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τὸ πᾶν ξυντείνει βλέπον· ἀεί, καίπερ πάνσμικρον ὅν. σὲ δὲ λέληθε περὶ τοῦτο αὐτὸ ὡς γένεσις ἕνεκα ἐκείνου γίγνεται πᾶσα, ὅπως ᾗ ἡ τῷ τοῦ παντὸς βίῳ ὑπάρχουσα εὐδαίμων οὐσία, οὐχ ἕνεκα σοῦ γιγνομένη, σὺ δὲ ἕνεκα ἐκεί νου. πᾶς γὰρ ἰατρὸς καὶ πᾶς ἔντεχνος δημιουργὸς παντὸς μὲν ἕνεκα πάντα ἐργάζεται, πρὸς τὸ κοινῇ ξυντεῖνον βέλ τιστον· μέρος μὴν ἕνεκα ὅλου καὶ οὐχ ὅλον μέρους ἕνεκα ἀπεργάζεται. σὺ δὲ ἀγανακτεῖς, ἀγνοῶν ὅπη τὸ περὶ σὲ ἄριστον τῷ παντὶ ξυμβαίνει καὶ σοὶ κατὰ δύναμιν τὴν τῆς κοινῆς γενέσεως. ἐπεὶ δὲ ἀεὶ ψυχὴ συντεταγμένη" σώματι τοτὲ μὲν ἄλλῳ, τοτὲ δὲ ἄλλῳ, μεταβάλλει παντοίας μεταβολὰς δι' ἑαυτὴν ἢ δι ̓ ἑτέραν ψυχήν, οὐδὲν ἄλλο ἔρtuted, appointed, or organized, although such an application is somewhat unusual. Εἰς μερισμὸν τὸν ἔσχατον, “ to the most minute division.” Τέλος must be taken abverbially, as equivalent to τελέως. 'Ων must be referred to τούτοις and συντεταγμένα.

8. ξυντείνει βλέπον. “ Looking tends.” The participle, being a favourite part of speech with the Greeks, is often thus used in connexion with a verb; in this manner becoming equivalent to two verbs in English, as though it were βλέπει καὶ τείνει.

9. Γένεσις. See Note L., App.

10, 11, 12, 13. See Note LI., App.

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14. κατὰ δύναμιν, &c. According to the power of the common generation," that is, as far as it is possible for both these ends to be jointly accomplished, viz., the good of the individual and the good of the universe at the same time.

15. συντεταγμένη. The common reading here is ἐπιτεταγμένη. We have, however, followed Eusebius and Stephanus, who refers to several old manuscripts as authority. Συντεταγμένη makes a much better sense, and is much better adapted to the context. It may be rendered here, "soul appointed to act in co-operation with body."

1. δι' ἑαυτὴν. " By its own internal action.” δι' ἑτέραν ψυχὴν. "Through the influence of another soul." This is one of those cases in which did with the accusative would be said to signify the instrumental cause, a sense which it generally has with the genitive. Even here, however, we may perceive a difference. It denotes a -spiritual instrumentality, either of soul upon itself, or of one soul upon another, and may, perhaps, be more appropriately rendered by reason

γον τῷ πεττευτῇ λείπεται πλὴν μετατιθέναι τὸ μὲν ἄμεινον γιγνόμενον ἦθος εἰς βελτίω τόπον, χεῖρον δὲ εἰς τὸν χείρονα, κατὰ τὸ πρέπον αὐτῶν ἑκάστῳ, ἵνα τῆς προσηκούσης μοίρας λαγχάνη.

ΚΛ. Πῆ λέγεις ;

ΑΘ. Ηιπερ ἂν ἔχοι λόγον ραστώνη ἐπιμελείας θεοῖς τῶν πάντων, ταύτῃ μοι δοκῶ φράζειν. εἰ μὲν γὰρ πρὸς τὸ ὅλον ἀεὶ βλέπων πλάττοι τις, μετασχηματίζων τὰ πάντα, οἷον ἐκ πυρὸς ὕδωρ ἐμψύχον, καὶ μὴ ξύμπολλα ἐξ ἑνὸς ἢ ἐκ πολλῶν ἕν, πρώτης ἢ δευτέρας ἢ καὶ τρίτης γενέσεως μετειληφότα, πλήθεσιν ἄπεις” ἂν εἴη τῆς μετατιθεμένης κοσμήσεως· νῦν δ' ἔστι θαυμαστὴ ῥᾳστώνη τῷ τοῦ παντὸς ἐπιμελουμένῳ.

ΚΛ. Πῶς αὖ λέγεις ;

of, than by means of, although the two expressions sometimes come nearly to the same thing, means reason and motive, in regard to spiritual agencies, having often the like relation. The sentiment is this: "The adaptation of the soul to its appropriate state is its own work. Nothing, then, is left to the chess-player but to transfer the pieces thus adapted to their proper stations.” Μετατιθέναι—calculum quasi retractare, “ to take back or change a piece.” We render πεττευτή, chess-player, by way of accommodation to a well-known game, in order to give more force to the simile. vxǹ here means more properly vis anima, than the substance of soul itself.

