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ἔφη. There is not sufficient reason for changing the best supported reading ἔφη, ἐγω to ἔφην ἐγώ. Polemarchus is throughout the introduction represented as a vivacious person: e.g. in ὁρᾷς οὖν ἡμᾶς—ὅσοι ἐσμέν (327 C), and in the lively emphasis with which he breaks in just above: πάνυ μὲν οὖν—εἴπερ γέ τι χρὴ Σιμωνίδῃ πείθεσθαι. True to his name, he is first to mingle in the fray. It is this φιλολογία on the part of his son which draws a smile from Cephalus: over-much προθυμία always struck the Greeks as laughable: cf. e.g. Eur. Ion 1172 ff. The words in which Socrates addresses Polemarchus σὺ ὁ τοῦ λόγου κληρονόμος are also somewhat more appropriate if the title was self-chosen. Cephalus leaves the argument to be carried on by the assembled company (for ὑμῖν does not mean Polemarchus and Socrates alone): whereupon Polemarchus, seizing hold on the word παραδίδωμι in its sense of ‘transmit,’ ‘bequeath,’ playfully claims the right to inherit his λόγος as Cephalus' eldest son and heir. It may be added that ἔφη ἐγώ was much more likely to be changed to ἔφην ἐγώ than vice versa. With the Greek compare Phaed. 89 C ἀλλὰ καὶ ἐμέ, ἔφη, τὸν Ἰόλεων παρακάλει. ἅμα ᾔει πρὸς τὰ ἱερά. Soph. Fr. 206 γήρᾳ πρεπόντως σῷζε την εὐφημίαν. The editors quote Cicero Epp. ad Att. IV 16. 3 “credo Platonem vix putasse satis consonum fore, si hominem id aetatis in tam longo sermone diutius retinuisset.” Cf. the words of Theodorus in Theaet. 162 B οἶμαι ὑμᾶς πείσειν ἐμὲ μὲν <*>ᾶν θεᾶσθαι καὶ μὴ ἕλκειν πρὸς τὸ γυμνάσιον, σκληρὸν ἤδη ὄντα, τῷ δὲ δὴ νεωτέρῳ τε<*>καὶ ὑγροτέρῳ ὄντι προσπαλαίειν. It is worthy of note that the entrance and exit of Cephalus are alike associated with the services of religion: see 328 C and Introd. § 2.
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