f. ἑνὶ δὲ λόγῳ
: sc. εἰπεῖν
, like ὡς συνελόντι εἰπεῖν
. See on 462 b
: in regard to body.
Constr. with οἷος εἶναι
, which depends upon παρεσκεύαστο
(he had formed himself
). So also the middle with the inf. in 507 d
, 511 b
: though referring generally to the preceding clause, is used according to the constructio ad sensum, inasmuch as the traces are meant; so that ἢ πάντα κτἑ.
very readily follows it.
f. ἐπί τινα χρόνον
: more indefi nite than Phaedo
80 c, where Socrates says of the same thing ἐπιεικῶς συχνὸν ἐπιμένει χρόνον
ταὐτὸν δὴ κτἑ.
: the analogy of the soul with the body is discussed first in a general way, and then as far as possible worked out in details.
τὰ τῆς φύσεως
: see on 450 c
, 453 e
: in stating (above, b) the condition of the body, when separated from the soul, Socrates (Plato) uses the expression θεραπεύματα καὶ παθήματα
. Here, referring to the soul, he uses παθήματα
alone. At the basis of this variation seems to lie some such theory as the following: The human body is susceptible of improvement, by care and training; this care must be exerted by the man himself; hence θεραπεύματα
are the results of this care. On the other hand, a lack of care will subject the body to the evil effect of outside evil influences, and thereby to deterioration; παθήματα
are the results of this outside influence. The soul is not susceptible of improvement, being perfect at the outset; but lack of care will, just as in the case of the body, subject the soul to the influence of outside forces. There is therefore no place for θεραπεύματα
when speaking of the soul.
: see on 503 e
, 519 d
.— ἐπειδὰν οὖν
: Socrates resumes his story where he had broken off at the conclusion of ch. LXXIX.
οἱ μὲν ἐκ τῆς Ἀσίας
: an example of distributive apposition. See on 450 c
, 503 d
. The correlative second member is simply indicated in 526 c
by the words ταὐτὰ δὲ ταῦτα κτἑ.