ὧν νόμοι πρόκεινται ὑψίπ. “for which （enjoining which） laws have been set forth, moving on high,” —having their sphere and range in the world of eternal truths: ὑψίποδες being equiv. to ὑψηλοὶ καὶ ὑψοῦ πατοῦντες: see on οἰόζωνον 846, and contrast χθονοστιβῆ 301. The metaphor in νόμοι was less trite for a Greek of the age of Sophocles than for us: cp. Plat. Laws 793a “τὰ καλούμενα ὑπὸ τῶν πολλῶν ἄγραφα νόμιμα—οὔτε νόμους δεῖ προσαγορεύειν αὐτὰ οὔτε ἄρρητα ἐᾶν.”πρόκεινται （ Thuc. 3.45 “ἐν οὖν ταῖς πόλεσι πολλῶν θανάτου ζημία πρόκειται”） strengthens the metaphor: Xen. Mem. 4.4.21 “δίκην γέ τοι διδόασιν οἱ παραβαίνοντες τοὺς ὑπὸ τῶν θεῶν κειμένους νόμους, ἣν οὐδενὶ τρόπῳ δυνατὸν ἀνθρώπῳ διαφυγεῖν, ὥσπερ τοὺς ὑπ᾽ ἀνθρώπων κειμένους νόμους ἔνιοι διαφεύγουσι τὸ δίκην διδόναι”: where Socrates speaks of the ἄγραφοι νόμοι which are ἐν πάσῃ χώρᾳ κατὰ ταὐτὰ νομιζόμενοι, —as to revere the gods and honour parents. Aristot. Rh. 1.13.2: ‘I consider law （νόμον） as particular （ἴδιον） or universal （κοινόν）, the particular law being that which each community defines in respect to itself, —a law partly written, partly unwritten [as consisting in local custom]; the universal law being that of nature （τὸν κατὰ φύσιν）. For there is a certain natural and universal right and wrong which all men divine （（μαντεύονται）, even if they have no intercourse or covenant with each other; as the Antigone of Sophocles is found saying that, notwithstanding the interdict, it is right to bury Polyneices’ （Soph. Ant. 454, where she appeals to the ἄγραπτα κἀσφαλῆ θεῶν νόμιμα）. Cp. Cope's Introd. to Aristot. Rh. p. 239.
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