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12. ἀγαθόν is here more than morally good: it includes bodily and external as well as internal well-being: whence χερσίν τε καὶ ποσί as well as νόῳ: see also note on 344B l. 4 below. The notion of external well-being belonged to the word from very early times: see Grote, III, 45, n. 3: ‘good’ and ‘bad’ are applied in Theognis and Solon ‘to wealth as contrasted with poverty— nobility with low birth—strength with weakness—conservative and oligarchical politics as opposed to innovation’. This sense survived in classical times in the political meaning of καλὸς κἀγαθός, e.g. Xen. Hell. II. 3. 12, Pl. Rep. VIII. 569A.

13. τετράγωνον. Simonides avails himself of a Pythagorean notion: among the Pythagoreans the number 4 was sacred, as being the first square number: see Ritter and Preller7, § 54. The expression τετράγωνος ἀνήρ became afterwards almost proverbial for a perfect man: Sauppe refers to Ar. Rhet. III. 11. 1411b. 27 ολ̔̂ον τὸν ἀγαθὸν ἄνδρα φάναι εἶναι τετράγωνον: ἄμφω γὰρ τέλεια.

16. καὶ πάνυ μοιμεμεληκός. From this and 347A where the same is implied of Hippias, it would seem that the poem was thought to be difficult.

19. ἔφην ἐγὼ καλῶς τε καὶ ὀρθῶς. This, Bergk's emendation, is generally accepted. B has ἔφην ἐγώ τε καὶ ὀρθῶς: Τ ἔφην ἔγωγε καὶ ὀρθῶς.

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