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νὴ τὸν κύνα. See III 399 E note ἔν γε τῇ ἑαυτοῦ πόλει: i.e. in the πολιτεία προσήκουσα of VI 497 A. οὐ μέντοι -- πατρίδι. We may compare the story about Anaxagoras in D. L. II 7: τέλος ἀπέστη καὶ περὶ τὴν τῶν φυσικῶν θεωρίαν ἦν, οὐ φροντίζων τῶν πολιτικῶν. ὅτε καὶ πρὸς τὸν εἰπόντα, Οὐδέν σοι μέλει τῆς πατρίδος; Εὐφήμει, ἔφη: ἐμοὶ γὰρ καὶ σφόδρα μέλει τῆς πατρίδος, δείξας τὸν οὐρανόν. See also Antisthenes ap. D. L. VI 11. The question whether the wise man will take part in politics is raised by Aristotle in a somewhat different form (Pol. Γ 3. 1276^{b} 16 ff. al.), and afterwards became one of the stock questions of post-Aristotelian philosophy: see RP^{7} § 384 C note c. θεία -- τύχη: such as is contemplated in VI 499 B, where see note. νῦν. The reading νῦν δή has very little authority, and it is certain that νῦν sometimes refers to the immediate past: see on VIII 563 C. τῇ ἐν λόγοις κειμένῃ: ‘the city which is founded in words.’ It is truer and more perfect, aye and more lasting too, just because it κεῖται ἐν λόγοις: for φύσιν ἔχει πρᾶξιν λέξεως ἧττον ἀληθείας ἐφάπτεσθαι (V 473 A) and ῥῆμα ἑργμάτων χρονιώτερον βιοτεύει (Pind. Nem. 4. 6).
The Republic of Plato. James Adam. 1902. Cambridge. Cambridge University Press.
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