LIBRARY OF CONGRESS. UNITED STATES OF AMERICA. SHELF- 9—404 , /. i a. THE PHILEBUS / OF PLATO, WITH REVISED TEXT AND ENGLISH NOTES. BY EDWARD POSTE, M. A., FELLOW OF ORIEL COLLEGE, OXFORD. OXFORD : AT THE UNIVERSITY PRESS. M.DCCC.LX. PREFACE. No edition of the works of Plato quite calcu- lated to meet the wants of the student has as yet appeared. This deficiency it is proposed to supply by the joint labours of some members of the University of Oxford. The present edition of the Philebus is therefore to be regarded as one of a series. The whole series is intended to follow a uni- form plan : as, however, each dialogue will be entrusted to a single editor, differences of in- dividual taste or opinion may possibly appear in the execution. An introduction, indicating the general scope and character of each dialogue, will be prefixed. Many difficulties in the interpretation of Plato vanish before an insight into the arrangement of parts, or plan of structure, of a dialogue. This arrangement, though always artistic, is often intricate. A running analysis will, therefore, be given in the margin, sufficient, it is hoped, to furnish a clue to the course of the argument through its occasional mazes. a 2 iv PREFACE. As scholars are generally agreed to refer to the edition of Stephanus in their references to the writings of Plato, the corresponding pages of that edition will be indicated in the margin. The conceptions unfolded or made the subject of passing allusion in the Philebus have been chiefly elucidated in the notes by a comparison of Plato's with previous or subsequent specula- tions. Where it was necessary to examine any point at greater length, longer notes, or rather essays, have been appended at the end of the volume. An English translation, intended to be suffici- ently close to perform the office of a philological commentary, is published separately for the use of the English reader, or of such students as may require any further assistance in comprehending the original. INTRODUCTION. Though Socrates directed speculation to moral problems, he did not himself construct any definite moral creed. After his death two opposite ethical schools arose. The form that the fundamental pro- blem of morality assumed was : What is the High- est Good, or, the End of life ? This the Megarians maintained to be Knowledge, the Cyrenaics Pleasure. In the Philebus these rival doctrines are proposed and examined, and contrasted with Plato's own more comprehensive theory. It is first inquired whether either Pleasure or Knowledge is the Absolute Good, and fit to be pro- posed as the End of life. This question is soon determined. Our precon- ception of the Highest Good involves three charac- ters. It must be Desirable, Adequate, and Perfect. Neither Pleasure nor Knowledge satisfies these con- ditions. They are each of them but partial Ends, and a combination of them is clearly a more Perfect Good. A second problem is next proposed : Which of the two, Pleasure or Knowledge, approaches more nearly to whatever is the Perfect Good. This problem, like the former, is easily deter- mined by the consideration of three characters assumed to belong to the Perfect Good. These are Truth, Measure, and Beauty, and it is decided with- vi INTRODUCTION. out much difficulty that these conditions are satis- fied in a higher degree by Knowledge than by Pleasure. This is the whole substance of the dia- logue if we only consider the inquiries originally proposed. Another question, however, though not expressly stated, receives at least a partial solution : What is the exact composition of that Highest Good of which Pleasure and Knowledge are but fractional ingredi- ents ? and what kinds of Pleasure and Knowledge are its components ? This question is approached more methodically than the others. At the commencement of the dialogue it is stated, with the solemnity befitting the inauguration of a new Method, that no question can be treated Scientifically without Ge- neralization and Division. To answer, then, the question just proposed we must ascertain the Ge- nera and Species of Pleasure and Knowledge. Accordingly both Pleasures and Sciences are Classified, and this broad distinction is found to run through the species of both, that some are Pure, others Mixed. It is first agreed that the Purest portions of each have the best title to be considered as components of the Highest Good. Besides these, however, all the Mixed kinds of Knowledge, and, even of the Pleasures Mixed with Pain, those that are necessary to life and in alle- giance to the virtues, are admitted as elements. The Greatest, however, and the Vicious Pleasures are pronounced to be the Greatest, are thus ex- cluded. So the third ethical problem is solved. But it is the characteristic of Plato's philosophic INTRODUCTION. vii treatment of any subject that it presents the three branches of speculation, Ethical, Logical, Physical inquiries in intimate and organic combination. The Ethical element we have found in the subject of the problems, The Dialectical element forms the vestibule of the dialogue, where the doctrine of Method is enunciated in somewhat mystic tones, but with unrivalled im- pressiveness. The Dialectical Method is afterwards partly exemplified in the Classification of Pleasure and Knowledge., The Physical or Metaphysical element is intro- duced by a further application of the Method, the reference of Pleasure and Knowledge to higher Genera. This involves a systematic exposition, with more or less elucidation, of the four great Principles, the Limit, the Infinite, the Product, and the Cause : a list that resumes the highest philosophic abstrac- tions of Plato's predecessors, and was not much varied in subsequent Greek philosophy. The final comparison, too, of Pleasure and Know- ledge assumes a Metaphysical character, as it de- termines not only their position in respect of the Ethical Good, but, partially at least, in relation to this catholic system of Principles. The highest place in this more general arrangement of things placed in their order of excellence, belongs to nothing within the worldly sphere, but to the Abso- lute Cause, the Divinity, the Eternal Good and Measure of all perfection. Second is the Perfect Derivative Good, Physical or Moral, the latter of which, the highest End of created life, was the subject of the Ethical problems. The third rank viii INTRODUCTION. belongs to the highest kind of Knowledge, Wisdom, or Reason in its apprehension of the highest truth. The fourth rank is assigned to the lower kinds of Knowledge, the Scientific comprehension of truths of a less exalted order. The fifth to the Pure Pleasures. The sixth to such of those Mixed with Pains as are necessary to man's physical exist- ence, and sanctioned by the moral law. From the wealth of thought which Plato has lavished on this, as indeed on every other subject that he handled, it has been disputed what is the leading idea of the Philebus. It is obvious that the fundamental problem is Ethical, the character of the highest attainable Good. The most distinctive feature of the dialogue, how- ever, is perhaps, not the subject, but the mode of handling the question, the instrument employed for its solution, Classification and Division of the Plea- sures and Sciences. That Plato intended to direct the attention to this, we may infer from the emphatic manner in which this is indicated as the true philo- sophic Method at the commencement of the dia- logue. This Classification then, eclipsed as it became in the execution by more striking features, seems to have been the germinal idea of the Philebus. It is the portion earliest in development, about which the other members of the organism grow and cluster; the mass in the picture which, though somewhat pale in colour, dominates the composition, as the centre to which the other masses converge or from which they radiate. It is the key applied to de- termine, partly at least, the elements in the Pla- tonic definition of the Highest Good, or wdiat we INTRODUCTION. ix have called, the third Ethical problem. And this again is introduced by a collision of the narrower views of the Cyrenaic and Megarian schools ; a col- lision which assumes the form of the first and second Ethical problems. And the treatment is so broad as to involve a sketch, sufficiently definite to disclose Pythagorean features, of the outlines of a Meta- physical system. To inquire into the chronology of the Philebus, and its connexion with the other dialogues, belongs to a more general consideration of the consecution and relation of Plato's writings. We may observe here that the maturity of views presented by the Philebus proves that it is among the latest. Specu- lations on the End of life, on the Method of Science, on the laws of the Universe, in which we may trace the impulsion of Socrates, of the Megarians, and of the Pythagoreans, are all fused into one philosophic system, and presented in an harmonious artistic form. And, as has been observed, this triple thread of speculation, Ethical, Logical, and Phy- sical, is the badge of Plato's most perfect dialogues. In this respect the Philebus may claim to be classed with the Republic and Timseus. Of this trilogy, however, it is doubtless the least. This is probably due to the subordination in Plato's mind of Ethical to Political philosophy. At all events there is not so full a presentation of Ethical ideas in the Phi- lebus, as of Political in the Republic, or of Physical in the Timseus. b Works by the same Author. PHILEBUS, a Dialogue of Plato on Pleasure and Know- ledge and their relations to the Highest Good, translated into English. London : J. W. Parker and Son, West Strand. THE LOGIC OF SCIENCE, a translation of the Later Analytics of Aristotle, with an Introduction and Notes. London : Francis Macpherson, King William Street. $IAHBOS fell. TA TOT AIAAOTOT nPOSOHA ed. Steph. P. ii. 2QKPATH2, ITP0TAPX02, IAHB02. Opa XrjQov Bi^ecrOat vvvl koi irpos rlva rov Trap 1 rjpuvS b dp tclvtov earn to eivai tt)v r)8ovr)v dyadov Kal to eivai ttjv r)8ovi)v to dyadov, oi)( opoiats Oereov tovs opovs. Anal. Prior. 1. 40. " To say that Plea- sure is a Good and to say that it is The Good are two different propositions, and so must the terms be into which we resolve them." The Stoics, however, would have defended the ex- pression in the text, as they made all Good homogeneous and equal in degree, and re- cognized no difference between Good and Best or The Good. This view they seem to have A. Two problems are pro- posed : (1) Is Plea- sure or Know- ledge the Highest G ood ? riAATONGS yaiptiv iracFL £0001$ koll tt)v rjoovrjv kol T€p\jsiv, kcu p. 1 [ . ocra rov yevovs earl tovtov avpLCpcova' to oe Trap i)li(2v djMfiio-ftrjTTjpd io~TL prj ravTa, dXXa to (f)poveiv kol to voeiv KOi to p^e/jLvrjadat Kai tol tovtcov av $;vy- syevrj, 8o^av re opdrjv kol dXriQeis Xoyiapovs, tt}s ye rjoovrj? dptelvco kol Xcoco ylyveaOai j-vpnraoiv , oaarrep e avTCov Sward jieTaXafielv' dwaTOis oe pieTaa\elv dxpeXijjLooTaTOV airdvTcov eivai irdai toi? oval re ko! iaopievoig. Mcov ov\ ovtco irco? Xeyoptev, co QlXrjfie* iO€Ka,T6pOl ; 01. HdvTCov pcev ovv pidXicrTa, co Sco/c^arey- 20. Ae)(€L 8rj tovtov top vvv SiSofievov, co Ylpco- Tapye, Xoyov ; I1P0. ' AvdyKT] Be^eaOar O/A^/Soy yap rjpuv 6 i5KaXo? direiprjKev . 20. Aet brj irepi avTcop Tpoirco iravTi TaXrjOes Try TrepavOrjvai ; nPO. Aet yap ovv. d (2) if some II. 20. ,f \0i drj, irpos tovtols SLopoXoyr]crcopLe6a other G-ood v , ^ excels both 20 /cat T006. Pleasure nD n T< v and Know- 1 1 FI2 . 1 O TTOLOV I adopted from the Megaric school, whose ethical doctrine is represented by Socrates at the opening of the dialogue. We read in Diogenes Laertius, ovtos h> to ayaQbv a7re(paiveT0 jroXkois bvopaai Kakovjxevov' ore fiev yap (ppovrjcriv, ore be Oeov, kcu aXXoT€ vovv Kai ra Xonrd. 1 1. Io6. " Euclid of Megara said Good was one thing with many names, Wisdom, God, Reason, and the like." The Cyrenaic school, who identified Good with Pleasure, and allowed of no difference be- tween Pleasures, probably also would use Good as synony- mous with The Good. Possibly, therefore, in omitting the article in the present passage Plato has followed a mode of speak- ing habitual to the two schools whose opinions are contrasted in the present dialogue with his own. 8. o)eAi/XG)Taroj>} i. e. not only Better in comparison with Pleasure, but absolutely Best, or the Sovereign Good. This latter proposition is afterwards abandoned, ■ / v * / it more titer iv airocpaiveiv riva eTn^eLprjaei rrjv ovva\iz.vr\v av- nearly aiii- n / - \ n ' »* ' ' ? % » ed to Plea- tipCOTTOLS TTOXTL TOV pLOV evOCtLfAOVa TTape^eLV. ap OV% sure or to tf Know- OVTCOS ; ledge ? IIPO. Ovtco f£€V ovv. 5 20. Ovkgvv vfjieis fiev tt)v tov yaipuv », ij^C£& 5* ai; 7t)p rot; (ppoveiv ; IIPO. "Eart TOLVTCL. 20. T/ «V aAA?; to Kpelrrcov tovtcov (pavr) ; ftcoz/ oy/c, aV /*eV fjSovfj fiaXXov (palvrjTcu ^vyyevrj?, io e r)TTCQ/JL60a ptev a/Mporepoi tov tclvtol eypvros fiefiaim p. 12. /3/oi>, Kparei Se 6 ttjs rjSovr/? tov tt}9 (ppovrjaeco? ; npo. Na/. 20. ,N A^ &' ye aT€, i] ttcos ; IIPO. 'E/xoi you*> <5o/cet. 20. T/ Se <&iXr}f3cp ; tl (j)rf? ; #L 'E/Xoi /iiV TTOLVTOOS VLKO.V TjSovrj 8oK€L KCli 86^€L' av Se, UpcoTapye, avTo? yvcoaei. 10 IIPO. UapaSovs, co I. ' AXfjOrj Xeyet9' dXXd ydp dcpoaiovpicu koll /JLCtpTV pOjLLCtl VVV aVTTJV T7]V &€GV. 25 ITPO. Ka5 rjpLtis croL tovtcov ye avTcov avuptdp- 3. euSaijUOi/a] i. e. tlie ques- 20. avrbs yiwet] " must de- tiou relates to tlie theory of cide, determine, for yourself:" Happiness : an intimation that " must take your own course." the ensuing dialogue is of an So in the Gorgias, with the Ethical character. same expression of impatience : IT. tov ravra e-^ovros (Seftalas] tl ovv di) 7roirjao^v ; juera^u tov " That perfectly has this power Xoyov KaraXvofxev ; — avros yva)o-€L (of producing happiness)." Gorgias, p. 505 C. b 2 4 flAATONOS rvpes av elptev, co? ravra tXeyes a Xeyei?. 'AAAa 8rj p. 12. ra fiera ravra e^r}?, co *2ooKpar€?, ofiods Kal ptera s jxoL doicel npo- fofiXrjadiu r]jxiv 6 \6yos, to curXas ovtg) naprjyyeXOai iyKoapLa^iv "E- pa)Ta. el fxeu yap els r)v 6"Epa>s, Ka- Xojs av et^e, vvv t)e — ov yap eartv els. p. 1 80 C. ? 7rphs tcd Stdcpopov elvai Kal evavTicDTarov ov Tvyydvec Kal Sr) Kal a\rjfjia cyrnxaTt Kara Tamov yevei pAv Ictti Trav ev, ra Se peprj tols- pepecriv avTov ra pev evavTt- p. 1 3. coTaTa dXXrjXois, ra Se SiacpopoTrjTa eyovTa pvplav 10 7rov Tvyyavei. Kal 7toXX erepa ovtcds e)(pv& evprjcro- pcev, ScrTe tovtco ye tco Xoycp purj irlaTeve, tcd vrdvTa tol evavTLcoTara ev ttoiovvti. (j)o/3ov ptai Se pj] Tivas rjSovas rjSovals evprjaoptev evavTias. IIPQ/'IaW dXXa TiTOvff rjpicov f3Xd\j/ei tov Xoyov; <5 212. 'Oti Trpocrayopevei? aura dvopLOta oVra ire- 1 2. Adyta] " mode, method, of reasoning," i. e. only regarding the generic element in plea- sures. Aoyos is sometimes used for the forin^ principle, or arti- fice of an argument, or objec- tion to an argument, abstracted from the particular matter. In this sense all arguments that are the application of the same logical canon, that fall under the same head or locus com- munis, are one and the same Xdyos. Immediately below Xo- yov seems to mean thesis or original proposition (that all Pleasures are Good). It may however have the same sense as before : " proof," " argu- ment," "syllogism," or rather, " defence" or " enstasis," (that Pleasures may have a common property, Good, as they have a common genus, Pleasure.) The Metaphysical principle upon which this Logical method is based is presently discussed, and is also called Xoyos. See p. 14 c. I^. 'Otl irpoaayopeveis avra dvo- jioia ovra irepco, Cp-qaopev, ovopartj " because the predicate (ovopa) you apply to them, dissimilar as they are, is distinct (erepov) from the subject." If Pleasures are opposite species of one ge- nus, we can say all Pleasures are Pleasure, i. e. predicate one genus of all of them ; but we have a slight presumption against any other general pro- position of the form all Plea- sures are X ; because if X is connected with the specific dif- ference of one Pleasure it will be excluded by the specific dif- ference of another. The ques- tion accordingly will be, in the language of Logicians, whether 6 DAAT0N02 pep, (j)rjo-of.iep, oPopaTi. Xeyeis yap dyaOd iravra eipai p. ra rjSea. to peep ovp pur] ov)( rjdea eipai ra rjSea \6yos ovSeis d/uLfpia /3r)T€i' kglko, Se opt clvtcop tol jroXXa kolI b dyaOd Se, wy rjptei? (f)ap.ep, opicos \jv6lptol\ o~v irpoa- 5 ayopeveis dyaOd avrd, optoXoycop dpopoia eipai rc3 Xoyco, ell r/y ere irpoaapayKa^pi. tl ovp Srj tolvtop Ip tolls kolkcus opolco? Kal ip dyaOais ipop Trdaas rjdopds' dyaOop eipai Trpocrayopeveis ; ITPO. II coy Xe'yeis, co 2co/cyoarey ; oiei yap TLPa io crvy^coprjo-eaOai, Oepuepop rjdoprjp eipai TayaQop, eha dpe^eaOal crov XeyoPTO? ray pip eipai Tipas dyaOds c rjdopdsi ray Se Tipas eTepas avTcop /ca/cay ; 20. 'AAA' ovp dpopLolovs ye cprjaeis 1 awds ctAA?;- Xais eipai Kal Twas epaPTias. '5 ITPO. Ovti Kaff oaop ye rjdovai. 20. OaA^ ety top avTOP (pepopieOa Xoyop, co UpcoTap^e, ovS dpa rjSoprjp rjSoprjs Std(popoPj dXXd Trdaas bpLolas eipai (prjaopiep, Kal rcc irapaSeiypLora rjpas Ta pvp Srj XeyQepTa ovSep TiTpcoaKei, ireiao- 2o jiieOa Se Kal epovptep direp oi irdpTcop (pavXoTaTol re d Kal we pi Xoyov? dp.a peoi. ITPO. Tec vroia Srj Xeyeis ; 20. 'Qti ae pipiovpiepos eyco Kal dpcvpopiepos eap ToXptco Xeyeip coy to dpopLOioTaTOP eoTi tco dpopoio- ?bTaTCd TraPTCdP bpioioTaTOP, e^co Ta avTa aol Xeyeip, X is the specific property of called the fallacy Plurimum In- one special Pleasure or the ge- terrogationum, i. e. so frames neric property of all Pleasures, his question that Protarchus Protarchus of course must cannot answer it simply with- maintain that Goodness is con- out conceding the point in de- nected with the generic cle- bate. ment in Pleasures. In inviting 1 9. ia6pe6a] A happy emen- Protarchus to point out this, dation of Badham for the napa- Socrates, to try his acutcness, aopeOa of the Zurich edition, attempts what, was afterwards The Bodleian MS. gives rr^pn/jfOn. 0>IAHBO2. 7 p. 13. koll (j)ai>ovfj,€0d ye vecorepoi rod SeovTOs, koll 6 Xoyos Tjiuv eKireacov ol)(r)aerat. ttolXlv ovv olvtov duaKpovco^ fieOa, koll tol\ aviovres e2? ras o/xo/ay Zcrcoy olv 7rco? aXXrjXoi? avyxcoprjcraijULeis. e XIPO. Aeye irons ; 1 5 IV. 20. 'E/X6 6h V7F0 CTOV irdXlV ipCOTCOpLevOV, Science y , also is not CO llpCOTapy(€. uniform, nnn nn N - c> / but multi- ilriZ. 1 O TTOLOV 07] ; form. 20. fypovrjaris re kol hriorrj/M) koll vovs koll ttolvO* 07r6aa St) kolt iffyas eyco Qepuevos ehrov ayaOov, Sie- 10 pCOTCDfieVOS O TL 7T0T6 €0~TL TOLyaOoV, dp 01) TOLVTOV 7T€L0~ OVTOLL TOVTO OTT€p 6 (70? XoyO? ; npo. n& ; 20. YloXXai re al ^vvdiraaai eTTLaTrfpcaL So^ovaLv eivoLL koll dvojiOLoL TLves avrcop dXXr]Xais\ el Se koll 15 p. l^.lvOLVTLOLL 7T7] ylyVOVTOLL TLVe$, dpOL CL^LOS OLV ELTjV TOV SLaXeyeaOaL vvv, el (pof37]@el? tovto ccvto firjSefxlav avofxoLov eirLo-T7]\i7]v eiTLo-TripLi] yiyveorOai^ kol- ireiff rjfiLV ovtos 6 Xoyos wairep (jlvOos diroXofievo^ ol^olto, avrol Se crcD^oLfjieOa hrl tlvos dXoytas ; 20 ITPO. AAA' ov fJirjv del tovto yeveaOaL^ ttXtjd tov acoOrjvaL. to ye jult/p /jlol Xcrov tov aov re kol ifxov Xoyov dpeo~KeL' 7roXXal i±ev rjSovoH koll dvopiOLOL yi- yveaOcov, 7roXXal Se iwLO-T7]/JLai kol SidtyopoL. 20. akoylas] The "breach of cpdapTiKrj. Arist. Topic. 8. 7. "A the laws of disputation" which Eespondent who refuses to ad- Socrates here deprecates, i. e. mit an Opponent's premiss, refusing to admit an evident though he can neither meet it truth, bore in the Dialectical by an adverse Syllogism nor by code the name of Avo-KoXla. el an adverse Instance, incurs the ovv firjTe avremxeipew ex<£>v firjre reproach of Perversity. For ivio-Tao-dai ov TiOrja-t, 8rj\ov on Perversity in Dialectic is an Svo-Ko\aivei. ean yap rj iv Xoyois answer preventing an adverse dvo-KoXla dnoKpio-is Trapa roiis el- syllogism by any but these two prjpevovs Tponovs avWoyicr/JLOv methods." 8 IIAATONOI 20. Tt)v to'lvvv 8ia([)opoT7]ra, co UpcoTapxe, roup. 14. ayaOov rod r ep,ov Kai tov crov pr] d7roKpv7TTopevot y b KOLTOLTl6ivT£<; $6 el? TO pteCTOV, ToXpCOpieV CIV 71'Tj eXey~ yopevco iii-jVvcTGXTL, iroTepov 7]Sovr]v TayaOov del Ae- byetv y (ppovTjaiv rj [ti] rplrov aXXo eivai. vvv yap ov 8r}7rov irpos ye avro tovto (pLXoveiKovpev, ottcqs ay co TL0€/tiai, ravr ear at tol viKcovTa, rj ravff a av, rep cT aXr/Oeararco Sec rrov avppayelv 7]pas apL ' s\ city are opLoXoytas pepaicocrcopeOa. sometimes T-m*^ - found to llrli. iOV 7T0L0V 07] \ coincide, « / , A , and their 2,12. I ov iraat irapeyovTa avupcoirois irpaypaTa coinci- « « / \ v » / v y , dencehas eKOVCTL T€ Kai aKOVCTLV eviOlS Kai eViOTe. thr s iibject 15 I1P0. Aeye aa(j)eaTepov. of certain ^r^rn v « / x / // celebrated 212. iov vvv 07] TrapaireaovTa Xeyco, (pvcreL ttcos paradoxes : jl'/i ' * \ ^ v \ \ \ ^ ? v and one 7re(pvK0Ta uavpao~TOV. ev yap or] ra iroXXa eivai Kai occasion! T0 * V KoXXa OaVpLaCTTOV Xe)(OeV, Kai paBiOV apL(j)LO-f37]- the funda- ~ ~ / c ~ /) ' mental T7]CTaL TCp TOVTCOV OTTOTepOVOVV TLUepevCp. ItelZo-™ nP ^- J Apo5v Xeyets, oTav tls eile (prj UpcS T ap- ideas ° f X ov > * va y^yovoTa (pvaei, ttoXXov? elvai 7t6lXlv, tovs epe Kai evavTiovs aXXrjXoi? p,eyav Kai apiKpov Tide- d pevos, Kai (3apvv Kai Kovcpov tov avTov, Kai aXXa ptvpla ; 25 20. 2t> pev, co Ylpcorap^e, e'lpyKas tol Sedrjpev- pceva tcov OavpacrTcov 7repl to ev Kai iroXXa, crvyKe- yc£>p7]pieva Se co? eiTOs elirelv vtto ttolvtcov rjdr], prj delv tcov tolovtcov awTeaOaL, TraiSaptcodr] Kai padia 3. iXeyxo/jievco (sub. too ayada>) was probably altered by the transcriber into eXcyxopwoi, the reading of the MSS. and re- tained in the Zurich edition. on account of the plural \lt]vv- croxri which follows. 20. T A// ouv \eyeis, &C.] See Appendix A. IAHB02. p. 14. Kal (T(l)68pa tois Xoyots eprroSia v7roXapf3av6vTcov e ylyveaOat, ewel purjde ra roidde, orav ns eKaarov ra peArj re KCtl dpa p^prj SieXcov rS Aoyco, irdvTa ravra to ev €K€ivo elvai diopoXoyrjcrdpevo? , eXey^rj koltcl- yeXcov oti TepaTa SvqvayKotxrTCU (pdvai, to te ev cosz woXXd io~Ti Kal a7T€ipa y Kal tol ttoXXol cos ev povov. nPQ. 2v 8e drj Troto, co ^coKpare?, ere pa Xeyeis, d firjTrco avyKe^coprjpeva deSrjptevTat wepl tov cwtov tovtov Xoyov ; p. 15. 212. 'Ottotolv, co iral, to ev firj tcov yiyvopevcov 10 T€ kcu aTroXXvpievcov tl$ TiOrjTciL, KaOdirep dpTico? rjpM? ehropev, evTavBoi pev yap Kal to tolovtov ev, 077 6/) eliropuev vvv Srj, crvyK€)(cop7]TaL to pur) Seiv eXey- X HP ' orav Se Ti$ eva dvOpcoirov eTnyetprj TiQeo'Oai Kal j3ovv eva koI to koXov ev Kal to dyaOov ev, irepi tov- 15 tcov tcov evdScov Kal tcov tolovtcov rj ttoXXt) cnrovSr) /i€Ta Siaipecrecos' dplXr/f3ov 8* icrcc? Kpdriarov ev rco vvv errepcorcovra fir) Kivelv ev Kel- fievov. V] . 20. IZiev. rrbOev ovv ris ravrrjs dpijrjrai d iottoXXt}? ovcrrjs Kal ivavroias rrepi ra dfKpter^rjrovfieva piXr)j3ov ^vve7ri0cope6a, eav -qpcds XoiSopfjs ; opccos 8e, pcavOdvopev yap Xeyeis, el tis Tpoiros ecrTito Kai prjxavrj ttjv pev TOiamiqv Tapayrjv rjplv e^co tov b Xoyov ev pev cos ttcos direXOeiv, 6dov Se Tiva KaXXlco TavTTjs e7r\ tov Xoyov dvevpeiv, av re irpoSvpov tovto gic of Unity into Plurality, and 4. ra>v \6ycov. . . ird6os\ *' e an Plurality into Unity." Perhaps incident of reason." Plato ex- vnb X6yo>v alludes to the " magic plains in the Sophista that words" by which the sorcerers Zeno's paradox is an incident of epic fable effect their trans- of all reasoning : his own being formations. As Plato has al- based on the relation of Uni- ready dismissed the Eleatics and versal to Particular belongs Megarici, he seems here to be chiefly to scientific reasoning, ridiculing his own disciples for See Appendix A. trifling with his Dialectical 22. eufxevtos ttcos d7reK6eiv\ as paradox. if it were an aXdtrrcdp. C 2 L2 IIAATONOS Kal rjfi€L? avpaKoXovOrjcropep els SvpaptP' ov yapp- 16. apiKpos 6 Trapcop Xoyos, co IZcoKpares. 20. Ov yap ovp, co 7ral8es, cos (prjcrip vpas irpoa- ayopevcop <&[Xrjf3os. ov pxjv eari KaXXlcop 68os ov8* Sap yevoLTOy f]s eyco epaarrjs pep elpt del, iroXXaias 8e pie rjSr) 8iav olicovvres] a fragment of the Niobe of what this means appears from iEschylus : Oi Oecov dyxLcnropoi, oi Zrjvos eyy\J9, cov tear y \baiov irdyov Atos narpepov (3cop,6s ear ev aide pi, kovttco (rS £V ftV OTL 6V KOI TToXXd KOL direipd €0~TI (jlovov t8rj Ti9, dXXd Kai OTrocra. ttjp 8e tov dueipov \8eap rrpos to 7rXrj@os p \> ~ tific know- 2,12. Za(pes pri)P, 00 llpooTapye, eaTiP ep tol? ledge im- / ^^/ v / r» > \ s r plies a cer- ypappacrLP o Xeyco, Kai XapLfdape avTO ep tovtois tain power t v /£v ofNume- b OLorirep Kai ireTraibevaai. ratio ^ and IIPO. UCO?; ^proS-Sy "VO rfS vv r CDP7] peep [rjpLLP J eo~TL ttov pua Oia tov cfto- D ivision paros iovaa, Kai aireipos av irXrjOei, rrdpToop re Kai through 11 * 7 definite 6KCUTTOV. Number to I1PQ. Tlptrjp; Infinit y- 20. Kat ov8* ep eTepco ye tovtcop ecrpep rrco cro(j)ol, 25 9. ev fxev OTTcos av rv)((£>ari\ ev Kai 7roXXa seems equivalent to ev irn tt6X\o>v, and to express a single idea, " the Manifold One." See below, 7rept navTos ivos Kai 7roX- Xcov. To generalize too rapidly is to suppose what is hetero- geneous to be homogeneous ; to generalize too slowly to suppose what is homogeneous to be he- terogeneous. 25. Keit oi/S' ev erepco ye tovtcov eo-fxev] So the Bodleian MS. For the use of ev compare ev rovrcp (rep TraiSeias Kai 8iKaioavvrjS 7T(os e-^eiv) rj Tvcxra evdaifjLOVLa ecrriv. Gorgias, p. 470. The Zurich editors read Kai oubev, k.t.X. 14 IIAATONOS Oft/ ort to aireipov ccuttj? lapev ova otl to W aAA P- oti tt ocr a T€ iaTt kol oTrola' tovt eoTL to ypappa- TLKOV €KOLO-TOV TTOLOVV TjflCDV. ITPO. 'AXrjOeo-raTa. 5 20. Kal jxqv Kal to povcriKov o Tvyyavei ivoiovv, TOVT 6CTTL TaVTOV. nPO. IIav; 20. <&cdvi-j piv ttov KaT eKe'ivr/v ttjv Ttyviqv earl c fi'ia kv avTrj. io npo. na$ s* oS; 20. Avo Se Owpev, fiapv Kal 6£v, Kal Tp'tTOV bpo- tovov. 7] irons ; nPO. OvTm. 20. 'AAA' ovttcd cro^o? av etrj? ttjv povarLKrjv i5€l§cos TavTa /nova, per) 8e el8co9 g>V y erros- eirreiv els TavTa ovSevo? al^ios ecrei. 9. iiia iv avrr/j This seems corrupt. The context requires something equivalent to ko.\ aireipos av rrXrjOei. 1 2. Pitch (raois) is the degree of acuteness or gravity of a sound. Perhaps to make 6£v and fiapv correspond to S/iotovov, " of the same pitch," we should translate them as if they were comparatives, as Acuter and Graver. Interval (Stao-Tjy/xa) is the distance between two sounds of different pitch. "Opoi seems to mean the extreme limits of pitch within which the whole scale of sounds is included. Tovos, tone, is an interval of a certain length, that through which the voice is naturally raised at one effort. Svo-r-qfxa, system, e. g. the Tetrachord or Octachord, is a series or scale of sounds separated from one another by various intervals. The Genus of a system depends on the magnitude of the inter- vals between the sounds, e. g. in the Diatonic genus the three intervals between the sounds of the Tetrachord were a semi- tone, a tone, a tone. In the Chromatic a semitone, a semi- tone, a tone and a half : in the Enharmonic a quartertone, a quartertone, a double tone. The Species of a genus is the order in which these intervals occur : e. g. in the Diatonic genus of the Tetrachord the order might be semitone, tone, tone : or tone, semitone, tone : or tone, tone, semitone. The Species were also called Modes, or Har- monies, and were named Dorian, Phrygian, Lydian, Ionic, &c. Plato here uses System as equi- valent to Species. IAHB02. 15 7. IIPO. Ov yap ovv. 20. 