4. πολλὰ ἂν περιεσκέψω: but ἔδει in l. 3 and παρεκάλεις in 6. The effect is to represent the process of reflection by oneself as prior to consultation with friends. Heindorf on Gorg. 514D quotes a parallel from the Theaetetus (144E): ἀτὰρ εἰ, νῷν ἐχόντοιν ἑκατέπου λύπαν, ἔφη αὐτὰς ἡπμόσθαι ὁμοίως, ρότεπον εὐθὺς ἂν ἐπιστεύομεν ἢ ἐπεσκεψάμεθα ἂν (i.e. should have inquired first) εἰ μουσικὸς ὢν λέγοι;
8. τὴν ψυχήν. Cf. (with Heindorf) Rep. IX. 583E ὃ μεταξὺ ἄπα νῦν δὴ ἀμφοτέπων ἔφαμεν εἶναι, τὴν ἡσυχίαν, τοῦτό ροτε ἀμφότερα ἔσται. ἐν ᾧ presently is like ἐν τούτῳ in 310D where see note: Heindorf cites Eur. Iph. T. 1057 καὶ τἄμ᾽ ἐν ὑμῖν ἐστιν ἢ καλῶς ἔχειν ἢ μηδὲν εἶναι. For καὶ ἐν ᾧ we should at first sight expect καὶ ἐν αὐτῷ: for the Greek idiom is relative+anaphoric pronoun, not relative+relative, when the two pronouns have the same antecedent and are connected by a conjunction: e.g. Gorg. 452D τί ἐστι τοῦτο ὃ φῂς σὺ μέγιστον ἀγαθὸν εἶναι—καὶ σὲ δημιουργὸν εἶναι αὐτοῦ: see the Editor's note on Apol. 40A. Here, however, the fact that the relative precedes its antecedent (ὃ δὲ περὶ πλείονος—περὶ δὲ τούτου) makes the rule inoperative; and there are other exceptions, e.g. Rep. II. 374B καὶ τῶν ἄλλων ἑνὶ ἑκάστῳ ὡσαύτως ἓν ἀρεδίδομεν, ρπὸς ὃ ρεφύκει ἕκαστος καὶ ἐφ᾽ ᾧ ἔμελλε τῶν ἄλλων σχολὴν ἄγων διὰ βίου αὐτὸ ἐπγαζόμενος—καλῶς ἀπεργάζεσθαι, and Theaet. 192B καὶ ὃ οἶδεν καὶ ὃ αἰσθάνεται (where, however, Bonitz rejects the second ὅ, perhaps rightly).
