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2. εἰ μὲν τὸ σῶμα κτλ. For cf. Crito, 50E πρὸς μὲν ἄπα σοι τὸν ρατέπαρπὸς δὲ τὴν ρατπίδα ἄπα καὶ τοὺς νόμους ἔσται σοι; and for the general form of the sentence Apol. 28E εἰ ὅτε μέντότε μέντοῦ δὲ θεοῦ τάττοντοςἐνταῦθα δέ, Meno, 94C-D, Gorg. 512A: see the Editor's note on Apol. loc. cit.

4. πολλὰ ἂν περιεσκέψω: but ἔδει in l. 3 and παρεκάλεις in 6. The effect is to represent the process of reflection by oneself as prior to consultation with friends. Heindorf on Gorg. 514D quotes a parallel from the Theaetetus (144E): ἀτὰρ εἰ, νῷν ἐχόντοιν ἑκατέπου λύπαν, ἔφη αὐτὰς ἡπμόσθαι ὁμοίως, ρότεπον εὐθὺς ἂν ἐπιστεύομεν ἐπεσκεψάμεθα ἂν (i.e. should have inquired first) εἰ μουσικὸς ὢν λέγοι;

8. τὴν ψυχήν. Cf. (with Heindorf) Rep. IX. 583E μεταξὺ ἄπα νῦν δὴ ἀμφοτέπων ἔφαμεν εἶναι, τὴν ἡσυχίαν, τοῦτό ροτε ἀμφότερα ἔσται. ἐν presently is like ἐν τούτῳ in 310D where see note: Heindorf cites Eur. Iph. T. 1057 καὶ τἄμ᾽ ἐν ὑμῖν ἐστιν καλῶς ἔχειν μηδὲν εἶναι. For καὶ ἐν we should at first sight expect καὶ ἐν αὐτῷ: for the Greek idiom is relative+anaphoric pronoun, not relative+relative, when the two pronouns have the same antecedent and are connected by a conjunction: e.g. Gorg. 452D τί ἐστι τοῦτο φῂς σὺ μέγιστον ἀγαθὸν εἶναικαὶ σὲ δημιουργὸν εἶναι αὐτοῦ: see the Editor's note on Apol. 40A. Here, however, the fact that the relative precedes its antecedent ( δὲ περὶ πλείονοςπερὶ δὲ τούτου) makes the rule inoperative; and there are other exceptions, e.g. Rep. II. 374B καὶ τῶν ἄλλων ἑνὶ ἑκάστῳ ὡσαύτως ἓν ἀρεδίδομεν, ρπὸς ρεφύκει ἕκαστος καὶ ἐφ᾽ ἔμελλε τῶν ἄλλων σχολὴν ἄγων διὰ βίου αὐτὸ ἐπγαζόμενοςκαλῶς ἀπεργάζεσθαι, and Theaet. 192B καὶ οἶδεν καὶ αἰσθάνεται (where, however, Bonitz rejects the second , perhaps rightly).

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