'AAA*, co (plXe, irreiSdv XdfSrjs rd dtaaTrjfJLara birocra earl tov dptOpiov rrjs (pcovrjs o^vttjtos 1 re wept d KOL /3apVTT)T0?, KCiL OTTOLtl, KOL TOV? 6pOV9 TCOV 8l(X0~TTJ~ fidrcov, Kal tol Ik tovtcov otra cTvarrj/jiaTa yeyovev, as KOLTLbovTe? ol irpoaOev 7rapeSoo~av r)plv toIs eVo/xeVotf tKeLvoLs KaXelv avrd dpfjiovlas, ev re reus Kivrjaecriv av rod acojxaTog erepa roiavra evovra, TrdOrj, ytyvopteva, d Srj Si dpiOpLCQV fJL€Tp7]0€VTtZ 8etV (XV (pOLOi pvOfAOVS KOL peer pa eirovopid^eiv, Kal a/xa evvoeiv cos ovtco del 7rep\ 10 Travros evo9 Kal ttoXXcov aKoirelv orav yap ravrd re e Xafirjs ovrco, rore eyevov crocpos, orav re aXXo tcov ovtcov ev otlovv ravTT] aKoirovfievos 1 eXrjs, ovtcos epappcov irepl tovto yeyovas. to $' aireipov ae eKacrTcov Kal ev €KaaToi9 ttXtjOos arret pov eKaarore iratei rod 15 (ppovelv Kal ovk iXXoyipiov ovS* evaptOfiov, dr ovk els dpiOphv ov8eva ev ovdevl tt coir ore diriSovTa. VIII. IIPO. KdXXio-ra, co ^/A^/Se, fyoiye rd TheAl- „ , , / j / ' phabetfur- vvv Aeyofieva etprjKevat (paiverai ZcoKparrjs. nishesan Q rf\J IT ^ ' ^ ~ ' » ' ' > ^ v ' * ' example of o. Meyapels ovre rpiroi ovre reraproi ovt€ bvwStKciTOi, ovt iv Xoyw out' iv dpiOfACp, Hi I1AATQN02 Xd/3oi, tovtov, cos (papev, ovk hr chreipov (jwcriv del p. fiXeiruv ei)6vs ctAA' hri Tiva apiOphv, ovrco kou tov- vavriov QTciv tls to djreipov dvayKaaOfj irpcoTov Aa/x- fidveiv, fJLi] €7rl to ev evOvs aAA' eV dpiOjxov av tlvol b iTvXvfios eKaaTOV eyovTct tl KaTavoeiv, TeXevTav re e/c irdvTcov els ev. irdXiv Se ev tols ypd/jL/maac to vvv Xeyopevov XdfScopev. nPQ. Tied?; 20. .Hsrreidr) (pcovrjv direipov KaTevorjtrev eire tls oOeos ehe kou Oeios avOpcorros^ cos Xoyos ev AlyvnTcp Gev(3 Tiva tovtov yeveaOai Xeycov, 09 irpcoTos to\ (pcovrjevTa ev tco direipco KaTevoijcrev oi>)( ev ovtol d.XXa irXelco, kou tcolXiv eTepa (pcovrjs ptev ov, (pOoyyov Se pieTeypvTa twos, dpiOpov he Tiva kou tovtcov elvar c 5 TptTov he ethos ypapcpdrcov hiecrTrjcraTO ra vvv Xeyo- pceva depcova r)piv' to pteTa tovto hiypei ra re dcpOoyya kou depcova p&xpi ^ vo ^ eKaaTOV, kou ret (pcovrjevTa kou ra piecra Kara tov olvtov TpoTrov, ecos dpiOpov avTcov 4. pr) err\ to ev evdiis aAA' eV dpiBpov av Tiva nXrjdos eKaorov eypvTa ti Karavoelv^ "E^ovtci is equivalent to fiXenovTa, and the construction is pr) e\ovTa i. r. I. e. a. e. a. d. r. k. it. e. r. " looking not at first for unity, but for some number, detect each sepa- rate multitude, (i. e. each unit of this number.") Thus in the Alphabetic generalization, the number of species is (say) 24, and each of these 24 is a mul- titude or infinity of individual sounds. 9. Plato makes a similar division of the Letters in the Cratylus : ap* ovv na\ rjpas ovtco del irpwTOv pev to. (pcovrjevTa dl€- Xecrdai e'neiTa tcov erepcov Kara e'ldrj to. T€ ciepcova Ka\ clcpdoyya' ovraxri yap nov Xeyovaiv oi Beivol nep\ tovtcov Ka\ to. av (pcovrjevTa p.ev ov ov ptVTOi ye acpdoyya, p. 42 1 C. In the Theaetetus he uses ■fyocpos for IAHB02. 17 8. Aa/3cQi> kvi re eKaarco kcu ^vpnrao-i aroL^elov eVco^o- fxaae. KaOopcov g>$ ovSeh r}\xoyv ovo' av ev avro kolO' avro avev irdvrcdv avrcov uo£ol 7 tout op top Secr/iop av XoyLcrdpiepos 00? ovra iva kol ttolvtcl ravra ep 7r$ iroLovvTCL, fiiav eV avroi? coy ovaav ypafifia- 5 d tlktjp t^ptjp iirecfiOey^aTo irpoo~em(£>v. Xeyopevov tov opi^opivov prj npos iravra aivebaiKeV olov ei rrjv ypappaTiKrjv €inaTr]pr]v tov ypafyai to vnayopevdeV ivpoar- delTai yap, on kol tov avayva>vai' ovhev yap paXkov tov ypatyai rj tov dvayvoovai 6 anodovs &piaTai° coot' ovdirepos, aXX' 6 apcpco TaxiT elnav, €7rei8r) 7rXei'ovs ovk ivbi\eTai tov avTOv opiapovs etvat, Topic. 6, 5* " A definition is incorrect if the thing defined relates to several points, and only some of them are mentioned : e. g. if a man defines Grammar to be the art of Writing from dictation ; for ' and of Beading ' requires to be added. For he no more de- fines it who calls it the art of Writing, than he who calls it the art of Beading. Therefore neither of the two have defined it, but he who mentions both. For the same thing cannot have more than one definition. " When however the professors of the art of Beading and Wri- ting began to teach the rules of speaking and composing cor- rectly, the name Grammar was consecrated to this latter part of their instruction, thus ac- quiring its modern signification, while the art of Beading and Writing was designated by the humbler title of Grammatis- tica. When afterwards the Grammatistse began to teach the rules of Grammar, the Grammatici undertook the in- terpretation and criticism of the classical literature, and thus Grammatica came to denote a higher kind of science than we now ascribe to the mere Gram- marian. 8. The impatience of Logical discussions expressed by Phi- lebus is not without its signifi- cance. Aristippus, whose views he represents, rejected Logic and Physics from Philosophy : doKovai Se Kara Tivas Ka\ oi cnrb Trjs Kvprjvrjs povov aaTra^ecrdaL to t)6ikov pepos, Tvapanepireiv de to (pvcrinbv Ka\ to XoyiKov cos pr)8ev npos to evdaipovcos (Biovv crvvepyovvra. Sext. Emp. adv. Math. 7, 11. D 18 I1AAT0N02 20. Mcov, oh <&i\r}l3e 9 to tl 7rpo9 tiros av ravr* p. 1 icrrlv ; I. Na/, tovt ko-TLV o irakou tjrjTovfiev eyco re /cat Ylpco rapyps. 5 20. 'H pLrjp eir ai)r<» ye rjdr) yeyovores ^retre, e£ 0Lp\7]S AOyO$ 3 OTTOTepOV aVTOLV aipZTtOV \ solution of ^ v 3/ the present 10 OI. IlO)? ya/3 Of ; questions, v N r , t , , „ 9 , we ought to 2,12. ivat ez> ye eKarepov avroiv eLvaL (papiev. begin by in- , , 9 quiring ,v / t ~ t / ^ >. / > and what 212. 1 OVT GLVTO TOIVVV YjpLas O TTpOaoeV AoyOS aTTCU- are the t \ \ v v \ » « « / v« \ various spe- T€l, TTCO? eCFT LV ev KCLl TTOXAa aVTCOV €KOLT€pOV, KOLL 7TCD? pL7] p. I ciesofPlea- v >/i ' >n -v ' ' » /1 N < ' J/ sure and J 5 (Mreipa €VUV9, aXXa TIVOL 7T0T€ apLUpLOV €KaT€pOV epL7rpOCT- Science. /i / ~ v > ~ rjpLcov dvvaaOar aKoiru 8rj tl dpdao/nev. b i$eldr) ydp pcoi ook€l vvv ipcoTav rjdovrj? rjptd? ^coKpaTt)?, €it ecTTiv eire par), kcu biroaa eVrt xal birola' ttjs t av (frpovrjaecos wept Kara Tama ooaavTcos. 20. 'AA^eirrara Aeyety, (6 iral RaAA/ou* purj yap SvvdfxevoL tovto Kara iravTos evos kol bpiolov kcu. $oTavTOv 8pav Ka\ tov evavTLOv, 009 6 TrapeXOcov Xoyos^ epLr/vvaev, ovde\? eh ovdev ovSevbs av rjpicov ovSeTTOTe yevotTO dijios. nPO. ^xeSbv eoiKev ovtco?, eo 2a>K/)are$ , ? e^e^. c (MAHBOS. 19 9. aAAa KaXov puev to ^vpmavTa yiyvcocrKeiv tco crco- (f)povL, devTcpo? 8' eivat irXovs Sokcl prj XavOaveiv avTov amov. tl 8rj /jlol tovto elprjTai tol vvv, iyco croi (ppdaco. crv Trjvde r/puv ttjv ovvovcrtav, co Kpares, hreBmRas Tracri kou cravTov irpos to SieXeaOaLS tl tcov avO pcoirlvcov KTrjjxaTCdv apLCFTOV, <&iXrjfiov yap ehrovTOs rjdovrjv Kal T€p\j/LV kou yapav kou iravO* birocra TotavT 9 ccttl, crv irpo? avTa avTtiires cos ov Tama aAA' eKeivd icrTiv, a ttoXXolkis rjpas' avrovs d dvapupvrjaKopev tKOVTes, 6p8co$ 8pcovT€$, Iv iv ptvrjprj 10 7rapaK€Lpeva CKOLTepa $acraviop opQcos apLCLVov rjBovrjg ye dyaffov eivai vovv, ciruTTrjpLriVj crvvecriv, Tcyyiqv kou irdvTa av tol tovtcov Ijvyyevfj, a KracrOai Sew, dXX' ov)(L eKeiva. tovtcov 8rj p,€T ctpLCpicrfirjTrjcrecos CKaTepcov XcyOivTcov rjfxeis croi peTct Traumas rjTrciXrjcrapLev cos ovk dcprjaopLCv o'tKaSe ere, irpiv av tovtcov tcov Xoycov irepas lkovov yevrjTai tl SioptcrOevTCov. crv Srj avve)(Cop7]cra$ Kal e'ScoKa? els Tavff* rjplv cravTov, rjpels 8e 8rj Xeyopev, e KaOanrep ol 7ral8es 9 otl tcov opOcos SoOevrcov ac/yalpecri? 20 ovk can. rravaat drj top Tpoirov r/p?v cmavTcov tovtov eirl tol vvv Xeyopeva. 20. Tlva Xeyeis ; '°- I1P0. Ely airoplav ififidXXcov Kal dvepcoTcov cov pxj Svval/JL€@' av LKavrjv diroKpicriv iv tco irapovTL 8l- 25 Sovai croi. per) yap olcopLeOa TeXos rjpuv elvai tcov vvv TTJV TTOLVTCOV TjpLCOV (XTTOplaV, GtAA' €L 8pOLV TOV&* rjpL€LS dBvvaTOvpicv, croi SpacrTCov virecrypv yap, fiovXevov 8rj 7rpbs TavTa avros, woTepov -qSovrjs etdr) croi kou €7ricrTrjpr]? diaipcTtov rj Kal eareoi/, et Try Ka@* erepov 30 Tiva Tpoivov 616$ t ei Kal fiovXei SrjXcoaal ttcos aXXcos tol vvv apLCpicrfirjTOVpLeva Trap rjpuv. 20. Aeivov pev tolvvv eri TrpocrSoKav ovdev del D 2 20 0AAT0N02 It may be solved, however, without employing the scienti- fic method, by the con- sideration that the Highest Good has three attri- butes : it is Perfect, Sufficient, and Desir- able : and that nei- rov epe, i7T€iSr) rovO' ovtg>? ehres' to yap el fiovAei,^' prjOev kveL iravra (j}6,8ov eKaaTcov irept. rrpos 8e av T0L9 pLVr)fJLT]V TLVa 8oK€L Tl$ jJLOL SeOCOKevai 6e00V rjjUUV. ITPO. Jlcos 8r) koll tlvcov ; 5 X. 212. Aoycov 7Tore tlvcov iraXaL aKovcras ovap 7] koll eyprjyopoos vvv evvoco irepl re rjdovrjs koll (j)po- vrjaecos^ cos ovSerepov avTolv ecrri rayaOov, ctAA' aAAo tl TpiTOv, erepov pev tovtcov, apeLvov he apL(j)OLV. koll to lout o ye av evapycos -qplv (pavfj vvv, amr\WaKTai Q io p,ev rjbovr) tov vLKav to yap dyaOov ovk av eri TavTov avrrj ylyvoiTO. rj it cos ; flPO. OVTCO?. 212. Tcov Se ye els rrjv Stalpecnv elScov rjdovrjs ov- dev en TrpoaSerjaopeOa tear eprjv 86^av. TTpo'iov & en 15 aa(f)ecTTepov Sel^ei. nPC KaWiaTa elircov ovtco Kal SLarrepaive. i. tov e/xe] Plato is fond of joining the article to a pro- noun as if it were a noun, e. g. e'So£e nov, (prjai, rfj fiovXj) Kal rco drjpco r} dpcpoTepoLs, Kal bs eiVe, tov eavTov drj Xeycov pdXa aepvCas. Phsedrus. The effect can hardly be repro- duced in another language. In the present instance Socrates speaks of himself as a third person : " An intimidated indi- vidual here need no longer fear any danger." 5. Xoycov ttot€ tlvov ndXai aKov- o-as ovap] The conceptions of the highest Good, and other antici- pations of reason that cannot be drawn from experience, Plato sometimes, as in the present passage, in accordance with his doctrine of preexistence and innate ideas, treats as remi- niscences (dvdpv7](ris). At other times he speaks of them as prophecies or divinations, e. g. (rdyaBbv) dr) Stco/cet pev dirao-a ^VXV Kai t °vtov evetca iravra npdr- Tei, a7ropavT€Vopevrj tl elvai, dno- povaa di Kal ovk e^ovcra Xafieiv t/ca- VU>S TL 7TOT icTTLV OXlbi Tv'l0~T€L XP*]~ aaaOai poviptp. Repub. p. 5 i 5j e - See also p. 44, c and 67, e of this dialogue. Even Aristotle sometimes makes the divina- tions of the heart or feelings (jiavTeiat) grounds of ethical and theological reasoning, e. g. ra- yadov Se oIk{l6v tl Kal dvcracpaiperov eivai pavT€vopeda. Eth. Nich. I, 5. dXXa Kal tt) pavrela rfj nepl tcov 6eS)v povcos av e^oipev ovtcos opo- Xoyovpev(os dTvo(paiveo-6aL o~vp(ptb- vovsXoyovs. DeCcelo, 2,1. This pavreia was that the Gods live a blessed life not devoid of wise repose, {orjv aXvirov Kal paKapiav' not acrxoXov Kal 7rdar)s a7rr)XXaype- vrjv pqtTTcovqs ep(ppovos. How this appeal to pavTeiai can be recon- ciled with Anal. Post. 2,19, which seems to refer all knowledge to sensation, becomes a question. $IAHB02. 21 o. 20. ^2jiLKp arra to'ivvv epnrpocrQev en SiopioXoyr}- CT(D/JL€0a. nPO. Ta TTolci ; 20. Trjv rdyaOov pcolpav irorepov dvdyKrj reXeov t] pLrj reXeov elvai ; d FIPO. Yldvrcov §r) wov reXecorarov, co *2cok pares. 20. Tl 5e'; lkolvov rdyaOov ; ITPO. II coy yap ou ; koL irdvrcov ye els rovro Sea- (pepeiv rcov ovrcov. 20. Tode ye pLrjv, cos olpcaL, we pi avrov dvayicaio- rarov elvai Xeyeiv, cos ttolv to yiyvcoaKov avro Orj- pevei koll icplerat, fiovkopcevov eXeiv Kcti 7repl avro ktt)- ther Plea- sure nor Know- ledge, if is- olated, sa- tisfies these con- ditions ; so that the life that combines them both is more Perfect than the life that consists of 10 either alone. 12. ekeiv] This verb implies alperov, which is presently used to denote the third preconcep- tion. The three ideas reXeov, Ua- vov ( = avTapKes, see section 42) alperov, are nearly the same, and only one of them, alperov, is used as the middle term of the syllogism that excludes Pleasure and Wisdom from the rank of supreme Good. TeXeiov, avrap- Kes, alpercorarov, are three terms selected by Aristotle at the commencement of his ethical inquiry to characterize the highest Good. (1) TeXeiov he thus defines ; reXeiorepov 8e Xeyopev rb Ka6* avro Blcoktov rod 6V erepov ko\ to prjbe- TTore 6Y aXXo alperov tcov Kai Kad' avro Kai did rov6* alperav' Kai d- nXcos drj reXeiov to Kad' avro al- perov del Kai prjderrore di dXXo. Eth. Nich. 1,7. "What is de- sired for itself is more final than what is desired as a means, and what is never desired as a means than what is desired both as a means and as an end. That is absolutely final which is always desired as an end and never as a means." Perhaps, however, Plato uses reXeov in the ordinary sense of Perfect rather than in the more tech- nical sense of Final. (2) To 6° avrapKes riBepev o povovpevov alperov Troiei rbv fiiov Kai prjdevos evdea. Ibid. " That is Selfsufficing which by itself alone makes life desirable and free from want." (3) *Eri 8e ndvTcov alpeTcordrrjv (tov evbaipoviav olopeOa eivai) prj crvvapidpovpevrjV ' o-vvapi6povpevrjv be drjXov o)S alpereorepav perd rod eXa)(lo~Tov rcov dyaOaiv. Ibid, [pr) o~vvapi6povpevrp> = povovpevov, or, in the language of the Philebus, X^pis, or apiKTov ovaavj "Happi- ness is most to be chosen of all single goods : still more to be chosen, of course, when in com- bination with even the least other good." [Aristotle, unlike the Stoics, made human happi- ness affected to a certain extent by good and ill fortune, and consequently a variable quan- tity. When therefore, in con- sequence of the frowns of for- tune, it is at its minimum, or at any degree short of its max- imum, of course it is susceptible 22 IIAAT0N02 aaaOai, Kai tcop aXXcop ovSep (ppoprl^ec irXr)P rcop p. 20. airoreXovpLepcop a/xa ayaOols. II PO. Ovk eari rovrot,? aprenreip. 20. ^K07T(6/jLeP Srj KOU KpLPCOfXeP TOP T€ TjSoPrjs' KCU e 5 rbp (fypoprjaecD? filop idopres \copi9. ITPO. ITcoy ehres ; 20. M.r/T€ ep rep rr/s' rjSovrjs ipearco (f) poprja 19 /Jirjre ep rep rr}$ (ppoprjereeos rjdoprj. Set yap, ehrep irorepop avreop icrrl rdyaOop, fxrjSep pLrjSepb? en tt poabelaOar loSeofxepop cf ap (j)apfj irorepop, ovk eern 7rov rovr en rb opreo? fjfuv ay&Bop. p. 21. of augmentation from a return of her favour.] Alperov, we have seen, enters into the definition both of the Final and of the Suf- ficing ; but it also has a distinc- tive technical meaning which may be easily overlooked. In its distinctive sense it expresses what is relatively, rather than what is absolutely, good : what is indispensable at the moment, under the circumstances, or to the individual, rather than what is abstractedly desirable. In the following passage it is opposed to ra €K irepiovalas' ra eK nepiov- crias rcov dvayKalcov (3eXrlo), eviore be Kai alperoorepa . . . eviore be ra fieXrlco ou^i /cat alpertorepa, rb yap (ptXo- aocpelv fieXriov rod xP r 1f JiaT <-£ €a '@ ai t aXX' ovx alpereorepov rco evbeet ra>v dvayKalcov. rb §' etc nepiovo-ias zariv orav vrrapxdvroov roov dvay- Kalcov aXXa riva npoo-irapacrKevd^T]- rat rcov KaXcov. ax^bbv be Xacos aiperarepov rb dvaymlov eari, fteXriov be rb eK irepiowlas. Arist. Top. 3,2. " Superfluities are better and sometimes more to be chosen than necessaries. For what is better is not always to be preferred. So philosophic thought is better than money making but not more to be chosen by a man in want of the necessaries of life. Superfluities are graces of life over and above aDd additional to its ne- cessaries, and generally the ne- cessary is more to be chosen, though the superfluous is bet- ter." We must not however suppose that ro alperbv always means material goods ; for in the next passage ra. alpera, as im- plied in aipelo-Oai, are opposed to ra anXoos dyaOd, i. e. material prosperity : 6 dbiKos rrepl ra dyaOa carat, ov ndvra, aXXa irep\ oo~a ev~ rv^i'a Kai aru^ta* a earl pev cnrXcos del dyaBd run be ovk del' 01 be av- Bpconoi ravra ev^ovrai Ka\ bicoKovai, bel 6° ov, aXX' ey^eo-Oai pev ra. anXcos dyaOa Ka\ avrols dyaOa eivai, aipeicrOai be ra avrols dyaOa. Eth. Nich. 5, 1. "The goods at which the unjust grasp are those in fortune's power, which though always absolutely good (good, that is, to those who have the virtue to make the right use of them) are not al- ways good relatively to the indi- vidual. Men pray for these and choose these, though they ought not, but ought to pray that what is absolutely good may be good relatively to them, and choose the relatively good." J/ oeoL ap tl ITPO. Kat tl ; irdpra yap eypLpu dp irov to yal- 15 petz; eycop . 20. Owcoup ot>r&) ael /i€i/ &a /8/01) raty /xey/- otolls r)8opai9 ycdpois dp ; I1PO. T/S' off '; 20. Novp 8e ye koll pprjprjp koll eirLGTrjpLrjp koll 20 So^ap pr) KeKTrjpepos dXrjOij, 7rpcoTOP pep tovto avTO, el r) yaipeis r) prj yalpeis 9 dpdyKrj 8rj ttov ere dyvoeip, kcpop ye ovra 7rdar]s (ftpoprjo-eoos. IIPO. 'ApdyKr). c 20. Kdi prjp dxravTCos pprjprjp prj KeKTrjpepopis dvdyKrj 8rj7rov firjS' otl 7roTe eyaLpes pbepprjaOai, tyjs t ep tco Trapa^prjpLa r)8opr)$ irpoa-iTLirTovcrr]^ pr}8* rjPTLPOvp pLPrjpuqp vTropeveLP' Soljap 8* av p,r) KeKTTj- puei/OP d\r)0r] per) So^d^ELP yaipetv yaLpoPTa, XpyLcrpov 8e crTepopepov pL7]8* ely top hreura yjpopop d>s X al PV" 3° 13. fxS>v fATj beoi' av rt] This is Badham's emendation of fxrjdi Spav ti, the reading of the MSS. 24 IIAAT0N02 aeis SvvaTov eivou Xoyl^eaOaL, £rjv 8e ovk dv0pco7rov p. % i filov dXXd tlvos irXevpiOvos rj tcov oaa OaXarria fxer d 6cTTp€LVC0V €pL\jfV)(d € / \ / ~ / nearly al- KOLl VOW KOU €7T LCFTT) /JLTJV KCLI pLVTJLlTJV TTCLCTCLV 7TCLVTC0V lied to the / < ~ ^ \ / / / / principle of K6KTTJLL6V0?, 7]60V7]S 0€ ^Te^COV fM7]T€ LieyCL LL7]T€ CTLLL- in°thePer- 15 KpOV, {17)8* CLV Xv7Trj^, dXXci TO WapdlTaV CtTTaOrjS 7T01V- fect life ? ~ ' TCDV TCDV TOLOVTCOV. IIPO. OvSeTepo? 6 filos, co ^EcoKpoiTe?, e/moiye tov- tcov cupeTOSy ov8* ocXXco lltj 7roT€, cos iycopLou, (j)CLvfj. p. 2: 20. T/ 5' 6 ijvvapicfroTepos, co TlpcoTapye, e£ dp.- io(J)olv avjipLiyOeis kolvo? yevoptevos ; IIPO. 'HSovrj? Xeyeis kou vov kou (ppovrjcrecos ; 20. Ovtco kou tov tolovtov Xeyco eycoye. IIPO. Has Srj7rov tovtov ye ouprjcreTCLi TrpoTtpov 7] ifCeiVCOV 07TOT€pOVOVV, KOU 7TpOS TOVTOIS y€, 0V)( 6 25 /Key o ov. 20. NlavOdvopiev ovv o tl vvv rjpuv iari to £ u/x- fiouvov iv toIs TrapovaL Xoyois ; IIPO. Ilafw /xey oi5^ ? ori r/)€ty /Ltez^ filot irpovTeOrj- b (7a^, ro^ 8volv 8' ovSeTepo? iKavo? ov8e alpeTos ovt 30 dv0pco7rcov ovt6 fyooov ov8evi. 20. M.COV ovv ovk rj8rj tovtcov ye irepi 8rjXov &>? ovSeTepo? avTcov et^e TayaOov ; rjv ydp dv lkolvos kou $IAHB02. 25 reXeo? kcu ttolctl (pvroi? kcu £0001? cuperos, oiawep ovvoltov i)v ovrcos aei oca piov (r)V. u oe tls aAAa ypdO* rjficov, wapa (pvaiv av rrjv rov d\r)6co$ aiperov 4Xdpifiavev olkcov i{j ayvoias rj twos avdyKrjs ovk €v8al/JL0V0?. 5 nPO. "Kolke yovv ravO' ovrcos e\eiv. 20. '0? pkv Toivvv ttjv ye QiXrjftov Oeov ov del SiavoucrOat ravTov kcu rdyaOov, 'tKavcos elprjaOal fioi 8oK€l. xa\ HXdrav uvaipel on ovk eo~TW r)8ovr) rdya66v aipeTooTepov yap elvat p,era (ppovq- aecos rov fjftvv filov rj ^copiV el de TO fllKTOV KpetTTOV, OVK elvai TTjV r)8ovr)v rayaSov, ovBevos yap rvpov- TtflevTOs aired rdyaOov alpeToore- pov yweadai, Eth. Nich. IO. 2. " Every Good is better in com- bination with others than alone, which indeed is the very argu- ment by which Plato proves Pleasure not to be the highest Good. For the Pleasant life is more desirable with Wisdom than without. But, if the com- bination is better, Pleasure is not The Good, for no addition can improve The Good." It may be observed that the pro- position, ovdevos Trpoa-reOivTos avra> Taya&bv alpercoTepov ylveaOai, is not to be found in the Phi- lebus, and does not even belong to the train of thought in which the argument proceeds. For the preconception which forms the middle term whereby So- crates proves Pleasure not to be The Good is aiperov : reXeov was prepared for use but was not actually used. The proposition given by Aristotle could only have been a premiss, if rekeov had been the middle term. Perhaps, however, it is implied in section 37, where the argu- ment is recapitulated. 12. ov fxevroL rov ye dXrjdwov ap,a Kai Beiov oip.ai vovv] The explanation of this short allu- sion to the result of much spe- culation can be merely sketched in the brief space of a note. Plato generally distinguishes Reason from the Ideas or eter- E c 26 nAATQNOS tov ye aArjOivov a/xa kou Oelov oIjjlou vovv, gcAA' p. 22 aAAcoy 7TW9 e)(€iv. twv \x\v ovv viKrjTrjplcov irp6s tov nal Kealities which it appre- hends, and which in the Phas- drus are represented as objects of beatific contemplation to the Gods. As the Supreme Good is an Idea, how can it, as is intimated in this passage, be identical with Reason 1 The answer is that there are two kinds even of the divine Reason, one distinct from, the other identical with, eternal Being. We read in the Sophista : ri be, irpbs Albs, v ovtoov irpXv voelv, ib. 3, 4. " The Psychical intellect, I mean the thinking and apprehending power of the Soul, is nothing actually till it thinks." We see then that Aristotle would have objected to the expression of the Sophista so far as it attri- butes Movement (klv^o-ls) and Soul to the Absolute, as there is an element higher than the Soul and Psychical Reason. It is this latter that we must ascribe to the gods of the Phaedrus and ra ra avTd...^ov\r)Tov 8e 7rpa>Tov to ov kqXov, opeyopcOa 8e otl donei. .vovs de V7TO TOV VOTjTOV Kiveurai . . . &o~Te ravTov vovs Kai votjtov, Met. II, 7. " There is an immovable source of motion, eternal, substantive, actual. This is the way the objects of Volition and Reason move, which are ultimately the same, namely, the absolute Beauty. The will is moved by the (Passive) Reason ; the (Passive) Reason is moved by the object of Reason ; the object of Reason is the (Active) Rea- son." Thus, as Socrates sug- gests in the Philebus, Reason in the sense of the vorjTov, or the vovs 7toit]tik6s, may be iden- tified with the ov Kakov, or Su- preme Good. However, after this passing allusion to his phi- losophic doctrine, Plato in the remainder of the dialogue treats of the Reason in its usual sense of the Psychical, Subjective, Passive, or Human intellect. E 2 IIAAT0N02 av. tcov Se 8rj SevTepeicov crTeprjOelcra rjSovrj iravTa- p. Tvacriv av nva Kal aTtpiav ayo'ir) irpos tcov avrrj? ipaarcov' ovSe yap eKelvois er av bpolm (f)alvoiTO KaXrf. 5 2,11. 1 1 ovv ; ovk apetvov avrrjv eav 77077 Kai prj rr)v aKpi/BeaTaTrjv avrfj irpoafyepovTa fidaavov Kal e^eXey^ovra Xvireiv ; riPO. OvSev Xeyei?, co *2cok pare?. 2Q. 9 Ap otl to dhvvarov elwov, Xvirelv rjdovrjv ; b io I1P12. Ov povov ye j dXK otl Kal ctyvoels cb? ovSel? wco ae rjpcov peOrjaet, irpiv av els TeXo9 eire- ^eXOy? tovtcov rep Xoyco. 20. Ba/3ou apa, co YlpcoTapye, crvyyov pev Xoyov tov XonroVy a^eSbv 8e ovSe padiov irdw tl vvv. kol 15 yap 8rj tyalveTat Selv aXXr]? prjyavr)? eirl tol Sevrepeia vrrep vov iropevopuevov oiov fieXrj e^eLV erepa tcov epnrpoaOev Xoycov eo~Ti 8e taco? evia Kal tovtol. ovk- ovv xpv ; 1 7 • icrn 5' 'ifrcos %via Kai tovto^ As "weapons serviceable in both contests" Socrates seems to refer to the proposition that all being is a union of Unity and Multiplicity as well as to the method of generalization and division. We may observe (1) that though this proposition and this method have been mentioned, they were really not the weapons by which the for- mer contest was decided, for that was settled by reference to our preconceptions of The Good. (2) Though Plato invites us to connect the Unity and Infinity of the beginning of the dialogue with the Limit and Infinite that he is going to introduce, and though perhaps they are really connected, yet they are certainly distinct, and must not be immediately identified. They are attributes of different sub- jects. For the sake of distinc- tion we may call the infinity of Particulars as opposed to the unity of the Genus a Logical infinity ; and the lawlessness of Matter as opposed to the cir- cumscription of the Form, a Physical infinity, though it ex- tends also to the aesthetic and moral worlds and to every sphere of Being. The Logical infinity is only found within a genus, and belongs to the indi- viduals which it comprehends : the Physical infinity is found in an individual, and belongs to the material elements of which - v 5, « » w been deli- 2,\L. Llavra ra vvv ovra ev rco ttolvti oiyr) oiaXa- 5 neated, ficofxev, jxaXXov 8\ el fiovXei, rpLxfj* ties, or ITPO. Ka0' O Tlj (j)pd£oi9 dv. genera! are A r O v ~ X s \ ' assumed: 212. Aapcofiev arra rcov vvv or) Xoycov. namely nPQ. Sic 20. Tov Oeov eXeyo/Jtev 7T0V TO /JLeV OLTVeipOV delicti 10 Qause ai a^id rwv Svtcov, to Se wipas ; is it is composed. The Physical infinity, as we shall presently see, may be treated as a Logical unity, or summum genus, com- prehending a multiplicity of in- dividual infinities. 5. navTa ra vvv ovra k. r. X.] This division of Things is really a division of First Principles : 6p,oia>s de fyrovcrt Kai of ra ovra grjrovvres irocra' e£ hv yap ra ovra eorl fyrovcri irparoav, ravra nrorepov ev t) 7ro\\d, /cat, el iroXXa, el ireire- pao-peva rj aneipa' ware rf]v apxv v Ka\ to aroix^ov proven norepov ev rj 7roXXa, Phys. Ausc. I, 2. " It is a similar problem to in- quire into the number of Things. Are the primal Elements, it is -really asked, one or more, and if more than one, finite or infi- nite ? So that it is the Principle and Element which is the sub- ject of inquiry." IO. to pev aireipov helt-ai rS>v 6vtg>v to be Trepas] For an exam- ination of the meaning of airei- pov see Appendix B. The re- sult of this examination is briefly as follows : indepen- dently of its analysis into vXr; and o-reprjais, (to aireipov and 17 direipia) aireipov has two or even three meanings that require to be carefully distinguished. (1) Its obvious and ordinary meaning, which it would have first suggested to any Greek, is Infinity, i. e. quantity without end : the negation of all quan- titative limit. To make to paKXov and r6 r^rrov imply this, we must supply a very con- siderable ellipsis : that which is greater or less (than any finite quantity ; or, than any quantity however great or small that can be named or conceived). But, if we except Infinity of number, Infinity of space, or Immensity, and Infinity of time, or Eternity, the existence of In- finity in the world of nature in this sense is perhaps untenable ; and this meaning of aireipov, though essential to the early philosophies to which nature is the immeasurable and unfathom- able, perhaps does not belong to later speculation. (2.) A more Platonic meaning of aireipov, and perfectly war- 30 riAATQNOS nPO. Haw p.ev ovv. p. 20. Tovtcov Srj tcov elScov tol Svo TiOcofieOa, to Se rpiTOV i£ apxfyolv tovtolv ev tl ijvpfJLLcryofjLevov. elfu 8* eoLKev, iyco yeXolos tl$ LKavcos kglt elSr] d s Bllo'Tols koll crvvapLOpLOVfievos, FTPO. Tl (f)r)?, co y yaOe ; 20. TeTapTOv /AOL yevovs av Trpocrfteiv. II PO. A eye t'ivos. 20. Trjs IjvfifJiltjeco? tovtcov 7rpos aXXrjXa ttjv *0 (UT LOU/ Opcty KOLL TL0€L fXOL TTpO? TplCTLV €K€LVOL? TZTapTOV TOVTO. ITPO. M.COV OVV (J 01 KOLL TvipiYTOV 77 pOa8e^CT€L 8lGL- KpLOTLV TLV09 8vV0LfJL€V0V ; ranted by its etymology, is, the Indefinite or Indeterminate. In- determinateness is the negation, not of all determination, [Infi- nity] but, of a single determina- tion. The Indeterminate is that which admits of a plurality or multiplicity of determinations, or even an infinity, between, how- ever, certain definite limits. To fiaXXov and to rjrrov can express this, i. e. excess or defect above or below a certain single finite quantity, multiplicity of grada- tion, or divisibility of extension, without any violent ellipsis. This is the antipov that we find in nature. There are many gradations of colour ; but we cannot get beyond pure blue, pure red, pure yellow. No- thing is whiter than pure white, nor blacker than pure black. There are many gradations in the pitch of sounds, but a few octaves bring us to the ex- tremes. (3) Why does Indeterminate- ness, as we find it does in the Philebus, imply Imperfection % Because, if we assume with Plato that Perfection is a Mean, i. e. some single quantitative de- termination, even if some one gradation of the anetpov coin- cides with this, all the remain- der must be either excessive or defective. T6 ancipov in this sense is that which violates a Standard : that which falls on this side or that side of the line traced by the Right : the ele- ments, or their state, before they are arranged by the orga- nizing Law, or after they have broken from its control. The Limit (nepas) of which it is the violation, is to pirpiov, Due Mea- sure, Due Proportion, the con- dition of goodness and beauty. To /naXXoi/and t6 rjrrov now signify Exorbitance and Inadequacy, and may be translated, the Too Much, and the Too Little. 