2. Ηιπερ ἂν ἔχοι, &c. See Note LII., App.

3, 4. Εἰ μὲν γὰρ πρὸς τὸ ὅλον. For an extended explanation of this difficult passage, and of what follows for some distance, see Note LIII., App.

5. ἄπειρα. Supply μετασχηματίσματα.

6. Μετατιθεμένης κοσμήσεως. " Displaced arrangement,” that is, requiring a new arrangement at every act of providential interference; a displacing of the whole order of the chess-board at each move. See the comparison of the πεττευτής a short distance back, where we have also the verb μετατιθέναι. Μετασχηματίζω would mean here, to transform immediately, without intermediate means (media) or successive generations of cause and effect. Μεταβάλλει, on the other hand, although active in form, has an intransitive or middle meaning, signifying a change from internal causes in the things themselves, whether innate or implanted.

ΑΘ Ωδε. ἐπειδὴ κατεῖδεν ἡμῶν ὁ βασιλεὺς ἐμψύχους οὔσας τὰς πράξεις ἁπάσας, καὶ πολλὴν μὲν ἀρετὴν ἐν αὐτ ταῖς οὖσαν, πολλὴν δὲ κακίαν, ἀνώλεθρον δὲ ὂν γενόμενον ἀλλ ̓ οὐκ αἰώνιον, ψυχὴν καὶ σῶμα, καθάπερ οἱ κατὰ νόμον ὄντες θεοί, (γένεσις γὰρ οὐκ ἄν ποτε ἦν ζώων ἀπολομένου τούτοιν θατέρου) καὶ τὸ μὲν ὠφελεῖν ἀγαθὸν ἀεὶ πεφυκός, ὅσον ἀγαθὸν ψυχῆς, διενοήθη, τὸ δὲ κακὸν βλάπτειν· ταῦτα πάντα ξυνιδὼν ἐμηχανήσατο τοῦ κείμενον ἕκαστον τῶν μερῶν, νικῶσαν ἀρετήν, ἡττωμένην δὲ κακίαν ἐν τῷ παντὶ παρέχοι μάλιστ ̓ ἂν καὶ ῥᾷστα καὶ ἄριστα. μεμηχάνηται δὴ πρὸς πᾶν τοῦτο, τὸ, ποῖόν τι γιγνόμενον ἀεὶ ποίαν ἕδραν δεῖ μεταλαμβάνον οἰκίζεσθαι, καὶ τίνας ποτὲ τόπους· τῆς δὲ γενέσεως τοῦ ποιοῦ τινὸς ἀφῆκε ταῖς

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7. ἀνώλεθρον . . . αἰώνιον. See Notes LIV. and LV., App.

8. ἐμηχανήσατο. Excogitavit. This word savours somewhat of Plato's peculiar doctrine of the necessary existence of evil, arising out of that depravity which was connected with matter, in the constitution of things. It seems to represent the Deity as struggling with this disorder, and employing all the resources of his wisdom in devising plans to counteract its influence. See Note XXXI., App., on the doctrine of the good and evil principle. Ποῦ κείμενον. σε In what situation lying," ubi quæque pars sita est, or "in what manner each part might be so disposed as in the best and easiest manner to give the victory to virtue, and the least advantage to wickedness or evil."

9. μεμηχάνηται. A change is here made from the aorist to the perfect tense, to intimate that it is a finished, settled, or established mode of proceeding, employed at the present time as well as in the first origin of things. The aorist ἐμηχανήσατο had reference to single and individual parts and acts ; μεμηχάνηται has regard to the whole, πρὸς πᾶν τοῦτο. It is best rendered here as a present : “ He contrives this in reference to the whole, namely, what kind of a situation everything which becomes of a certain quality must receive and inhabit." See Note LVI., App.

10. τῆς γενέσεως τοῦ ποιοῦ τινὸς. This expression is equivalent to τοῦ γίγνεσθαι ποιόν τι. In the words ἕδραν, οἰκίζεσθαι, and τόπους above, we may yet discover the metaphor of the stones and the builder, made use of page 55 (13). Like the comparison of the dark and dangerous flood, it lingers long in the writer's mind, and affects, un

βουλήσεσιν ἑκάστων ἡμῶν τὰς αἰτίας. ὅπη γὰρ ἂν ἐπιθυμῇ, καὶ ὁποῖος τις ὢν τὴν ψυχήν, ταύτῃ σχεδὸν ἑκάστοτε καὶ τοιοῦτος γίγνεται ἅπας ἡμῶν ὡς τὸ πολύ.

ΚΛ. Τὸ γοῦν εἰκός.

