3. προσώπου: προσώπου is treated as an abstract conception
—‘parts of face’: cf. ψυχή in 313Cκάπηλος τῶν ἀγωγίμων ἀφ᾽
ὧν ψυχὴ τρέφεται, Rep. IV. 435C εἰς φαῦλόν γε αὖ—σκῶμμα
ἐμρερτώκαμεν ρεπὶ ψυχῆς, εἴτε ἔχει τὰ τπία εἴδη ταῦτα ἐν αὑτῆ̣ εἴτε
μή. In Aristotelian language, the face is ἀνομοιομερές.
6. ἀλλήλων καὶ τοῦ ὅλου: so the MSS. and Heindorf (who
suggests ἀλλήλων τε καὶ τοῦ ὅλου): recent editors mostly omit
either ἀλλήλων or τὰ ἕτερα τῶν ἑτέρων. τὰ ἕτερα τῶν ἑτέρων should
be taken quite generally, τῶν ἑτέρων (and thus, by implication,
τὰ ἕτερα) having its meaning defined by the clause ἀλλήλων καὶ
τοῦ ὅλου. τὰ ἕτερα τῶν ἑτέρων could be dropped without injury
to the sense, but hardly ἀλλήλων: without ἀλλήλων Plato would
have written οὐδὲν διαφέρει τὸ ἕτερον τοῦ ἑτέρου καὶ τοῦ ὅλου: cf.
330Aἆρ᾽ οὖν οὕτω καὶ τὰ τῆς ἀρετῆς μόρια οὐκ ἔστιν τὸ ἕτερον
οἷον τὸ ἕτερον (not τὰ ἕτερα οἷα τὰ ἕτερα); and so 330E 331A
331D 349B 359A
Plato. Protagoras. J. Adam & A. M. Adam. Cambridge. Cambridge University Press. 1893.
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