12. Mail/ ovv o-oi K. r. X.] The readiness with which Protarchus proposes to add to the list of principles an agent of decom- IAHB02. 31 p. 23. 20. Tax av ov ixrjv ol/jm ye ev rco vvv. eav e he tl hey, avyyvcoaeL irov fioi av fieTahicoKOVTi 7refi- 7TT0V [filOV~\ . JJP0. T/ fify ; 20. II/><»7-oj> /zez/ hrj rc»j> T€TTapcov tol Tpla &eAo- 5 puevoi, tol hvo tovtcov 7reipcop,e0a woXXa eKarepov p. 24. kayiapjevov koll hieairaafxevov thovTe?, ei? ev ttolXlv eKarepov avvayayovTe?, vorjaai 7rrj wore rjv avTcov ev KOI 7T0XXa €KGLT€pOP. IIPO. E? /jlol aa(peaTepov eri irepi avTcov elnroLs^ 1 to){ av e7rol/JL7]v. 20. Aeyco tolvvv ra hvo, a ivpOTl6e\xai, tovt elvai awep vvv hrj, to fiev ameipov, to he irepas e\ov. position, besides the agent of mena are explained by two an- combination, may be attributed tagonistic forces, Love, the to his familiarity with the poem cause of union, and Hate, the of Empedocles, where all pheno- cause of separation : Kai ravT dXkdo-aovTa Siauirepes ovftaua. A^yft, aXXore p.ev (fiikoTrjTi avvepxoaev els ev airavTa t aXkoTf 6' av dix eicaaTa tfiopevfieva Neifceos ex^ei. Socrates rejects it as unneces- Infinite and the Generated sary, because the Cause (ama) of which he speaks is not a blind elementary principle with a sin- gle necessary operation, but of an intelligent, artistic, nature, and therefore possesses both powers, that of separation as well as that of combination. In the Timseus Causation (ama) is only ascribed to rational agents. 5. Hp&Tov pev ac. t. X.] The reason of this separation first of three, then of two, from the list of principles seems to be this : the Cause is especially charac- terized by its ultimate unity, and therefore is not divided into species. The Limit again has but few divisions as com- pared with the other two, the class. It therefore is princi- pally the latter that need divi- sion and generalization. Ac- cordingly to irepas ex ov will de- note not to irepas, but to piKT0V\ for it is said to have many spe- cies (rcoKka icrxio-pevov), which suits the fiiKTov, (to irXrjdos o~e e^eiikrj^e Trjs tov TpiTov yeveaeas) , but not the irepas, (to ye irepas ov iroXKa elx*v.) The only ob- jection is, that to>v irepas exdvrav is presently used in a different sense, as equivalent to t&v ire- paraiv. See below : to>v T€ direiptov /cat t5)v irepas exovrav avppix^ev- T(ov: and, vopov Ka\ to£iv irepas ex6vTo»v edeTo. In § 6, how- ever, irepas exovrcov was used of ra piKTa. 32 IIAAT0N02 on Se Tpoirov tlvol to ameipov iroXXa icrn 7reipdaopai p. 24. (ppdfav to 8e 7repas e\ov r\pds Trepipjeverto. IIPO. Mevei. 20. 2/ce\//m 8rj. yaXeirov fxev yap Kal dfi^urfiif- 5 T-qcripLOV b KeXevco ere aKcmelv, o/jlco? 8e gkottu. 6ep- fXOT€pOV KOL \f/VXpOT€pOV 7T€pi TTpCOTOV Opa 7T€p(l9 €L 7T0T€ TL V07]0~aiS CLV, J] TO pidXXoV T€ Kal TjTTOV €V avToi? oiKOvvTe tol? yevecnv, ecoenrep av evoiKrjTOV, TeXos ov k av iiriTpeyf/aLTrjv ylyveaBaC yevopevrj? yap b lOTeAevTT]? Kal avTco TeTeXevTrjKaTOV. nPO. ' AXr/OeaTaTa Xeyei?. 20. 'Aet 84 ye, (f)apev, ev re rep SeppoTepco Kal tg> \jsvxpoTepcp to paXXov re Kal tjttov evi. OPO. Kal pidXa. *5 20. 'Aei tolvvv 6 Xoyos arjpalvei tovtco prj re'Aoy evens' dreXr) 8* ovTe 8rj7rov TravTcmaaiv direlpco yi- yveaOov. nPO. Kat a(j)68pa ye co 2 paXXov re Kal tjttov. O7rov ydp av evrjTOv, ovk eaTOV elvai ttooov eKao~Tov, dXX* del o~(f)o8pOTepov rjav\aLTepov Kal TohvavTiov eKacrTais wpd^eaiv epiroi- 25 ovvTe to irXeov Kal to eXarTOV direpyd^ecrOov, to 8e iroabv d(f)avl^eTOV. yap eXe^Ori vvv 8rj, prj depavi- aavTe to ttovov, dXX* eduravTe avTO re Kal to perpiov ev TTj tov pdXXov Kal tjttov Kal a(f)68pa Kal rjp'epa d e8pa eyyeveaOai, amd eppet Tama e\ tt}? avTcov io^copas ev fj evrjv. ov yap tn OeppoTepov ov8e yfsvxpo- Tepov e'lTrjv av Xa/3ovTe to iroaov' irpoycopel yap Kal ov pevei to re OeppoTepov del Kal to yf/vyporepov , ~ , ,5,/ , , v Product TOLV apCpOLV TiVa LOeaV (prjaopev e^eiV ; are defined. IIPO. 2i> /cat epol (ppdaeis, cos olpai. 30 20. Qeos pev ovv, av irep ye epals evyais eirrj- koos ylyveral tis Oecov. 34 nAAT0N02 HPO. El^Of 8rj KGU aKOWU. 20. 2/co7ra>, kolL /jlol Sokcl -ny, oh Ylpcorap^ avTcov p. (plXos rj/uup vvv Srj yeyovevaL. IIPO. II toy Aeyejy rovro ; /cat tjw TeKjxrjplcp y^pf} ; c 212. T€pOV, KCU /JLtL^OV KOL (TfJLLKporepOV, KOLL OTTOCTOL kv TCp TTpOG~6eV rrjs to fiaXXov re koll t\ttov de)(0fiev7]9 irlOepiev elg ev (pvaeeo?. I1P0. Trj? tov airelpov XeyeL$ ; d 20. Net/. avpLfjLLyvv Se ye ei$ avrrjv to /xerct ravra ttjv olv tov irepaTQs yevvav. IIPO. Uolav; 20. *Uv koll vvv Srj Seov rjfJLa?, KaOdirep ttjv tov aTrdpov o-vv7]ydyo/uL€v ei? ev, ovtco koll ttjv tov irepa- ToeL^ovs avvayayelv, ov avvrjydyo/uLev. aAA' 'lcfcds kclI vvv tccvtov SpdaeL' tovtcov d/jL(j)OTepcov avvayofievcov KOLTa(fioLvr}s KaKelvr) yevrjaeTOLL. IIPO. Uolav koll 7T(os Xeyeis ; 20. Ttjv tov laov koll dL7rXaalov, Kal biroarj Travel Trpos aXXrjXa TavavTLa 8La(j)6pcDS eypvTa, avpLfxeTpa e 8e Kal avpL(j)cova evOelaa dpL0fJi6v a7repyd(^eTai. 27. The idea of av^TpLa is feet is produced by the joint well developed by Paley under action of different instruments ; the name of Relation : " When the fitness of such- parts or in- several different parts contri- struments to one another, for bute to one effect ; or, which the purpose of producing, by is the same thing, when an ef- their united action, the effect, (MAHB02. nPO. ^HavOdvco' (pallet yap /jlol Xiyuv, fxtyvvcn ravra, yeveaets rivds d(f> eKaarcop avfi^aweiv. goodness of every product of is what I call Relation : and wherever this is observed in the works of nature or of maa, it appears to me to carry along with it decisive evidence of un- derstanding, intelligence, art." — Natural Theology, chap. 15. The word avppeTpia will express those Correlations that belong to the category of Quantity : e. g., " Throughout the uni- verse there is a wonderful 'pro- portioning of one thing to an- other ; the size of animals, of the human animal especially, when considered with respect to other animals, or to the plants which grow around him, is such as a regard to his conveniency would have pointed out. A giant or a pigmy could not have milked goats, reaped corn, or mowed grass ; we may add, could not have rode a horse, trained a vine, shorn a sheep, with the same bodily ease as we do, if at all. A pigmy would have been lost among rushes, or carried off by birds of prey," ib. chap. 17. To he oijei Kai fiapel Kai rayel Kai /3pa8et, dire'ipocs ovaiv, dp ov ravroc eyyiyvopieva ravra apia irepas re aTreipydaaro Kai povaiKrjv ^vpmaaav TeXeoi- Tara ^vvearrjaaro ; , o I1P0. KaAAtora ye. 20. Kai purjv ev ye -^eL/ncoaL kol irvlyecriv eyyevo- fieva to plv ttoXv Xlav kol aireipov d(pelXeTO, to 8e epLpLeTpov koll dpia avppceTpov aTreipydcraTO. I1P0. T/ pj]v ; 5 20. Qvkovv e/c tovtcov copal T€ KOL oaa KaXd b irdvTa r)plv yeyove^ tow re diveLpeov Kai rcov lit pas e\6vToov avfifitydevTcov ; HPO. Urn Soil; 20. Kol aXXa 8rj pvpla eiriXe'nrto Xeycov, oiov o p,eff vyielas kolXXos kol \cryyv, kol ev -fyvyais av irapi- woXXa erepa kol irdyKaXa. vfiptv yap ttov Kai £vpL- iraaav irdvrcov iroviqpiav avrr/ Kandovaa y Oeos, co KaXe <&lX7]/3e, wepas ovTe rjdovcov ovSev ome irXrjapLo- vcov evov ev avTols, vopcov Kai tol^lv Trepas eypvTtov 12. to fiivnoXv Xiav kcu aneipov tion of Law, or Privation. The dIAHB02. 37 2 ^ c eOero' Kal av pev diroKvaiaai v after avrois and omits it after rrepas. Other MSS. read 7repas ex 0V7? €0€TO. 1 9. rpLrov (pdOi pe Xeyeiv to tov- tg>v enyovov anav] In the Timseus we have the Limit, Product (ye- ycvrjpevrj ovo-La) and Infinite, un- der the names of rrapdfteiypa, piprjpa, and viroBoxr]. Tore pev yap dvo e'l8rj 8ieiX6pe6a, vvv 8e Tpirov aXXo yevos r]plv 8rjXs avcodev e£ dopciTOV nodev dpvvovTai, vo7]Ta aTTa Kai dcrccpciTa e'lftrj j3ia£6pevoi ttjv dXrjSivrjv ovaiav eivai, tol &e eKelvcov acopaTa Kai ttjv Xeyopevrjv vn avTcov dXijOeiav Kara apiKpa. diaOpavovTes ev toIs Xoyois, yeveaiv out ovalas (pepopevrjv Tiva rrpocrayopevovai . . . Yevecriv ttjv 8e ovcrlav ^copis tvov dieXopevoi XeyeTe ; — vat. — Ka\ aa>paTi pev rjpds yeve- crei 6Y alcrdrjaecos Koivcoveiv, bid Xo- yicrpov de i|/wv^ rrpbs tt]v ovtcos ou- uiav, fjv del Kara Tav-rd tocravTcos e%eiv (paTe, yevecriv Se aXXore dXXcos. p. 246 B. " Their opponents defend themselves with very cautious tactics from a sort of invisible citadel, contending that real Being is certain con- ceived and bodiless Ideas, and breaking to pieces by their logic the Body and so called reality of the others, instead of Being, they call it a rapid stream of Becoming. ..You dis- tinguish Being and Becoming i — Yes. — And you say we ap- prehend Becoming with the body by the faculty of sensa- tion, Being with the soul by the faculty of Beason, and that the one is unchanging, the other unresting." 7. TvdvTa tci yiyvopeva did Tiva aiTiav ylyveadaij Plato confines Causation to intelligent, volun- tary agents. Blind, elementary, /*x' * 5^ - \ \ v fore is a OVOfJLOLTL TTjS aiTLOLS OMMpepH, TO 06 TTOIQVV KOLl TO OU- member of , A n ,\ ,/ . ., of the third T£02^ OpiJCDS aV €17) KeyopeVOV €V ; 5 or Compo- nPO. 'Opdm. siteclass - 27. 20. Kai pr)v to ye Troiovpievov av Kai to yiyvo- pevov ovbev 7TAt)p ovopaTi, KaOdnep to vvv 8r/, Sia- (f)epov evprjoropev. r) 7rco9 ; II PO. QvT(D9. 10 20. 'Ap OVV 7]y6LT(U plv TO TTOIOVV del KOT0L (j)V~ aiv, to Se iroiovpevov OLKoXovOel yiyvopevov exeivcp ; nPO. Ildvvye. 20. "AAAo dpa Kai ov tclvtov ahla r ecrri kol to SovAevov eh yeveaiv cut la. 15 material principles he calls aw- avna. Tavr ovv ttclvt eo~Ti tcov v yiyverau ttclvtol ra rpla 7rapecr)(€TO i]plv yevr] ; II PO. Kai fidXa. 5 20. To Be 8rj ttolvtcl TCtvTCC Srj/jaovpyovi' Xcyofiev b TerapTov, Ti)v curious, coy ikolvws irepov eKelvcov 8e8r]- Xcoptvov ; II PO. ° 'Ere pop yap ovv. 20. 'OpOtoS /JLTJP €)(€L, 8lCOplO-fjL€lSQ)V T(£>V T€TT(Xp(OV, io€v6$ eKaarov pvrjprjs eveica efei;?]? aura KarapL0prj- aacrOai. ITPO. Ttfiqv; 20. Upcorov p£v to'lvvv aireipov Aeyco, devrepov 13. UptoTov fxev to'lvvv aneipov Xeyco] The best comment on this list will be a comparison with the four principles or four methods of explanation that Aristotle considers to exhaust every problem. "Era pev ovv rpoTvov dniov XkytTai to e£ ov yi- veral ti ivvTrapxovTos, olov 6 ^oXkos tov dvdpidvTos Kai 6 apyvpos rrjs (pidXr/s Kai ra tovtcov ykvr). aXXov 8£ to eidos Kai to napddeiypa, tovto d* iarriv 6 Xoyos 6 tov tl rjv eivai, Kai to. tovtov ykvt]' oiov tov did Tvacra>v to. bvo rrpos ev Kai oXcos 6 dpidpos Kai tcl pepr) to. iv tco Xoyco. €Ti 80€V f) apxh T rjs peTafioXrjs f) TrpcoTrj rj TTjs rjpeprjo-ecos' oiov 6 /3ou- Xcvaas a'LTLos Kai 6 7raTrjp tov re- KVOV Kai oXcOS TO TT010VV TOV TTOl- ovpevov Kai to peTafidXXov tov /xera- fiaXXopevov. Ztl cos to TeXos' tovto (f ear! to ov eveKa' oiov tov irepi- TraTeiv r\ vyleia' dia tl yap rrepi- naTel ; (papiv iva vyiaivrj, kol et- 7t6vt€s ovtcos olopeOa dnobedcoKevai to aiTiov. Phys. Aus. 2.3. " One kind of Cause is the Material of which a thing is made ; in which sense brass is cause of a statue, or silver of a cup, or the genera of brass and silver. An- other is the Form and pattern, or definition, and its genera ; in which sense the double num- ber of vibrations in an equal time is the cause of an octave, and, generically, number or the elements of the definition. An- other is the Origin of motion or rest ; in which sense the planner is the cause of an ac- tion, the father of the child, the producer of the product, and the changer of the change. Another is the End or motive ; in which sense health is the cause of a man's walking. Why does he walk 1 For the sake of health, we answer ; and consider we have assigned the cause." The three first of these are clearly identical with three on Plato's list. The piktov may seem to be rather Aristotle's avvoXov or 6 avv Trj vXrj crvveiXrjp- IAHB02. 41 7. Se 7T€pa?, eireiT e/c tout coif Tpurov fjLiKrrjv kol yeyevrj- p£vr)v ovaiav ttjv Se rrjs pcl^em an Lav Kai yeveaem c TerapTTjv Xeycov dpa ir\r)iJLiAe\our)v av tl ; IIP12. Kai irm ; 212. Oepe Sr], to jxera tovO* r]\uv tl$ 6 Xoyos ; 5 Ka\ tl 7tot€ (3ov\r}0evT€? eh Tama apevos pev rals nepl ravra airiais virrjperovo-ais, to de ev reKraivopevos iv nacre rols yiyvo- pevois avros. t)i6 drj %prj 8v y alrias e'tdrj dioplfcadai, to pev avayKaiov to Se Belov, Kai to pev delov iv diracn fyrelv KTrjaecos eW/ca evbaipovos fiiov Ka6" ocrov fjpcov rj (fivcris eVSe'^erai, to Se avayKaiov sKeivcov xapiz>, koyi- £opevovs go? avev rovratv ov b)vvara avrd ii ols cnrovdd^opev p,6va Kavavoeiv ovb* av kafielv ovb* akka>s 7r£>s perao-x^tv. p. 68 E. " The artist of the best and fairest work pressed into service all these elements with their ne- cessary laws at his creation of the absolute and most perfect God, using their subservient agencies but himself contriving the good. Wherefore two kinds of cause are to be distinguished, the Necessary (Material) and the Divine (Final), and we must seek the divine cause in order to attain to happiness so far as our nature allows ; and the necessary cause as a means ; regarding it as indispensable to- wards contemplating, grasping, or in any other way attaining, that other object that we prize." 42 I1AAT0N02 kolXXlov av kcu rqv Kplcriv eirLTeXecralpeOa rrpcoTOv p. 27. irept kcu SevTepov. irepl cov 8rj to irpcoTOv rjpcpLadijTrj- crapev ; npo. "Iw. 5 20. *\6l Si], VLKCOVTU plv eOepeV 7TOV TOV piLKTOV d filov i]Sovrj9 re koli (ppovrjcrecos. rjv ovrcos ; npo. "Hv. 20. OvKOVV TOVTOV pkv TOP f3loV bpCOpeV 7TOV TLS t4 iaTL kcu ottoIov yevovs ; 10 IIPO. Ylm yapov; 20. Kcu pepos y avrov (prjcropev eivai rod rplrov, olp.cu, yevov?. ov yap Svolv tlvoIv iari puKros eKelvos, aXXci ^vpiravTcov tcov aTrelpcov vtto tov ireparos Se- Sepevcov, coare opOcos 6 vLKi](popos oirros filos pepG$ i?€K€ivov yiyvoiT av. IIPO. 'OpOorara pev ovv. Pleasure X\ . 20. YAev . TV Se 6 (70S 4 , CO ^/Al/jSe, 7)8v? e belongs to „ A , , , „ , , the class of Kai apLKTOS COV €V TLVL y€V€L TCOV eipTjpeVCOV XeyopieVOS Infinites. , . „ v , T ~ ^ , , , v opvcos av Tvore Aeyoiro ; code o arroKpivai pot irpiv 20 airo(prjva(j6aL. I. Aeye povov. 20. 'HSovt) ko.) Xvirr) rrepas e^eTOv, rj rcov to pdXXov re Ka\ -qrrov Se^opLevcov iarov ; 4>I. Na/, tcov to pdXXov, co Sco/cparey' ov yap av 2-?r)8ovrj wav ayaOov rjv, el pr) aireipov eTvyyave rrecpv- /co9 Ka\ irXi'-jOei /ecu tco pdXXov. 20. Oide av, co QlXrjPe, Xvirq rrdv KaKOV coctt p. 28 aXXo Tl VCpV CTK€TTT€OV TJ TT)V TOV dlTelpOV (f)VCTLV, O irapeyeraL tl pepos reus rjSovais dyaOov. tovto Srj $ocroi tcov direpavrcov yeyovbs eaTco. (ppovrjacv Se Ka\ iirtcTTrjprjv Kal vovv eh tl iroTe tcov irpoeLprjpevcov, co I. ^epvvveis yap, co 2co/c/)are$*, tov aeavTov Oeov. 20. Kat yap crv, co iralpe, rrjv cravrov' to 8 5 epcoTcopevov opco? rjpcv Ae/creW. IIPO. 'OpBco^ rot A eye. 1 Sco/cpar???, kol avrcp TreicTTeov. 3>I. Ovkovv vrrep ipov av, Ylpcorap^e^ Trporjprjcrai Xeyeiv ; 10 IIPO. Haw ye' vvv pevTOi cryeKov dwopco, kol deopai ye, co ItcoKpaTe?, avTov ae rjpiv yevecrOai wpo- (prjTTjv, Iva prjdev repels aoi irepi tov dycovicrTrjv e^a- papTavovTes irapa peXos (pOey^copeOd tl. c 20. YleicrTeov, co HpcoTapye' ovde yap yaXeirov^ ovdev eTTiTOLTTeLs. aXX ovtcos 1 ere eyco, KaOdirep ebre i&iXrjfio?, aepvvvcov ev tco Tvai^eiv eOopvfirjcra, vovv Kal eTnaTrjprjv epopevos otto 'lov yevovs elev ; IIPO. UavTarracrl ye, co 2 compares*. 20. 'AAAa prjv paSiov. TrdvTes ydp crvp ivovra iv rfj b o-vardaet. nPO. Kai paXa' ^eipa^opeOa yap ovrcos vtt izdiroptas iv rot? vvv Xoyois. 20. <&epe Srj, irepl eKacrTov row irap rjpuv Xa/3e to roiovSe. 3. Ol8ev t&v avrcov] The same It therefore seems to mean, phrase occurs in the epistles of " We will not merely re-echo Plato. "Yarepov de kcu clkovco ye- what others have said :" — " We ypacfievai avrov nepl cov Tore fjicovcre, will not rest on authority :" — (rvvOevTa £>s avrov rex v V v > ov ^ v " Without iteration :" — " On tcov avrcov cov aKovoi. p. 34 1 b. our own responsibility." IAHB02. 45 m- IIPO Ylolov ; SO. "On a/uiLKpOV T€ TOVTCOV €KQL(TTOV Trap T//JUI/ €P€(TTL KCU (paDXoV KOLL OvSapXj OvSa/JLCD? eiXlKplVe? OV Kal rr]v hvvap.iv ovk dtjlav tt)s (pvcretos eyov. ev evt Se Xaftcov irepl irdvTcov voei ravrov. olov irvp pev s eon 7tov irap r)piv, eo~Ti 0* kv tcq iravrl. IIPO. Tl pufjv ; c 20. Oi)kouj> crpLLKpov pcev ti to Trap r)piv Kal daOeves kol (ftavXov, to 8* iv rep iravTi irXrjOei re 6av- p.ao~Tov Kal KaXXei Kal Trocar] Svvdpiei Trj irepl to irvp 10 ovarj. IIPO. Kal pidXa dXrjOes b Xeyeis. 20. TV Se ; Tpe(j)eTai Kal yiyveToi iic tovtov Kal apteral to tov iravros irvp vtto tov Trap rjpuv irvpos, rj TOvvavTiov vir eKeivov to t epbv Kal to abv Kal to is tcov dXXcov (jcocov dnravT tcryei raura ; E[PO. Tovto pev ovo* diroKpiorecos d^iov epcoTa?* d 20. *Op0co9' TavTOL ydp epei?, oip.ai, irepl re Trjs iv tois (jcooi? yrjs Trj? evOdSe koL tt)s ev rep iravTi^ Kal tcov dXXcov Sr) TrdvTcov ocrcov r)pcoT7]o~a bXlyov epfirpo-20 crOev, ovrcos aTroKpivel. IIPO. Tiff yap aTroKpivbpuevos aXXcos vyiaivcov dv TTOT€ (f)aV€LTJ ; 20. ^xedbv ovS* octtictovv. aXXa to /xera tovto e'f^ff eirov. TrdvTa yap ry/xels* raura ra vvv Sr) Ae- 25 yOivTa dp ovk els ev avyKelpceva ISovTes eircovopd- aapev acopa ; nPO. Tifirjp; e 20. Tamov Sr) Xa/3e Kal irepl TovSe bv Koapiov Xeyopev. Sid tov ambv yap Tpbirov dv etrj ttov acopa, 30 crvvOeTOV ov Ik tcov avTcov. IIPO. ^OpOoTara Xeyeis. 40 I1AAT0N02 20. YloTepov ovv 4k tovtov rod aoo/naros oAcoy p. to irap rjpcv acofia rj e/c rov Trap rjpuv tovto Tpe(j)eTal T€ Kal oaa vvv 8rj irep\ avTCOv eiiropLev, elXrfCpe re /cat ia X ei ; nP12. Kal TOV0* €T€pOV, CO *2cOKpaT€$, OVK CtfjlOV epcoTrjaecos. 20. T/ oY ; To8e dpa dtjiov ; rj ttcos ipeis ; P- I1P0. Aeye to ttolov. 20. To Trap rjpuv acofia dp' ov y\rvyrjv (prjcropev e X eLi> ; ITPO. ArjXov otl (prjcropev. 20. YloOei/, co 0/Ae UpcoTapx^, Aa/3oV, eforep pj] to ye tov ttolvtos crco/na epu^rvypv ov eTvyyave, tovtol ye eypv tovtco kcu ere ttolvtti kolWLovcl ; ITPO. Arjkov cos ovdapoOev d\Xo6ev, co 2co- KpccTes. 20. Ov yap 7rov SoKovfiev ye, co YlpcoTapye, tol TeTTdpa eKeiva, irepas kcu ameipov kcu kolvov kcu to TYjs curias yevos, ev cmacTi reraprov ev6v, tovto ev b , pev T0L9 7rap rjuiv y^rvyiqv re Trape^ov kcu crcouacrKiav 20. ylfvxr)v re 7rapexoi>] 111 the Timseus the Soul is composed of three elements corresponding to the Trepas, aireipov, and uiktov of the Philebus. 1% dp.epicrrov kcu del Kara ravra e\ovcrr]s ovcrias Kal rrjs av nepl ra crcop-ara yiyvo- p.evrjs p.epi avveKepdcraro ovcrias eidos, rrjs re ravrov s av rrepl kcu rrjs 8drepov, kcu Kara ravra avvearrjaev ev uecrcp rov re dp,epovs avraiv Kal rov Kara ra crdouara uepiarov. Kal rp'ia \a(3a>v avra ovra avveKepdcraro els uiau udvra ISeav, rrjv Oarepov (pvaiv dvapuKrov ovaav els ravrov avvapp.6rra>v /3i'a. puyvvs t)e p.erd rrjs ovcrias Kal ck rptcov TTOU]adp.evos ev, rraXiv to o\ov tovto p.oipas oaas TrpocrrjKev dieveiue. p. 34 C. " Be- tween Indivisible and immut- able substance and what is Di- visible among bodies the divine power made a third kind of sub- stance composed of Identity and Diversity and set it between the Indivisible and the Divisible. He then took the three and moulded them into one, forcing reluctant Diversity into har- mony with Identity. And when he had mixed them with the other substance and wrought the three into one he divided v (pvcriv. the whole into such parts as behoved." Here the Indivisible, Divisible and Compound clearly correspond to the nepas, aneipov and fxiKTov of the Philebus ; though it is not quite clear whether the elements of the Compound substance, Identity and Diversity, should be re- garded as the same with the Indivisible and Divisible. Whe- ther these elements of the Soul, the Indivisible and Divisible, or Identity and Diversity, are the same with the elements of the Material world, the Trepas and aireipov of the Philebus, or with the elements of the Ideal world, the One and the Infinite Dyad, of which we hear else- where, Plato does not intimate. If we trust Aristotle, they are to be regarded as the same ; for he even assigns as a reason why they must be the same the necessity that a cognizant power should be identical with the ob- jects of cognition. Tov avTbv Tporrov iv t<5 Tc/icua> UXdraiv ttjv tyvxqv i< tcdv (rroixeiav tvolo.' yt- va>v dpx&v eivai. De Anima, 1.2. " So Plato in the Timseus composes the soul of the elements because the cogni- zant faculty must resemble the objects of cognition, and these are composed of the elements." 5. ev 8e tovtols ovk apa peprj- XavrjO-Qai . . . cpvaivj It is difficult to trace the reasoning in this passage. Plato perhaps is in- tentionally obscure because he meant to excite a curiosity, the satisfaction of which he reserved for another dialogue. However, even with the clue furnished by the Timeeus it is not easy to thread our way. pepr}xavrjo-6ai is active and emphatic : "is an intelligent designer :" — " has contrived in the form of Art — in the guise of an Artist." TT)V TG>V KaKkicTTUiV . . .(f)VO~lV, g'0~ verned by peprjxavr)o-6ai, is not the Soul, for that is first intro- duced presently, but the Cosmos or visible World. Thus peprjxa- VrjO~6ai TTjV TG)V KaXklo~T(0V Ka\ Tipico- TaToiv cpvaiv may be paraphrased in the words of the next sen- tence, KtKoo~pr]Kevai re ml o~vptc- Tax^vai eviavTovs re Kal oopas Ka\ prjvas, ao(plav Ka\ vovv Xeyopevop diKaioTar av. The result of the whole pass- age is that the Human Eeason, as derived from the Soul of the Universe, is akin to that supra- mundane Cause to which the Soul of the Universe is akin. There is an obscurity in the train of thought, because it seems all along assumed [tovto (to abnov) ivTols Trap' rjplv . . .Tvao~av 48 0AAT0N02 IIPO. 'AAA' OvftdflCDS TOVTO J OV XoyOV €)(OL Jj* 20. Ovkovv el fiy tovto jll€t eKeLvov tov Xoyov dv eirofJievoL /3eXtlov Xeyoc/xev, coy eaTiv, a 7roXXaKi$ el- prjKa/jLev, dnreipov T€ iv rco iravTi ttoXv Ka\ ir'epas iKa- 5 vov, Kai tl? £tt avTols atTta ov (pavXrj, Koa/jiovcrd re Ka\ avvTOLTTOvaa eviavTOvs re Kal aipa? Kal jmrjva^ ao(j)la Kal vovs Xeyopkvr) StKaioTaT av. IIPO. AiKaiOTaTa SrjTa. 20. 2o0/a firjv Kal vovs avev ^rv^rjs ovk av 7T0T€ to yevolaOrjv. I1P0. Ov ydp ovv. 20. Ovkovv ev ptv Tjj tov Aihs epels (pvaec (3acn- d XiKTjv fiev "tyvyrjv, fiacnXiKov 8e vovv eyyiyvecrQai hid TTjv TYjs airlas fivvapciv, ev Se aXXoi? aXXa KaXd, iSKaff b (j)lXov eKacrTOLs Xeyeaflai. Kal Travrolav aocfrlav eViKaXetcr^ac] that the Human Reason belongs to the Causative class, so that we seem to have made no ad- vance when we make the pro- position stated above. An ad- vance, however, has been made, as the Cause is invested with a new and grander character so soon as it appears as the origin of the Soul of the Universe. In the words peprj^avrjaBai TtjV ra>v KaWiaTGiV Kal TiixLcordrcov (pv- eavrov e^ovros prjBe etjovros wore yevovs. b nPO. MepLvr)o~opLe6a' Trees yap ov ; XVII. 20. Aei Srj to pterd tovto, ev cb re d. Divi- > ?/ > \ » \ / / /1 t /\ sion of (a) ecrriv eKaTepov avTOiv Kat 01a tl iraoos, ytyveaoov, 30 pleasure, / ~ ? « / 9 t * ~ and (b) 9. tcov reTTapcov, inv fjv rjfXLV ev Tcov TeTTapcov o r)v rjpiv ev tovto. Science tovto~] For this, which is unin- hv is omitted in the best MSS. into va- telligible, Stallbaum proposes : rious H 50 JIAATQNOS kinds (a) Plea- sures may be divided into two great classes, the Mixed and the Un- mixed. The former are subdivided into three subordi- nate kinds. One kind of Mixed Pleasure is the Resto- ration of violated Limit to its ascendency in the ani- mal world. 15 bnbrav ylyvrjaOov, Idelv rjpia?' irpwrov rrjv rjdovrjv' p. cocnrep to yevos OLVTTjs irpbrepov e/3aaavlaapev ; ovrco Kai ravra irpbrepa. Xv7rr}) ttjs fjdovrjs Kal Xvtttjs code Set diavoelaOai. to pev tvapd pev 0V1 pa- \10~Ta, \v7rrjs 8e Kal rjbovrjs ov /xer- e.\oi>, oiov to. rrepl ttjv o\jsiv avrrjv 7ra6r]paTa, rj Sf] acopa iv toIs 7rpocr- 6ev £ppr)6r) Ka6' fjpepav avpcpves r)pwv yiyveaOai. TavTr\ yap Topal pev Kal Kavaeis Kal a'XXa oaa ira- o-^ei Xu7ras ovk ipiroiovo-iv ovbe fjdovds naXiv eVi TavTov a7novat]s €i8os, p£yio~Tai 8e alo-drjcreis Kal o~av dv axiTt] 7rj] 7rpoo-(3a\ovora ev eV tco rore yiyveaOai ^povcp. Kpiaei. rd he e/c pei^opcop pepcop aa>para poyis e'lKOpra rp ml Kevtocrets etXrjepe rds he 7rXr)pcoaeis dOpoas Kai Kara peydXa, Kep&aecos pep dpa'iaBrjra 7rXrjp6>aea>s he ala- OrjTiKa yiypopepa, Xvnas pep ov Trapexei r«w Ovrjrco rrjs ^vx^s pe- yiaras he r)hovds' eari 8' ev- hrjXa irepl rds eveohias. oaa he d.7raXXorpiovrai pev ddpoa, Kara crpiKpa he poyis re els ravrop 7rd- Xiv eavrols KaOlararai, rovpavr'iop rois eprrpoadep rtdvra dnohihtoai' ravra h* av irepl rds Kavaeis Kai ropds rod aoaparos yiyvopeva eari KardhrjXa. p. 64 c. " Pleasure and Pain are thus to be ex- plained. A violent and sud- den derangement of nature is painful, and a sudden return to the natural state is plea- sant. A gentle and gradual affection is not attended with sensation ; the opposite is. A rapid and facile affection is attended with keen sensation, but not with pleasure or pain. This is instanced in vision which we said was our incorporation by day with external nature. For the incision and combus- tion and other concomitant af- fections cause no pain, nor the re-establishment of the natural state pleasure, but the strongest and clearest perception of the objects touching or touched by the visual organ, because there is no violence in the concomitant compositions and decomposi- tions. But the organs of grosser texture by resisting the action of the sensible object, and dis- seminating the shock far and wide, produce pleasure and pain, the latter from the dis- turbance, the former from the reascendency of the natural state. When the decrements and deperition of the organ are gradual, and its renovation sud- den and by great increments, it will be insensible to the pro- cess of inanition but sensible of the renovation, and impart to the mortal part of the soul no pains but much pleasure. This is instanced in fragrant smells. But when an organ is deranged suddenly and returns to its former condition gradually and slowly, it presents the opposite phenomena. This is instanced in burns and wounds." The particular senses are afterwards examined in detail, and the pleasant to Taste is thus de- fined : ^vprraai he rots nepi ravra elprjpepois rrdOos epaprlop a-n evap- rlas ear 1 irpocpdaecos, onorap f] ra>p elaiovroop £uaraais ip vypols oiKeia rfj rrjs yXcorrrjs e£-ei TrecpvKvia Xei- aiprj pep enaXeicpovaa rd rpa\vp- Bepra, rd he rrapd (pvaip £vpearS>ra fj Ke-ftyptva rd pep ^vpdyrj rd he ^nXa Ka\ napd* on pdXiara Ihpvy Kara (pvaiv, rjhv Ka\ npoacpiXes rraprt nap rd roiovrop 'Lapa rap fiiaioop 7ra6f]pdra>p yiypopepov Ke- ffX?;rat yXvKv. p. 66 b. "There is an opposite feeling produced by an opposite cause. When the entering liquids are con- genial to the constitution of the tongue, and smooth with oily influence its corrugations, and separate what has been unnaturally joined, or join what has been unnaturally se- H 2 52 17AATON02 nP£2. Ylavv Xeyeis el/cos 1 . p. 20. IldXiv 8e ap/uL0TT0/jL€pr]9 re kcu eh tt)v avrrjs (pvaLV aTTiovar}? rjhovrjv ylyveaOai XeKreov, el Set Si' bXlyoov irepi fieylarcop o rt Tayiara piqOrjvai. ; ITPO. Oipai ixev ere opOcos Xeyeiv, co IZcoKpare?, e epLcjyavearepov he en ravrd ravra 7reipcope0a Xeyeiv. 20. Ovkovv tol hrjjioaid irov kcu 7rept(j)avrj pa- (ttov avvvoeiv ; I1P0. Uola; > 20. Ylelvr] p.ev ttov Xvltis kcu \v7rr) ; nPO, Nai 20. 'RScoSrj 8e\ TrXrjpGXTLs ytyvopevr] irdXiv, rjdoprj ; nPO. NaL 5 20. Atyos 5' av (pOopd kcu Xvttt] [kcll Xvcti?