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περισυλᾶσθαι: implies that the one robbed is vanquished or defenceless, and contains the side-idea of insult added. This inf. as well as ζῆν is used freely after ἔθηκε to define in what respects the man who follows philosophy becomes χείρων.

ἄτιμον: ‘atimia’ in various degrees of completeness was a punishment attached to transgressions against the state. Complete ‘atimia’ involved deprivation of all civil rights. See Busolt, Gr. Alter. § 158, and cf. Andoc. i. 73-76. According to Callicles, Socrates will bring himself virtually into this condition by his continual philosophizing.

εἰ . . . ἀγροικότερον: see on 462 e. Cf. Lys. in Andoc. 24προσεψηφίσασθε ὑμεῖς αὐτὸν ῾σξ. τὸν ἄτιμον εἴργεσθαι τῆς ἀγορᾶς καὶ τῶν ἱερῶν ὥστε μὴ ἀδικούμενον ὑπὸ τῶν ἐχθρῶν δύνασθαι δίκην λαβεῖν.

ἐπὶ κόρρης τύπτοντα: a blow on the head was considered especially dishonorable.—κόρρη (old Attic κόρση), κόρη, δέρη, and ἀθάρη are the sole exceptions to the rule which requires α after ρ in Attic. Callicles closes with a further citation from the Antiope, which Nauck, Fr. 188, gives thus:— ἀλλ᾽ ἐμοὶ πιθοῦ παῦσαι μελῳδῶν, πολεμίων δ᾽ εὐμουσίαν ἄσκει: τοιαῦτ̓ ἄειδε καὶ δόξεις φρονεῖν, σκάπτων, ἀρῶν γῆν, ποιμνίοις ἐπιστατῶν, ἄλλοις τὰ κομψὰ ταῦτ̓ ἀφεὶς σοφίσματα, ἐξ ὧν κενοῖσιν ἐγκατοικήσεις δόμοις.

ἐλέγχων: is probably, like the corresponding word in the quotation, to be considered as a verb, since the contrast lies not in a single word, but in the whole following clause. Similarly Thrasymachus says, Rep. i. 336 c, μηδὲ φιλοτιμοῦ ἐλέγχων. The verb, used absolutely, designates the kind of philosophical activity which Socrates has just practised against Polus. Cf. 472 b.

εὐμουσίαν: was appropriate in Zethus' speech, as he wished to show his brother wherein the εὐμουσία, which he sought in κιθαρῳδία, was really to be found; less so in Callicles', who probably is thinking rather of εὐβουλία. The contrast to φρονεῖν would be ληρεῖν or φλυαρεῖν. Hence Callicles substitutes ληρήματα and φλυαρίας (trifling and prattling) for σοφίσματα.

κομψά: witty, subtle, often used with an unfavorable connotation, both of persons and things; but it is applied especially to the quibbles of the Sophists and Eristics. Cf. κομψεύεσθαι in Lach. 197 d.

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hide References (3 total)
  • Commentary references from this page (3):
    • Lysias, Against Andocides, 24
    • Plato, Gorgias, 462e
    • Plato, Gorgias, 472b
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