Persons names and the silent participant

Use in the book

Clinias identifies the three present at 973a: himself, the Athenian, and “Megillus here.” The deictic wording makes Megillus' presence explicit even though he has no reply in the dialogue. Later dual forms address the two listeners together. A lexicon that treats only audible speaking turns would miss this quiet continuation of the group in the Laws.

Clinias begins from an undertaking shared by all three. He is neither a pupil introduced for the first time nor a neutral narrator. He recalls the work already completed and presses the unresolved question of wisdom. At 974c–d he concurs in hope of a later truest opinion, marking a provisional epistemic position. Around 979d–981b23 his encouragement allows the Athenian's more ambitious account to begin; he asks for prayer and a fine account of gods and goddesses. At 986a his emphatic response condemns silence about manifest gods when one has recognized them.

The Athenian's reminder at 980d that Clinias even took notes connects the discussion with remembered inquiry. The detail gives the largely solemn discourse a personal and mildly teasing moment. It does not license a claim that the transmitted Laws is literally Clinias' notebook. Similarly, the first-person plural can mark the three speakers, a proposed agreement, Greeks, or human beings depending on context. Its scope must be read in each sentence.

No Socrates speaks in the Epinomis. Comparisons with Socratic dialogue help locate differences of manner, but the Athenian's extended exposition, Clinias' encouragement, and Megillus' silence are the actual dramatic arrangement. The end's “all of us” calls this group toward examining and summoning the nocturnal council to the proposed wisdom. It does not stage a meeting of that council within the dialogue.

Places to read

1. 973aΜέγιλλος ὅδε identifies the silent third participant
2. 973bὮ φίλε Κλεινία is the Athenian's personal address to Clinias
3. 974c–dClinias' qualified concurrence concerns the hope of a later truest opinion
4. 979d–980c2Clinias encourages the undertaking and invites the prayerful account
5. 980dεἰ δὴ μέμνησθέ γε, ὦ Κλεινία introduces the reminder of the former argument
6. 986aClinias endorses the condemnation of failing to declare the visible gods
7. 992eThe closing summons concerns the nocturnal council; its members do not become new speakers

Translation in this edition

“Clin.” and “Ath.” identify speaking turns. Megillus' silence is stated in the supplied introduction and reflected by the absence of any Megillus speech. The title “Plato” is the conventional attribution of the work, while the introduction keeps authorship disputed. The lexicon therefore separates named dramatic speakers, the authorial attribution, and editorial explanations.

Clinias — Κλεινίας (Kleinias)

Κλεινίας (Kleinias)

Clinias. The Cretan participant who opens the question about wisdom and answers the Athenian. His brief encouragements are part of the dramatic exchange rather than independent demonstrations of every conclusion. Attested: Κλεινία (973b). Persons names and the silent participant.

Megillus here — Μέγιλλος (Megillos)

Μέγιλλος (Megillos)

Megillus here. The third man explicitly present in Clinias' opening enumeration. He remains silent; later address to two listeners can include him without supplying an unreported speech. Attested: Μέγιλλος (973a). Persons names and the silent participant.

Stranger — ξένος (xenos)

ξένος (xenos)

Stranger. Clinias' form of address to the unnamed Athenian. The word describes the speaker's relationship to the other participants and does not supply a personal name. Attested: ξένε (973a). Persons names and the silent participant.

Megillus here (contextual phrase)

Μέγιλλος ὅδε (973a)

The demonstrative marks the third man's presence even though he has no speaking turn. His silence does not reduce the group to two people. Persons names and the silent participant.

The reminder addressed to Clinias and his companion (contextual phrase)

εἰ δὴ μέμνησθέ γε, ὦ Κλεινία (980d)

The vocative names Clinias, while the plural verb addresses the listeners. It is not the singular 'if you remember' in the Greek, and the personal recollection does not turn the dialogue into a literal transcript of notes. Persons names and the silent participant.