^, r) 8e rov vypov iraXiv to ^rjpavOep vrXrjpovcra 8vi>a- p fits fjhovr]. SiGLKpKJis 8e y av kcu SidAvcTLs r) wapd (pvcriv, rod irvlyovs TrdOrj, Xv7rrj ; Kara (pvcriv 8' rj ttclXiv chroSocTLs re Kai yfrv^L^ rjSovrj. a FIPO. Yldvv p,ev ovv. parated, and re-establish the dfj eVrt rov Kara cpvcriv dvanX-qpco- normal disposition of the organ, crt? rjdovrj, ev ixa apa' violent affections is always plea- ov SoK.fi §e* ovk ecrTtv apa dvanXr]- sant and welcome, and is called p&>o-i? 77 rjbovrj • dXXd yivouevrjs by the name of Sweetness." pev dvaTrXrjpcao-ecos r\boiTo av tls ko\ Similarly what is pleasant to Tepvopevos XvttoIto. Eth. Nic. 1 o. the other senses is shown to 3. " They say Pain is the want attend the restoration of cpvcris of the normal quantity of ele- or to perpiov, which are equiva- ments, and Pleasure the supply, lent to to nepas, and are differ- But these are bodily affections, ent names for the normal con- If then Pleasure is the comple- dition of the sensitive organ. tion of the normal quantity, 12. et)(o8r) de nXrjpaicns yiyvouevr) the recipient of the completion, irdXiv r}bowj\ The inaccuracy of that is, the Body, will be the this expression is pointed out recipient of Pleasure ; which by Aristotle : Kot Xeyovat Be rrjv all deny. Replenishment, then, pev Xvnrjv evDeiav elvai rod Kara is not Pleasure, though it may cpvcriv, rrjv ~c? f)c>ovr)v dvanXrjpcoo-iv' be an antecedent condition of roCra Be a-wpariKa ia-n nd9rj- el Pleasure, as incision is of Pain." pr]CTiv ttolvtcov rjdovrjv. IIPO. "Eotgt SoKel yap p.01 tvttov ye Tiva e\eiv. to 20. Tovto ptev to'lvvv ev eWos TiOcopteOa Xv7tt]9 re Kal rjdovrjs ev tovtol9 rols irdOeaLv eKorepois ; nPO. KelaOco. II. Tovto pev to'ivvv ev eidos, Ti6cope6a kvnrjs re Kal rjBovrjsj Tins definition only professes to apply to one kind of Plea- sure. In the Republic however an equivalent definition is ex- tended to all kinds of Pleasure, including intellectual. Ovkow okcos ra irepl ti\v tov crcopaTOS Bepaireiav yevt] tcov yevcov av tcov nepl ttjv ttjs if/vx^s Oepajveiav tjttov dkrjBeias re Kal ova'ias peTe%ei ' 7ro\v ye. — ~2copa be avro ^v^s ovk o'lei ovtcos I eycoye. — Ovkow to tS)v paXkov ovtcov nkrjpov- pevov, Kal avTO paXkov bv, ovtcos paXkov nXrjpovTaL rj to tcov tjttov ovtcov Kal avTO tjttov ov ' — ttcos yap ov — el apa to nkrjpovadaL tcov (fivaei TrpoarjKovToov rjdv eo~Ti, to too ovtl Kal tcov ovtcov Trkrjpovpevov paXkov paXkov ovtcos re Kal dkr]6e- o-Tepcos x aL p* LV a- v ttocoi rjdovfj aikr)- 6el, to 8e tcov tjttov peTaXapfiavov tjttov Te av dkrjdcos Kal j3ej3aicos TvkrjpolTO Kal a.7Tio~TOTe pas av fjciovrjs Kal tjttov dkrjdovs peTaXapfidvoi, g. p. 585. " Has not the aliment of the body compared with the aliment of the soul less truth and reality 1 By far. And has not -the body itself compared with the soul likewise 9 It has. Is not that which more real things fill and which itself is more real, more really filled than that which less real things fill, and which itself is less real 1 It must be. If therefore to be filled with things requisite for our nature is pleasant, that which is more really filled, and with more real things will more really and truly cause us to be delighted with true pleasure, and that which is filled by less real thiogs will be less really and substantially filled, and re- ceive less solid and true Plea- sure." If we did not suppose the definition had been thus ex- tended, we could hardly under- stand statements like the fol- lowing : okcos ovk dyadov cpaal ttjv rjdovrjv, OTi Tidcra rjbovrj yeveaLs eo~Tiv els (pvaiv aladrjTr), ovdepla de yeveais (rvyyevrjs rot? Tekeai, Eth. Nic. 7,it. a diviner condition than that of these kinds of 54 I1AATON02 A second XVIII. 20. Tl0€l TOLVVV GLVTr/S T7]? ylfVYr}? p. 32 kind is the x v / A «> / r Expect- Kara to tovtcov tcov 7raurjpaTCov irpocrooKrjpa to pev c ancy of v „ r / , y f t ^ v v , f , this resto- TTpO TCOV 7]0€COV eXTTl^OpCVOV 7]0V KOLl OappaAeOV , TO 06 ration. The N « ^ , ^ \ v> . / neutral TTpO TCOV Xv7TT]pC0V (pOptpOV KOLl aXy€LVOV *. the absence 5 IIPO. "EaT£ ya/) Ot5^ TOL^' 7]8oV7]? KOLL Xv7n]? Of both r/ lis \ V ^ / Pleasure €T€pOV €100?, TO ^COpiS TOV CTCOpaTOS OLVTrjS TTJS yf/V^T]? and Pain, ^ v ^ / / may attend Ota 7T pOO~OOKLOL$ yiyVOfltVOV. pur^Know- SO. 'OpOcos' inreXafies. Iv yap tovtol? oipai, Kara is perhaps 7 € T V V WW Sotjav, uXiKpivecn T€ 6KaT€pOL? yiyvo- \opL6VOL9, CO? $OK€l, KOLL OLjXLKTOL? XV7T7]? T€ Kal Tj^OVTjSf epKpave? eaeaOac to ire pi ttjv rjSovrjv, iroTtpov 0X0 v Pleasure ^°~ TL T ° 7^°$ do~7raO~TOV ? f] TOVTO p€V €T€pCp TCDV d 7T poupr\pAvcov 8ot€ov Tjpuv yevcov, rjdovrj Se Kal Xvwy, KaOdirep Sep pep Kal yj^vxpeo Kal ttolctl tol? tolovtol?, r 5 Tore pep denracrTeov aura, rore <5e ovk dcnracTTiov, cb? dyaOa piv ovk ovTa, ivloTe Se Kal evia Seyopueva ttjv tcov dyaOcbv eo~Tiv ore (pvcriv. IIPO. 'OpOoTaTa Xeyec? otl TavTj] 7777 del Stano- pevOrjvat to vvv peTaBicoKopevov . 20 20. YlpcoTOv puev Toivvv ToSe ^vvlScopev, cos ehrep ovtcos ecTTi to Xeyopevov, SiacfiOtipopevcov pev avTCov e aXyrjdcov, avacrco^opevcov Se rjdovrj, tcov pur/Te 8ia(p- Oeipopievcov prjTe avacrco{p/.i€vcov evvorjcrcopev irepi, TLva 7tot€ etjiv del tot€ iv tKacTTois elvai toIs (^coois, 7-sOTav OVT009 icrxV o~(j)6Spa 8e irpocre'xcov tov vovv envi' dp ov iracra dvdyKrj 7rav iv too tot€ XP° vc P i^coov pr]Tt Tt XvireicrOaL, prjT€ TjSeaOai, pr)T€ peya prjTe apuKpov ; I7P0. 'AvdyKT] piv ovv. 30 20. OvKOVV €CTTl Tl? TpiTT] T)pCOV 1] TOiaVTX] Sid- flecri? irapd re ttjv tov x aL P 0l>T0 ^ Kai ^ a P^ T W T °v P-33- Xv7rovpevov ; rf S ; 10 20. TCDV 7T€pl TO adj/HCC TjjJLOJP €KOLG T0T6 TTaOt]- paTcov toc /nev ev tc2> acofiaTL Karaaftevvvpeva irpiv hri TTjV ^\tvyj]v &e£eA#e«>, cmaBy] eKelvrjv edcravTa, tol $€ 6Y dfJL(f)OLP LOVTOL KOLL TIVOL &CTTVep aeiCTfJLOV IvTlOlvTOL IhlOV T€ KOLL KOIVOV €KaT€p(p. i-5 nPO. KelaOco. 212. 1 a /xez/ o?; prj 01 apcpoiv iovtol eav Tf]v y\rv\r]V tj/ulcop (j)(op,ev XavOdveiv, toc Se oY dpxj)oiv fxrj XavBdvetv^ dp opOoTtxTa epovptev ; ITPO. Uco? yap ov ; e 20 20. To Tolvvv XeXiqOevai pLr/Sapicos VTroXdfirjs &>? Xeyco XrjOrjs evTavOd ttov yevecriv. eo~Ti yap XrjOrj fivrjfir]? ei;o8o? 9 rj & ev tS Xeyoptevcp vvv ovttco ye- yove' tov <5?) pLryre ovtos pbrjTe yeyovoTOS 1 ttco ylyve- aOai (f)dvai Tivd aTrofioXrjv oltottov. rj yap ; 25 IIPO. T/ pirjv ; 20. Ta tolvvv ovo/maTa /xera/3aAe puovov. nPO. Tim ; 20. ' Avti fi€P tov XeXr/Oevai ttjv tyvyfiv, oTav deafly}? avTTj ylyvrjTai tcov aeurficov tcov tov o-cofxaTO?, sofjv vvv XrjOrjv KaXel?, dvaiaOrjcriav eirovbpauov. p. 34. nPO. "E/xa6W. 24. 7ra)] So Stallbaum reads instead of ncos which is retained in the Zurich edition. *IAHB02. 57 34. 20. To S* eV ev\ wdOec rrjv 'fyvyfjv kou to acop,a KOLvfj yiyvo\JLevov Koivfj kcu KivelcrOai, ravTrjv & av rrjv KLvqaw ovofiafav cdaOrjaiv ovk otto rpowov (j)6eyyoi av. nPO. * AX-qOeaTOLTa Xeyei?. 5 20. Ovkovv rjdr) iiavOavopjev o (BovAofxeOa KaXelv rr)v dlaOiqaiv ; II PO. Tl ixrjv ; 20. ^CQTrjpiav rolvvv aicrOr)G€G)s rrjv fjLvrjfxrjv Xeycov 6p6(Q9 av tis Xeyoc Kara ye rrjv ijxrjv 86^av. IO b IIPO. *Op6m yap oU\ 20. M-vr/pr)? Se avapLvrjoriv dp* ov oia Xeyopev ; nPO. "lam. 20. 'Ap ovv ov roSe ; l5 I1P0. To TTolov ; 12. Mvrjprjs de dvdfj.vrj a iv ap ov Siaqbepovcrav Xeyopevj The two cases of Eeminiscence that fol- low are not very distinctly con- trasted. In the Phaedo, how- ever, we have the same division : idv t'ls ti eTepov rj l§o)v rj dicovcras rj Tiva aXXrjv a'lcrdrjaiv Xafiav prj fxovov eiceivo yvco aXXa fcai eTepov evvorjo'rj ov fxr) r) avTr) emo-Trjprj aXX' aXXrj, ap* ov^l tovto diKaicos Xeyopev on dvepvrjadrj ov tt)v evvoi- av eXafiev \ — noos Xeyeis ; — oiov to. Toiade' aXXr) rrou iTno~Tr)pr) dvBpoo- nov Ka\ Xvpas — 7ra>s yap ov j — ovkovv- oio~6a oti oi epao~Ta\ otov iSaxn Xvpav t] Xp,aTiov r) aXXo tl ois to. 7raidiKa a\)Ta>v ela>6e ^p^cr^ai 7rdo~)(ovcri tovto, eyvcoadv re Tr)v Xvpav Kal iv ttj diavoia eXafiov to eidos tov nai^os ov f)v r) Xvpa' tovto S' eariv dvdpvrjacs. . ./taXiara p.evToi otov tis tovto 7rd6rj nep\ eKelva a vtto xP° vov kc " t °v H-V eTZiarKOTTe'Lvfjbr] emXeXrjaro. "When the sight or hearing, or any other sensation of an object, besides giving a perception of that, awakens the thought of something else which is the ob- ject of a different perception, is not the thought of the second object a reminiscence 1 Ex- plain your meaning. Are not a man and a lyre objects of different perceptions 1 True. When a lover sees the lyre or garment, or any thing else that the person he loves is wont to use, this happens : he no sooner sees the lyre than his fancy pre- sents to him the form of the person to whom it belonged, and this is Eeminiscence. ..Par- ticularly if the object which thus recurs is one which time or inattention had effaced from memory." See Appendix C. 58 TIAAT0N02 20. "Orav a perd rod acopiaros eiracrye ivaQrj Tj p, 34 ^v^rj, ravr dvev rod crcoparos avrrj ev eavrrj o ri p,aXio~ra dvaXap/Bdvr) rore dvapipv-qaKeaOal irov Xeyopev. r) yap ; 5 IIPO. YJdvv pev ovv. 20. Kal pjjv kou orav airoXeaaaa pvr)pr]v e'lre alar6r)crecos Of av pLaOrjparos 1 avOis ravrrjv dva7roXrjar) iraXiv avrrj ev eavrrj, kou ravra ^ypiravra dvapvrjcreLs c kou fJLvrjfJLas 7rov Xeyopbev. io IIPO. *Op0m Xeym. 20. Ov Si) -)(apLV diravr elprjrat ravra, eari rode. nPO, To irolov ; 20. *\va Sr) rrjv rrj? ^X^ y ffiovrjv ycopls croofia- ro9 o ri paXiara Kal evapyecrrara XafioLpiev, Kal ap,a 15 eTriOvpiLav' diet yap rovroov ttcos ravra dp,(p6repa eoLKe SrjXovcrOai. It accom- "W rrnrii a ' ' 9 v> * vo> paniesDe- -/VA.. Ilrii. Aeycopev roivvv, co ZcoKpare?, rjorj sire which v v is a mental T0 ^ €Ta Tavra. fnvdvfrg noAAcc ye irepl yevecriv rjSovrj? kou iracrav mory of the 20 T ^ v M°i°0 7 7 z/ owrrjs dvayKolov, ch? eoLKe, Xeyovras d ac-rtaht° f CTKoirelv. Koi yap vvv trporepov en (palmer at Xrjwreov faction^ tTnOvfilav elvai, rl it or eari koi ttov ylyverai, riPO. ^K07roopev roivvv ovcSev yap arroXovpLev. 20. ' ' AiroXovpev pev ovv, Kal ravra ye, co Ylpco- 2 $ Ta PX e > tvpovres o vvv (jrjrovpev' arroXovpLev rrjv irepl air a ravra diropiav. I1P0. *Op6cos rjjxvvco' ro 8* ecpe^rj? rovrotg Treipco- peQa Xeyeiv. 20. Ovkovv vvv Srj 7relvr]V re Kal S[\f/os Kal ttoXX' 30 erepa rotavra ecpapcev elvai rivas emOvplas 1 ; e 29. vvv drj efafxev] Nothing strengthen the hypothesis sug- of the kind has as yet been said, gested in the note on §§ 33, p. This is one of the passages that 53 C. IAHB02. 61 p. 35. 20. AL\j/fjv apa r/picov to acofia 77 ireivfjv rj tl tcov tolovtcov irda^eLv ov8apurp 6 Xoyos alpei. IIPO. 9 A\rj0eo-Tara. 20. "Er^ 8rj koll rode irepl ravra ravra Karavorj- acopev. /3/ou yap eldcs tl /jlol (paiverai f3ov\€o-0ou5 8rjXovv 6 Xoyos rjplv kv tovtols avrols. e IIPO. 'Ez/ TLCTL KOLL TTOLOV 7T€p\ filov (f)pd^€L9 ; 20. 'Ej> rco 7r\rjpovcr6ai koll KevovaOai koll iraatv oora wepl acorr]plav r kari rcov tjocov koll rrjv (pOopdv, koll el tis tovtcov kv eKarkpco yLyvopevos rjpcov dXyei, 10 rore 8e ya'ipu Kara rd$ perafioXa?. EIPO. 3 'Ro-tl ravra. 20. T/ $ orav kv pecrco tovtcov ylyvrprat ; ITPO. Wcos kv piorcp ; 20. Aid pev to 7rd6os dXyfj, pepvrjraL 81 tcov 1 5 rj8ecov cov yevopevcov iravoLT dv rrj? dXyr)86vo?, ttAt)- pcorai 8e prprco ' tl rore ; (j)copev rj prj cficopev avrov p. 36. kv picrco tcov TraOrjpdrcov eivaL ; I1PO. <&COfJL€P pL€V OVV. 20. Uorepov dXyovvO* oXcos fj ^aipovra ; 20 nPO. Ma AC, dXXa SnrXfj tlvl Xv7rrj Xvttov- pevov, Kara pev to acopa kv tco TraOrjparL, Kara 8e ttjv \jsv)(r]V 7rpoa8oKLas tlvl ttoQco. 20. news', co Ylpcorap^e, to 8l7tXovv tyjs Xwrr]? el7T€S* ; dp Ol)K 6CTTL p€V 0T€ TLS TjpcOV K€VOVpL€VO? €V 25 kXiTL^L (pavepa rov TrXrjpcoOrjaeaOaL KaOearr/Ke, rore b 8e TOVVaVTLOV dveXTTLCTTCOS €)(€L ; riPO. Kai paXa ye. 20. M.cov ovv oi>)(i kX7TL(jcDV pev 7rXr]pco6rjcr€aOaL tco pepivrjcrOaL Soke! cjol yalpeLV, apa 8e Kevo vpevos 3 o kv tovtol9 tols XP° V0L $ dXyuv ; IIPO. 'hvayKq. 6 C 2 0AAT0N02 20. Tor apa avOpcoiros koli raXXa £coa Xv7relral p. re afxa kcu ^alpet. IIPO. KivSvvevei. 20. T/ <5' orav aveX7rlarco9 e)(rj Kevovfievos rev- 5 i~ecrdai TrXypcoaecos ; ap' ov Tore to SurXovv yiyvoir av rvepi tcl? Xv7ra$ ttolOos, o av vvv Srj Kartdcov cprjOrjS' arrXoos eivai SlttXovv ; c IIPO. ' AX7]0earara, co Ilcok pares. 20. Tavrrj Srj rfj aKeyf/ei tovtcov rcov iraOrjpLdrcov orode yjpr\crcopLe6a. E[PO. To ivoiov ; 20. Ylorepov aXrjOeis ravras rocs' Xviras re kcu rjSovd? rj \j/evSei? eivai Xe^opiev ; rj ras pev riva? aXrjOels^ rd? & ov ; * s IIPO. Uco?, co ^coKpares, av elev yj/evSels rjdoval rj Xvirai ; 20. Yloo? Se, co Upeorap)(€, (f)6fioi av aXrjOeTs rj yj/evSei?, fj irpoaboKLai dXrjOeis rj prj, rj bo^ai dXrjOeis t] yfrevSets 1 ; o IIPO. Ao^as pev eycoy av rrov Gvyycopoirjv ra d S* ere pa ravr ovk av. 20. Uoos (jyrjs ; Xoyov p,evroi riva KivSvvevopiev ov rravv crpuKpov emyeipeiv. nPO. 'AAijflJ Xeyeis. 12. Tlorepov aXrjOeis, &C.] The inquiry into the truth or falseness of Pleasure is necessary for the solution of two problems. First, we have to ascertain whether Pleasure or Keason is more akin to the cause of goodness in the chief Good. Three attributes of the chief Good, Truth, Beauty, and Symmetry will be indicated; and we must see whether they are more to be found in Pleasure or Reason. Secondly, we have to determine the composition of the mixed life and the Pleasures that involve most falsehood will be excluded. This second pro- blem has not yet been expressly proposed, but it is in the solu- tion of this that the distinction of Pleasures, as true and false, has its chief application. V ' v v « s»> may at 2,12. LltopLcrcopeaa orj aas av re 15/^7) opOcos rjSrjTaL, to ye ovtco? rjSeaOai SrjAov ci? ouSeVore ct7roAet. IIP12. Nat j Ka\ Tovff ovtgo? eyec. 212. Tc3 7rore otfV §17 Tpoircp 86^a \j/ev8r)? re /cat dX.rjOrjS' rjjuv (j)i\el ylyveaOai, to 8e ttjs rjSovrjs fiovov 70 d\rj0€£y do^d^ELV 8* ovtcos 1 kou yalpeiv dpxfyoTepa bjxoLcos elXrj^ev ; OP12. ^KewTeov. 212. 3 A pa otl So^y fiev eirLyiyveo-Qov yj/evSo? re koll d\r]0e?> koll eyeveTO ov /aovov 86£a 8lol ravra c 25 dXXa kol iroLa tls eKaTepa, orKeiTTeov (pfj? tovt elvaL ; nP12. NaL 212. Uphs Se ye tovtol?, el koll to irapdirav rjplv tol fxev eo~TL ttol aTTa, rj8ovrj 8e koI \v7rrj fxovov direp 28. r)8ovr) 5e Ka\ \vivr) ixovqv seem to have denied the possi- anep earl, &c.] This is an al- bility of synthetical proposi- lusion to the doctrine of Antis- tions. See Appendix A. thenes and the Megarians, who <£IAHB02. 65 p. 37. icrri, 7roiCQ nve 8e ov ylyvecrOov, kou ravff r)puv 8iopo- Xoyrjreov. IIPO. AijXov. 20. 'AAA' oi8ev tovto ye yaXeTrhv \8elv on kou 7T0LC0 nve. irdXai yap e'mopev on peyaXai re kou 5 d afJLLKpai kou a he ye Trovrfpia tovtcov, cq TIpcoTapxe, ivpoo-yiyv7)Toii nvi, irovr]pdv pev (pr/aopev ovrco yly- 10 vecrOai So^av, irovr]pdv 8e kou rj8ovr)v ; I1P0. 'AAAa rL prjv, co ^EcoKpare? ; Zll. li o av opuoTrj? rj tqvvcwtiov opaoTrjn nvi tovtcov TrpocryLyvrjTOU ; pcov ovk opdrjv pev 8oijav epovpev, av opOorrjra 'lo-yrj ; ravrov 8e r)8ovrjv ; 15 I1P0. * AvayKaiov. £ 20. * hv 8e ye dpapravopevov ro 8o£ja£6pevov fj, rrjv 86£av rore apaprdvovcrdv ye ovk opOrjv bpoXo- yrjreov ovS opOco? 8o$jd£ovcrav ; J 8. tt)V 86£av Tore dpaprdvov- x olov re, emep apaprrjaeraL ye rjbovr). 20. Kal fiTjv eoLKe ye r)8ovrj 7roXXaKi9 ov perd Soijrj? 6p0r)9 dXXa /xerd \jrevSovs rjplv yLyvecrOai. io IIPO. Hco? yap ov ; kcu ttjv pev 8otjav ye, co ^coKpare?, ev rco tolovtco Kal Tore eXeyoptev \jsev8r}, p. 38. tt)v 8 rjSovrjv avrrjv ov8e\$ av irore 7rpoaeliTOL xjrevSrj. 20. 'AAAa 7rpo0vfxco? dpvveis rco rrjs 1 rjSovrj?, co Ylpcorapye, Xoyco rd vvv. J 5 IIPO. OvSev ye, dAX* direp aKOvco Xeyco. 20. Aiacpepet 8* tj/mv ov8ev, co eraipe, rj fierd doijrjs re opOrj? Ka\ peer eTricrrqpLrjs rjdovrj rrjs pcerd rod yfsevSovs 1 Kal dyvola? iroXXaias eKacrTOis rjpcov eyyiyvopevrj? ; b 20 IIPO. Et/cos* yovv fxrj cr/jLLKpov 8La(f)epeLv The nature XXIII. 20. T^S" 8f) 8iaIAHB02. 67 .38. r/Sovr/ Kou X.V7T7] 7roAAa/ar, dXrjOei kol \jsev8ei 86^rj Xiyco. IIPO. Yldvv ye. 20. Ovkovv ire /JLvrjfJLrjs re /ecu alaOrjaecos 86£a c 77/^ /cat ro 8ia8o^d^eiv kyyeipfiv y'uyveff eKaarore ; 5 IIPO. Kai pdXa. 20. 'Ap ouz> code we pi ravra dvayKaiov rjyovpeOa Icryeiv ; npo. 20. WoXkaKis \8ovri rivl woppcoOev prj rvdvv\o aa(j)CD$ rd KaOopcopeva £v\x$olivhv fiovXeaOat Kplvetv (pair]? dp ravff awep opa ; IIPO. Qdtqv dp. 20. Ovkovv to fxerd rovro olvtos airov ovros dvepoir dv code. 15 nPO. Um; 20. Tl wore dpa ecrn to irapd rrjv irerpav rovff d kcrrdvai (pavratpptevov vtto tlvl Sep 8 pep ; Tavr euireiv dv Ti$ rrpos eavrov 8ok€l otoi, rotavr drra Kari8cbv (pavracrOevra eavrw wore \ 20 nPO. Tl fjtrjv ; 20. ' Ap ovv perd ravra 6 toiovto9 d)? diroKpivo- /JL6V09 dv WpO? OVT0V ilWOL CO? €GTLV dvGpCDWO?, eWL- TV)(d>$ elwcov ; IIPO. Kai rrdvv ye. 25 20. Keu wapeveyOeis y av rdrf dv a>? Scm rivcov woipLevcov epyov to KaOopcopLevov ayaXpa wpoaelwoL. nPO. MaAaye. 5. htaho^a^iv only occurs in this passage. It seems to be formed on the analogy of diakeyeaOai, or diavoeiadai, and ex- presses either the dialogue with one's self that is presently de- scribed, or syllogism from pro- bable premisses. K % 68 riAAT0N02 20. Kdv tls y olvtS) 7raprj 9 tol T€ 7Tpb? avrbv p. 38. prjOevTa ivTelvas els (f>covrjv 7rpb? tov wapovra avra e tglvt dv iraXiv (pOeytjacTO, Kal Xoyos 8rj yiyovev OVTC09 o Tore So^av eKaXovfiev ; 5 IIPO. TCfirjv; 20. *Av 8* apa jiovos y tovto toutov vrpbs avrbv Siavoov/ievo?, ivloTe Kal irXelco \povov eycov iv avrcp TTopevercu. IIPO. Ylavv p*v ovv. 10 20. T/ ovv ; apa tro\ (fralverai to irepi tovtcov ytyvopuevov oirep ijioL ; IIPO. To ttolov ; 20. AoK€L TOT€ rjfJLCOV Tj \j/V)(r) /3*/3A/g) TLvl WpOOr- eoutevaL. 15 npo. II£y; 212. H fAvrjixr] Tais alorOrjcreo-i i-vpnvuiTTOvo'a ei? p. 39. Tamov, KaKelva a 7repi Tama iaTi tol 7ra@r}{iaTa, (paivovTal pot a^e8bv dlov ypd(j)€iv r]\xQiv iv tois y\rv\al,9 tot€ Xoyovs* Kal otov pkv dXr]6r} ypdyjrrj 10 tovto to irdOrjjxa, Sofja re dXr)6rjs Kal Xoyoi air avTov i~vpL$aivQvcnv dXrjOeis iv r\plv yiyvofxevor tyev8r) 8 orav 6 tolovtos Trap r/puv ypa/nptaTev? ypd\jsr], TavavTia toIs dXr/Oeaiv airily). IIPO. Ylavv fxev ovv 80K6L fioi, Kal diro8e^(opLai to, b ^5 prjOevTa ovtco?. 20. y K7ro8e^ov 8rj Kal €T€pov Srjpuovpyov r}p,a>v iv Tais y^v\al$ iv tco tot€ \povco yiyvoptevov. nPO. Tlva; I*]. KaKeiva a nepi tovt tort to. 7ra6r)fjLa.Ta] i. e. to do^ao-TiKov, the judgment as concerned with sensuous perceptions. Below, because of its association with sense, it is called tovto t6 nd- 6rjfxa. See Appendix D. 4>IAHB02. 69 39- 20. ZcDypdcfiov, 09 fJL€Ta tov ypappaTicrTrjv tcdv XeyopevcDv ewovas iv rfj \jfvxjj tovtcdv ypdcpei. I1PO. YIcds Srj tovtov av Kal wore Xeyoptev ; 20. "Qtolv drf ypd(fiov k. t. X ] As every act of the intellect is ac- companied by Imagination, if Opinion is compared to Writ- ing it must be to Picture- writing. 16. ravff ovrco Trao-^eiy] This must refer to £u/i/3atW fiovkecrQai Kplveiv above, not to the ypdp.- fiara and ^coypacprjpara, which will be mentioned presently ; or else the same question would be asked twice. 'EXe^o-ay iv rots 7rp6a6ev, refers to to fiev 7rp6 roov Tjdeeov iXTVL^ppavov rjBv, to fie 7rp6 tcov \vTvr)p5)V S €0~TI KCU yjrevdi] irdvTa ra toicwtol ivloTe ; E[PO. Haw pkv ovv. 20. Tt Si : irovrjpds So^as kcu xprjcrTa? aXXcos rj yjsevSeis ytyvopAvas eypptv elireiv ; 15 I1P0. Ovk aXXcos. 20. Ovt? rjdovds y\ oipuai, KaTavoovpuev a)? p. 41, dXkov Tiva rpoivov elcrl Trovrjpal ttXtjv rep -tyevSels eivai. ITPO. Udw fiev ovv ToivavTLov, co ^EcoKpare?, loelprjKas. crye&bv yap tco yjsevSei ptev ov irdw 7rovrjpds av tls Xvwas re Kal rjSovds Oelrj^ peyaXrj 8e dXXrj Kal iroXXfj av par ltttov eras ivoviqpLa. 20. Tds (JL6V tolvvv 7rovrjpds rjdovds Kal did 7rovrjplav ovcras Toiavras oXlyov varepov ipovpev, dv v5eri SoKrj vcov ray oe \jrevSels Kar ccXXov Tporrov iv rjplv 7roXXa$ Kal iroXXaKis iv over as re Kal iyyiyvo- TKTTpofyov egiv iv iicelvois ;] Com- predicates, " i. e. reality and paring iv eKelvois with iv tolov- groundlessness. The avrlo-Tpo- rois rial in the next section, we dvrf\ i. e. in to be examined :" or, giving § 21, when Hope or the second with Badham a different sense kind of Pleasure was discussed 74 EIAAT0N02 20. OvKOVV KCU T08e etpTJTGLL KOLL CTWCDfJioXoyr)- p. fl€VOV TjfJLLV €IX7TpO(l6e K6LTCIL ; II PO. To iv olo v ; 20. O? to fiaXXov re kcu t)ttov afi(j)(o tovtco 5 Se-^eaOov^ Xvttt) re kcu r)8ovrj, /cat on tcov direlpcov ITPO. TSdfyYJTCLL' TL pLTJV \ 20. Tls ovv fxqyavr) ravr opOcos KplveaOaL ; I1P0. 11^ kcu ttcos ; e io 20. Et to /3ovXr]p.a rjfuv tt\s Kplaecos tovtcov iv tolovtols rial hiayv&vai /3ovX€tcil eKacrTOTe, tls tov- tcov 7rpo$ dXXr)Xas fiel^cov kcu tls iXotTTCov kcu tls fiaXXov kcu tls crcpoooTepa, Ximr] re Trpos rjSovrjv kcu Xvirrj Trpos Xvirr/v kcu r)8ovr) Trpos rjSovr/v. 15 I1P0. 'AAA' eaTL TOLVTct re tolcivtci kcu rj fiovXrjcrLs TYjS KpLCF€COS aVTT]. 20. Tl ovv ; iv fiev o\j/€L to rroppcoOev kcu iyyv- Oev bpav ret fieyeOr] ttjv dXrjBeLav d(f)avl(jEL kcu yj/ev8rj p iroiei 8o^d(^ELv, iv Xvttcils cf dpa kcu rjSovcus ovk eaTL 2QTCLVT0V tovto yLyvopevov ; I1PO. rioAu pkv ovv /JiaXXov, co ^coKpaTes. 20. 'YiVolvtlov drj to vvvtco cr/JLLKpov e/uiTrpocrOe yeyovev. nPO. To ttolov XiyeLs ; 25 20. Tore p.lv cll SoijaL ^evSels re kcu dXyjOels olvtoll yLyvo/JtevoiL tcls XvTras re kcu rjbovds apca tov Trap clvtcus TraOrj/iaTos dveTrlfXTrXacrav. IO. iv toiovtols rial dtayva>vatj "to determine such problems, questions, about them :" " to judge of them in respect of such predicates, attributes, re- lations." 'Ev indicates the pre- dicate of a proposition of which Pleasure or Pain is the subject. v >n *> v > Karoo). that nature is perpetually That this was the image we IAHB02. 77 43- ITPO. AeyovaL yap ovv, Ka\ SoKodal ye ov (fyavXoos Xeyeiv. 20. YLoos yap av p}j (pavXoL ye ovres ; aAAa yap VTreKaTTjvai rov Xoyov e\r Kpepopievov tovtov fiovXopai. TyS* ovv Siavoovptat (pevyeiv, Kal crv pioi ^vpip els yrjv Tpe- TrecrOai' Kal ravTrjv 686v eVt to Kara) rival . irakiv re avTrjv Tr)v yrjv XriaOai) e£ rjs to v8a>p yiyveaOai, €K 8e tovtov to. Xonra, o~x^86v Ttavra enl ty)v dvaOvplaaiv dvdycov tt)v drro Ttjs daXaTTrjs' avrrj 8e £o~tiv r) eni to a.VG> 686s. ix. J. " Change he called a road up- wards and downwards, and Na- ture a movement along such a path. Fire liquefies by condensation and compression into Water, and Water soli- difies into Earth ; and this is the downward road. Earth dissolves into Water, and from Water the rest is reproduced, evaporation from the ocean being the process by which the reproduction is explained ; and this is the upward road." Air is not mentioned here, but we find it in another passage, from whence we may infer that the Heraclitean elements were the four afterwards received. ^vxwi OdvaTOs v8cop yeveaOai, vbaTL 8e ddvaros yrjv yeveadai, eK yrjs 8e v8a>p ylyveTai, i£ v8aros 8e yjfvxr). Clem. Al. Strom. 6, p. 624 C. " The death of Air is the birth of Water, the death of Water the birth of Earth, the death of Earth the birth of Water, the death of Water the birth of Air." 78 IIAAT0N02 nPO. Ti wv ; p . 20. <0c? earaL KaXXiop kcu apeTriXr)TTTOTepop to c Xeyofxepop. npo. n^; 5 20. 'O? at /xez/ jxeyaXat peTa/3oXal Ximas re kcu r]8ovas ttolovctlp rjfuv, al cT av fxerpLal re kcu o-fiiKpcu to TrapciTrav ovSerepa tovtcop. II PO. 'OpOoTepov ovtcos r] ' Kelpcos, co ^ooKpares. 20. Ovkovp el TavTa ovtco, tvoXlp 6 pvp 8rj prjdeh loptoy av 7]kol. npo. now; 20. tV Q^ olXvttop Te kcu ctvev ^apfiopcop e°dpyvpop, TpiTOP 8e p.r)SeTepa tovtcop. 5. al fxev [xeydXai, &c. See the passage from the Timieus quoted in the note, p. 31, d. <*>IAHB02. 79 p. 43- IIPO. K.6LTOU. 212. To Se fjbrjSerepa tovtcov ecrff rjpuv owcos Barepa yevoir av, xpvcrbs' rj apyvpos 5 IIPO. Kat it cos av ; 20. Ovcf apa 6 /jl€v aXXav rjSovrj 7vkr}v tj}? rov (ppovipov, ovde Kadapd aXX' i(TKiaypa 8oko> /xoi tg>v aocp&v rivos dicrjKoevai. . aXXd pevroi, ehrov, at ye diet tov crcoparos eVi ttjv ~^VXV V reivovcrai Kai \eyop.evai fjdovai, o-^eSoi/ at TrXelarai re Kai p.£yi- crTac, tovtov tov e'lftovs eicrt, Xyncov rives diraKkayai . . . dp' ovv ovk avdy- KTj Ka\ fjdovals crvveivai pepiypevais \v7ra1s, eldaXois rrjs d\r)6ovs f]8ovrjs Ka\ io-Kiaypaty-qptvais, virb rrjs nap' dXkfjXas Becreojs diroxpaivopLevais (bare a(po8povs enarepas (palveaBai * 9? P- 583. " No Pleasures but those of the wise are quite true or pure, but painted imitations, as I think I have heard from some Philosopher . . . For the Pleasures, so called, that come to the soul from the body, the most numerous and greatest, are of this sort, deliverances from Pain... Does it not follow that they are mixed with Pain, and merely phantoms of Plea- sure, and painted copies exag- gerated by juxtaposition 1 " 80 nAATONOS The same school that has defined Pleasure to be the as- suagement of Pain, has direct- ed our at- tention to the fact that the Greatest Pleasures are those which are Morbid and In de- ll PO. <&aiXrjf3ov TOvSe, co HpcDTap)(e, ov piavOdvei?. IIPO. Aeyeis 8e ai)T0V9 Tivas ; 20. Kal pidXa Seivov? Xeyopevovs tol irepi (pvcriv, 20 ol to irapamav rjSovd? ov (pacriv elvai. IIPO. Tlptyv; 20. Av7tcdp TavTa? elvat Trdcras a7ro(j)vyd? a? vvv c ol 7rep\ lXr}f3ov rjSovd? eirovopa^ovcrLv . 2 2. Kat \xaka feivovs Aeyo/xe- vuvs k. t. A.J It is not known what school are alluded to. Antisthenes and the Megarici have been suggested, but we have no positive testimony that either defined Pleasure to be the Absence of Pain. Besides, the advocates of this tenet are said to be eminent in Physical science. Now we are expressly told that Antisthenes abstained from Physical speculation : 'Ape- (TKei ovv avrois (rois Kwacols) tov XoyiKOV Ka\ TOV (pVO-LKOV TOTVOV 7T€pi- mpeiv. ..fJLOVO) heTrpocrex* LV TarjOucto. Diog. L. 6, 103 : and the affinity of the Megarians to the Elea- tics, with their logical subtleties, which procured them the name of Sophists, 'Epio-TiKol, makes it improbable that they were addicted even to abstract Phy- sical speculations. IAHB02. 81 . 44. II PO. Tovtol? ovv rjjxas irorepa welOecrOaL {;v/jl- fiovXeveL?, rj ttcos, 00 ^coKpotTe? 5 c 20. OvKj aAA* cocnrep pavrecri 7rpoa\prjo~6aL tlctl, fxavrevofxivoL^ ov reyyrj dXXd tlvl 8va\epela (pvaecos ovk dyevvovs, Xlav fxeixLcrrjKOTCdV ttjv rrjs rjdovrjs 8v- 5 vapav koll vevopLLKOTcov ovdev vyies, ware koll olvto tovto avTrjs to eiraycoyoVy yorjTevfia, ov^ rjSovrjv, eivat. A tovtols fxev ovv tolvtol dv tt poo~yjyr]Q~ cllo 9 aK€\j/dpevo? €TL KOLL TaXXa OLVTCDV 8vcr)(€pdo-/jL0LTa' /xeTOL Se TOLVTOL at ye /jlol 8okovo~lv r)8ova\ aXrjOeis eivaL, 7T€vct€l, tva\o i£j djjL(pOLv tolv XoyoLV crKeif/afxevoL ttjv 8vva/xLv avTrj? TrapaOcojieOa wpos ttjv Kpbrw. IIPO. 9 Op0m XeyeLs. 20. M.€TGt8L0dKCOfJL€V 8rj T0VT0V9 &><77Te/) ^Vflfld^OV^ KOLTCL TO TT)? 8vO")(€peLaS OLVTCDV l^VO?, ol/JLOLL ydp TOL- *5 6v8e tl Xiyuv olvtov?, dpyofxivovs ttoOIv dvcoOev, cos e el /3ovXr)0€Lp.€i> otovovv el8ovs ttjv (pvcrLv [Sew, otov TTjV TOV 0~KXr]pOV, 7T0T€p0V els T€L OrKXrjpOTOtTa 0L7TO- (3X , OVK €L? T0L9 7ToX~ AocrTas rjdovds 1 aTrofiXe7TTeov ctAA* els' rot? aKpoTaras p. 45 /cat cr(po8pOTaTas Xeyopevas. [IPO. Ha? aV crot ravrrj avyyx£>povr) ra vvv. 20. 'A/)' ovv al Trpoyetpoi dmep Kal fieyicrTai tg>v tjoovcov, b Xeyoptev rroXXaKi?, al ire pi to acopid elaiv OLVTOLL j II PO. Tim yap ov ; > 20. Worepov ovv fxeltjovs elal koll yiyvovTai ivepi tovs Kapvovras ev reus voaois rj 7repl vyialvovras ; evXajSrjOcopLev Se prj TrpoTreTcos aTTOKpLvopevot 7rrala(o- ptev Try > toluol yap to~cos (paipiev av irepl vyialvovras. nPO. Ei K 6?y€. ; 20. Tl $ ; ov^ avr at tcov tjSovcov vTrepfiaXXovaiv, b (bv av Kal imOvfiLaL pLeyiarai irpoylyv^vrai ; I1P0. Tovto piv dXrjfles. 20. 'AAA' ov\ al irvpeTTOVTes koi ev toiovtols voarjpaatv eyppevoL paXXov 8L\j/coaL Kal piyovo~i v Kal iravra oiroaa Sia rod acopLaros' elooOacri irdayeiv^ pcdXXov t ivdeia ^vyylyvovrai Kal a7ro7rXrjpovpi€vcov pceifyvs rjdova? layover iv ; 7) tovto ov (^rjorop,ev dXrj- 6e$ elvai ; UFO. Yldvv pkv ovv vvv pr)0ev (fyaiverai. 5 20. T/ ovv ; opOoos av (patvolpLeOa Xeyovres cos* u c tls tol$ peylaTa? rjoova? ISeiv ftovXoiTO, ovk el? vyieiav aXX y els voaov lovras Set GKOireiv ; opa Se, prj pe rjyfj 8iavoovp,€vov epcorav ere el ttXelco yaipovcriv oi a(j)68pa voaovvTfs tcov vyiaivovTcov, aAA' olov peyeOos p€ o^rjTelv rjdovrjs, Kal to a(f)6bpa irepi tov tolovtov irov rrore ylyverat eKao~TOTe. vorjaac yap Seiv (papev rjvTiva (pvaiv eyei Kal Tiva Xeyovacv oi (pdcrKOVTes pnqS eivai d to irapaTrav avrr/v. ~ /, nf rjdoval, pteyLarai 8e Kai XvTrai 15 yiyvovrai. nPQ. Yldvv fxev ovv. 20. Ovkovv rovrcov rivas wpoeXopievov del ctko- TTeiaOai, rlva irore rpbivov eyovcras eXeyopcev avras elvai p*ey terras. 10 p. 46. IIPO. 'AvdyKT], 20. 1lk.6tt€L 8r) rds rcov roicovde v oar] pear cov r)8ovds, riva wore efcoven rpoirov. IIPO. Tlolcov; 20. Tec? rcov acryiqpLOVcov , as ovs eliropLev Sva\e- 15 pel? fucrovcri TravreXcos- npo. Uolas; 5. 