οὐδὲ τοὺς μύθους
: to say nothing of a λόγος
which is directed to a definite object. The proverb, which Socrates quotes, seems to rest upon a religious feeling, in accordance with which myths had to be completely narrated in order not to draw upon the narrator the anger of the deity. Cf. Phileb.
66 d τὸ μετὰ ταῦθ᾽ ἡμῖν οὐδὲν λοιπὸν πλὴν ὥσπερ κεφαλὴν ἀποδοῦναι τοῖς εἰρημένοις
301 e τὸν κολοφῶνα ἐπιτιθέναι.— θέμις
: “right acc. to sacred law.”
: the change from the pl. (τοὺς μύθους
) to the sing. is explained by the freedom of conversation. Cf. Prot.
319 d τούτοις οὐδεὶς τοῦτο ἐπιπλήττει ὥσπερ τοῖς πρότερον, ὅτι οὐδαμόθεν μαθὼν . . . συμβουλεύειν ἐπιχειρεῖ
ὡς βίαιος εἶ
: cf. 491 e ὡς ἡδὺς εἶ.— βίαιος
: usually in contrast with πείθειν
, e.g. Polit.
304 d εἴτε διὰ πειθοῦς εἴτε διά τινος βίας
is applied here by Callicles to Socrates' persistent argument; cf. Apol.
35 d εἰ πείθοιμι ὑμᾶς καὶ τῷ δεῖσθαι βιαζοίμην
τίς οὖν κτἑ.
: since the question assumes the necessity that some one take the role of respondent, a causal clause follows.
f. μὴ . . . καταλείπωπεν
: for let us no longer leave
αὐτὸς δὲ κτἑ.
: the question has a tone of reproof. αὐτός
is opposed to ἄλλῳ διαλεγόμενος
. The requirements of the question can be fulfilled in two ways,—either in continuous discourse, as 464 b-466 a
, or in the form of a dialogue, which Socrates employs later (ch. LXII.).