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γενναία . γενναῖα—see cr. n.—is much less elegant, in spite of the exclamatory anacoluthon ὡς μεγαλοπρεπῶς κτλ. See on V 465 E. Apelt strangely suggests ἔφη. Γενναῖα ταῦτά τε κτλ. (Fleck. Jb. for 1893, p. 556).

ἄλλα ἀδελφά. It is remarkable that Plato says nothing of ψηφίσματα, which were regarded as an essential feature of advanced democracy: see Arist. Pol. Δ 4. 1292^{a} 19 and Gilbert Beitr. zur innern Gesch. Ath. etc. pp. 79 ff.

ἡδεῖα κτλ. True political equality, according to Plato, is γεωμετρικὴ ἰσότης, which τῷ μὲνμείζονι πλείω, τῷ δ᾽ ἐλάττονι σμικρότερα νέμει (Laws 757 C and Gorg. 508 A): ἀριθμητικὴ ἰσότης, which is the democratic principle, is a spurious kind of equality, not κατὰ φύσιν: τοῖς γὰρ ἀνίσοις τὰ ἴσα ἄνισα γίγνοιτ᾽ ἄν, εἰ μὴ τυγχάνοι τοῦ μέτρου (Laws 757 A). Cf. Isocr. Nicocles 14 and Arist. Pol. Γ 9. 1280^{a} 11 ff., with other passages cited by Henkel Gr. Lehre vom Staat p. 154 note 63.

558C - 559D We cannot describe the origin of the democratical man, until we explain what we mean by ‘necessary’ and ‘unnecessary’ desires. Desires which cannot be eradicated, and desires which we gratify with advantage to ourselves, are called ‘necessary’: those of the opposite kind are ‘unnecessary.’ The oligarchical man is ruled by the former; the latter sway the drone.

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