6 napoipia^opevos Xoyos] rjv Aa ^aXeTroj/. M % 84 EIAAT0N02 20. Olov ra.9 rrjs' yjscopas lacreis tco rplfieLV, Kal p. 46. oaa Toiavra, ovk aXXrjs deopteva cpappid^ecos. tovto yap Srj to ttolOos rjpuv, co 7rpos Oecov, rl irore (pcopcev eyyLyveaOai 5 irorepov r}8ovrjv rj Xvirr]v ; 5 IIPO. HvpLpUKTOV TOVTO y ap\ CO !ZcOKpaT€?, €OLK€ ylyveaOal tl kolkov. 20. Ob pkv 8r) <&L\r}fiov ye evtKa TrapeOifxrjv top b Xoyov' aXX avev tovtcov^ co YlpcoTap)(iy6do~aS) totI pkv v)8ovas tol ^vvapccpoTepa tot€ 8e Xviras eiriKaXovpiivag. ,0 FIFO. Urn; 20. 'Qirorav iv rrj KoracrTaau tls rj rrj 8ia(p- 60 pa TavavTia apa rraOrj naayrj^ wore piycov Oeprjrat Kal QeppLawopievos evloTe \jsv)(r)TaL, (j]tcov, olpai, to ptv e)(€us 9 tov 8' arraXXaTTeaOatj to 8rj Xeyojxevou TrtKpco 2$yXvKv pLepLiypcevov, pteTa 8vcra7raXXaKTia? irapov, ayavaKTTjCTLV Kal vo~T€pov ^vvTacriv ayplav iroLei. d 24. ^vvraa-iv ayplav rroiet] ijvv- sion, " vultum, frontem, astrin- racnv (see a-vvTeivei below) is the gere, diffundere." But from the reading of the best MSS. Stall- line of Euripides, TOV VVV (TKV0pa)- baum prefers gvarao-iv, referring nov Kal £weo-Ta>Tos cppeveov, Ale. to expressions common to Latin 809, it appears that gvo-rao-is ex- and Greek, like Cicero's " ef- presses a sullen, gloomy, moody, fusio animi in lsetitia, in dolore or pensive state, not excite- contractio," metaphors derived ment, tension, fury, which the from the outward signs of pas- context requires. <*>IAHB02. 85 p. 46. IIPO. Kal fiaX dXrjOes to vvv Xeyopievov. 20. Ovkovv al TOiavrai pii^eis al pcev e£ tcrcov elcrl Xv7rcov re Kal rjSovcov, al S e/c tcov erepcov 7rXei6vcov. UPO. Ylcos ydp ov ; 5 20. Aeye Srj tols pcev, orav irXeiovs Xvirai tcov r)8ovcov ytyvcovTai, tols ttjs \jscopas Xeyopiivas vvv 8rj ravras elvai Kal ras tcov yapyaXicrpicdv, birorav evTOs to {jeov fj Kai to (pXey/jLalvov, Trj Tpi\j/€i Se Kal ttj Kvrjaei pur) ecpiKvrjTai tls, tol 8 emTroXrjs piovov Sea- 10 e \erj' Tore (pepovres els Trvp avTa Kal els TovvavTiov aTroplais pceTa/3aXXovTes , evlore dpuq^avovs rjSovas rore Se TovvavTcov tols evTos wpbs tols tcov e£co Xinras, rjdovas, ^vyKepaaOelaas , els biroTep av pe^y, irapeaypvTO, rep to, avyKeKpipceva f3la Siayelv fj tol 1 5 P-47- SiaKeKpLpceva crvyyew Kal bpiov Xv7ras rjSovals irapa- TiOevai. nPO. 9 AXr)0eo-rara. 20. Ovkovv oiroTav av TrXelcov rjSovrj Kara tol TOiavTa iravTa i;vjipu)(0r}, to /xeV vTropLepLiypievov ttjs 20 Xvtttjs yapyaXl^et re Kal r/pepta dyavaKTeiv iroiel, to *8 av ttjs rjSovrjs woXv 7rXeiov eyKeyypkvov crvvTeivei re Kal evLore 7rr]Sav iroiel^ Kal iravTola pkv ypcopiaTa, 8. yapyakio-ficov] Tingling, sure, and sometimes the reverse, internal throbbing or irritation, mixed with pain or pleasure of It is described in the next sen- the outer parts as the balance tence, but it is not obvious what may incline." Ilpbs ras ra>v e£<» ailment is meant. Xvnas, rjdovds, is an asyndeton 10. Kvrjcreij Heusde's conjee- for npos rds tcov e£a> Xviras fj f)8o- ture for the Kivrjaei of the MSS. vas, of which els oirorep av peyjrrj 1 1 . Tore (pepovTes—napeaxovTo] is an epexegesis. Of course " then, by exposing the external Xvnas corresponds to the pre- parts to fire, or rushing back for ceding rfiovds, and the second the chance of relief to the extreme fjdovds to rovvavr'wv. SvyKepao-- of cold, the sufferer occasions to Oeia-as agrees with the first the inner parts excessive plea- rjbovds. 86 riAATONOS wavTOia Be cryrnxara, iravroia Se irvev\xara dnepya^o- p. fievov Tracrav eKirXrj^Lv kcu /3oa? peer dcPpocTvvrjs eve py cc^erai. nPO. MaAaye. b 5 212. Kat Xeyeiv ye, co eraipe, avrov re irepi eav- rov 7roiei kcu 7repl dXXov, oo? ravrais rai? rjbovcds repTro/jiepos' olov drroOviqaKei' koli ravra? ye drj rrav- TcvrraaLV del pteraSicoKei roaovrco ptaXXov, ocrco dv aKoXacrrorepo? re kcu d(ppovecrrepo? cov rvyydvr^. iokcu KctXeL hrj pueyicrra? ravra?, kcu rov ev ravrai? o ri /naXiar de\ £covra evdaipioveararov KarapiOfxelrai. nP12. Yldvra, co ^coKpare?, rd crvfifiaivovra 7rpos rcov ttoXXcov dvOpcorrcov els 86tjav 8ie7repava? : c 212. Yiepl ye rcov r)8ovcov, co Ylpcorap^e, rcov ev 1 5 rots* KOivois TraOrjixacnv avrov rov acopiaro? rcov eiri- iroXrj? re kcu evro? KepaaOevrcov' 7rep\ 8e rcov ev yjrvxf) crcopiari rdvavrla IjvpifidXXerai, Xv7T7)v re dfia 7T/)0? TjSoVTJV KCU Tj8oVY]V TTpO? Xv7T7]V, COCTr &$ [llaV d/jLv iv tyvxti a< ^~ /xari] The text is corrupt. The sense requires something like 7repi Se twv ev af? ^vx*?; 01> ? nepi de tcdv ore ^^XVj < ^ ;c * • " about the Pleasures where the soul," &c. IAHBG2. 87 47. ITPO. Tloia, (py?; Mixed ■^r^ *tt ,v N / v < * \ \ ' \ Pleasures : 2,12. riv avrr/v rrjv yvyrjv avrr) 7roAAaKL9 Aa/x- those in /-) / / 3/1 which both paveiv crvyKpacrLV e(pafiev. the Plea- nnn tt ~ s - > > \ -> / sure and U.ri2. llco? ovv or/ rovr avro Aeyop^ev ; the Pain © 20. 'Opyrjv kcu (j)6/3ov koll ttoOov koll Oprjvov $ realfand v 3 ' v y~ \ vjl/i' \ <•/ /-» those in Kan epcora kou (jqAov koll (p&ovov koll oaa roiavra, which one dp ovk avrrjs rr/9 ^vy^s rldecraL ravra? Xviras c^oreai* 8 ' . the other / cz/cti , Mental ■ IIPQ. "Eycoye. > ^ / ^ S" d 20. Oukoiw avras r)8ovcov uearas 1 evpr)o-oi±ev 10 sensations ' ' ' remains, dprj^avOiW : rj 6Vo/xe#a viropLpLvr/aKecrOaL to thosewhich OS* r €(f)€r}K€ 7ToXv(j)pOvd 7T€p ^aXeTTrjvaL, ^ purely re 7roAu yXvKLcov ueArro? KaraXeL^ouevoLo, ifweex- \ \ > ~ / / f\» / amine as 48. KOLL T0L9 kv TOL? 6p7)VOlS KOLL TToOoiS TjSovaS €V AV7TCUS an instance v \ ' ' of these the ovo~a$ dvaptepLLypeva? ; 15 emotion IIPO. Oltc, aAA' ovtco ravrd ye kou ovk aXXco? tends the »\ *• r% f t perception av cv\±paivoi yLyvo/neva. oftheLu- ^<-» iz v > v ' > z) ' * dicrouswe 212. J\«t kgu ray ye rpayiKas uecoprjaeis, orav shall find e/ , / , that it al- apa yaipovTts KAacoai, pcepLvqaaL ; ways con- nnn rrV v tarns a liJrii. li Of ; 20 Mixture of vo rr\^ 5? > - Ss/ f - contrary 212. irjv o ev rats' kco/jLcdoicus oiauecriv r)p,oov Trjs feelings. tyvxfjS) dp olaff co? ecTTL Kav tovtols fu*l;is Xv7rr)$ re koll rjdovrjs 1 ; IIPO. Ov 7TOLVV KOLTOLVOtt. b 20. YlavTOLTTaaL yap ov padLov, co YlpcDTapye, kv 25 roJro) ^vvvoeiv to tolovtov eKaarore ttolOos. EiPO. Ovkovv coy y tOLKtV kpoL. 20. Ad/3cD/JL€i> ye px\v avro roaovrcp /xaAAoz/, oo-o) GKOTeLvorepov kaTLv, Iva Ka\ kv cLXXols paov Kara- pLaOeiv tls oloy r fj fxi^LV Avirrjs re koi -qftovrjs. 30 FIPO. AeyoLs av. 88 IIAAT0N02 20. To tol vvv 8rj piqOev ovofia (j)6ovov wore pa p. XvTTYjV TLVOL yftV)(f]S 0r}(T€l?, T] 7TCOS 1 nPO. Ovrm. 20. 'AAAct pcrjv 6 (j)6ovu>v ye liri kolkols toIs tcov sweXa? rj$6f±evo$ avatyavrjaeTai. fIPO. 20oo/>a ye. c 20. KaKov purjv ayvoia Kal tqv St) Xeyoptev afteXre- pav e^iv. nPO. T/ firjv ; io 20. 'Ek St) tovtcqv ISe to yeXolov t}vtlvcl fyvcriv e X ei. nPO. A eye fiovov. 20. "Ecttl Srj Ttovrfpla pev ti? to Ke(paXaiov e^eco? tivos enTiKXr)v Xeyopceurj' Trjs & av 7rdar)? Trovrj- 15 plas ecTTi TOvvavTLQV 7ra6os eypv rj to Xeyop^evov vtto tcov ev AeA0oZs* ypapLptaTcov. E[PO. To yvu)0L aavrov Xeyeis, co ^2toKpares ; 20. "Eycoye. tovvolvtlov pajv eKetvco SijXov otl to d puySapLr) yiyvoocTKeiv olvtov ^Xeyopcevov vtto tov ypdpc- zo pLOiTos^ av elrj. nPO. Tl firjv ; 20. 'O YlpcoTap^e, 7recpco 8rj avTO tovto Tpi^r} repiveiv. 13. *Ev ctkotos, erepd re dvatvvpa e'tdrj. p. cplXcov e£iv ravrrjv orav e^iy tls rr)v >]6. Compare below : Kal oaoi aftXaftr] rots' aXKois yeXolav tivai j pev clvtcov per dadevelas toiovtol Mischievous self-delusions are yeXolovs tovtovs (pdo-K \6yov d-rrobaxTtK. 0IAHB02. 89 p. 48, IIPO. Ufj ; ov yap prj dvvaTos co. 20. Aeyeis dr) Belv epe tovto SieXeaOai ra vvv ; IIPO. Aeyco, Kcu Seopal ye irpos tc5 Xeyeiv. 20. 'Ap ovv ov tcop dyvoovvTcov avTOvs Kara rpla avdyKT) tovto to ira9os irdayeiv eKacrTov ; 5 IIPO. Um ; 20. UpcoTov pev KaTa xprjpaTa, doljd^eiv eivat •e irXovcricoTepov rj Kara ttjv (zvtcov overlap . IIPO. IToAAoi yovv eleri to tolovtov 770.609 k\oVTe$. 10 20. HXelou? fie ye, ol pei(pv$ teal KaXXiovs cwtovs So^dtpvcrij kcil irdvTa ocra koto, to aco/ma dvai SiacpepovTcos rrj9 ovo~7]s amols dXrjOeias. nPO. Haw ye. 20. IIoAi; 8e TrXeicrToL ye, oipai wepl to TpiTOvn eldo? tovtcov ev tol$ ^vyais huY)papTr}KacTiv , dpeTrjv fio^afyvTes /3eXTLOV9 eavTovs, ovk 6vTe$. IIPO. IZtpoSpa [lev ovv. p. 49. 20. Tcov apeTow 8 dp ov croa ye. 23 20. Tovto tolvvv eri SiaipeTeov, co HpcoTapye, &X a > el pieXXopiev tov Traidifcov Ifiovres (pOovov droirov rjSovrj? kol XvTrrjs' o\{fecr0ai plijiv. IIPO. 11(09 ovv TepLvcopcev SLya, Xeyeis ; b 20. IldvTes 07r6cr0L tovt7]v ttjv yf/evdr] Soijav 7rep) 30 eavTcov dvorjTcos 8o£d{pvcri, KaQdirep dirdvrcov dvOpco- 7TC0V, Ka\ tovtcov dvayKaLOTaTov eirea&cu toIs pev N 90 11AAT0NO2 pCOjULrjU aVTCOU KOLL SvVOLfAlV, T019 OlfJLdl, TOV- p. 49- VaVTLOV. 212. Tavrr) tolvvv SleXe, koll oaoi fxlv amcov dal 5 fier acrOeveias toiovtol koll advvaroi KarayeXcofxeuoL TtjULcopecaOai^ yeXolovs tgvtovs (^olctkcov dvai TaXrjOr} (jyOey^er rov? 5e bvvarovs Ti/JLcopeicrOai (pofiepovs koll ala^povs koll eydpovs Trpoaayopevcov bpOorarov tov- c tcdv aavrcp Xoyov a7ro8cooreL?. ayvoia yap r) fxev tcdv loicr^vpcov eyOpd T€ koll ola^pd' fBXajSepd yap koll tol9 7reXas avrrj re Ka\ oaaL eLKOves 1 avTrjs u&lv r) S doOevTjs i)\xlv ttjv row yeXoioiv elXrj^e tol^lv re koll (pV(TLV. ITPO. 'OpOorara Xeyeis. dXXd yap r) rcov r)So- *J. tovs be dvvarovs rt/xcopet- a6ai\ alaxpovs is the emendation of Scliiitz for lo~xvpovs. g. ayvoia yap — (pvaiv^ alo~- Xpbv is here used in its strong- est sense and confined to bane- ful delusions. Harmless self- delusions are objects of mirth (yehoia) not of reprobation (atV- xpa). Aristotle's definition of the Ridiculous seems to have been suggested by this passage. H de KOificpbla ecrriv pipr/ais a > ~ / three iropevoipeo av ev tcd pepei. 20 kinds: (1) p-5 1 - IIPO. KdXXLaT elires. belong tf 212. 'Eyca Srj Treipdaopai p,eTafiaXcov cnqpaiveiv ofgmeii^ vplv avTas. roi? yap (pdaKovac Xvttcov eivaL TravXav that belong irdcras ray rjdova? ov iravv Trees irelOopai^ aAA* oirep ehrov, pdpTvai KaTa\pcopai irpos to tlvols rjSovasis 3. ap ov 7TL(rT€cos X"P lI/ ] There logy : vvktcl peo~qv €7roir]cr€ rpe^cov is a conversational carelessness irork MdpKos oTrkiTrjs, " ran till here : 7uo-rews x^P LV followed by midnight." on pabtov, must be translated 25. npbs to tlvcls rjdovasj " to convince," by dcpetvai, " to " that some apparent but un- induce :" unless we govern d(pe1- real pleasures, and others seem- vai by Seti/, as Badham proposes, ingly great and numerous are, 11. peo-as ivoir]o-eis vvKras] for all their appearance, mix- " argue till midnight." Stall- tures, &c." np6s to must appa- baum quotes from the Antho- rently be joined 'with chat & to the senses of Sight and IIAATONOS lect Hearing, dvai SoKovaa?, ova as 8 ovSapccos, kou peyaXa? ere pas p. 5 those that rivds dpta Kol 7roXXds (pavraaOelaas, dvai 8 avrds J? elo ?e*° . « ~ > / the Intel- CTVpLTTeCpVp pi€ VOLS OpLOV AV7rCU? T€ KGtL avairavCTtCTlV bhvvcov tcoi> jjueyiarcov irepL re crcoparos kou yj/v^rjs 5 OLTTOplaS. IIP12. * KkqQeis $ av rlvas, co iLcoKpares, viroXapi- b fidvcov opOcos ns SiavooLT av ; 212. Tecs Trepi re ra KaXa Xeyopceva ypcdpara koi Trepl ra cryjipara^ koi tcov bapLcov rds TrXelcTTas, kcu 10 ray tcov (pOoyycov, koi icra rag ivSelas avaLcrOrjTOvs eypvTa koi dXvirovs rds 7rXr)pcoa€is alaOrjrds /cat rj8e'ia$ KaOapds Xv7rcov 7rapa8c8coatv. IIPO. Ylcos Sr) ravra, co HcoKpares, av Xeyofiev ovrcos ; 15 212. Haw pew ovv ovk evOvs 8rjXa Icjtlv a Xeyco, ireipariov jJLTjv SrjXovv. G"y(Tj fWLTicov re yap kolXXos oi>x c avrds, though it is an inaccuracy to say that the first set of plea- sures, i. e. the relief of pain (Xvna>v a.7ro(f)vyai) are mixed with the relief of pain (avairava-eaiv odvvcov). In elvai 8' avras, Se marks the apoclosis, and avrds may be translated " neverthe- less," "all the while." UoXXas must be taken not with ire pas, as part of the subject, but with pcyakas, as part of the predicate. T6 ttoXv is an element of the aneipov, to which class Pleasure has been referred. The num- ber, quantity (irkrjQos) of the pleasures of sense was insisted on by Philebus above, p. 27 e. See also below : ri nore xPV cpdvai npos dkrjOeiav eivai, to kcc- Bapov re ml etXiKpwes, 77 to 7roXv j and : tt&s ovv av Xzvkov kai t'ls Ka0ap6rr)s rjfiiv e'lr) j noTepa to... irXeio'Tov, rj f6 aKpaT€ o~to.tov. 1 6. o~yr\\x.dTv re yap KaXXos k. r.X.] The Beauty of the sphere is referred in the Timseus to its equality and similarity, species of Unity : which in the discus- sion of the Limit (rrepas) we have already found identified with Goodness. At6 ko.1 acpai- poeiSes, eK peaov navTrj irpbs rds reXeuras tcrov dne-^ov, KVKXorepes avTo eTopvevcraro, navrcov reXeco- rarov SpoioTaTov re aur6 eavra o-)(T]pdTtt>v, vopiaas pvptco koXXlov opocov avopolov. p. 5 2 " He gave the universe a spherical form, having a middle point equidistant from every part of the circumference, and perfectly round as if produced by the turning lathe, of all figures the most perfect and self-similar, because he deemed there is ten thousand times more beauty in similarity than in dissimilarity." IAHB02. 95 >i- owep dv vwoXdfioLev ol 7roXXoi ireLpcopaL vvv Xiyetv^ tj Qlxov rj tlvcov £coypav cjxovcov] ' This be pure, Ml, and piercing. is Stallbaum's conjecture. The AapTrpai Se daw al aafpfis kcu MSS. give \eyco 8rj ras ra>v (p66y- 7TVKva\ Kai Kadapal kol 7roppv, which is unmeaning. It pevai biardveiv. He opposes it is difficult to ascertain the exact to TvcpXrj, a muffled, and Kaxprj, a meaning of words which ex- dying sound, press sensations. A smooth 20. ko\ ony tovto kcu iv otco sound (Xeta opposed to Tpax^la) Tvyxav€i\ " The mode and cause is said in the Timseus to be of this." The cause of pain- opoia Kal SpaXr], i. e. produced lessness in these cases is said in by a succession of regular and the Timseus to be the gradual equable pulsations. This is pro- and insensible degradation of perly the definition of a sweet the organ. See note p. 31, d. or musical SOUnd. AapTrpa (pcovrj, 96 nAATONOS amav. aAA', el KaTavoel?, ravra etdr) dvo Xeyopevcov p. 51. rjSovcov. [IPO. Karavoco. 2Q. "Ert Srj ToLvvv tovtqls vrpoaOcopev rot? irepi p. 52. 5ra ixaOrjixara r)oova$j el apa 8okovo~iv r)puv clvtoli 7T€LVa? pi€V fXT) €)(EIV TOV (JLOLvOdveiV pLTjSe Sid pLOtSr)- jbLaTcov 7T€lvt]v aXyrjSovas apyr}$ yevopieva?. ITPO. 'AAA* OVTCO ^vvSokel. 4. "En S17 tolvvv] So we read in the N. Ethics. Kai avev Xv7rrjs Kai imOvplas tlatv rjdovai, oiov ai tov Oecopav evepyeiai rrjS Cpv- aecos ovk evbeovarjs. *J,I2. "Dis- tress and craving do not pre- cede all pleasures, not intellec- tual activities for instance, as the natural state is not de- fective." In another passage Aristotle alludes to the other •classes of Unmixed Pleasures : rj dotja 5' avrrj toKel yzyevr}(r6ai £k TCOV 7T€pl TTJV TpO(f)r)V XvTTCDV KCU fjSovoov. evbeels yap yiyvopkvovs Kai irpokvTrrjOivTas rjbecrdai rrj dva- TTKrjpaxrei. tovto S' ov Trepl rscuras s, /cat atcpoafxara be Kai vpapara, 7roXXa\ 8e kol pvrjpat Kai eXirldes. rlvos ovv avrai yeveaeis '4 avrals dXyr\8ovag ; IIPO. Ov n (pvcret ye, dXX' ev tlcti XoyiapLOLs h rod TraOripLaros-i orav ns areprjOeis XvirrjOrj 8lcl rrjv 5 Xpeiav. 20. Kal p,rji>, co fiaKcipie, vvv ye ijpL€i9 avrd rd rrjs (pvcreco? \xovov TraOrjfxara \topis rov koytcrjXov 8ia7repaivo}JL€v. IIPO. ' AXrjOrj TOivvv XeyeLg, ore x^P^ Xvtt7)s 10 rjplv Xt]6t) ylyverat eKaarore eV rols pLaOrj/jLacriv. 20. Tavras to'lvvv rds rcov pLaOrjfidrcop rjdoisd? UfJLLKTOV? T€ dvOLl XvTTQLLS prjTtOV KOU OvdoLfJLCO? TCOV iroXXcov dvOptQTTCov dXXd rcov cr(j)68pa oXlycov. OPO. Ylcos ydp ov prjTeov ; 15 « XXXII. 20. OvKOVV 0T€ pberplm rj8rj 8ia.K€Kpl- The Pure jieOa xtopis rag re Kci&apcig rjSovds Kcii rdg cr)(e8ov mixed diS TCOV TToWcOP OLV- 3pcoTrG>v\ This is said because the abundance (nXfjdos, i. e. aVet- pla) of sensual Pleasures was insisted on by Philebus. 18. TrpoaOcofxev ... ipp,zrpiav\ Here too Aristotle follows closely the doctrine of the Phi- lebus, using the terms capa- bility or incapability of Excess, instead of the Platonic Measure or want of Measure. Thus of the Unmixed Pleasures he says : at avev Xvnrjs (f)8ovaV) ovk e\ovaiv v7rep(3o\r]v. Mc. Eth. 7, 1 4. Though he seems to say in another place that the Unmixed Sensational Pleasures are suscep- tible of Excess though it does not amount to Vice. Oi yap XatpovTes rots 81a rrjs o\jfe v > \ ' ' ' Beauty. KOLL 7TOAAaKLS KOLL OAiyaKlS yiyVOptVOLS TOiaVTGiS, T7]S tov dwelpov y tKelvov kol tjttov koll pdXXov 8id re 5 acopctTOs kol yfsvxfjs (pepopevov 7rpoor@cop€i> amals elvcu yeveas, tcls Se pi] tcov i/jifierpcoj/. d perance, nor the right degree Temperance. And so of the pleasures of smell." All the Mixed Pleasures on the con- trary are susceptible of Excess. Of those of touch and taste he says : tcov e£eoov Kai Ktvrjo-eoov oacov pi] ecrn tov ftekriovos vnep- ftoXr), ovde rrjs fjdovrjs, oacov 8' eVri, Kai Trjs ^(W?)? ecrri' toov $e o-copaTiKcov dyadcov ecrriv vrrepfioXrj, kol 6 (pavXos too 8look€lv ttjv vivsp- fioXrjv co~tiv aAV ov ras dvayKaias. ib. 7, 14. "If a moral state or course of action cannot be increased beyond the limit of what is good, no more can the corresponding pleasure : but bodily goods are capable of Excess, and the vicious pursue the Excess instead of the ne- cessary degree." The Emo- tional Pleasures are susceptible of Excess, but not of so immo- ral an Excess as the former. 'Errei 8' eori ra pev dvayKala toov tvoiovvtoov rjbovr]v ra 8' aipera pev KaO^ avrci e^ovra 8' v7repj3oXrjv . . . Xeyoo Se oiov vIktjv, Tiprjv, nXovTOV Kai to. roiavra tcov dyaOcov Ka\ T}8eoov tovs pev ovv npbs ravra Trapa tov opBbv Xoyov vnepfidX- Xovras tov iv avTols aTrXcos ptv ov Xeyopev aKparels Trpoo-TiOevTes Se to xprjpdreov aKpaTels Kai Kep- 8ovs Kai riprjs Kai Ovpov. ib. 4. " Sometimes the causes of pleasure are necessaries of life, at others things essentially de- sirable but capable of Excess, as superiority, honour, riches, and this class of things good and pleasant. In the latter case when right reason is ex- ceeded in spite of her moni- tions, the word Incontinence cannot be applied without qua- lification, but the subject must be added, as Incontinence of anger, of the desire of riches, of gain, of honour. " And again : en el be tcov em6vpicbv Kai tcov f)8ovoov at pev elal too yivet koXcov Kai crnovba'ioov, tcov ydp fjdecov evia (pvcrei aipeTa, to. 8' evavTia tovtcov, to. Se peTa^v... npbs arravTa brj Kai to. TOiavTa (ra Xoyov, dXX* dpKel voelv rjplv avTodev, co? apa kou ^vpnvaaa rjdovrj apuKpd pteyaXys- kou bXLyrj iroXXrjs c KaOapd Xvttt]9 rjSicov kou dXrjOeaTepa kou koXXlcov ylyvoiT dv* I1P0. ^2 v Process of 20. ToVTOl? TolvW eOLKOTOt SvOW OVCTL 8v d\Xa 10 Becoming, e y7T€£ /cam ttclvtol baa Xeyofiev elvai. Pleasure v v > > ~ / / ? can he an IIPO. To TpiTOV €T epco, Xeye aacheaTepov, co absolute ZCDKpOLTes, O Ti XeyeiS. what is 20. QvSev tl ttoiklXoVj co IlpcoTapye' aAA* 6 mous, •v f » . ^ ~ . / <•/ v \ r/ / a Good. Aoyoy epeo")(r)Xei vcpv, Xeyei o otl to p.ev eveKa tov 15 tcov ovtcov eo~T del, to 8 ov yapiv eKaaTOTe to tlvos eveKa ycyvoptevov del ylyverai. riPQ. Moyj? eptadov Sid to 7roXXaKi? Xe^Orjvai. 20. Td^a 8* laco$, co iral, pdXXov paOrjaopLeOa P- 54- TrpoeXOovTos tov Xoyov. 20 IIPO. Tl yap ov ; 20. A Jo 8r/ Ta8e erepa Xa/Scop.ev. nPO. Uola; 20. *Ej> p,ev tl yeveaiv irdvTcov, tyjv Be overlap erepov ev. 25 12. To rpLTov er ipai] Bad- "an end to a second." But ham's emendation of the MSS. this would suppose Protarchus reading: 212. Tovtols rolwv... already in explicit possession of ocra \eyofiev ehai to rpirov erepa. the conception of Means and IIP12. Aeye (rcKpevTepov. This End, the very conception which might be translated : " Look for Socrates wishes to enable him two other things related like to form by generalization. With these two wherever one thing Kara navTa ova Xeyopev ehai com- is said to be a third to a second," pare : a>s e| £v6s kcu i< tvoWodv i. e. " a means to a second," or, ovtcov tcov de\ Xeyofxevav elvai § vi. 102 I1AATON02 FtPO. Avo (X7roSe)(o/JLal aov ravra, overlap koll p. 54. yeveaw. 20. 'OpOoTOLTCt. TTOTepOV OVV TOVTCOV €V6Ka 7T07€- pov, ttjv yeveenv overtax eveKa (ptopcev rj ttjv ovalav 5 elvai yeveaecos eveKa ; IIPO. Tovto o irpoaayopeverai ova la } el yeveaecos eveKa tovt eartv orrep earl, vvv TrvvOdvec ; 20. IAHR02. 10 r > 54. to 8e twos eveKa ytyvopevov els aXXrjv, co apiare, poipav Oereov. XIPO. * KvayKOLlOTOLTOV . d 20. 'Ap ovv r/Sovr] ye eforep yeveais eaTiv, els aXXrjv 7) ttjv rod ayaOov pioipav avrrjv riOevres opOcos 5 Orjaopev ; ITPO. *Op6oTaTa p.ev ovv. 20. Ovkovv, onvep dpyppuevos elirov tovtov tov Xoyov, tcd pr/vvaavTi ttjs rjdovrjs irept to yeveaiv pev, ova iav 8e jmrjo' tjvtivovv avTrjs eivai, yapiv eyeiv del. 10 SrjXov yap otl ovtos tcov (paaKOVTCov rjdovrjv dyaOov eivai KaTayeXa. nPO. 2(j)6opa ye. e 20. Kal ptrjv 6 avTOs ovtos eKaaTOTe Ka\ tcov ev Tais yeveaeaiv diroTeXovpievcov KaTayeXaaeTai. 15 I1P0. Ucos drj Kal 7roLcov Xeyeis ; 212. 1 cov ootol e^icopevoi r\ Treivrjv 77 oiyav rj tl tcov ToiovTcov, oo' a yeveais i^iciTai, ^(alpovai oia tijv yeveaiv are rjdovrjs ovarjs avTrjs, Kal (paai £fjv ovk av Jde^aaOai pur) Si\j/covTes re Kal ireivcovTes Kal T&XXa, a 20 tis av e , LiroL n TrdvTa tol ewopeva tois toiovtois iraOr)- paai per) irdayovTes. 55. ITPO. 'KoiKaai yovv. 20. Ovkovv Tcp yiyveaQai ye TOvvavTiov dnravTes to (j)0elpeaOai (paipev av. 2 5 nPO. * KvayKalov. 20. Trjv Sr) (pOopdv Kal yeveaiv cupolr av tis 14. roiv iv reus yeveaeaiv airo- dnecpaive rrjv Xeiav tdvqcriv els a'La- reXovuevavj " Who find their 6r\aiv dvabi8o/j,evr]v. The words, reXos in a productive process," dr]Xov yap oti ovtos twv (pao-KovTccv " who adopt a process of Be- fjdovrjv ayaObv elvai KarayeXd, are coming for their End." This of course ironical. alludes perhaps to the Cyrenaic 23. 'Eoinaat. yovv] The text definition of the End : reXos 6' is probably corrupt. 104 OAATONOS rovO aipovfievoS) a\X ov rov rptrov etcetvov fitov, rov ev (p pirjre ^atpetv ptrjre Av7reta0at, (ppovetv ft rjv 8vva- rov ci)$ olov re KaOapcorara. I1PO. UoXXr/ to, coy eoucev, oh 2&)/c pares, ahoy'ta 4. UoXXi) tls — rt^rat] As the question whether Pleasure is the supreme Good has been long dismissed and a very dif- ferent problem is now being- discussed, this argument about yeveo-is and those which imme- diately follow seem to be mis- placed here and we may suspect an interpolation of the whole passage from ri 8e to Toiovde down to akoycorara. If we consider it comes from the hand of Plato we may sup- pose that an undercurrent of thought somewhat different to that which is expressed is in- tended to suggest itself to the reflecting reader. We may sup- pose its real drift is not to overthrow the thesis that Plea- sure is the chief Good, but to suggest the narrowness of the Cyrenaic definition of Pleasure, and ridicule its inconsistency with the favourite tenet of the school. After discussing the lowest kinds of Pleasure which he agrees with the Cyrenaics in defining to be yeveo-ets, and then enumerating a higher order of Pleasures, Plato might have added, and these require a dif- ferent definition, for they are neither yeveaeis, nor attended with yeveaeis. Instead of this he prefers tacitly to ridicule Aristippus, for excluding even these by his faulty definition from the sphere of the Good. Plato himself may have agreed with Aristotle who says, refer- ring perhaps to this passage : ovk dvdyKr) erepov ri eivai fieXnov rrfs rjbovrjs, oianep rives (pacri to TeXos rrjs yeveaecos. ov yap yeveaeis elcrlv at fjdovai, ov8e peTa yeveo~e(os nao-ac, aXX' evepyeiai Kal reXos" oi>8e yiyvopevcov avp^alvovaiv aXXa. Xpwpevcop' Kal reXoy ov rraaoav eTepov ti, aXXa tcov els Trjv TeXelco- criv dyopevcov tt\s (pvaecos. dio Kal ov KaXcos e^et to alordr]TrjU yeveaiv (pdvai eivai ttjv fjdovrjv, akXa. pdXXov XeKTeov evepyeiav rr/s Kara (fivaiv e£ea>s, dvTi 8e tov aladrjTrjv, dvep,- rrodicrTov. boKti Be yeveals tis eivai OTi KvpLoiS dyaBov' ttjv yap evep- yeiav yevecriv oiovTai eivai, eo~Tt de hepov. Nic. Eth. 7, 12. "We need not infer that there is any higher good than Pleasure, be- cause, as they say, an End is better than the productive pro- cess. Eor Pleasure is neither a process of production nor al- ways attended with a process of production, but is sometimes an ultimate function and final ac- tivity, accompanying, not a pro- cess of formation but, the ap- plication of what is perfectly formed to its destined purpose. And the End of pleasures does not always lie beyond them, but beyond those only which attend the progress of our nature to its perfection. So that the true definition of Pleasure is, not a seosible formation of the nor- mal state but, a function of the normal state when formed, and say instead of sensible, unim- peded. It is supposed to be a productive process on ac- count of its finality, because * €i yiyveaOcu, eav tls ttji/ rj^ov^v cos ayaOov r)fxlv TiOrjrac, 20. IT0AA77, eVei kou rrjSe en Xeycofxei^. nPO. Ufj; b Tim ovk aXoyov earc /xySeu ayaffbv dvaih firjde kolXov fxrjre Iv acofiaac fxrjr kv TroAAoZs* akkois 7r\rjv kv ^vxjjy koll evravOa r)$ovr]V [xovov, avSpetav Se r) crcotypocrvvrjv 77 vovv rf ti rcou aWoov, oaa ayaOa uXrjye tyv)(f), firjftev toiovtov elvat \ irpos tovtois 8e the ultimate function is con- founded by some thinkers with the process of production, widely as they differ." However, even this inter pre- tation does not account for the last words, noWr)' eVei Kai Tjjde aXoyaraTa, which can only apply to the original thesis, that Pleasure is the chief and sole Good. Shall we suppose that the Philebus is a composi- tion of two distinct fragments, forming a well-proportioned whole, but rather carelessly sol- dered together in respect of some of the minuter touches ? One of the fragments may have consisted of the two Ethical problems, and the solution "of each by means of three criteria ; the other of the exposition of Dialectical method, the list of Principles, the Classification of Pleasures and Sciences, and the Composition of the Highest Good. In confirmation of this hypothesis it may be observed, that when the criterion of Truth is applied, §41, to as- certain the degrees of affinity of Pleasure and Knowledge to the Good, no notice is taken of the elaborate arguments of So- crates, § 21-26, to establish the Falseness of the Mixed Plea- sures ; but some rather poe- tical logic is extemporized by Protarchus, who contributes much more to the reasoning on the first problems than to the other portions ; and on the other hand no notice is taken of the fact that the Pure Plea- sures were allowed, § 3 2, to pos- sess Truth, Beauty, and Mea- sure. No notice again is taken of the affinity of Reason to the divine Cause, § 16, though it tends to an immediate solution of the point in issue. Again, after Division and Generaliza- tion have been propounded as the only satisfactory method, it is somewhat strange that both the original problems are solved by ordinary Dialectic without any recourse to classification. All this becomes intelligible if we assume the Philebus to have arisen from a boldly exe- cuted junction of two origi- nally separate dialogues. It would be interesting to know what theory was advanced by Galen, in his lost work, nepl t£>v iv T(o $1X77/30) [j,eTai3a.creG)i/, "On the abrupt transitions of the Philebus." P 106 OAATON02 b. Proceed- ing now to examine Science, we find that its first divi- sion is into Pro- ductive and Theore- tical. The Productive Sciences are sub- divided into two classes, dif- fering like the Plea- sures in Purity, and represent- ed by Mu- sic and Ar- chitecture, ert top /xrj yalpovra, dkyovvTct 8e, dpayKa^eadaL p. cpdvaL kolkov dvai Tore orav dAyfj, kolv f) dpicrTOs irdvTGdV) kol top yaLpovra av, ocrcp pdWov x aL P e h rore orav x aL PV^ toctovtco Siaipepeiv irpos aptrrjv. c 5 riPO. YldpT iari Tavra, co ^eoKpares, cos 8vvolt6v dXoycoTctTa. XXXIV. 20. M.T) tolvvv rj8ovrjs piv irdvTCos k^iraaiv iraaav eTnyeip&pjev TroirjaaaOat, vov 8e kcu €7ricrTi]prj$ olov (peidopepoi aTjS piped IV dX7]0eaT(XTOLS . d npo. 'Op6m. 15 20. OvKOVP TjpiV TO pieV, oljJLOLL, Si] ptOV py LKOV IcTTl rrjs ire pi rd pLcuBrjpLara eirLaTrjpLrjs, to 8e ire pi iraihelav KCU TpOCpTjP ; Tj 7TC0S \ npo. OvTos. 20. 