James Adam, The Republic of Plato

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ἄλλην: viz. Phrygian. Aristotle blames Plato for retaining the Phrygian mode, while rejecting the αὐλός, with which it was usually associated: ἄμφω γὰρ ὀργιαστικὰ καὶ παθητικά (Pol. Θ 7. 1342^{b} 3). Plato, however, rejects the flute, not because it is orgiastic, but because it is πολυαρμόνιον (399 D). In Plato's opinion the Phrygian mode expressed sobriety and resignation: Aristotle thought it ecstatic and purgative (l.c. 1341^{a} 23). The difference of view is interesting and important as shewing that the ethical effect of different modes was a disputed point even among the ancients.

ἢ εὐχῇ -- ἄνθρωπον is subordinate to πείθοντός τε καὶ δεομένου.

ὑπέχοντα . ἐπέχοντα—see cr. n.— cannot, I think, be right. ἐπέχειν τὴν διάνοιαν (Laws 926 B) certainly does not justify ἐπέχειν ἑαυτόν, and even if it did, ‘submitting to’ and not merely ‘attending to’ is the sense required. With ὑπέχοντα cf. Gorg. 497 B ὑπόσχες Σωκράτει ἐξελέγξαι ὅπως ἄν βούληται, where the reflexive pronoun is omitted, as often with παρέχειν. Here it is better to take ἑαυτόν with ὑπέχοντα than with μεταπείθοντι. By changing the construction and writing accusatives instead of genitives, Plato makes the man himself rather than his φθόγγοι appear the object of imitation (cf. 397 D note). This is natural enough, because the situations described in ἢ τοὐναντίον—ἀγαπῶντα give less scope for φθόγγοι. Stephanus wished to read the genitive throughout (ὑπέχοντος, πράξαντος etc.: so also v and two Florentine MSS), but there is also inscriptional evidence for a genitive or dative participle followed by an accusative in the course of a long sentence: see Meisterhans^{3} p. 205.

κατὰ νοῦν: ‘to his liking’: cf. εὐτυχούντων below.