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οὐκοῦν κτλ. A proviso which is made use of in 350 C (ἀλλὰ μὴν —ἑκάτερον εἷναι). ὁ δὲ μὴ ἐοικέναι . ὁ δέ is simply ‘the other’ (as is marked in A by a pause after δέ), i.e. ὁ μὴ τοιοῦτος: cf. 339 E (τοῖς δέ for τοῖς δὲ ἀρχομένοις), 343 D ὁ μὲν δίκαιος ἀπὸ τῶν ἴσων πλέον εἰσφέρει, ὁ δ᾽ ἔλαττον and IX 587 B. J. and C., with most of the editors, adopt the reading of Stephanus (ὁ δὲ μὴ μὴ ἐοικέναι), which has the support of some inferior MSS; but the idiom is sufficiently well authenticated, and the collocation of the two negatives would be unpleasing. I am glad to see that Tucker takes the same view. οἷσπερ ἔοικεν. Madvig's οἵοισπερ ἔοικεν is refuted by 350 C ὡμολογοῦμεν ᾧ γε (i.e. οἷος ᾧ γε） ὅμοιος ἑκάτερος εἴη, τοιοῦτον καὶ ἑκάτερον εἶναι. Cf. also Arist. Pol. H 13. 1332^{a} 22. The construction was supported by Schneider from Phaed. 92 B, but ὅ and not ᾧ is now read there on the authority of the best MS. ἀλλὰ τί μέλλει (sc. εἶναι); A rare formula, occurring also in Hipp. Min. 377 D: cf. τί δ᾽ οὐ μέλλει; VIII 566 D, X 605 C. With the force of τί (‘what else’) cf. ἀλλὰ τί οἴει supra 332 C. μουσικὸν δέ τινα κτλ. Here begin the usual Socratic illustrations from the arts, with the concomitant identification of virtue and knowledge (ὁ δὲ σοφὸς ἀγαθός; Φημί 350 B).
The Republic of Plato. James Adam. 1902. Cambridge. Cambridge University Press.
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