'Ez^ Sr) reus x et P 0T6 X 1/LKa ^ $Lavorj6copLev 12. Kpaa-iv is Schleiernia- cher's correction. It is re- quired for the reason stated in the note, p. 52, e. 15. OVKOVV TjjMV K. T. X.] A foUT- fold division of Sciences is given. They are Productive or Prac- tical (8r)fjLiovpyiK.ai, x €l P 0T€ X vlliJLev] "Examine." kidpoia — tfrqais, Eth. NlC. 6, 9. 4>IAHB02. 107 P- 55- 7rp(OTa, el to pev iTriaTr)pr)$ avrcov pdXXov eyopevov, Theoreti- v *\ ? v v » - v \ A ' - 7 cal Science TO 06 TjTTOV €Vl, KCLI 061 TCC p€V 0)9 KCtU0ipCOTC(.T ~ / sciences are aUTW X^/ 3 ^- further di- nnn n ' s - vided into I1FI2. HOW /C^ 7TW9 ; two classes, e 212. Olov rracr ojv rrov Teyvcov av ti? dpiOprjTtKrjv larSthe ry \ V \ / t 3 / , Philoso- ^COpl^y KCU p£Tpr)TlKJ]V KQLl (TTGlTlKTJVy COS* €7T09 €L7T€LV, phic> (pavXov to KaTaXziTropevov €KCCQ~TT}£ CIV yiyVOVTO. to nPO. ] This word seems to identify the group under dis- cussion with the fourth class of sciences in the Republic which are called ElKacria. 20. kol £-vp,7racra avrrjs av\r]- tikt}\ KiBapicTTiKr) and avXrjTiKrj, the theory of stringed and wind instruments, were considered an exhaustive division of instru- mental music. Only avXrjriKr) is expressed, because KiOapio-TiKr} is implied in appoTrovcra. The 108 IIAATON02 iKaarr)? x°P^ T< ? GToyafe , bpOcos Xeyeis. 20. Ocofiev tolvvv Siyr] ray Xeyopevas Teyya?, 10 ray pev povaiKrj ^vveiropevas ev tols epyois eXar- WOrds To [xerpov eKacrTrjs x^P^V s rIAHB02. 109 V Jy6- tovos oLKpifielas perLcr^ovaasy rag 8e T€KroviKrj 7r\eiovos. nPO. KelaOco. 20. Tovrcov 8e ravras aKpL^ecrrdras eivai re^yas, as vvv drj wpcoras eurropiev. 5 IIPO. ' ApiOpyrLKrjv (palvei pioi Xiyeiv Kal oaas fxera Tavrrfs re^yas icpOey^co vvv drj. d 20. Hdvv fxev ovv, dXX\ co YYpcoTapye, dp ov Sirrds av Km ravras XeKreov ; rj wco? ; nPO. Uolas Xeyec? ; 20. ' Api0/JL7]TIKT}V TTpCOTOV dp OVK dXXrjV pi€V TlVd rrjv rcov ttoXXcov (j)aT€ov, dXXrjv 8 av rrjv rcov (f)iXo- aocpovvrcov ; nPO. Ylfj irore SiopLadpLevo? ovv dXXrjv, rrjv 8e dXXrjv Oelr] TL9 dv dpiOfirjTLKrjv ; 1 5 20. Ov (TfALKpos opos, co Upcorap^e. oi pcev yap 7rov povdda? dvierovs KarapiO piovvrai rcov Trepi dpiO- e p,6v, oiov arparoweda dvo Kal /Sous* Svo Kal Svo rd crpuKporara rj Kal rd Trdvrcov pteyiara' oi cf ovk dv 7tot€ avroL? avvaKoXovOrjcreLav, el /lltj piovdda povddos 20 eKaarrjs rcov pvplcov pLrj8ep,lav dXXrjv aXXrjs 8ia(pe- povcrdv Tis Orjaet. 11P0. Kat paXa y ev Xeyeis ov apaKpav 81a- (popav rcov 7T€pl dpiOpLov revTatpvrcov, coare Xoyov €)(€iv Sv avras eivai. 25 5. 7r paras, i. e. f)yefxoviKa.s\ Mathematical truths are pri- mary because they are presup- posed by the Physical sciences as their logical basis ; and the study of Mathematics therefore naturally precedes the study of Physical science. The chrono- logical order in which nature developes the ideas is in har- mony with their logical relation, if, at least, it is true that fiaBrj- fiariKos fxev nais yevoir av, aocpos de rj (pvaiKos ov. Nic. Eth. 6. 8. " A boy may be a Mathemati- cian but is not fit for Specula- tion or Physical philosophy." 110 IIAATON02 20. TV 8e; XoyxrriKr) recti pceTprjTLKrj ?; Kara tckto- p. 56. vlktjv kcu Kar epuropLKrjv ttjs Kara )( 7JTT0V rj ore Xeyew avTOV 7]pyppe6a tois r)8ovais (flTCov dvTLGTpov paka dpiOprj- tikov yeyove, to /ca#' ev avrb Ka6* avrb ctkottovV to 8e Trpbs aWrjXa rravTa dpiOpbv del \oyl£eadai (Wa> pev pel^ovos eW/ca Kai tovtov ae\rj- vrjv avtjavopevrjv Kai IAHB02. Ill p. 57. icrrl tis erepas dXXrj KaOapcorepa eTTLaTTjprjs iTnarrjpir], KaOdirep rjdovrjs- rjdowq. E[PO. Kal pdXa erases tovto ye, otl ravff eveica tovtcov eTTLKe^eiprfKev. XXXV. 20. Ill ovv ; dp ovk iv plv rolsh Of these 3/ /» > > v-v -v ->/\ \ ' 9 ■ * 1 the Philo- epirpoauev eir aAAoL? aAArjv reyyqv ovaav avevpia- sop hichas 1 / \ » 1 / 3/ v \ "v \ the more k€l aacpearepav /cat aaacpearepav aAArjv aAArjs ; Exactitude E[PO. Haw pev ovv. rity : U ■«^/"v »¥-i / r\ t ' v / e e / Dialectic, 2i2. ttV TOVTOLS 0€ OLp OV TIVCL Te^Vr/V CO? OpCOVV- however piov (j)6eyi;dpevo?, eh do^av KaTaaTr}o~a? 009 pias, iQcautdRea- c iraXLV m Svolv irravepoora tovtolv olvtqlv to aa(pe? dom^iJthe kol to KaOapov 7repl Tama iroTepov r) tcov (ptXooo- p U rest and (povvrcov rj pur} (j)iAooro(povi>TQ)i> aKpL^eaTepov k\eL ; ^jgeT ITP12. Kal pdXa doKel poL tovto SiepcoTav. 20. Tlv ovv, co UpcoTapx^ avTco 81800 pep diro- 15 KpLCTLV ; analogous to the division of pleasures. Upoj3ej3r]K6vai is Schleiermacher's emendation for TrpofieftXrjKevai. It is re- quired to form with ivTavOa an antithesis to ore rjpxopeBa, 9. S/jLoavv/jLov] "an indivi- dual/' or, " an indivisible spe- cies." 'Opwwpov in Plato is not equivalent either to 6/xa>- vvpov, or aw6>wfxov, as defined by Aristotle. According to the latter opwwpov is a thing with an equivocal name, i. e. a name with two or more un- connected meanings : (rvvoavvpov, a thing with a generic name, i. e. a name denoting two or more things essentially related. 'Opoovvpa \eyerai cov ovopa povov Koivbv 6 he Kara rovvopa \6yo$ erepos, oiov £a>ov ore av&pomros ko.1 to yeypappivov. ..avvavvpa de Xe- yerai hv to re ovopa kolvov Ka\ 6 \6yos 6 ai>Tos, oiov £coov 6 re av6p<07ros Ka\ 6 (Sovs. Categ. p. I. It happens that in speaking of the division of the sciences which Plato mentions in the text, Aristotle uses the word crvvcovvpos : cr^eSov Se crvvthvvpoL elcriv eviat tovtcov tcov iTTLCTT-qpcov, oiov do~Tpo\oyia rj re padrjpaTiKrj Ka\ f) vavTiKt), Kal appoviKr) 17 re pa8rjp.aTLKr] Kal 77 Kara ttjv aKorjv. Anal. Post. 1. 13. "The same name in a nearly univocal sense is sometimes applied to both branches ; as astronomy de- notes the mathematical science and a branch of the art of na- vigation, and harmonics both the mathematical and the aesthe- tic science." Here crvvcovvpos means just the opposite to 6pa>- wpos in our text. 112 flAATONOS nPO 'O ^coKpare?, ety OavjiaaTOV Sia. 212. "Eortt) ravra Kara ae, kcu croi Srj TncrTev- ioovT€S 6appOVVT€$ ClTTOKpiVCDpieOa TOW oWoiy 7T€p\ Xoyoov 6Xkt}i>, nPO. To iroiov ; 20. '£2? €tCrl 8vO aplOjJLrjTlKOU KOL SvO pLeTprjTlKOl 11. \6yoiv 6"AKrjv] seeins to mean " misunderstandiug, " " misrepresentation," " misin- terpretation of a doctrine to be refuted," " doing violence to the meaning of a formula." Compare : ov 8vo~p.evcos ov$e pa- XtjTLKoos aXX'...a>s aXr]da>s crKe^ei Tt 7T0T6 XeyOflCV . . . KCU SK TOVTCOV inLCTKe^rei . . . aXX' ovk e'/c avvrjdetas pi]fxdra>v re kcu ovopdroav, a ot ttoX- Xoi OTTTj CiV TVXGXTIV e\KOVT€S CLTVO- pias dXXrjXois TTavTodcnras irap- exovon. Theaet. p. 168 c. Plato probably alludes to some of his own adversaries, perhaps the Megarian Eristici. Protagoras, however, appears to have writ- ten against the Mathematicians, asserting that nothing in nature corresponded to their defini- tions. 'AXXa prjv ovfte roov axv alar6r)TiKG>v elbevai to 8e SioTi tg>v paBrj paTiK.Gov. . . %x eL ^ K( * L TTpOS TTjV OTTTIKTJV COS aVTT) TTpOS TTJV yeooperpiav aXXr) npos ravTtjv, oiov to rrepl Ttjs ipi8os' to pev yap on (pvaiKov eldevat to 8e diori orrriKov. Anal. Post. 1. 13. " Another contrast between law and fact is that they may belong to dif- ferent sciences, which happens when two classes (or sciences) are related as species and genus, as, for instance, Optics and Geo- metry, Mechanics and Stereo- metry, Harmonics and Arith- metic, Celestial Phenomena and Astronomy . . . Again the same relation that Optics bears to Geometry, another science bears to Optics ; as, for instance, the theory of the rainbow. Here the facts belong to Natural Science, the explanation to Op- tics." A similar division is traceable in the truths of Poli- tical philosophy. The iEsthe- tics of Morality are most requi- site for individual practice. 'Apxv yap to on, koI el tovto (paivotro dp- kovvtoos ov8ev rrpoaSerjaei rov 8ion. Eth. Mc. 1.4. " The first step in moral knowledge is to recognise a particular duty ; and where this is sufficiently evident to sense, a man need not know the law on which it depends." Even in practice, however, we some- times require the guidance of general ideas. "Qo-re 8ei dpcpco exav (rrjv re toov KadoXov (ppovrjaiv Kai TTjV tcov Ka6eKao~Ta) rj ravrrjv pdWov. ib. 6.7. " Both Rational and ^Esthetic morality are requi- site, though more especially the latter." 'AW iiripeXrjdeiri dv api- ara rov Ka6" eva Kai larpds Kai yvpvao-rrjs Kai rids dXXos 6 to Kado- Xov el8a>s on rracriv r) rois roio7a8e . . . rdxa §' dv Kai too (SovXopevco Be erripeXelas (BeXriovs rroieiv e'lre rroX- Xovs e'lre oXiyovs vopoBeriKco rreipa- reov yevea-Bai. ib. IO. 9. " Rules for the government of an indi- vidual would be best laid down by the physician, gymnastic teacher, or other artist who knows the universal or special law j and so a man who has to educate whether many or few should attempt to acquire the general ideas of a legislator." 6. aKpijSeis] The gradations of severity in method of the 114 nAATONOS riPO. Haw nlv ovv. p 20. 'AAA' rjfjLas, co Ylpcorapxe, avaivoir av r\ different sciences, first indicated here, became an established doctrine of Logic, and is often insisted on by Aristotle. It may be interesting to cast a glance at his treatment of this subject. There are degrees of severity, he says, even in the Mathematical sciences. 'Ak/h- j3eo~repa 5' e7Tio~Tr)prj emo'rrjprjs /cat nporepa rj re rov on kcli olotl r) civrr), dXXd pr) ^copis rov on rr)s rod dioTi' Kai rj pr) icad' viroKeipevov rrjs KaO' vnoKeipevov, oiov apiOprj- TiKr) dpp.oviKrjs' Kai r) i£ iXarrovcov Trjs eK 7rpoa6eae9 oiov yeaperplas dpiOprjTLKr). Anal. Post. i. 27. " Priority and a higher degree of exactitude belong to the sci- ence which deals with laws as well as facts compared with another which deals with facts alone : to the science whose sub- ject is abstract compared with another whose subject is con- crete, as to Arithmetic compared with Harmonics : and to the sci- ence whose subject is relatively incomplex compared with an- other whose subject is com- plex, as to Arithmetic com- pared with Geometry (whose subject combines Space with Quantity)." Less rigorous de- monstration is to be expected from the Natural sciences than from the Mathematical. TrjV B y aKpifiokoy'iav rr)v paOrjpa- Tixrjv ovk ev cmao-iv dnaLrrj reov dXX' ev rols pr) e'xovcriv vXrjv. hi- orrep ov (pvcriKos 6 rporros, arrao-a yap tVco? r) cpvo-ts %\ on 7ras 6 irep\ ra>v ivpaK- rcov Xoyos TV7rco Kai ovk aKpiftcos dcpelXei Xeyeadai, &>o"nep Ka\ kot dpxds e'Livoaev, on Kara rrjv vXrjv 01 Xoyoi aTraiTrjTeoi. . . . roiovrov 8' ovtos rov kuBoKov Xoyov, en pdXXov 6 TTtpl ra>v Kadeimara Xoyos ovk e'xei raKpifies. Eth. Nic. 2. 2. " Let us first postulate that Moral laws are unsusceptible of precise codification, as we said above that the subject matter determines the amount of precision to be required in the propositions. And, vague as is the general theory, the details are still more inde- terminate." The consideration of the different modality (rpo- rros) of the different sciences, sometimes said from a narrower definition of Logic to be extra- logical, was a principal function of the Aristotelian Logic. At least it is generally in reference to this office that he alludes to Logic, viewing it on this ac- count as a general Propaedeutic. "Orra S' ey^etpoCcrt rcov Xeyovroov rives 7rep\ rr}s dXrjdelas, ov rporrov Bel dirobex^o-dai, 8l diraiBevo'lav rcov dvaXvTLKwv rovro 8pa>criv' del yap nepl rovrcov ijKetv TrpoeTricrra- pevovs, dXXd pr) aKovovras forelv. Met. T. 3. p. 1005 b. " The discussions of some Meta- 4>IAHB02. 115 p. 57. rod SiaXeyecrOai 8vvapLL$, el rtva rrpo avrr/9 aWrjv Kplvaifxev. V'5$' IIPO. Tlva Se ravrrjv av del Xeyeiv ; 20. ArjAov otltj rras av rrjv ye vvv Xeyopevqv yvolrj. rrjv yap Trept to ov kol to ovtcos kcll to /cam 5 ravTov del rrecjyvKos iravrcos eycoye oiptai -qyetaOai <~vpnvavTas ? qctqis vov kcll apLLKpov TrpocrrjprrjTai, fiaKpcp dXr/BearraTTjv elvat yvcocriv. av oe rl ttcos tovto, co Ylpcorap^e, SiaKplvois av ; IIPO. "YIkovov juev eycoye, co iLcoKpares, e/cacrrore 10 Topylov TroXXaKis, cos rj rod TreiOeiv ttoXv otacpe'poi b Tracrcov reyvcov' Travra yap v(jj avrfj SovXa Si eKov- rcov dXX ov Sid fiLas ttoiolto, Ka\ ptaKpco dplcrrrj Tracrcov elrj rcov reyvcov , vvv 8' ovre crol ovre 8y eKelyco ^ovXolprjv av evavrla rtOeaQai, 15 20. Ta oirXa [xol Sokcl? fiovXrjOels elirelv aia- ■^yvOels diroAiTrelv. physicians on the modality (degree of rigour) to be re- quired in the proofs, are due to a want of previous training in Logic. For the investigator ought to come antecedently prepared with this knowledge, and not mix up two inquiries." Uerraidevpevov yap icrriv eVt rocrov- rov rds emcrra diroheKreov, cos aroirov apa forelv eTTiarrjprjv Kal rponov eTvicrrrjprjs. Met. 2, 3. "A preparatory Education should instruct us in the right method of the various sciences, for it is out of place to inquire into the mode of investigation after we have begun to investigate." 4. Ar)Xov oTirj 7ras av\ Thomp- son's emendation in the Journal of Classical and Sacred Philo- logy, No. XI. The reading of the MSS. is dijXov otl 77 rraaav, k.t.A. 16. Ta. 07rAa,K.r.A.] The phrase of Protarchus is elliptical. He probably meant : ivavrlav rl&eo-- Bai tt}v -frjcpov, but Socrates sug- gests that he was going to say : evavrla rldeo~6ai ra oTrAa (which Q 2 116 ilAATONOS il PQ. v Ecrr&) vvv ravra ravTrj, oitrj aoi Sokel. p. 20. 'hp OVV 0LLTL09 iyOd TOV fXT] KaXto? viroXafielv ere; EiPO. To iroiov ; 5 20. Ovk, co (plXe 11 pcorap)(€, tovto eycoye effjTovv 7TC0, TLS rlyVT) 7] TL9 €7nIAHB02. p. 58. 20. 3 Ap ovv evvorjaas to rotovde elprjKas o Aeyets* vvv, coy al rroXXal reyyat koi oo~ol Trepi ravra TreTro- V- 59- vr ) VTa h Trp&TOV pev S6$;ais yjp&vTai koi rd Trepl 86^av (y]T overt ^vvreraypevcos ; el Se koI Trepl (frvaeco? r)yelraL tl$ tflTeiv, oiaff otl tcl irepl top Koapov 5 rovde, OTrrj re yeyove Kal OTrrj Trdayei tl koI oirrj Troiel, ravra ^qrei did f3lov ; (j)alpev dv ravra, rj Tray? ; nPO. Ovrm. 20. Ovkovv ov Trepl ra ovra del, Trepl 8e ra 10 yiyvopeva Kal yevrjaopeva Kal yeyovora rjpcov 6 tol- ovros dvypr/rat rov ttovov. IIPO. 'AXrjOearara. 20. Tovrcov ovv tl aacfies dv (palpcev rfj aKpi- 2. 6W] This is an obvious correction for 6W1. Badham would also change ravra into ravras. 4. el de Ka\ rsepl (pvo-eeos, K.r.X. ] No place was expressly allotted to the Physical sciences. Un- less we rank them with Prac- tical Mathematics, we must in- vent a new class for them. We shall then have six altogether. 14. Tovrcov ovv ri o~a(fies, K.r.X. J The belief in the proposition that Nature is uniform aud in- variable, which is the basis of the inductive sciences, appears to be partly the result of the cultivation of these sciences. At least it hardly seems to be fully realized in the ancient phi- losophies. Yet we find much more than its germs there, pro- positions, in fact, that are incon- sistent with the text. In the Timseus the material element is said to be the seat of Necessity, the spiritual world the sphere of will and freedom. Mepiy- pevrj yap ovv rj rovde rov Koapov yeveais i£ dvdyKrjs re Kal vov crv- crrdo-eods eyevvr)6r). vov be avdyKqs apxovros rco ireldeiv avrrjv rcov yi- yvopevcov ra wXelo-ra errl ro /3e'X- riarov ayetv, ravrrj Kara ravra re fit dvdyKijs rjrrafxevrjs virb rreidovs epqbpovos ovno Kar ap^as £vvLo~raro rode ro rrav. TiinseUS, p. 48. " This world is the result of the meeting of Necessity and Rea- son. And as Reason ruled Ne- cessity and persuaded her to produce generally the best re- sults, it was thus, Necessity yielding to the persuasion of Wisdom, that this Universe originally arose." Aristotle re- peats the same. When we reason from an End, he says, our conclusions are hypotheti- cally necessary : that is, we only ascertain the necessary conditions of that End : but in reasoning from the material element the conclusions are ab- 118 I1AAT0N02 (3eararr} aArfiela yiyvecrQai, (bv prjre ea\e prjbev p. 59. 7TCD7TOT6 KOCTOC TOLVTOL flT]ff €^€l /jLTJT€ tig TO VVV TTCLpOV ^ IIPO. Kalirm; 5 20. He pi oi)v tol p,rj K€KT7]/jL€i>a fte/BcuoTrjTa prjS' TjVTivovv Trees' av 7T0T6 fiefiaiov yiyvoiff rjplv Kai otiovv ; IIPO. Oipai pep ovdapcQs. 20. QvS' apa vov9 ovSe ti? e7ricrT7}prj irepl avrd 10 icTTL to aArjOeararov eyovaa. IIPO. Qvkovv eiKos ye. E - We XXXVI. 20. This ixev Stj ae kcll eae koi Top- n nmi; * are now prepared yiav Kai (PlXrjftov )(pT] crvyya yalpeiv eavj ToSe Se to clctiGr- j j mine the SlOLjJLOLpTU pOLQ~@(X,L TOO XoyCO. Composi- v ^ 6 tionofthe 15 IIPO, 10 7T010V ; human life, 20. 'O? Tj 7T6/)t £Kelva ecrO* rjpLP TO Te fieficLLOV KOI solve our to KaOapov Kai to aXrjOe? Kai o Srj Xeyopev eiXiKpiveSj solutely necessary. <3?avep6v §77 otl to avayKoiov iv toIs (pvo~LKo7s to cos vkrj Xeyopevov Kai ai klvt]o-€ls at TavTTjs. Physic. Ausc. 2. 9. " Absolute necessity in the phy- sical world is clue to the mate- rial element and its operations." And yet, after truly criticizing the doctrine of Heraclitus, that nothing in nature is unchange- able, and pointing out that even change may obey unchanging- laws, he immediately after- wards, as if dissatisfied with this, takes refuge in the mo- tions of the heavenly bodies, as an instance of something regu- lar and uniform. 'AAXa ravra rrapevTes tKelva \eyeop.€v } on ov Tav- tov ecrri to fifTa(3ak\eiv /cara to TToabv Kai Kara to ttolov. Kara pev ovv to Troo-bv eVrco prj pkvov, aAXa Kara to eidos anravTa yLvooaKopev. €TL §' a^iov iruTitArjcrai toIs ovtcos vTroXapftdvovcriv, otl kol avTcov tcov aladrjTcov erri tcov i\aTTOvcov tov dpLdpbv IdovTes ovtcos e^ovra, rrepi o\ov tov ovpavov opoicos drrecprj- vavTO. Met. I, 5. p. I OIO A. " Waving this we will say, that there is a difference between change of quantity and change of quality. Assume that the quantity is variable : it is al- ways the Form that is the ob- ject of science. And there is another ground for censuring those who hold this view ; for even among sensible objects it is the lesser number that sug- gest it, and yet all the move- ments of the celestial bodies are equally included in their ban of inconstancy." $IAHB02. 119 p. 59. irepl rd del Kara rd avrd coaavrm (x/lllktotcctoc eyoPTa,. second pro- 7) Sevrepcos eKelpcop o n fidXiard eari ^vyyepes' rd 8* Recapitu- dXXa Tvdvra Sevrepd re kcll v are pa XeKreop. The ori- . r / ginal pre- lIPO. AXrjUearara Xeyei?. tensions of 20. Toe 8i] tcop opopdrcop rrepi rd roiavra kcxX- 5 and Know- s ? > * ~ . w 5s / > f ledge were Xicrra ap ov rocs KaXXtarois oiKaiorarop arropepetp ; ver- TTT^r\ tn* f thrown by ill 12. hlKO? ye. the test of ^ y ^ ^ y \ V / ' if y 3/ Suffici- 212. Uvkovp povs ecrri koll (ppopycris a y av ris e ncy. nprjcreie pdXicrra opbpara ; IIPO. NaL 20. Tavr' dpa ip reus rrepi to op optcos eppoiais eo~Tiv aTrrjKpifBcopepa opOtos Keipueva KaXeitrOai. I1P0. Udpv [lev ovp. 20. Kai prjp d ye els rrjp Kpiatv eyco rbre wape- cr)(0/JLr]i>, ovk dXX* early rj ravra rd opopara. 15 IIPO. T/ prjPj co ^coKpares ; 20. Kiev to pep drj (ppoprjerecos re koll rjSoprjs ire pi e 7rp09 ttjp dXXrjXcop pi^ip el ris (pair] KaOarrepel Srjpi- ovpyois rjpip, e^ cop rj ep oh Sel Srjpiovpyeip ri, irapa- K€L0~6(XL , KCZXCOS GCP TCp X6yCp dw€lKa(pl. 2 IIPO. Kca pidXa. 20. To perd ravra dp* ov piypvpai ernyeipY}- reop ; XIPO. Ttpyp; 20. Gvkovp rd8e TTpoenrovat kcil dpapprjtracrip -qpcas avrovs bpOorepop dp ej(oi ; IIPO. Ta Troia ; 20. * A Kal rrporepop epprjaOrjpep* ev 5' rj rrapoipla 12. atrr]Kpifia)ii€va\ This word and is equivalent to irdw or connected with SpOws lias the pdXa. dn^KpL^copeva op6oos= op- force of a superlative adverb, 86raTa • " superlatively right." 120 nAAT0N02 8oK€L €)(€ll/ 9 TO KOL Sis KCU Tpl? TO */€ KaXcOS typV €7Ta- p. 60. varroXeiv tco Xoyco 8eiv. IIPO. Ttfirjv; 20. <&epe 8rj irpos 1 Aios. oiptai yap ovtco 7rco? tol 5 tot€ XeyOevTOL prjOrjvac. npo. 20. <£>/A?;/36V 0?7crt i)8ovrjv aKoirhv opOov irdo~L £cooi? yeyovevai Kal 8eiv irdvTas tovtov aToxd^eaOai, Kal 8rj Kal TayaOov tovt olvto elvai ^vpuraai, Kal 8vo ioovoiaoltol, TayaOov Kal r)8v 3 kvl tlvl Kal (pvcrei /jliSl T OVTCO OpOcOS T€@6PT €)(€IV . ^COKpaTTJS 8e 7TpC0T0V pi€V ov (j)rjo-L tout eivai, 8vo 8e KaOdirep tol ovopcaTa, Kal b to T€ dyaOov Kal to r)8v 8id(j)opov dXXrjXcov (pvcriv €)(€lv, ptdXXov 8e /xero^o^ eivat tt)9 tov dyaOov pcolpas 15 TTJV (f)p6vr)0~lV 7] TTjV T)8oVTjV '. OV TaVT CCTTl T€ Kal f)V tol tot€ Xeyopceva, co UpcoTap^e ; HPO. ^(p68pa [xev ovv. 20. Ovkovv Kal t68e i?. 20. Ovkovv el TaXrjOeaTaTa TprjpaTa eKaTepa? idoLptev irpodTOV ^vpptl^avTe?, dpa iKavd Tama ^vyKe- Kpapeva tov dyam^ToraTOV /3lov drrepyaadpeva nape- 2 5 yeiv rjp.LV, rj tlvos en irpoaSedpeOa Kal tcov pr) tol- ovtoqv ; 15. T*xvr)] Here rkyyi\ and these ought to be considered a eTuv the two first divi- sions of Science. 9. ravTTjvj Tavra and ra§e are used in Plato like ra hevpo in Aristotle, to express the pre- sent, sensible world. 10. feat -^papevos iv oiKodopta Kai tois aXkoLS opoicos Kavocri kol toIs kvkXols] " Who uses when he builds a house the other rules to the same extent that he uses the circles :" i. e. who, instead of material instruments and measures, has only the ideal or conceptional line, angle, square, &c. to guide his handi- work. By the divine sphere and divine circle we must appa- rently understand, not ideas, but the intermediate world (ra peragv) whose existence, as we learn from Aristotle, was main- tained by Plato. As the Ma- thematical sciences intervene in his arrangement between Natu- ral science and Philosophy, so he makes a corresponding set of objects, the Mathematical world (ra paBrjpariKa) intervene between Nature and the world of Ideas. We learn this from Aristotle, for we should hardly have discovered it from the writings of Plato, though it harmonises with the following passage of the Republic : Tadra pev ra iv r<5 ovpavat nocKiXpara, iirel Trep iv oparco TreiroUikTai, ko\- Xiora pev fjyelcrOai del /cat aKpifte- o-rara tcov tolovtcov e%eiv, tcov 8e aXrjBivcov ttoXv evheiv as to ov Ta^os Kai f) ovaa (SpadvTrjs iv rco aXrjdiva apidpco Kai Traai tois aXijdeai v eivai Kai Xoyovs Kai dirohelgeis, prj fj 8e aladrjTO. aXX' fj roia8'i... coctt errel dnXcos Xeyeiv dXrjdes pr) povov ra x^P^rd eivai dXXa Kai ra p,f) ^coptcrra. . .Kat ra pa6rjpanKa on eo-nv 6.7rXa>s dXrjBes elirelv, Kai roiavrd ye oia Xeyovaiv . . . &are did tovto 6p8cios 01 yecoperpat Xeyovo-i Kai irepl ovt/•//!' the Virtu- payvvvai, ra ro)j> akqucov \xopia 7rpcorov, ovk e^eyeveu ous Plea- r ~ > N . x * \ \ ~ , ~ > / sures; but Tjpuv, ctAAcc oia ro iracrav ayarrav eTTicrrr]pj]v eis rav- e the Great- v . „ >A , v , A 1 « < ^ est Plea- 10 tcw fieueipLev aupoas fcai Trpoauev rcov r/dovcov. smes^mus HPO. ' KXrjOearara Xeyeis. 20. 'O/xx 5?) /3ov\eveo~6ai vcov Kal rrepl rcov r]So- vcov, rrorepa Kal ravras irdcras dOpoas defiereov rj Kal rovrcov irpcoras pteOereov rjplv ocrai dXrjOeis. 15 I1P0. YloXv ri 8ia(j)6p€L Trpos ye dcrcpdXeiav rrpco- ras ras dXrjOels dcfyuvai. 20. yieOelaOcDV 8rj. rl Se fierd ravra ; dp' ovk el pAv rives dvayKaiai, KaOdrrep eKei, ^v/JLjiiKreov Kal ravras ; 20 ITPO. T/ 8' ov ; ras ye dvayKalas BrjTrovOev. 20. EI Se ye Kal KaOdirep ras reyyas Tracras p. 63. dfiXaftes re Kal dxpeXipiov r/v eiricrracrOai hid filov, Kal vvv Srj ravra Xeyopiev wepl rcov rjSovcov, ehrep 2. e'xcov ras irpooTas] This ex- presses a condition. Socrates is made to say in the Republic : f Q,s pev Trpbs vpas elprjaOai, ov yap p,ov mrepeiTe Ttpbs tovs ttjs rpayoz- bias 7roir]ras kol tovs akXovs a-nav- TCtS TOVS p.ipr]TlKOVS, \u>(3r] COIKCV eivai 7rdvTa to. ToiavTa (rrjs povcri- Krjs oar] p.ipr)TLKr)^ rr)s ra>v aicov- ovtcov diavoias, oo~ol pr) e^ovai (pdppaKov to eldevai avra oia ruy^a- vu ovra. I. p. 595. " Between you and me, as you will not betray me to the tragic poets and other professors of the mimetic arts, serious injury is inflicted by all these imitations on the hearers' souls, unless they possess an antidote in the knowledge of the reality." 4. pio-yaytceiasJ\ cos ore ^elfiap- poi Trorapol Kar opeacpL peovres es picrydyKeiav o-vpfidWerov ofipipov vdcop. Iliad. 4, 452. r ^5 rjSovd? Se aura? kgu ras (j)povr)crei$, SiairvvQavo- b fiivovs to Toiovde dXXrjXcov irepi. IIP12. To iroiov ; 20. 'O (plXaty ewe rjhovds vpxts yjyq irpoaayopev- eiv etre dXXco otcoovv ovopaTi, pcov ovk dv Se^aiaOe 10 oiKeiv pLQTa (ppovrjaeeos Tvaariqs rj xcoph rod (ppoveiv ; Qipuxi pev irpos ravra rod 1 avras dvayKaioTarov elvai Xeyetv. IJPQ. To ttolov ; 20. 'On KaOaTrep epnrpoaOev ippyOrj, to ptovovis koll eprjptov elXutpives eival tl yevos ovre ivdvv tl c hvvcLTov our co(peXLpLoi> ' 7rdvTcov ye purjv rjyovpeOa yevcov apicTTOV ev dvO* evbs crvvoiKelv fjplv to tov yiyv<£>cTKeiv tolXXol re wdvra Kai avTrjv avTCov rjpLcov TeXe'eo? el? hvvapnv eKaaTTjv. 20 nPO. Kcu kocXcos ye elprjKare tol vvv, (prjaopLev. 20. 'Op0(D9. TTOlXlV T0LVVV puETCL T0VT0 T7)V 8' dv yevopevov eirj. I1P0. Titos yap dv ; 4. r]8ovdi\ For this Stallbaum rcbv r)hova>v eKacrrrjv rfj ivepyeia rjv proposes iiriOvfiias, and Some rekeiol. ..rols irepots e'ldei Kai ra. such correction seems necessary. oheia ere pa tw e'ldei. Eth. Nic. 8. oiKelas seems equivalent to 10. 5. avyyevels Or opoeidels : (pavelrj 6' 1 8. ixovTa>s eavrovj for vovve- av rovro (rco etdei diaIAHB02. 129 p. 64. XL. 20. Oi>8auco$. dXX* el tivos en TrooaSec If we now * ' 1 inquire rfj crvyKpaaei ravrrj } Aeyere av re kol ^lXt](3o9. epol ^^J^Jjf pev yap KaOawepel Kocrpios ri$ dacoparo? dp^cov KaXco? i{A\j/v)(ov acoparos o vvv Xoyos direipydcrOai ture, we (baiveTCU. 5 that Good- j \ / - " > e* / ness always ITPO. Kat e/iol TQivvv, co iLoiKpares, ovrco Xeye manifests f itself in OeOOyOcLL . three great ?>^>\ \ ~ ~ » »/& characters, C 20. Ap OVV €7TL pev TOIS TOV ayaOoV VVV TJO)] Beauty, n , v ~ , , , , « / Symmetry, TTpOUVpOLS K(Xl TTj9 0LK7]a€C0S eCpeaTCLVai TTjS TOV TOLOV- and Truth rof XeyovTeg Xacos opOcos' olv tlvol Tpoirov (j)alp,ev 5 10 I1P0. E/ioi yow SoKeL 20. 17 ^TJTCL iv T'fj ^Vpplljei TipiGOTCLTOV dpOL KCLL p,d\icFT olLtiov eivai So^eiev dv rjpiv tov Trdai yeyo- 2. epol juey yap — (paiveraij "An ordering law, unembodiecl, but fit to govern an embodied soul, seems to be traced in the outline we have drawn." KoV- pos and aptjcov are both origi- nally political terms, i. e. ex- press a kind of efficient cause, but are here applied by a na- tural metaphor to the final cause, i. e. the End we propose and which governs our actions. 'Apxj), however, was applied without a metaphor to signify the End, as soon as it came to mean properly a logical prin- ciple or first premiss. Ol yap avWoyiapol rcov TrpaKTwv dp)(i)V e'xovres elaiv, eVctS?) roioVSe to reXos Kai to apio~Tov, OTidrjnore ov. Eth. Nic. 6.12. "Practical rea- sonings have for their ultimate premiss some conception or de- finition of the End, whatever it may be." The \6yos of which Socrates speaks is the definition of the TeXeov ayadov. 13. aiTiov] This word was before used in reference to this point : Td^a yap av tov koivov tovtov fiiov atTicoped av indrepos 6 pev tov vovv a'vnov 6 6° f)8ovr)V eivai. §n. We must not confuse altia in this sense with the aiTta mentioned in chap. 14, as one of the four principles. There atria signified the Effi- cient cause, here, to use Ari- stotelian terms, the Formal cause ; i. e. the definition of an attribute, by which as a middle term its inherence in a given subject may be proved. These ideas are quite as distinct in Plato's Philosophy as in Ari- stotle's. Atr/a as the Formal cause is identical with the nepas of this dialogue. It is curious that in the Phseclo the same transition is made from the Efficient to the Formal cause ; only there it is made avowedly, here tacitly. After mentioning that Anaxagoras had disap- pointed him by promising to explain the Efficient and Final ISO riAATONOS vevai 7rpo 8rj Kara7re 7rai^ri] — iv rf/ ^vfi/il^ei. 16. ovbe yap Kpaais — ^vpcpopa^ (< for it is no composition, but a discordant jumble of elements in truly disastrous confusion." "AKparos has a double meaning : as connected with gvpcpopa in its etymological sense of putting together, it means the negation of Kpao-is, and as connected with £vp(popa in its ordinary sense of calamity, it means unmitigated. 2 1. perptorrjs yapK. r.X.] Beauty and Measure are identified in the Timseus : irdv t)r) to aya8ov koXov, to di koXov ovk aperpoV Ka\ £a>ov ovv ro rotovrov iaopevov £-vpperpov Ozriov. p. 1 3 2. " The good is always beautiful, and d>IAHBOS. 181 p. 64. fierpla KaXXo? 