οἶμαι δὲ . . . Κεῖον: sc. αὐτόθι εἶναι. Cf. 316 d ᾔσθημαι, sc. προκαλύπτεσθαι, Symp. 176 a χαλεπῶς ἔχω ὑπὸ τοῦ χθὲς πότου, οἶμαι δὲ καὶ ὑμῶν τοὺς πολλούς, Apol. 25 e ταῦτα ἐγώ σοι οὐ πείθομαι, οἶμαι δὲ οὐδὲ ἄλλον ἀνθρώπων οὐδένα. The words are parenthetical.
δόξαν ταῦτα: after the analogy of δοκεῖ ταῦτα. Cf. Xen. An. iv. I. 13 δόξαν δὲ ταῦτα ἐκήρυξαν οὕτω ποιεῖν. Plural in Andoc. I. 81 δόξαντα δὲ ὑμῖν ταῦτα εἵλεσθε ἄνδρας εἴκοσι, Xen. Hell. iii. 2. 19 δόξαντα δὲ ταῦτα καὶ περανθέντα τὰ στρατεύματα ἀπῆλθε. See G. 278, 2; H. 974 a.
ἐπειδὴ δὲ κτἑ.: in order to represent the porter as behaving in a manner so characteristic, Plato makes the conversation come to an end before the house; as Socrates when alone, in Symp. 175 a concludes his meditations ἐν τοῖς προθύροις. Doubtless this was a familiar habit of Socrates.
προθύρῳ: for this porch, see Becker Char. ii. 132; Hermann Griech. Privatalt. § 19.
δοκεῖ μοι: so οἶμαι, οἶδα is sometimes inserted parenthetically without ὡς, ὅτι. Cf. Menex. 236 b ὅτε μοι δοκεῖ συνετίθει τὸν ἐπιτάφιον λόγον when, as I believe, she composed the funeral oration, Thuc. i. 3. 1 δοκεῖ δέ μοι, οὐδὲ τοὔνομα τοῦτο ξύμπασά πω εἶχεν, Soph. O. C. 1615 σκληρὰν μέν, οἶδα, also 309 b, 323 d, 327 b.
ὁ θυρωρός: in the house of the wealthy there was always at that time a porter, whose duty it was in his θυρωρεῖον to watch all that passed in and out, to open the door which was usually closed, and to announce visitors (εἰσαγγέλλειν or προσαγγέλλειν). Not infrequently these porters were surly (cf. Philodem. περὶ κακιῶν § 9, προσαγγέλλειν οὐ θέλοντες ἢ σκορακίζοντες ἤ τι τοιοῦτον ἐπιλέγοντες), but here the reluctance of the faithful old eunuch points to the senseless doings in the house of his young master. Socrates, to be sure, he might have known; but this is another touch of Plato's, to show that Socrates was a beginner as yet.
