep the humor and the voices of the dialogue: Apollodorus’ zeal and his scorn for money-makers, Socrates’ irony, Agathon’s courtesy, Eryximachus’ doctor’s caution, and, in the speeches that follow, each speaker’s own manner, with the effects the English cannot carry explained in a note; nothing is added to make it funnier. The opening conversation is set as Burnet sets it, with the speakers’ names (Apoll., Comp.). From 174a Apollodorus reports what Aristodemus told him, much of it in reported speech (“he said that …”), and the English keeps each “he said” of the Greek, even where Plato reports a report (“Agathon said, he said”). Speech is set in double quotation marks, speech inside speech in single, and words quoted inside that again in double (200d); so Socrates’ conversation with Diotima, which he tells inside his own speech, is in single marks (from 201e), and so is the conversation Alcibiades reports between himself and Socrates (from 218c), with Homer’s “gold for bronze” in double marks again (219a1), and so are the words of the Clouds he adapts for Aristophanes (221b). The reading Burnet prints is translated, including the conjectures he adopts and the letters he supplies; where his choice of reading changes the sense, a note says so.

Each right-hand page translates the Greek page opposite. When a sentence runs over the turn of Burnet’s page, the English breaks at the nearest point English word order allows and leaves the sentence unfinished at the foot of the page, as the Greek does. The Stephanus section letters in the margin of the English mark where each section begins.

Key terms. Erōs is at once the god whom the speakers praise and the passion they describe. It is rendered by one English word, “Love” where the god is named or praised and “love” for the passion, so that the reader can follow the speakers from the one to the other; the verb eran is “be in love”, erastēs “lover”, and ta erōtika “matters of love”, as in the Lysis of this series. Kalos is “beautiful” in all its uses, of persons, things, acts and speeches, so that the one word stands at every stage of the argument; the adverb kalōs is “well”. Philos is “friend” and never “dear”, and hetairos “companion”. Philosophein is “love wisdom”, philosophia “philosophy”, sophia “wisdom” and sophos “wise”. Enkōmion, the name of the kind of speech the guests agree to make, is “encomium”, and epainos “praise”. Auto kath’ hauto is “itself by itself” (183d5). Technē is “craft” and dēmiourgos “craftsman”, epistēmē “knowledge”, sōphrosynē “temperance”, as in the series; in Eryximachus’ speech harmonia is “harmony”, symphōnia “consonance”, homologia “agreement” and homonoia “concord”, kosmios “orderly” and akolastos “licentious”; synousia, the “gathering” of the dinner, is “intercourse” where it means sexual union (191c, 192c, 206c), and “being with” of Socrates’ company (219d). Aischros is “shameful” of acts and practices and “ugly” of persons (“uglier”, 182d7), so that the two senses of its opposite, kalos, stay in view; nomos is “law”, whether written or customary; chrēstos is “decent” and ponēros “base”; aretē “virtue”; paiderastia “pederasty”; entheos “god-filled”; and Aphrodite’s titles Ourania and Pandēmos are “Heavenly” and “Common”. Logos is “speech” where it is a speech, “talk” for conversation (173b–c, 176a4, 207a), “saying” in “the old saying” (195b), “account” (179b7, 185a5, 198e5), “reckoning” in “leave out of the reckoning” (176c4), “argument” where it is an argument (201e, 223a), “story” in “as the story goes” (196d), and “words” in Alcibiades’ “bare words” (215c). Pais is “slave” in the narration and “boy” where a slave is addressed, and in Pausanias’ speech “boy” of the young beloved (181b–e). In Agathon’s speech poiētēs is “poet” and poiēsis “making”, so that his passage from poetry to every kind of making stays visible (196e–197a), and hapalos is “tender” (195c–196a); oikeiotēs is “affinity” and allotriotēs “alienness” (192c, 197d). Deinos, “dreadful” in its usual sense (197b6), is “formidable” of skill (193e, 198c–d). In Socrates’ questioning of Agathon epithymein is “desire” and endeēs, with “to be”, “lack”, as in the Lysis (221d–e); the noun endeia is also “lack” (200e, 202d), and deisthai is kept apart as “be in need” (199b); anomologeisthai is “come to agreement” (199b, 200e); and aischros, where it answers kalos in the argument, is “ugly” (201a–202b, and in Diotima’s teaching, 206c–211a). Diotima’s daimōn is kept as “daimon”, with “daimonic” for daimonios (202d–203a); mantikē is “divination” and manteia “prophecy” (202e–203a); doxa is “opinion”, amathia “ignorance” and phronēsis “intelligence” (202a), and banausos is “menial” (203a), as in the Alcibiades I. In Diotima’s story Poros and Penia are “Resource” and “Poverty”, and the words built on poros keep “resource” where English allows (203b–204e); philosophos is “lover of wisdom” (204b) and, as an adjective, “wisdom-loving” (218b); tokos is “giving birth” and tiktein “give birth”, gennan “beget” and gennēsis “begetting”, kyein “be pregnant”, genesis “birth”, and athanasia “immortality” (206b–208b); Kallonē is “Beauty” (206d); and epistēmai, in the plural, are “pieces of knowledge” (207e–208a) and “kinds of knowledge” where they are a rung of the ascent (210c). On the ascent epitēdeumata are “ways of life”, mathēmata “studies”, theasthai “behold”, theōrein “contemplate”, katidein and kathoran “catch sight of”, and monoeidēs “single in form” (210a–212a). In Alcibiades’ speech eirōneuesthai is “be ironic” and eirōnikōs “ironically” (216e, 218d), eikōn “likeness” and agalma “statue” (215a–b, 216e), hōra “youth”, the season of a boy’s beauty (217a), akmē “prime” (219a), hyperēphanos “haughty” (217e) and hyperēphania “haughtiness” (219c), karteria “endurance” and karterein “hold out” (219d–220a, as at 184b and 216a), and atopia “outlandishness” (215a, 221d).

The notes. The notes identify persons, places and quotations, explain what the English cannot carry, and mark the places where Burnet’s choice of reading makes a real difference to the sense. Interpretations are labelled as such. They are numbered afresh on each page.