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ἀπορία: the art. is some times omitted when a rel. follows the noun, since the needed definiteness is given by the rel. clause. Cf. Charm. 169 a ἆρ᾽ ἐν τούτοις ἐστὶν ἐπιστήμη, ἣν δὴ ἡμεῖς σωφροσύνην φαμὲν εἶναι, Rep. iii. 413 e φύλαξ αὑτοῦ ὢν ἀγαθὸς καὶ μουσικῆς ἧς ἐμάνθανεν, Symp. 197 e ᾠδῆς μετέχοντα, ἣν ἄδει θέλγων joining in the song which he sings, charming, etc.— Here begins the third division of the speech.

ἔχεται: see on 319 e.

ἀγαθοί: sc. εἰσί.

οὐδενὸς βελτίους: lit. more excellent than no one, to excel no one. Cf. 335 a, Aesch. Prom. 1016 αὐθαδία γὰρ οὐδενὸς μεῖζον σθένει for self-will is utterly powerless, Dem. II. 17 οὐδένων εἰσὶ βελτίους, XIX. 208 ἐμοῦ οὐδενὸς μεῖζον φθεγγομένου ἡττῶνται when I speak more weakly than any other, they are discomfited. More freq. are the cases in which the comparative word has a neg. force, as in the use of ἐλάσσων, ἥσσων, ἐνδεέστερος, with a preceding οὐδενός. Cf. 316 e οὐδενὸς ἥττων, he is inferior to no one, Eur. Bacch. 777 Διόνυσος ἥσσων οὐδενὸς θεῶν ἔφυ.

οὐκέτι μῦθον: the second part of the discourse had already been for the most part disconnected from the myth; but Protagoras now calls attention to this, in order to strengthen the impression that he is giving a fundamental demonstration from the nature of the subject itself.

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  • Commentary references from this page (3):
    • Plato, Protagoras, 316e
    • Plato, Protagoras, 319e
    • Plato, Protagoras, 335a
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