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ἀναγκαιότατον. They will admit no compulsion save that of Right; Non civium ardor prava iubentium Non vultus instantis tyranni Mente quatit solida. Contrast VI 492 B—493 D. ὅσοι μὲν ἂν κτλ. Newman (Aristotle's Politics I p. 413 note) thinks this proposal is “a softened version of the sentence which Heraclitus passed on the Ephesians for expelling Hermodorus” (Bywater's Heracl. Fr. 114), but the parallel is not very close. Plato's καθαρμός is sufficiently explained by the precepts which he himself lays down in VI 501 A: see also Pol. 293 D and especially Laws 735 B—736 C, where he gives an interesting survey of the various καθαρμοί applicable to commonwealths, and 752 B ff. Whether the καθαρμός of the Republic is itself either possible or adequate is another matter: Grote pronounces it an εὐχή (Plato III p. 218 note). An age which had witnessed the διοικισμός of Mantinea (Xen. Hell. V 2. 7) might well have regarded it as feasible. ‘Possible, but difficult’ is perhaps the safest verdict. The purgation, even if successfully applied, might not be sufficient to start the city well, but it would be a useful auxiliary to that “express initiative force, exceptional and belonging to some peculiar crisis,” which (according to Grote l. c.) would float the enterprise. Bosanquet raises the question how far the καθαρμός is seriously meant. To me it appears to be neither more nor less serious than Plato's treatment of the general question as to the possibility of his ideal city: see on VI 502 C and Hirmer Entstehung u. Komp. d. pl. Pol. p. 638. ἐκπέμψωσιν -- θρέψωνται. Stephanus (with some inferior MS authority) reads the future, which Liebhold also would restore; but ὅταν is carried on. Cf. II 359 B note
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