multitude should take a fancy to be led by them.

[1] The same epithets occur in Aristoph. "Plut." 89:

{ego gar on meirakion epeiles' oti
os tous dikaious kai sophous kai kosmious
monous badioimen.}

Stob. gives for {kasmious} {alkimous}.

[2] Or, "for fear of machinations." But the word is suggestive of
mechanical inventions also, like those of Archimedes in connection
with a later Hiero (see Plut. "Marcel." xv. foll.); or of
Lionardo, or of Michael Angelo (Symonds, "Renaissance in Italy,"
"The Fine Arts," pp. 315, 393).

And when he has secretly and silently made away with all such people
through terror, whom has he to fall back upon to be of use to him,
save only the unjust, the incontinent, and the slavish-natured?[3] Of
these, the unjust can be trusted as sharing the tyrant's terror lest
the cities should some day win their freedom and lay strong hands upon
them; the incontinent, as satisfied with momentary license; and the
slavish-natured, for the simple reason that they have not themselves
the slightest aspiration after freedom.[4]

[3] Or, "the dishonest, the lascivious, and the servile."

[4] "They have no aspiration even to be free," "they are content to
wallow in the slough of despond." The {adikoi} (unjust) correspond
to the {dikaioi} (just), {akrateis} (incontinent) to the {sophoi}