8rj7rov Kal apery iravTayov £vfi@aLV£i yiyvearOai. IIPO. IlaVV fJL€V ovv. 20. Kat prjv dXrjOiEidv ye e(j)apLev aVTols ev rfj Kpdcrei p,eply6ai. 5 nPO. Udvv ye. 20. Ovkovv el firj fjua SvvdpeOa Idea, to dyaOov p. 65. Orjpevaai, avv rpicri Xafiovres, KaXXei Kal ^v/JL/jterpla Kal dXrjOela^ Xeyoipev chs tovto olov ev bpOorar av OLiTtacraipeff av tow ev rfj ^vpp,l^ei^ Ka\ Sid tovto cos j o dyaOov ov ToiavTTjv avrrjv yeyovevai. IIPO. *Op0oraTa pev ovv. XLI. 20. J/ H5?7 TOLVVV, CO np60raOY€, IKaVOS These are v f , v easily seen TjpiV yevOLT av OCTTICTOVV KpLTTJS TjOOVTjS Te TrepL Kai to be more b (Ppovrjcreco?, cmoTepov avTOiv tov dplcrTov ijvyye- 15 Reason / / v / > , n / / , v than to VeCTTepoV Te KCU TipUCQTepOV ev aVUpOlirOlS Te eO~Tl Kai Pleasure ; ^ „ and we are ueOLS* now in a ETPO. ArjXov pcev, opens 8 ovv tco Xoyco eire^eX- estabHsi^a ^ « ~ /. scale of the VeiV fieXTlOV. different 17 /j» a r/ / /s k \ \ gradations 212. JVacV ej> eKaaTOV tolvvv tcov Tpicov irpos ttjv ™ o{ Good _ \ \\ ~ / o» ~ \ > $ ~ ' ness. The rjoovrjv Kai tov vow Kpivcopcev. oei yap ideiv woTepco fi rs t p i a lace ~ \ \ \ <■/ > ~ » ~ belongs to paAAOV £Vyyeve$ eKaCFTOV aVTCOV aWOVepLOVpeV. the Eternal ITPO. KaXXoVS Kal dXriOelas Kal peTpiOTTjTOS 4™second f \ ' to Deriva- TTepi XeyetS ; tivePerfec 20. Nat. irpcoTOV 8e ye akqOeias Xa(3ov, co Upco- 25 ^ d : t * he Tapye* Kal Xafiopuevos, @Xe\j/as els Tpla, vovv Kal ^° o ^ and dXrjQeiav Kal rjSovrjv, 7roXvv ennoryedv yjpovov, otto- ^g^ce the beautiful has measure : therefore an animal to be good and beautiful must have sym- metry." So in the Sophista : aXK' alamos ak\o n TvkrjV to rrjs o/xerp/o? ttcivtcixov dvaeibes ivbv yivos ; p. 228 a, "want of beauty is nothing but want of measure, which is unsightly wherever it is found." So in Aristotle moral beauty is to /xeVoj/, which is 1 synonymous with to fxerpiov. S 2 nAATONOl ami True Kpivoii aavTco iroTepov i)Bovr) ^vyyeveaTtpov r) vovs p. 65. the fifth to dXriOela. Pleasures ' f / Unmixed HPO. TV $€ \QOVOV Set J TToXv yap, Ol/JLOil, ($La- with Pain : f t \ \ \ < / s ^ , the sixth to (fiepeTOV. r)8ovr) pev yap diravToiv d\a{pvlaraTov, Pleasures « \S'v / \j - res ~ r> \ > c\ / in the train 5 0)? 06 AoyOS", /Cat €£> 7atS" TjOOVOUS TOAS 7T€pL TatfipOOlCTLa, of Virtue. tN v , 3 v v , at orj peyio-Tai ooKovaiv eivod, Kat to tTriopKeiv avy- ypcoprjv etXr/^e it a pa Oecov, cos* KaOairep 7ral8cQV tcov r)oovow vovv ovSe top oXLyio~TOV KtKTT]pkva)V' vovs d Tyrol ravTOV Ka\ dXrjOeid Icttiv rj ttglvtcdv opoiOTarov 10 t€ koj, dXrjOeaTaTOP. 212. OvKOVV TO pi€T0L TOVTO TTjV fJL€T plOTTJTa OOCFaV- TC09 o-K€\j/ai, irorepov rfiovr) (ppovrjaecog r) (ppovrjais rjSovr)? 7r\€Lco K€KTT)Tat. FIPI2. YJjaKtTTTOv ye koll ravrr/V aKexj/iv 7rpofie- 1 5f3\r)xas. olpai yap 7] Sour}? pev koll Trepiyapdas ovdei/ 4. fjSovr] fjiiv yap] It must be confessed that at this point of the dialogue the argument drops a little of its severity. Violent Pleasures of sense were excluded from the best life, and ought to have been from the comparison with Knowledge : and yet it is to these kinds of Pleasure that the answer of Protarchus refers. When Reason is said to be identical or nearly identical with Truth, we verge very closely upon a fallacy of equivocation. When Truth was adopted as one of the tests of the Highest Good, the word must have been taken in a general sense, in- cluding genuineness, reality, substantiality, attributes capa- ble of application to Pleasure. At least if it was taken in the more limited sense in which it is a quality of propositions and thoughts and nearly identical with right Reason, a Cyrenaic might fairly contend that it was a petitio principii to make it one of the distinctive marks of the Good. 15. oipai yap rjSovrjs k.t. X.] The same may be said about the cri- terions of Measure and Beauty that we observed about the cri- terion of Truth. Protarchus in his comparison only refers to the Pleasures that ought to have been excluded from the competition : and it was al- lowed, chapter 32, that the Pure Pleasures possess the at- tribute of Measure. Aristotle alludes to this distinction : Xe- yovai be to fxev ayadov atplcrdai rrjv r]bovr]V aoptarov eivai, oti Se^erat to p.a\\ov ko\ to tjttov . . . fxr] ttot€ 6° oi» Xeyovai to a'lTiov, iav haw ai fiev dpiyels ai Be piKTai. Eth. Nic. to. 3. "The Plato- 4>IAHB02. 185 p. 65. T&V OVTOdV W€v tolovtcov dnok^nrov koi otlovv said to have a greater affinity to rod optos ov ndw perpiov ylyverat' law or Measure than any other areAes yap ovSeV ov&vos perpov. faculty or element of the soul. Rep. 6. p. 504. " A measure 17. aX\a TTpcorov pev nr] k. r.X.] of such inquiries that wants an Krrjpa appears to be understood, iota of the truth is not a true Aristotle, indeed, says that the measure : for imperfection is transcendent and eternal Good inconsistent with measure. " cannot be TrpaKrbv or ktt)t6v, i. e. And we must remember that created or called into existence in the Ideal theory the being by the act of man. But the and goodness of the phenome- $IAHB02. 135 66. iravra oTrocra ^prj roiavra vo[xl^elv ttjv ollSlov rjprjaOaL I1P0. ^aiverai yovv Ik tcop vvv Xeyopiiucov. b 20. Aevrepou firjv we pi ro av/JL/Jterpop kol kclXov nal and dependent world con- sist in an approximation and assimilation to the eternal pro- totype of being and goodness, which thus acquires the relative character of a Standard or Mea- sure. What is implied in our text is stated explicitly in the Laws. c §r) debs rjplv ndvTcov XprjpaTcov fxerpov av e'ir) pakiaTa, KOL TToXu pdXXoV fj 7T0V TLS COS 7rap' epavTco Sri ovk aXXo ti noiel ovto KaXbv rj r] eKeivov tov koXov e'vre irapovcria eiTe Koivcovla. Phsed. p. 100. "In any discussions on the cause why any object is beautiful, I disregard all other explanations, and feel sure that nothing makes it beautiful but the presence or communication of that Ideal Beauty." So in the Timseus to Tekeov is 136 11AATON02 kou to reXeov kcci ikclvov kcu mdvff biroaa rrjs yeveas p. 66. av ravrrjs early. nPZl. "Eof/ce yovv. 20. To roivvv rplrov, &>s i] i/mr) piavrela, vovv 5 kcu (fipovrjaiv riflei? ovk av fieya ri rrjs aXrjGeias Trape^eAOoLs. 3JP0. "lam. 20. ' Ap ovv ov rerapra, a rr]s f\a lation. ovtov oiapapTvpa/jievoi Xoyov eTre^eXucojJLev. nPO. Tloiov&n; 20. <$>[Xr)f3os TclyaObv kriOero i)plv rjBovrjv elvai iracrav kcu 7ravT€Arj. 15 I1PO. To TpLTOP, co 2c6/c/>ares , ? coy eoiKa?, eAeye? dpTLcos top ilj dpyfjs mavaXa^elv Sew Xoyov. e 20. Not/, to Se ye yuera tovto ciKovcopuev . eyco yap Sr) koltiScov direp vvv dr) SieXrjXvOa, kcu 6W- yepavas top ^tXrj/Bov Xoyov ov [xovov dXXd kcu 20 aXXcav ttoXXolkls fivplcoVj elirov <£>? rjSovrjs Y € vovs elrj fjLOLKpco fieXTiov re kcu ctjieivov tco tcov ctvdpccurcov plcp. npo. y Hv Tama. 20. 'YTTOTTTevcQv 6Y ye kcu ctXXa elvai 7roXXa2$ 3. €7T ktttj /xciLs ras §e alaOrjo-ecriv eVo/xeVas] This is obviously the true reading. The MSS. give, errio-rrjixas rais 8e. It refers to chapter 31, where some pure Pleasures are said to be sensa- tional, others intellectual. 25. e Y7ro7TT€V(ov 6V ye k. t. A.] In the Euderaian Ethics we have a recapitulation of the proposi- tions discussed in the Philebus, and also an indication of the point which prevents it from being regarded as a systematic or exhaustive ethical treatise, viz. the omission of the claims of the active life (npagis, aperr).) to 5' tvhaipovtiv kcu to {jjv fiana- 138 FIAATQN02 ehrov, 0)9 el (j)avelr) tl tovtcov dp,(poiv fieXrLov> virep p. 66. rcov Sevrepeloov vco 7rpos rjdovrjv £vv8ijapua\OLixqv 9 r)Sovrj 8e kcu Sevrepeloov areprjcroiro. FIFO. JLiTres yap ovv. p. 67. 5 20. Kai fierce ravrd ye Trdvrcov 'iKavcorarov rov- row ovherepov lkolvov e(j)dvrj. nPO. ' AXyOearara. 20. Ovkovv Travrdiraaiv ev rovrco rco Xoyco kcu vovs oLTTrjXXaKTO kcu rjdovrj firj TQL rdyaOov ye avro 10 prjS' erepov avrolv eivai, arepo/mevov avrapKelas Kai rrj? rov iKavov kcu reXeov dwdfieco? ; nPQ. *Op6orara. 20. IAHB02. 139 P $7- riPO. "E01K€V. 20. Ylp&TQV Se ye ovo' av oi iravTes fioes re koli ittttol Kca tolWcl l~vfjLiravTOL Orjpia (poocri rep to )(o,l- pUV 8l60K€ll>. 019 7ri0rT€V0l>T€?, G)0~7T€p fXaVTetS OpVlOTll', 0L 7T0AA0t KplvOVCTL TOL$ T}$0Va$ €1? TO tgjV TJp.LV 6V 5 KpOLTlGTOLS eil>GLl, KOLI TOV$ Orjp'lCOV eptoTCLS OLOVTai Kvpiovs elvai pdpTvpas paXXov r) tov$ tcov ev MoJcrr; yap 6t) tcl ttoXKcl elvai koX to ev iroXXa Qavixaarov § i . The paradox that the One is Many and the Many Paradoxes are One was very celebrated in early Greek philosophy, and ^jnity and is often mentioned in the works of Plato, who indeed in a Multipli- raodified sense adopted it as a principle. It was first ex- The Ex- pressed by Zeno the Eleatic in defence of the tenet of his tics / , 1 J \ maintained school, that Being is One and immutable. Kant, in modern the Unity times, to demonstrate that the human intellect is only ca- °*?uMeal- pable of reducing phenomena to their laws, and is utterly ity of phse- unable to comprehend real or spiritual existence, attempted endeavour- to establish the Antinomies of reason ; that is, to shew ed to prove that whenever we attempt to reason on any thing but believe in phenomena we are driven by an equal logical necessity to ^ *" eallt y 1 . . of phfeno- contradictory conclusions, which should be regarded as a mena, we symptom that we are attempting a problem beyond th e ^a?UrnTy reach of our understandings. Long before this, Zeno had is Multi- employed a similar reductio ad impossibile to establish the thu^con^ opposite doctrine. He attempted to shew that if we be- tradict the lieve in the reality of the changing world of nature we evident must admit that contradictory propositions can be true truth> together : e. g. that what is One is Many and what is Many is One. But as it is the most deep-seated convic- tion of reason that contradictories cannot be true, he argued that the assumption we started from must have been erroneous, and that the phsenomenal world must be an illusion. These seeming existences that involve us in so absurd conclusions are nothing ; only the One and immu- table is. In the words of Parmenides , to) navr ovop earriv ocrcra (3poroi tcareOevro TTenoiOoTes eivai akqOrj, ylyveaOa'i re Kai oXkvcrOai, etval re m\ ovk'i, ml Tonov d\\d anavra aTTO6pG>7Tov brjirov 7ro'AA' complete " rra * 7TOVO I j ' < *{ovt€s, tclt€ xpwjuara tTtupepovTts avrcS /cat ra crxrj- isolation. /xara Kal p.eyidr) Kal KaKLas Kal aptTas' oh naai Kal erepots pivpLOLS ov pibvov avdpo)7iov avTov elvai (papiev dAAa Kal ayaObv Kal erepa cforeipa. Kal raAAa brj KaTa tov ambv Koyov ovtoos ev €Kao~Tov v7To6ip,€VOL nakiv avrb TroAAa Kal iroKkois dv6p*acri Ae'- yop.€V...b6ev ye ot/utat rots re viois Kal tG>v yepovT^v tols 6\j/L- pLaOecc OoCvrjv TTaptoKevaKapLev €i)6vv ovtcov twos etyaiTTopLivov brjXos veoyevr\s &v...Kal yap to ye ticlv dub navTos eiri^eipelv airox^pL^iv aAAcos re ovk ejujueAej, Kal br] Kal TiavTaitaviv a\xov- crov twos Kal d [olov dkko to kevK<2 elvai Kal plovo~lk{q, to 6' clvto dpLv crvWoyicrTiK&v apyQ>v ecfflv em- (TKi\j/aa6aL brj\ov...r(s 8' ecrnv avrr] [xera ravra Xeyiafxev . rb yap avrb afia virapyeiv Kai fJLT) virapyeiv abvvarov rco airy Kara to avrb, Kai oaa aWa irpocrbLopLcraLixeO^ av eora> Trpoa-biodpicrixeva rrpbs ras Xoyucas bva^p^ias. avrrj 8' airao-Gtv earl fiefiaioTarr] r&v apyfiv...bib iravres aTtobeiKVvvres els ravrrjv avayovaiv k(T\arr]v bo£av. v akXvv a^Lcafidrcov avrrj irdvrcov. Met. 3.3. "It belongs to Philosophy to inves- tigate the canons of syllogism. Such is the principle that the same predicate cannot be true and not true of the same subject, in the same respect, and with all the other limitations required to meet sophistical objections. This is the most evident principle there is, and is that to which all demonstration ultimately appeals, and is the natural foundation of all the other axioms.'"' Plato seems to have been the author of these distinctions, for he says, describ- ing the Elenchus : Kai avvdyovres brj ras bo£as rots XoyoLs els ravrbv riOeacri irap aXXr/Xas, riOevres be enibeiKvvovaiv avras avrals afxa irepl ra>v avr&v nrpbs ra avra Kara ravra evavrias. Soph. p. 230. § 3. The Unity of the Many and Multiplicity of the One was Plato, afterwards proposed by Plato, not as an absurd conclusion ^eTthe U6 APPENDIX A. city m every Spe cies or realized Idea. Multipli- to which he reduced his opponents, but as the principle of Being and his own Dialectics. The point of view, however, from which its Unity ^hjg Unity and Multiplicity are regarded differs from that by means . . of Parti- of his predecessors. Their One that is Many was the plmtedout 0ne mdividual Subject with a Multiplicity of Predicates; the coex- Plato's is the One Species comprehending a Multiplicity Unit^arfd °^ Individuals. Of course the Platonic point of view is the Multipli- more important, as it involves Generalization and Specifi- cation, that is, Classification or scientific arrangement. Its meaning is sufficiently developed in the Philebus. Participation here as before expresses the relation of the One and the Many. There the One Subject parti- cipated in the Many Predicates; here the Many Indivi- duals participate in the One Species. Indeed in the Sophista all affirmative propositions are regarded as expressing a Participation of Ideas, so that as Aristotle defined them to be avvOtcris vo^armv Plato might have defined them to be ^i€To\rj vorniarcov. As therefore the reference of an Individual to its Species is a particular kind of prop^ition, of course it expresses a particular kind of Participation. Plato's identity of One and Many, though paradoxical in expression, does not pretend to contradict the canon of syllogism. He only considered paradoxes and apparent contradictions as stimulants to inquiry, as when the sen- suous faculties are perplexed, we are obliged to appeal to reason. 'EnexeCpovv \4yeiv &s ra \xkv TrapaKXrjTLKa rrjs bta- voias €s. Rep. 2. p. 344. u I meant to say that some sensations stimulate the intellect to inquiry, and others do not; pronouncing those that are attended with contradic- tory sensations to be stimulant, and those that are unat- tended to have no aptitude for awakening the reason." § 4. In modern times, however, Hegel has put forward as the motto of his philosophy the sameness of One and plicity of Many, or rather, in more general terms, the truth of con- Being with . . ' . 6 ,. its Unity, tradictones, in the sense in which it contradicts the axiom methodon un ^ er ^ es syllogism. The principle of contradiction their coin- applied in the syllogism, and used as the organ of science, cidence in developed the diversities of Being, and marked very Hegel, to reconcile the Multi- APPENDIX A. 147 distinctly the limits between the different spheres of every thought. In order to reestablish, as has ever been the taht} aspiration of Philosophy, the Unity of thought and homo- geneity of Being, Hegel boldly proposes to adopt as a regulative maxim, the opposite of the principle that had broken up Being and produced the divergence of the sci- ences : an antinomistic canon belonging to the Reason as the opposite principle belongs to the Understanding. He accordingly professes for his motto : Whatever is is not, or : Only contradictories are true. The function of this principle is to break down the barriers fixed by the Un- derstanding. It is to become an antinomian Dialectic, or method of developing every elementary force or conception into its direct contrary, and of afterwards rising with them out of their hostile, onesided, chaotic condition, to a higher stage in the hierarchy of Being, where they conspire to form a balanced and beautiful Whole. No doubt, if there were such an axiom, and the intellect could use it as a canon of reasoning, as it uses the principle of contradic- tion, it would be very easy to obliterate the divisions traced by the latter and recognise a Unity of Being. As soon as the latter pronounced A is not B, the former would contradict it and pronounce A is B, and all Being would be seen to be homogeneous. The Only wonder would be, if such a principle were within the reach of the human intellect, that there should seem to be such an impassable chasm between Spirit and Matter, the Ego and the Non Ego, Freedom and Necessity, and other opposites whose homogeneity is so difficult to recognise, and whose coexistence even is so difficult to adjust. The spear of Achilles could alone heal the wounds it caused, and pro- bably, if the scattered members of truth and Being can ever be united, it must be by means of the ordinary prin- ciples of reasoning which caused their dispersion. This task belongs to Philosophy ; and the Hegelian motto is not inaptly chosen, if it is only intended as a paradoxical indication of the end to be realized. The paradox connected with classification introduced by Plato, the Unity of the Species in the Multiplicity of Individuals, furnished for centuries a topic of speculation to the Nominalists and Realists. The paradoxes that u 2 148 APPENDIX A. have been supposed to interfere with the principle of con- tradiction in modern times have a greater resemblance to those which were agitated before the time of Plato, and which depend on the relation of a Whole to its Parts. The Whole is a Unity and the Parts a Plurality, and yet the Whole and Parts are identical. Nay more : the Parts are not only different from one another, but perhaps es- sentially contraries (e£ &v be Set ev yevevdai eibeL biacpepei.. Arist. Pol. 2.2. " The elements of an organic unity must be contraries/'), and yet they not only unite in the Whole, but have some bond of identity in their own conceptions. The centre and circumference are Parts of a circle : it is One, they are Plural ; they are contraries and yet are mutually implied. Kant had collected similar difficulties, or what he represented as difficulties, under the name of Amphibolies in the sphere of Judgment, and under the name of Paralogisms and Antinomies in the sphere of Reason. Hegel finds them in all the categories of Rela- tion, such as Cause and Effect, Substance and Accident, but removes them from the sphere of Reason, and confines them to the sphere of Judgment or Reflexion. They are contradictions, he would have us believe, which violate the narrow canons of the Understanding, but, like discords in music, may be harmoniously resolved by the more power- ful methods employed by Reason. They, however, seem to turn on principles frequently recognised by the Greek spe- culators who adopted the axioms of the Understanding and reduced them to formulas : e. g. r; v\r) rj avrrj tols evavTiois. Met. 10. 4. " The same material is indifferently receptive of contrary forms. " — 'Abvvarov rw vkr]v eyovTi ixr\ v-napyew Trm to kvavriov. De Long, et Brev. Vita?. " Wherever matter is governed by a form there must be a presence to a certain extent of the contrary form (i. e. merely poten- tially, or, in partial actuality)." "Eort, 8e rj layarr) vkrj kcli rj fJiop(f)r) ravTo. Met. 8. 6. " The proximate matter and the form are identical." To bvvanei kcll to evepyela ev irS> composed o-rotxeta rcoy ovtoov arot)(eta navToov eivai vnekapov, rov oe apt- of C( J ntra . fljuo'u oroi^eta to apriov kcu to irepiTTOv, tovtoov be to /xei^ aTreipov^J e ^ e - TO 8e 7T€7I€pao-IJL€VOV, TO 0€ €V CLfJL(pOT€pG0V €IVCLL TOVTQOV, /cat yap terminate apTiov elvai kcu itepiTTov. Met. 1.5. / a v \ ~ impressing ttolovo-l top apiopov Tl\aT(£>v oe to Aneipov /cat ev rots aicrdr]- on their rots feat evTais tSeats et^at. Physic. Ausc. q. 4. "The Pytha- qualitative diversity goreans confine the Infinite to the world of sense as they and quan- give no transcendent existence to Numbers, while Plato ^^p^ makes it an element both of the world of sense and of the city an or- Ideal world." <&avepbv 6' e/c tu>v eipTji^evdyVy ort bvolv aVciaiv systematic eVrt pLovov Kexpr\p.evos, ttj re tov rt eort Kat Tjj KaTa T-qv vkrjv tcl Unity. 150 APPENDIX B. yap elbr) tov tl £ alcrOr]Tu>v to b' A Ev ev tols elbeo~i XeyeTai 6Y1 avrq (for 6Vt avTrj read ??) Avas eort to Meya /cat to MupoV. Metaph. I. 6. " It is plain from the preceding that Plato has only oper- ated with two causes, the formal and the material ; for the Ideas are the formal cause to other things, and the One to the Ideas ; and the subject matter, which in the sen- sible world is informed by the Ideas and in the Ideal world by the One, is the Dyad, the Great and the Little." The Platonic school were not agreed as to the precise denomination of the triad of principles. Plato himself designated them the One and the Dyad of the Infinitely Great and Infinitely Little. He called this the indetermin- ate Dyad to distinguish it from the determinate Dyad, one of the ideal numbers which it generated. 'O yap dpi6\j,6s €(TTLV €K TOV 'EPOS KOI TtJ? &VaboS T7]S ' kop[(TTOV. Met. 13. 8. He also identified the One with the Equal, and accordingly named the Infinite the Inequality, or the Unequal Duality. Others headed by Speusippus or Xenocrates made two principles, Unity and Plurality : a third section preferred Unity and Diversity, or Unity and Difference ; a fourth in the place of the Great and the Little substituted the Many and the Few, as more akin to Number ; a fifth employed the more comprehensive terms Excess and Defect. All these varieties are noticed in the following passages : Ot 8e TO €T€pOV T&V €VaVTLO)V TTOLOVGLV vXr)V, Ot [JLeV T(3 'Evl T<5 "\o-(i> to "Avmtov, ot be to> 'Evl to UXtiOos' yevv&VTai yap ot apiOpiol tols imv Zk tt}s tov ' AvCaov bvabos tov MeydXov koi MiKpov, t<3 8' €K tov UXrjOovs, vt:o Tr\s tov 'Evbs be ovo~ia$ aix(poiv,..dXXa \xr]V kol tcls apxas a (TTOt^eta KaXovcriv ov KaXG>$ a7ro8t8o'ao-tj>, ot p.ev to Meya Kat to MiKpbv XeyovTes fxeTa tov *Evbs, Tpia Tama, crToiy^ua tS>v apiOfi&v, tcl jiev bvo vXt)v to be*Ev tt]V pLopcfyrjv, ot 8e to TloXv Kat 'OXiyov, 6Vt to Meya Kat to MiKpbv pteyeOovs otKetorepa tt)v (])vo~lv, ot 8e t6 KaOoXov p-aXXov eirl tov- tg)v to ^Tnepeypv Kat to ^nepexop^evov. . .ot be To e 'ETepov koI to"AXXo Ttpbs to*Ev dvTLTiOiacn' ot be to TlXrjOos Kat to "Ev. Met. 14. 1. " The Platonists (not perceiving the distinction between matter and privation, the opposite of form) sup- pose one of the contraries to be the material to the other, APPENDIX B. 151 making either Inequality or Plurality the material of Unity; and thus generating Numbers either from the Unequal Du- ality, the Great and Little, or from Plurality ; in both cases by the active agency of Unity... They are not successful in stating the elementary principles, some associating with Unity the Great and Little, so as to make three elements of number, the two latter material, the Unity formal ; others the Many and the Few, because the Great and Little are more allied to dimension than to number ; others the broader genera of Excess and Defect ; others making Diversity and Difference the antithesis of Unity ; and others Plurality." Aristotle considers the last antithesis the most accurate. Ei 5e £(ttiv, axnrep (BovkovTat,, tcl opto. e£ Zvglvtlmv rc3 8e 'Evl rj ovdev ivavTtov rj. et apa /xeAAet, to irkrjOos, to 8' aviaov rw lo~(p Kal TO €T€pOV T(5 TCIVT& KM TO b\kko TCLVT(D, pAkt(TTa \x\v oi to*Ev T(3 ttkrjdei avTLTiOivTes zyovTal tlvos Sofr??, ov pLrjv ovb' ovtol Ikclv&s. ib. 14. 1. " Now if, as they all agree, the world is composed of contraries, and Inequality is the con- rary of Equality, Diversity of Sameness and Identity, those who make Plurality the antithesis of Unity hold the most tenable position, though even they hardly make it good/ 5 Unity and Plurality are contraries and opposed as Positive and Privative. 'A^rtfcetrat 8e to €V kol to irkijOos ods ahiaipeTov Kal biaLp€Tov...€TT€L yovv, at avTiOiveis Terpay&s kol tovt&v KCLTCL 0~T€pr}GLV kiytTdl 0CLT€pOV, kvdVTlOV CLV €%T] KOL OVT€ d)? ai'TLCpaais ovt€ a>s ra irpos 'Ti keyopLtva. Met. 9. 3. " The opposition of Unity and Plurality is that of Indivisible and Divisible. Thus of the four kinds of Opposition they fall under the two of Privation and Contrariety, not of contra- diction or Relation." Again, the Plurality itself can be divided into two contrary extremes, the Many and the Few. "Qaa 5tatpera, kv tovtoIs Aeyerat tcl irokka kav 17 77X77- 60s %X 0V vnzpoxWf Ka ^ ro okiyov GxravTvs TtkrjOos ^X ov \jnv. ib. 9. 6. " In Plurality Many denotes a Plurality that exceeds, Few a Plurality that is exceeded." Tw 8e dkiycx) IvclvtLov to trokv as vir^peyov TrkijOos vi7€p€xop<£v(p TTArj^et. ib. " Many and Few are contraries and express excess and defect of number." In the other categories the Infinite was composed of analogous extremes, but 152 APPENDIX B. there was a diversity of opinion both as to this and the formal principle. Ot p.ev yap €k tG>v elbu>v tov p,eya\ov Kal tov [jAKpov iwLovcn to, vaTepa yevrj tov api$[jLOV, olov €K [XCLKpOV (JL€V KCLL j3pa\io9 TCL jU?/K?7, u\aT€OS be KCLL CTeVOV TCL eiTLlTeba, £K {3a0eos be kclI Taireivov tovs oyKOVs' ravra be eaTLV elbr] tov fxeyakov koX p.LKpov' ttjv be kcltcl to ev apyj]V aKXoi aAAcos Tide- aaL t5>v ToiovTtov. Met. i 2. 9. " Some employ the species of the Great and Little to construct the categories subse- quent to Number, making Length of Long and Short, Breadth of Wide and Narrow, Solidity of Thick and Thin, all subdivisions of Great and Little. As to the principle corresponding to Unity in these categories they are at variance." Anstote- e 2 . We have seen that Plato constructs the natural world nan ana- . . lysis of the of two principles, the Idea and the Infinite. The main ?^^ tter difference of Aristotle's view is that he analyses the Infi- and Priva- nite into two elements, Privation (ore'/o^cis) the opposite The con- °^ ^ ne Idea, an d Matter (v\r}) equally receptive of the Pri- trary of vation or the Idea. "Ovto* yap tlpos deiov Kal ayaOov koX the quanti- , ■„ v v , , , .„ ■ v ■ „ v A , tative law € \ < r ^ / ^ t v / ,/ *v \ •> / / t / but their a PXV V v ^Vi P- ia °* Aoyos, en Oe to evavTLOV roirra) t) aTepiqcns. excessive ib. 17. " One principle is the Matter, a second the Spirit ive quan- (Form), a third its contrary, Privation." TiyveTai a-nav e/c tity (Priya- 7e TO fi vTioKeLaevov Kal ttis popcbris' ...ecrTL be to viroKeLueuov tlOn). So, f A n V A . / A Is v * V V V < if we ex- apLdpup piev ev, eioei Oe ovo...ev oe to eLOos. 6lo ecru p,ev a>s ti^fram 11 "^ ^ eKT * 0V ^ val ™s o-PXO-Sj ^ (TTL $ ^ ? rpels. Phys. Ausc. 1, 7. our view " The principles of the natural world are Matter and Form, fine our- ^ ne Matter though numerically one having a twofold cha- selves to racter, while the Form is simply one. So that in one gory of " sense there are two principles, and in another three." quality, the ( ^ (7re qiavTeXds eTepos 6 Tpoiros ovtos Trjs Tpi&bos KaKelvos. contrary . vv n n p/ ^ ve „ . f of the P L€ XP L P- €V y a P °*vpo Trp07]X6ov, oti bei Tiva vTTOKeLadai cfrvaLV, quality 6 or Ta ^ Tr \ v ^ VT0L P-^ - 1 ' ^olovoi. Kal yap el tls Avdba 7rotet, \ey kcrrl, tovto aireipov £(ttiv...ov he fxrjdev Ifa), tovt ecrrt Tekeiov kcli "Okov. . .TiktLov 5' ovOev (jltj eyov reAos to 5e reAo? Tripas...€7T€l kvTtvOiv ye kafx^dvovaL rrju o€fJLVOTr}Ta Kara rod airdpov, to TtdvTa Trepiexoy, kcll to ttclv ev kavT<2 eyov, T ° ^X €LV riV ^ L oixoionqra rw f/ OAa)' ea-ri yap to aTT€LpovT7] siov pteyidovs Tf Acio't^to? #A?7, /cat to hvvdfji€L okov ivreke^ia be ov. ib. ''It results that the contrary to what they say is the aircipov, and it is not that which is never transcended by any other magnitude, but that which is always transcended ; that which is not transcended being the Perfect or Whole ; and that is Perfect which has reached the Limit. And the majesty ascribed to the inde- terminate (unterminated), " the all comprehending," " the all containing," is due to its proximity to the Perfect; for the indeterminate is the material of Perfect magnitude, or that which approaches, without ever reaching, Totality." The last sentiments are very Platonic, and when we con- sider that in the Timaeus the material universe is circum- scribed and finite, Plato entertaining the grand concep- tion, with which we are now hardly so familiar, that all that is forms a single perfect whole, [tva okov on juaAiora (&OV Tikeov e/c Tekecnv t&v piep&v elr]...ev okov okcov e£ airav- t€i 7Tpocr\prjcr0aL Trokkaias tm \oyo> rw tov direipov, &)? to eh aireipov btaipeTov owe^es op. Phys. Ausc. 3. 