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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