Gonzalez Lodge, Commentary on Plato: Gorgias

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, Euthyd. 301 e τὸν κολοφῶνα ἐπιτιθέναι.—

θέμις: “right acc. to sacred law.”

περιίῃ: 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.

4 f.

μὴ . . . καταλείπωπεν: for let us no longer leave, etc.

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.).