1. " Infinity appears first in the continuous. Hence the definitions of continuity are made to contain Infinity, continuity being defined by infinite divisibility." (c)Theele- §5. Assuming, then, that to aueipov means only the garded^s val ^ a ^ e or Indeterminate, we still have to inquire in what suscepti- point of view the More and Less involve Evil or Imper- inherently*^ 60 ^ 011 ^ as they do in the Pythagorean and Platonic sys- possessed, terns : (ert 8e tt)v tov ev kol tov koikcHs ahCav rots o-roi^eioi? or quanti- cLTjebodKtv €KaT€pois eKCLTipav. Met. l.*6.) Plato himself will tativeLaw - furnish the answer to this. Perfection always consists in a mean (to ^hpiov) : the mean is a single determinate quantity : whatever therefore has a plurality of gradations, may happen in one of them to present the normal quantity, but in all the rest will be excessive or defective. It can only enter into the good and beautiful as a material which requires to have its law imposed from without. It cannot itself be an absolute good, or supply a law for action. In the Politicus we are told that the More and Less are all- important in philosophy and art, when the standard to which they are referred is the golden mean. Alttcls apa TCLVTCLS OVCTiaS KOL KpCcreiS TOV {JL€yd\oV KCU TOV CFfXlKpOV 0€T€OV. ttjv pkv irpos ak\r]\a tt)u ft av irpbs to \xiTpiov...T}yr)Tiov apa 6[ao£g)S ras Ttyvas irao-as elvai kol juei£bV tl a/xa Kal eXaTTOv [JL€TpdadaL 1X7] irpbs a\Xr}\a \xovov aXka Kal 7rpo? ttju tov fxeTpiov yiv€(Tiv...brjkov otl btaLpoijJiev av ti]V [xeTprjTLKTiv TavTrj bC\a t4[jlvovt6s, €i> [ikv TiQivTts avTrj, t&v 8' ciKpcav €KaT€pov ovk l)(€t xoopts. De Part. An. 2, 7. "Every force needs to be balanced by" its opposite, in order to attain to the Moderate and the Mean ; for these have the Form (Life) and Spirit, which do not dwell in the isolated extremes." Kal irp&Tov fxkv ovto) (ets akXrjka) tcl aTOL\€La pL€Ta(3a\\€t, e/e be tovtquv adpKes Kal dora Kal Ta tol- avra. tov ix£v 6epp.ov yiyvo\xevov \\rvyjpov tov be xj/vxpov depp.ov, 160 APPENDIX B. orav irpbs to jjLtaov eA^7/...6/xoico9 8e kol vypbv kcll £rjpbv Kal ra tolclvtcl Kara pLeaoTr/Ta TioLOvat aapKa kol data Kal TaWa tcl Totavra. De Gen. et Cor. 2. 7. " Nature's first process is to subdue the elementary extremes by this partial trans- formation ; the formation of flesh and bone, and other living tissues follows as soon as hot and cold have been tempered and reduced to a mean.... Similarly, liquid and solid, and all other opposite conditions, must be reduced to a mean before they can compose the nobler realms of nature." Thus in the relations of Limit and Infinity, or Unity and Plurality, we have two antitheses : one between Unity and Plurality, and a second between the elements of the Plurality ; whether we regard the quantitative anti- thesis of Excess and Defect, or the qualitative antithesis of the positive and negative extremes. Tpicov brj biaOio-evv ovaSiV, bvo fxev kclki&v, Trjs \x\v ko.0' vuepjBoXrjv rrjs be kclt eAAeu/uu, (Mas be apen}? rijs p,e(r6rr]Tos, 7racrai navais avriKeivrai ■not)?, at [xkv yap aKpai Kal rf\ juecr/7 koX aKArjXais kvavrlai elcriv, fj be jueor/ rats aKpais. Eth. Nic. 2, 8. Examples § 6. In the Philebus the Limit is always quantitative, as ^ asure Quality, including all the elementary forces, is the sub- quantita- stratum that has to receive the quantitative determination. iiTmusTbe J us ^ however, as quality underlies quantity, we can con- diS,ti h d ce * ve a substratum underlying quality. This Plato in the from Mea- Timseus calls the Vehicle, or Receptacle, (to beKTiKov,) and unit of ^ Aristotle m ms writings the primary Matter, (np&Tr} vkr).) mensura- Quality is just as much a limitation or determination of which it ^ ne f° rm ^ ess Matter, as specific quantity is of quality ; and is related accordingly Aristotle gives it the same name (ei8o?) that nal cause ne applies to the quantitative law or dominant Form, to the Ma- The Philebus, however, does not carry the analysis of Being so far. It regards quality as the ultimate matter, the substratum to be moulded and measured out in due proportions by the quantitative limit. As existing in indeterminate quantity, i. e. as measurable but not yet measured, it is called Infinity : a name open to misconcep- tion, for, when subjected to mensuration, its possible max- imum is found to be finite. The quantitative Limit is its Measure. The following illustrations of the conception of Measure APPENDIX B. 161 in some of its aspects are taken from Whewell's Astro- nomy and General Physics. The solar system might have been so adjusted, that the year should have been longer or shorter than it ac- tually is. The earth might revolve round the sun at a distance greater or less than that which it actually has : the size or density of the central mass, the sun, might be increased or diminished in any proportion : and thus the time of the earth's revolution might have been in- creased or diminished in any degree. By any such change the working of the botanical world would be thrown into utter disorder. Most of our fruit trees, for example, re- quire the year to be of its present length. If the summer and the autumn were much shorter, the fruit would not ripen : if these seasons were much longer, the tree would put forth a fresh suit of blossoms to be cut down by the winter. Our forest trees need all the seasons of the present year for their perfection ; the spring, summer, and autumn for the development of their leaves, and formation of their proper juice, and of wood from this, and the winter for hardening and solidifying the substance thus formed. The processes of the rising of the sap, of the formation of proper juices, of the unfolding of leaves, the opening of flowers, the fecundation of the fruit, the ripening of the seed, its proper deposition in order for the reproduction of a new plant ; all these operations require a certain portion of time, and could not be compressed into a space less than a year, or at least could not be abbreviated in any very great degree. Again : the force of gravity depends upon the mass of the earth, and is not determined by any cosmical necessity of which we are aware. If the intensity of gravity were to be much increased or much diminished, if every object were to become twice as heavy or only half as heavy as it now is, all the forces both of voluntary and involuntary motion, which produce the present orderly and suitable results by being properly proportioned to the resistance which they experience, would be thrown off their balance, and produce motions too quick or too slow, wrong posi- y 162 APPENDIX B. tions, jerks and stops, instead of steady well-conducted movements. The force in plants which projjels the sap, is part of the economy of the vegetable world, and it is clear that the due operation of this force depends upon its being rightly proportioned to the force of gravity. The weight of the fluid must be counterbalanced, and an excess of force must exist to produce the motion upwards. In the common course of vegetable life, the rate of ascent is regu- lated on the one hand by the upward pressure of the vege- table power, and on the other by the amount of the gravity of the fluid, along with the other resistances which are to be overcome. If, therefore, we suppose gravity to increase, the rapidity of the vegetable circulation will diminish, and the rate at which this function proceeds, will not corre- spond either to the course of the seasons, or to the other physiological processes with which this has to cooperate. W e might conceive such an increase of gravity as would stop the vital movements of the plant in a short time. In like manner a diminution of the gravity of the vege- table juices would accelerate the rising of the sap, and would probably hurry and overload the leaves and other organs, so as to interfere with their due operation. There is no apparent connexion between the quantity of matter of the earth, and the force of imbibition of the roots of the vine, or the force of propulsion of the vessels of its branches. Yet these things have such a proportion as the well-being of the vine requires. These are rather instances of symmetry than of Measure. The latter word seems more properly used when the related terms are direct contraries in a single organisation. In all the nobler forms of existence we find antagonistic forces coexisting in harmony. Simplicity of composition, the preponderance of single principles, mark the lower forms of nature and society. The ascending scale of excel- lence is an ascending scale of complication, the coordina- tion of more and more numerous rival tendencies. The due bounds and limits which are set to the predominance of each force, which restrain it from destroying the rest by which it is checked and counterbalanced, and so far APPENDIX B. 163 becoming boundless and infinite, these limits to which the beauty, richness, and grandeur of the Whole are due, are in Plato's language its Measure. It is necessary to distinguish this from a different mean- ing of the same word. Measure is defined by Aristotle as the unit of measure- ment ; as a moment may be made the unit of time, a span the unit of length, a pound the unit of weight : and, gene- ralizing this conception, he says, Measure is the unit of cognition, i. e. any elementary premiss or atom of thought. MdAiora be to evl elvai to \ieTpov eanv elvaL irp&Tov eK&aTov yeVOVS KCLL KVpLQdTCLTCL T0V U0(T0V . .eVTevdeV be KCLL €V TOLS dAAotS Aeycrai pieTpov (p upooTCi) eKacrTov yLyvcaaKeTac.ev Tiaac brj TOVTOLS jX€TpOV KCLL aprf] €V TL KOU abLCLLpeTOV . . .TOVTO be TO CLTtXoVV Tj 7(0 7T0t 7] T(5 770(7(5 ... OVTO) hi] TT&VTCOV (JLtTpOV TO €V oti ypci)pi(ojjL6V &v IgtIv tj ovcria biaLpovmes r) /cara to irocrbv 7) Kara to elbus. Met. 10. p. 1 053. c< To be One is properly to be the ultimate Measure of any genus, and principally of quantity... secondarily to be the ultimate instrument of cognition in other categories... In every instance the Mea- sure and origin of knowledge is something One and indi- visible... that is to say, simple in quantity or quality... The universal Measure, then, is Unity, because we know things by dividing their substances into their Units of quantity and quality." It varies, he observes, with the object to be measured : in solid dimension it is a solid dimension, in musical sounds a quartertone, in articulate sounds a letter^ in velocity a standard velocity. Measure or Unity in this sense is an ingredient or element of the Whole to be mea- sured, and therefore falls under the conception of material cause. Accordingly Aristotle seems to identify it with the elementary extremes of Plato's Infinite, or rather, as he attributes a priority to position over privation, with the positive factor alone. 'AAAa p.r)v iv ye xp^ixau-iv ian to ev )(pwjma, olov to XevKov, el rd aAAa Ik tovtov kcu tov jxekavos (paCveTai yLyvop.eva, to be [xe\av arep-qa-LS \evKOV...coaT el rd ovtcl rjv xpco/xara, rjv av apidpios tls ra ovTa, dAAa tlvmv ; brjKov bj] OTL Xp&pLClTtoV' KCU TO €V rjv CLV TL €V, oloV TO XeVKOV... 6pL0L(i)s be kcu eirl'T&v (pOoyy&v crTOLyjeioiV av rjv rd ovtcl dpifyios kol to ev crTOLy&ov (p&vijev. ib. p. 1054. "In colours the 164 APPENDIX B. Unit is a colour, namely white, assuming that white and black are the elementary colours, and that black is the privation of white. So that if Being was colour, it would be a Number of something, namely of colours, and the Unit would be something specific, namely white. So if Being were articulate sound, it would be a Number of letters, and Unity a vowel." In the same manner, speak- ing of the theory that the cognizant subject must be of the same substance as the objects of cognition, he says it need only be composed of the positive ayo-Tot^ia, without the privative. Tovto be \e\rj6e tovs ovrws vireiXr] $oVa?, etirep beX tt}v yfrvxw *k t&v oToiyelw iroielv, ovOev belv e£ airavTooy ikolvop yap QaTepov fj.epos rrjs evavTLcoo-ecos eavTo re KpiveLV kcll to avTiK€i[jb€Vov. koI yap rep evOel Kal avrb Kal to Kapurvkov yLV&o~Kop\ev' KpiTi]^ yap ap:v aTopLoov to, (rv^aivovTa Ik tG>v 6pLo~p.G)V carat brjXa, Sta to apyr\v elvaL iravTuv . . .to airXovv, Kal tols clitXols tcl no yv&pi&iizv tovto -np&Tov pJrpov €K&- (ttov yevovs. Met. 4. 6.) or of Unity, (apxn ovv tov yvupicrrov irtpl tKacTTov yzvos to €v. ib.) we find they justify the Pla- tonic acceptation of Measure, and that there is no reason for confining it to signify the Material cause. He himself recognises Form (etSos) and Totality as a species of Unity, namely, a systematic or organic Unity ( aKpdiV. De An. 2. II. While, however, illustrating the Platonic Measure by the conception of End, we must bear in mind that, whereas the Whole is immanent in its Parts, and the End is realized in the completed circle of means, Plato does not stop here ; his ultimate Measure is transcendent, and placed beyond the sphere of the Measurable world. From Aristotle's criticisms we may gather that the three kinds of Unity or Measure, elementary Unity (otoi- Xetoz;), systematic Unity (to ixiaov, to ohov), transcendent Unity (to ai/Aov), were not always sufficiently distinguished in the Platonic theory of the One and the Infinite. APPENDIX C. Memory and Reminiscence. § ] . The theory of Memory and Reminiscence is more fully developed in Aristotle than in Plato. In every act of Memory an image presents itself to the consciousness. What distinguishes Memory from mere Fancy or Imagina- tion is the accompanying belief of the previous existence of a corresponding perception ; the recognition of the image as representing the object of former attention. ''Eurt pkv ovv 7] \xvq\xr\ ovre ataOrjaLS ovre viroKrjxI/Ls aXka rov- T(ov tlpos 1) e£is r) 1:6.60s orav yivryrai yjyovos . . .ael yap otcw ivepyfj TTj pvrjprj otl eT5e tovto tj i]kovo~€V 77 €fia0€, irpoaaLcrda- verm otl -nportpov, to be irpoTepov kcll vaTepov ev xpovu karri... OTCLV OVV CLfJLa 7] T€ TOV TTpaypLCLTOS yivYjTOLl KLVT/CLS KCU f} TOV Xpovov, rore tj) p,vr\p*r\ evepyel. ib. " Memory is not the original sensation or intellection, but the retention or excitation of either after a lapse of time... In every act of remembering that we saw, heard, or learnt a thing, there is a concomitant sensation of priority. Now pri- ority and posteriority are relations of time... There must therefore be a joint impression of the object and of time in an act of Memory." Ti p^ev ovv eari \wr\p.t) kol to p.vrj- [xoveveLV eXpryraL, otl cfravTaapaTos, a>s e'Uovos ov (fyavrao-pa, €%LS, KCLL TLVOS pLOpLOV T&V €V .fjfJLLV, OTL TOV TTpddTOV aUT0r)TLKOV kol w \povov alcrOavopitOa. Arist. De MemorisL " We have intimated that Memory and Remembrance are the retention of an image as the copy of an original sensation of which it is the vestige, and that it is seated in the Primary Sense or the faculty whereby we have a sensation of Time." What is here called the Primary Sense is said to be the same as the Common Sense and the Imagination. All thought is the joint work of Intellect and Imagination, the latter supplying definite dimension, shape, and locality 168 APPENDIX C. to all our conceptions. These Imaginative or Sensuous elements are the direct object of Memory, and they all belong to the same faculty as the Temporal sensation. Noetz> ovk iaTiv avev (PavracrfjLaTos. avpfiaiveL yap to avro trades ev rep roelv, oirep Kal ev tw bLaypd(peLV €K€L T€ yap ov- bev Ttpoaxp&iitvoi rw to uoabv (bpLajievov elvai tov rpiyu>vov o/xco? ypd(po;jev cbpLcrjievov Kara to ttoctov, koX 6 voutv locravTcos KCLV fJLT) Vofj TTOaOV, TL0€Tai TTpb 6p,\XaTbiV TTOCTOV, 1>0€L §€ OV\ Tj 7Toaov...bia Twa p.ev ovv ah Lav ovk evbe^eTaL voeiv ovbev avev tov avveyovs ovb' avev \p6vov tcl p.r) ev xpovto ovra, aXKos koyos' pteyeOos b~* dvayKaiov yv(t>pi(eLv Kal klv^ctlv, oj koI XP°~ vov, Kal to (fiavTao-pta Trjs kolvt\<$ alcrO/jcrecos udOos €(ttlv' ooare (pavepbv otl t<3 up^rco alaQyjTLKu tovt&v r) yi'&aLS eaTC r) be \xvr\\Lr\ Kal r) t&v voy]T(hv ovk avev (pavracrpiaTos e cttl' ware tov VOOVplivOV KaTCL aVjjfiefiljKOS O.V €L7], Ka9' aVTO 8f TOV TiO&TOV alaOrjTLKOv . . .tlvos fxev ovv to)v Trj<$ \jfvxrjs ZcttIv r) pLvipp.^, (pavi- pov, otl ovirep koI rj (pavTaaria, Kara o-vp,fiefirjKOS be oaa pvrj avev xpavracrias. ib. u There is no Intellection without Ima- gination, for the internal process of thought resembles geometrical demonstration by diagrams. For though we ground nothing on the definite dimension of a triangle, yet our diagram gives it a definite dimension ; so in thought when the object of conception has no dimension, the Imagination gives it one which the Reason disregards. Why it is that nothing can be thought out of Space and Time, even though it may have no relation to them, we have not now to inquire. Magnitude and Change, how- ever, are objects of the same faculty as Time, namely the Common or the Primary Sense. As the remembrance of objects of reason is always attended with images, the direct object of Memory is not the intellectual element, but the Images of the Primary Sense... Memory then is the same faculty as Imagination, and its direct objects are images, its indirect the concomitants of the images/ 1 § 2. Aristotle rejects the definition of Reminiscence given in the Philebus, /uz^/xtjs ava\r)\jns, but his own hardly differs. "OTav dva\ap.fidvij rjv irpoTepov elyev ein- o-Trjp,rjV r) alcrOrjaLV r) ov iroTe ti]V e%Li> eKeyopcev psv\}pjrjv. . .evov- o~r]s ttXzlovos apyjjs r) e£ rjs jxavdavovaiv, tovto eon to avapL- tivrj(TK€o-6aL. to be p,vrj\joveveLV avpifioXvet -Kal p.vi]jj.rj aKoKovOel. APPENDIX C. 169 ib. 2. " The recovery of previously possessed knowledge, or sensation, or whatever it is of which Memory was said to be retentive, when the mind has more materials than it had at the period of original acquisition, is Reminiscence, and Memory and Remembrance are the result." Reminiscence depends on the association of ideas or the law that regu- lates the train or succession of thoughts and fancies in the mind. ^v/jL^atvovaL 8' at ava\wr\v irporepoov tlvcl Kivrjv kind of crweYCos keyopiivcav ovk eort ttot€ koyos, ov& av prjfjLaTO)v y<*>P*s Judgment. , , „ v , , , OVO\XaT(HV A6)(O€VT(t)P...0V0€lXLaV yap OVT€ OVTOiS OVT €K€LV(i>S TTpa^tu ovb 9 anpa^iav ovb" 1 ovaCav ovtos ovbt /xr) ovtos brjkoi ra vr)6£vTai Trplv dv tls rots ovopLacn tcl prjfxaTa Kepaor). rore 6' rjpjJLoa-e re Kal koyos eyeVero evdvs f] irptoTr] avparkoKi], or-^ebw t&v koycav 6 np&Tos kclI apuKpoTaTos — 770)s dp (SSe Aeyets ; — oiav elirr} tls, avdpa-nos piavdavtL, koyov elvai (f)j)s tovtov ikd- \l(tt6v re Kal irp&rov ; — eya>ye. — brjkoi yap 778*7 ttov tot€ irepl r&v ovtcov 7) yiyvo\xkv®v 77 yeyovoTav 77 fJLtkkovTvv, Kal ovk dvo^a^i [jlovov, akkd tl irepaivei, avpLTrkiKow ra pr]p.ara toi$ ovofiao-i. bib kiyziv re avrbv Kal ov fiovov 6vopLa(€iv dnopLev, Kal br) Kal r<3 nkiyiiaTi tovtu> to ovop.a e$0ey£a/xe#a koyov. p. 262, a. " Nouns alone spoken in succession form no Speech, nor verbs without nouns. No act or inaction or existence of any reality or unreality is indicated by the words in either case ; nor till we combine nouns and verbs ; then they fit ; and their primary combination at once forms a Speech — what we may call a primary or ele- mentary Speech. — Give me an instance. — If anybody says, A man is learning, do you not call this a primary and ele- mentary Speech 2 — Yes. — For he then indicates that some- thing exists, or is doing, or was done, or will be ; and besides naming, he operates on what he names, as soon as APPENDIX D. 171 he combines verbs and nouns ; and we speak of him as saying and not as merely naming ; and call such combina- tion a Speech." A Proposition or elementary Speech is related to Opinion (boga) as a complex of Propositions is to Reflexion or Reasoning (buavoia). Ovkovv bidvoia ]ikv kcu koyos tclvtov ttXtjv 6 jxev euros rrjs \J/vXr}s irpbs avrrjv bidkoyos dvev (jyoovrjs yiyvofxevos tovt' avrb ri(JLLV €TTO)vo[jLao-6r) bidvoia. to hi y' dri eKeCvrjs pevpLa bta rov (TTOfiaTos ibv juera, (})06yyov KefcA^rat koyos. — dkyOr}. — kcu /jlt]V iv koyots avrb lv ra> Aoyto o~vyyevG>v ovtcov \j/evbri re ovt&v evia koX eviore eivcu. p. 363. e. " Re- flexion and Speech are the same ; except that the mere internal dialogue of the soul with herself without voice is called Reflexion. — True. — And the sound that proceeds from her in a stream through the lips is called Speech. — True. — And these, too, are involved in Speech. — What? Affirmation and negation. — They are. — When they are internal and the result of silent Reflexion, what would you call them but Opinion \— Nothing else. — And when they are not produced by the soul alone but by Sensation, what else can we call them but Imagination ? — Nothing. — Well, as we have agreed that Speech is susceptible of truth and falsehood, and that Reflexion is the soul's interchange of Speech with herself, Opinion the conclusion of Reflexion, and what we denominate Imagination a synthesis of Sen- sation and Opinion, it follows that all of these, being kin- dred to Speech, are susceptible of falsehood." The existence of Imagination as a separate critical faculty distinct from Intellect is insisted upon in the Republic. *Ap' ovv ov to [AtTpeiv kcu to dpiOjieLV kol laTavai fiorjOeiai yo.pUa-TCLTou Trpbs avrcL {(pavr/crav, wore jirj dpyeiv kv rjfuv to (ficuvo'pLevov \xeiCpv rj ekarrov rj irkeov rj (SapvTepov dkka to koyurdpievov kcu 172 APPENDIX D. fj.€7prj(Tav f] Kai aT? t aav ; — ttws yap ov ; — ak\a jxqv tovto ye tov XoyurTiKov av elrj rov Iv "ij/vxfl tpyov. — rovrov yap ovv. — tovt(i) be TToAAaKis, (JLtrprjaravTi Kal 6 rjkios 7ro5iatos, Tii-nziarrai be elvat fiet^oiv rrjs oiKov\ievr\$. " Imagination (Appearance) is sometimes false where intellectual apprehension (Opinion) is true ; for instance, the apparent diameter of the sun is a foot in length, though we are convinced it is larger than the earth." From this he infers, as Plato had done in the Republic, that there is in the mind a tribunal superior to the Imagination, A'ltlov be. tov avfifiaCveiv tolvtol to pj\ kcltcl tt]v avT7]v bvvap.iv Kpiveiv to re Kvpiov kclI ev to tcl (pavTao-piaTa yfoerai' tovtov be arjpLeiov otl cpaiveTat piev 6 i)\io$ 7ro8iatos, aimc^cri be. 'noXka.Kis eTepov tl Trpbs ttjv (pavTacriav. koX tj\ eiraWd^ei t&v baKTvXcav to ev bvo (paCveTaL, aAA' o/xo)? ov (papiev bvo' KvpicoTepa yap Trjs acpijs 1) o\jfLs. el 8' r\v r\ acprj jjiovrj, kclv eKpivop,ev to ev bvo. De Somniis 2. " The reason of our sometimes rejecting appearances is that the ultimate judg- ment does not belong to the faculty moved by sensuous appearances. For instance, the sun appears only a foot in diameter, but something else contradicts the appear- ance. And when we cross our fingers one object of touch seems two ; yet we do not believe it is two, because sight is a better authority than touch. If the sense of touch was our only informant we should have believed that the object was two." Every sensation induces the Imagination to 176 APPENDIX D. form a judgment, but the Imagination is often overruled by the Opinion. Tw fiev yap eKeWev cKpLKvetcrdaL ttjv Ktvrjcriv irpbs tt)v apyj]V kcll eyprjyop&s opav boKei kcll aKoveiv kcu alaOd- veaOaL, koI bia to tt)v o\j/LV eviOTe KLveladaL boKetv ov KLVOvfxevtjv cos (for w? read ojim) opav (pa\iev, nal r<3 ti]v acj)7]v bvo klvt)- det? elcrayyeXKeLV to ev bvo boKti. oAcoy yap to dcf) e/caor^j alo-drjaeods (f)7]alv ?/ ap^T], eav fir] eTepa KVpLUTepa dvTnpr\. $ai- vtTai fiev ovv TiavTOiS, boK€L be ov ttolvtods to (paivofxevov, dAX' lav to eiUKpivov nareyrfTaL rj [jlt) KtvrjTai tt)v OLKetav klvy]ctlv. ib. 3. " The arrival of an impression from a particular organ to the central organ of sensation (the organ of the Primary Sense and Consciousness) is the cause that makes us when awake think we see, or hear, or have any other perception. And if we suppose the sight to be impressed when it is not, we believe we see when we do not ; or if the touch informs us of two impulses we believe one object of touch to be two. For in general the information of every sense is accepted in the central sensation (Primary Sense, or Imagination) unless some other more credible witness contradicts. Or rather, it is always accepted by the Imagination, but not always by the Opinion, unless the higher tribunal is pre- vented from speaking, or does not perform its appropriate function.' 1 The distinction between Imagination and Opinion appears in dreams, when the Intellect is not entirely inactive. "Qcnrep ovv et riva KavOdveL virofiaWo- fj.€vos 6 b&KTvXos tw 6 Kal ev rot? vttvols av fiev alo-Qavryrai on KaOevbei kol tov naQovs ev w rj alaOrja-LS tov vttvo&tlkov, (pavetTaL juez>, Keyet be tl ev ai)T(p, otl (patveTai fxev KopiaKOS ovk eort 6e 6 K6- piGKos. ttoWclkls yap KaOevbvv tls XeyeL tl ev Tjj ijfvx?l> otl evvuvLov to (paLvofxevov, eav be kavdavrj otl KaQevbeL, ovbev avTLiprjo-L Tff (pavTaaCq. ib. " If a person is unconscious that a finger is pressing against his eyeball, a single ob- ject will not only " appear" to be two, but will be so judged by the intellect; if he is conscious, it will "seem" two, but not be pronounced two by Opinion. So in sleep, if a man is conscious of being asleep and of the general oppres- sion of his faculties, an appearance may affect his Imagina- tion, but something in him says, " It looks like Coriscus, APPENDIX D. 177 but is not really Coriscus. For often in sleep something in the soul pronounces an appearance to be a dream ; but if one is unconscious of being asleep the appearance is uncontradicted § 4. The imagined form (to (patvofxevov) is always the The predi- predicate of a proposition of which the subject is an imme-° ates of r m . Sensuous diate sensation, whether of a particular sense or of the judgments common sense. When I see an object at a distance it pi^by has a certain visible magnitude and figure, which vary as I Imagina- approach or recede. That is, the common sense (for mag- nitude and figure are objects of the common sense) acting through the organ of sight receives a varying impression. If I speak of the "apparent" height and figure of the ob- ject, and say it " seems" to be square and twenty foot high, I do not refer to its visible magnitude and shape, for these are perpetually varying, and I mean something invariable. Excited by sight and the common sense, Fancy has pro- duced from her storehouse an imaginary height and figure, which she judges really and permanently belong to the object. So when Aristotle says the sun seems to be a foot broad, he means that the immediate sensation it produces excites the imaginative estimate, that if we approached and handled, or otherwise measured it, we should find it a foot in diameter. Berkeley supposes that the predicates in such visual judgments are always sensations of touch, because he considers that what we have called the common sense (the perception of magnitude, number, figure. &c.) resides mainly in the organ of touch. He says truly that the tangible properties of bodies are the most important to sentient beings, as capable of hurting or benefiting them, and causing them pleasure or pain : and that, there- fore, in vision we hardly notice the visible qualities, colour, visible magnitude, and visible figure, but at once imagine the more interesting tangible magnitude and figure, power of resistance, &c. of which the visible qualities are the signs. The fact, however, seems to be, that touch, like the other senses, does not immediately reveal, but only indi- rectly suggests to the imagination, the qualities that form the predicates of our sensuous judgments : that tangible magnitude and figure, like the visible, are only regarded as 178 APPENDIX D. signs of the real magnitude and figure attributed by Ima- gination to the objects we touch. Aristotle's definition of Imagination is contained in the following sentence ; eirel 5 1 eort fiev ro avrb rw aio-dr}TiK