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16. τάχ᾽ ἂν καὶ τοιούτους λόγους: καί goes with τοιούτους —‘even such’, ‘just such’: τούτου should not be inserted (with Sauppe, Schanz, Kral) before τοιούτους.

18. ὥσπερ βιβλία. Hermann wished to read οὐχ ὥσπερ βιβλία, since the orators do make a speech when spoken to: but the point is that like books they do not answer the questions asked, or put questions themselves, as the true dialectician does: cf. Phaedr. 275D δεινὸν γάρ πουτοῦτ᾽ ἔχει γραφή, καὶ ὡς ἀληθῶς ὅμοιον ζωγπαφίᾳ. καὶ γὰπ τὰ ἐκείνης ἔκγονα ἕστηκε μὲν ὡς ζῶντα, ἐὰν δ᾽ ἀνέπῃ τι, σεμνῶς ράνυ σιγᾷ. ταὐτὸν δὲ καὶ οἱ λόγοι: δόξαις μὲν ἂν ὥς τι φπονοῦντας αὐτοὺς λέγειν, ἐὰν δέ τι ἔπῃ τῶν λεγομένων βουλόμενος μαθεῖν, ἔν τι σημαίνει μόνον ταὐτὸν ἀεί: below, 347E and Hipp. Min. 365Dτὸν μὲν Ὅμηρονἐάσωμεν, ἐρειδὴ καὶ ἀδύνατον ἐρανεπέσθαι, τί ροτε νοῶν ταῦτα ἐροίησε τὰ ἔπη. A similar objection applies to laws: see Polit. 294A (quoted above on 326D.

20. ὥσπερ τὰ χαλκία. The MSS. have χαλκεῖα, but (as Kroschel points out) in Crat. 430A εἴ τι χαλκίον κινήσειε κρούσας. χαλκεῖα would mean ‘smithies’.

21. μακρὸν ἠχεῖ καὶ ἀποτείνει: ἀποτείνει is used absolutely as in Gorg. 458B καὶ νῦν ἴσως πόρρω ἀποτενοῦμεν. Cf. Euthyd. 300Bὅταν οὖν λίθους λέγῃς καὶ ξύλα καὶ σιδήρια, οὐ σιγῶντα λέγεις; οὔκουν γε ἐγώ, ἔφη, παρέρχομαι ἐν τοῖς χαλκείοις (MSS. χαλκίοις), ἀλλὰ φθεγγόμενα καὶ βοῶντα μέγιστον τὰ σιδήρια λέγει.

23. δόλιχον κατατείνουσι τοῦλόγου. δολιχόν is the reading of B and T, but (1) the adjective δολιχός seems to be exclusively poetic, the word surviving in Plato's time only in the form δόλιχος for δολιχὸς δρόμος (cf. for the change of accent κάκη and κακή, Φαῖδρος and φαιδρός and the like); (2) δολιχὸς τοῦ λόγου would be a rare construction, though not without parallels, e.g. πολλὴν τῆς χώρας in Xen. Cyrop. III. 2. 2 and τής μαρίλης συχνήν in Ar. Ach. 350: ἀμήχανον τῆς εὐδαιμονίας of Apol. 41C is different; (3) after the expressive simile which we have had, ‘a long speech’ sounds very weak. On the other hand δόλιχος τοῦ λόγου, the suggestion of Stephanus, is strongly supported by 335E where Socrates compares Protagoras, because he plays the ῥήτωρ and not the dialectician, to a δολιχοδρόμος: νῦν δ᾽ ἐστὶν ὥσρεπ ἂν εἰ δέοιό μου Κπίσωνι τῷ Ἱμεπαίῳ δπομεῖ ἀκμάζοντι ἕρεσθαι τῶν δολιχοδπόμων τῳ τῶν ἡμεποδπόμων διαθεῖν τε καὶ ἕπεσθαι, and the editors quote a number of parallels to the metaphor, such as Plut. Phoc. 23. 3 καλῶς ἔφη πρὸς τὸ στάδιον, τὸν δὲ δόλιχον τοῦ πολέμου φοβοῦμαι; Epicrates in Kock's Com. Att. Frag. II, 283 ἐπεὶ δὲ δόλιχον τοῖς ἔτεσιν ἤδη τρέχει, Ar. Clouds, 430 τῶν Ἑλλήνων εἶναί με λέγειν ἑκατὸν σταδίοισιν ἄριστον and Frogs, 91 πλεῖν σταδίῳ λαλίστερα, Eupolis (Kock, I, 281) (of Pericles) ὁπότε παρέλθοι δ᾽ ὥσπερ ἁγαθοὶ δρομῆς ἐκ δέκα ποδῶν ᾕρει λέγων τοὺς ῥήτορας. Dropping the sporting metaphor we may say ‘spin out a league of verbiage against you’. The δόλιχος was 24 στάδια, the στάδιον being covered 12 times both ways: cf. Pind. Ol. III. 33.

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