χωρὶς διαλάβῃ. “Dictum hoc eleganter cum amphibolia quadam, ut et de spatio possit cogitari et de animorum disiunctione” (Stallb.): cp. Phileb. 55 D. ὑποκάτω ἐμοῦ. The original order of the places on this (ἐσχάτη) κλίνη was (1) Agathon, Socrates (see 175 C—D): then Alcibiades on his entrance had seated himself in the middle (213 B ad init.), thus making the order (2) Agathon, Alcib., Socr.: now Socrates invites Agathon to shift his position so as to change the order to (3) Alcib., Socr., Agathon: presently, in the sentence following, Alcibiades suggests that, instead of this, Agathon should take the middle place (ἐν μέσῳ ἡμῶν), which would result in the order (4) Alcib., Agathon, Socrates. But the adoption of this last order is, as Socr. hastens to point out, impossible, inasmuch as it would cause serious dislocation in the series of λόγοι which are bound to proceed in order from left to right (see 214 C), each speaker taking for his theme his next neighbour on the right. If the order (4) were adopted, it would be the duty of the next speaker, Agathon, to eulogize Socrates, a task already performed by Alcib. himself; whereas by adopting the order (3), the next speech would fall to Socr., and he would have for his theme Agathon, an arrangement unobjectionable in itself and well-pleasing to Socr. (πάνυ ἐπιθυμῶ αὐτὸν ἐγκωμιάσαι, 223 A) as well as to Agathon (ἰοῦ ἰοῦ κτλ., 223 A). οἷα αὖ πάσχω. “How I am fooled” (Jowett). This echoes 215 D οἷα δὴ πέπονθα κτλ.: cp. 184 B κακῶς πάσχων (sc. ὁ ἐρώμενος). ὑπὸ σοὶ . ὁ ὑπό τινι (or ὑποκάτω τινος) is equiv. to ὁ ἐπὶ δεξιά (cp. 175 C n.). οὐ δή που κτλ. If we retain the MS. reading, this clause is best printed as interrogative (so Bt. and Lehrs)—taking the place of a regular apodosis, such as δεήσει αὐτὸν ἐμὲ πάλιν ἐπαινεῖν. Against Badh.,—who wrote “monstri vero simile est, πρὶν ὑπ᾽ ἐμοῦ μᾶλλον ἐπαινεθῆναι,”—Rettig attempts to defend the text thus: “Statt der Worte: ‘er wird eher wollen von mir gelobt werden, als mich loben,’ setze man: es wird nicht verlangt werden können, dass er mich lobe, bevor ich vielmehr ihn gelobt habe”; i.e. οὐ δήπου ἐπαινέσεται is equiv. to οὐ δήπου ἐπαινεῖν ἐθελήσει. This, however, is awkward; and some corruption must, I believe, be assumed: if so, the changes I have proposed seem the most plausible.
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