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συγχωρῶ κτλ. ‘I agree to view the matter in this way.’ οὕτως ὀνομάζειν would be more pointed, but is unnecessary. We are hardly justified in making νομίζειν=‘to hold this language’ (with J. and C.): for φωνῇ νομίζειν, φωνὴν νομίζειν and the like have a somewhat different meaning. See StephanusHase Thes. s. v. νομίζειν. ὅτι -- ὡς . ὡς can hardly be exclamatory, as J. and C. suppose. For the anacoluthon cf. Hdt. III 71 ad fin. ἴστε ὑμῖν ὅτι, ἢν ὑπερπέσῃ ἡ νῦν ἡμέρη, ὡς οὐκ ἄλλος φθὰς ἐμεῦ κατήγορος ἔσται and other examples cited in Kühner Gr. Gr. II p. 886. τῇ—στάσει is not ‘that which we have acknowledged to be sedition’ (Jowett), but ‘that which, as things now are, is allowed to be sedition,’ viz. when one city is divided against itself (διαστῇ πόλις). Plato, it will be observed, does not deny that the abuses which he condemns occasionally happened in Greek civil strife: they certainly often did. He only asserts (and the admission is interesting and important) that the public conscience of Greece condemned them. The conduct of Athens in emergencies of this kind was sometimes honourable and patriotic: see for example Grote VII p. 318, VIII pp. 69, 70. τρόφον τε καὶ μητέρα. Cf. III 414 E. Not patriotism only, but filial love, such as Virgil felt for Italy (Georg. II 136—176), inspires these words. μέτριον εἶναι: sc. δοκεῖ. Plato is still describing Greek public opinion.
The Republic of Plato. James Adam. 1902. Cambridge. Cambridge University Press.
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