[35]. Diels, op. cit., I, 83, fr. 29; οἱ δὲ πολλὸι κεκόρηται ὁκώσπερ κτήνεα.
[36]. Ibid., p. 82, fr. 22; cf. Clem. Alex. Strom. iv. 2. p. 565, and his comment.
[37]. Diels, op. cit., I, 95, fr. 90: πυρὸς ἀνταμείβεται πάντα καὶ πῦρ ἀπάντων, ὥσπερ χρυσοῦ χρήματα καὶ χρημάτων χρυσὸς.
[38]. Pol. ii; cf. infra for details.
[39]. Cf. Glaucon’s tentative argument presenting the Sophist theory, Rep. 358E ff., very similar to that of Hobbes. Cf. Barker’s (op. cit., pp. 27 ff.) excellent presentation of the rise of this theory and its causes.
[40]. Cf. A. Dobbs, Philosophy and Popular Morals in Ancient Greece (1907), p. 48. For examples, cf. Hippias, cited below, n. 6, or Lycophron, opposed by Aristotle, cited below in Aristotle’s criticism of socialism (Pol. 1280b10-12).
[41]. Rep. i, and the story of Gyges, Rep. ii.
[42]. Gorg. 482E ff., though Callicles was hardly a Sophist.
[43]. E.g., Hippias in Protag. 337C, where he says that men are related (συγγενεῖς, οἰκείους) by nature, not by law, and that the law is a tyrant of men that does much violence contrary to nature (παρὰ τὴν φύσιν).
[44]. Cf. Alcidamas frag., cited infra on Aristotle’s theory of slavery, and Ar. Pol. i. 3. 1253b20-23; Lycophron (pseudo-Plut. Pro. Nob. 18. 2) denies the reality of the distinction between noble and ill-born. Cf. also on Euripides, infra. On the development of the opposition to slavery in Greece, cf. Newman, Pol. of Arist., I, 139 ff.