f. νόμιμόν τε καὶ νόμος
: sc. ὄνομα εἶναι
. Both expressions are found elsewhere associated in order to express the idea as fully and completely as possible, e.g. Crito
53 c. Here there is the more reason to add νόμος
because Callicles had previously used this word in the passage where he first gave expression to his scorn of right and law (ch. XXXVIII. ff.). The corresponding disposition is also elsewhere called κόσμιος
. Cf. the passage in Crito τάς τε εὐνομουμένας πόλεις καὶ τῶν ἀνδρῶν τοὺς κοσμιωτάτους
. Apropos is Phaedo
114 e κοσμήσας τὴν ψυχὴν οὐκ ἀλλοτρίῳ ἀλλὰ τῷ ἑαυτῆς κόσμῳ σωφροσύνῃ τε καὶ δικαιοσύνῃ καὶ ἀνδρείᾳ καὶ ἐλευθερίᾳ καὶ ἀληθείᾳ
: with free reference to what precedes and without assimilation to the predicate, denotes the qualities expressed by νόμιμοι
: see on a above.
πρὸς ταῦτα βλέπων
: in the choice of words Socrates goes back to what was said in 503 e
: cf. above, 503 e
. Although it is by the λόγοι
especially that the soul will be shaped, yet other influences may be brought to bear, just as the orator or statesman (a good specimen of such an orator was Demosthenes) has power to cause gifts to be made to the people—as, for example, the θεωρικόν
, the δικαστικόν
, the στρατιωτικόν
, and the βουλευτικόν
, and the division of booty, public spectacles, etc.
—and also to be taken away from them, for example, by taxes (εἰσφοραί
) or the abolition of the gifts mentioned.—The connexion forbids us to think of any rougher kind of deprivation, which seemed to Polus (466 c
) so enviable a privilege of power.