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ὅμοιον τῷ ὁμοίῳ: cf. Gorg. 510 b φίλος μοι δοκεῖ ἕκαστος ἑκάστῳ εἶναι ὡς οἷόν τε μάλιστα, ὅνπερ οἱ παλαιοί τε καὶ σοφοὶ λέγουσιν, ὅμοιος τῷ ὁμοίῳ, Symp. 195 b γὰρ παλαιὸς λόγος εὖ ἔχει, ὡς ὅμοιον ὁμοίῳ ἀεὶ πελάζει, Lys. 214 b οὐκοῦν καὶ τοῖς τῶν σοφωτάτων συγγράμμασιν ἐντετύχηκας ταῦτα αὐτὰ λέγουσιν, ὅτι τὸ ὅμοιον τῷ ὁμοίῳ ἀνάγκη ἀεὶ φίλον εἶναι; εἰσὶ δέ που οὕτοι οἱ περὶ φύσεώς (nature) τε καὶ τοῦ ὅλου (the universe) διαλεγόμενοι καὶ γράφοντες, a description referring directly to Empedocles, but applying equally well to Hippias.

νόμος: the sophists often appealed, in support of their view of right, to a passage of Pindar (Frag. inc. 151 Boeckh, 169 Bgk.) νόμος πάντων βασιλεὺς θνατῶν τε καὶ ἀθανάτων ἄγει δικαιῶν τὸ βιαιότατον ὑπερτάτᾳ χειρί (does, and makes just, that which is most violent, with supreme hand), understanding by this the law of nature. Cf. Gorg. 484 b, 488 b. —

πολλὰ κτἑ.: often forces unnatural connections, i.e. of ordinary and superior natures in the state.

πρυτανεῖον: was originally probably in most Greek cities the public building devoted to the Prytanis, the highest official, where was also the sanctuary of the Ἑστία, the sacred state-hearth, so that it formed the heart and centre of the city. Athens therefore is called here and by Theopompus (Athem. vi. 254 b) τὸ πρυτανεῖον τῆς Ἕλλάδος, in the same sense in which a Pythian oracle (Ael. V.H. iv. 6) called her τὴν κοινὴν ἑστίαν τῆς Ἑλλάδος, Pindar (Frag. 54) Ἑλλάδος ἔρεισμα, Thucydides (Anth. vii. 45) Ἑλλάδος Ἑλλάς, others τὸ τῆς Ἑλλάδος μουσεῖον. — The solemn, pompous, and at the same time flattering style of Hippias's words is doubtless true to the life.

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