κἀγὼ εἶπον...ἔφην. We might avoid this tautology (for which cp. 177 A) by reading κἀγώ, Εἶπον πῶς κτλ., construing εἶπον as 1st aor. imper., as in Meno 71 D. Cp. Rep. 338 D ἀλλὰ σαφέστερον εἰπὲ τί λέγεις. Ῥᾳδίως. Sc. τοῦτο λέγω. For the use of ῥᾳδίως with λέγω and the like, often with a bad meaning, of ill-timed lightness, cp. Meno 94 E (with Thompson's note), Rep. 377 B, 378 A. Here, however, the meaning is probably ῥᾴδιόν ἐστιν ὃ λέγω (so Rettig), or as Stallb. “sic ut res facilem habet explicationem”: cp. Rep. 475 E ἀλλὰ πῶς αὐτὸ λέγεις; Οὐδαμῶς, ἦν δ̓ ἐγώ, ῥᾳδίως πρός γε ἄλλον: σὲ δὲ οἶμαι κτλ. It would also be possible to suppose that Diotima is, playfully, adapting her reply to the form rather than the sense of Socr.'s question: “In what way do you speak thus?” “I speak it lightly” (without compunction): i.e. the λέγω to be supplied with ῥᾳδίως may mean “I say, utter the word,” whereas the λέγεις of Socr. meant “do you mean.” εὐδαίμονας εἶναι κτλ. Badham's excision of both καὶ καλούς and καλόν τε καὶ is plausible: if the words are sound, we must assume the stress in each clause to be laid on the terms here in question, εὐδαίμονας...εὐδαίμονα. Εὐδαίμονας δὲ δὴ κτλ. Cp. the phrases used by Agathon in 195 A.
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