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ΑΘ. Μεταβάλλει μὲν τοίνυν πάνθ' ὅσα μέτοχά ἐστι ψυχῆς, ἐν ἑαυτοῖς κεκτημένα” τὴν τῆς μεταβολῆς αἰτίαν· μετ ταβάλλοντα δὲ φέρεται κατὰ τὴν τῆς εἰμαρμένης τάξιν καὶ νόμον. σμικρότερα μὲν τῶν ἠθῶν μεταβάλλοντα ἐλάτε τω, κατὰ τὸ τῆς χώρας ἐπίπεδον μεταπορεύεται, πλείω δὲ καὶ ἀδικώτερα μεταπεσόντα, εἰς βάθος τά τε κάτω λεγόμενα τῶν τόπων, ὅσα "Αιδην τε καὶ τὰ τούτων ἐχόμενα τῶν ὀνο μάτων ἐπονομάζοντες σφόδρα φοβοῦνται καὶ ὀνειροπολούσι ζῶντες διαλυθέντες τε τῶν σωμάτων· μείζων δὲ δὴ ψυχὴ κακίας ἢ ἀρετῆς ὁπόταν μεταλάβῃ, διὰ τὴν αὐτῆς βούλησίν τε καὶ ὁμιλίαν γενομένην ἰσχυράν, ὁπόταν μὲν ἀρετῇ θείᾳ προσμίξασαι γίγνηται διαφερόντως τοιαύτη, διαφέροντα καὶ μετέβαλε τόπον ἅγιον ὅλον, μετακομισθεῖ σα εἰς ἀμείνω τινὰ τόπον ἕτερον, ὅταν δὲ τἀναντία, ἐπὶ τἀναντία μεθιδρύσασα τὸν αὐτῆς βίον.

consciously perhaps, his language, even where there was no designed reference to it. This method of carrying along metaphors contained, yet half concealed, in single words and phrases, is a peculiar beauty of Greek composition, by no means confined to their poetry, although this abounds with the richest examples of it.

11. ἐν ἑαυτοῖς. See the close of Note LVI., App.

12. κατὰ τάξιν εἱμαρμένης. See Note LIV., App.

13. σμικρότερα μὲν τῶν ἠθῶν. For an extended explanation of this difficult passage, and of what follows, see Note LVII., App.

14. "Αιδην ἐπονομάζοντες. See Note LVIII., App., on the Greek *Αιδης, compared with the Hebrew his and piy n'a

15. φοβοῦνται καὶ ὀνειροπολοῦσι. See Note LIX., App., on the similar fears of Hell which have existed in all ages.

1. ἀρετῇ θείᾳ προσμίξασα. Compare this with 2 Peter, i., γίγνησθε θείας κοινωνοὶ φύσεως.

: ἵνα

2. διαφέροντα. Connect this with τόπον, although such a construction is rather harsh and unusual. On this passage, and especially the word ἅγιον, see Note LX., App., on the spirituality of some

F

Αὕτη τοι δίκη ἐστὶ θεῶν οἱ Ολυμπον ἔχουσιν,

ὦ παῖ καὶ νεανίσκε, ἀμελεῖσθαι δοκῶν ὑπὸ θεῶν· κακίω μὲν γιγνόμενον, πρὸς τὰς κακίους ψυχάς, ἀμείνω δὲ, πρὸς τὰς ἀμείνους πορευόμενον, ἔν τε ζωῇ καὶ ἐν πᾶσι θανάτοις, πάσχειν τε καὶ ποιεῖν ἃ προσῆκον ὁρᾷν ἐστι τοῖς προσφερέσι τοὺς προσφερεῖς. ταύτης τῆς δίκης οὔτε σὺ μήποτε οὔτε εἰ ἄλλος ἀτυχῆς γενόμενος ἐπεύξηται περιγενέσθαι θεῶν. ἣν πασῶν δικῶν διαφερόντως ἔταξάν τε οἱ τάξαντες,

of the Platonic views in regard to the future blessedness of the soul, and the capability, which many parts of the Platonic writings possess, of being accommodated to a higher system of truth.

3. Αὕτη τοι δίκη ἐστὶ θεῶν οἱ Ολυμπον ἔχουσι. This is an undoubted hexameter line, evidently intended as a quotation. What immediately follows, although the language of the writer, and designed only for prose, is yet capable of being reduced to the same measure by a slight transposition, and by pronouncing dewv in one syllable, as must frequently be done in the Greek poetry,

Ὦ παῖ καὶ νεανίσκε, δοκῶν ὑπὸ θεῶν ἀμελεῖσθαι.

The Platonic writings furnish many examples of a similar kind, which by slight changes, and sometimes with no change at all, may be reduced to a pleasing rhythm. They were, in all probability, not designed, but flowed spontaneously from the well-tuned ear and harmonized spirit of this poetical philosopher. Nothing could more perfectly describe the exquisite softness and polish of his own Greek, than what he says of Theætetus, in the dialogue of that name, page 144, Β. : οἷον ἐλαίου ῥεῦμα ἀψοφητὶ ῥέοντος.

4. ἐν πᾶσι θανάτοις. See Note LXI., App., on the mystical senses of this word.

5. προσφερέσι τοὺς προσφερεῖς. "Like to like."

6. ἀτυχής. Ficinus here evidently read εὐτυχὴς without εἰ, for he renders the passage thus: Quare nec tu neque ullus alius optet confidatque se adeo felicem fore ut judicium hoc Decorum effugiat atque exuperet. It is capable, however, of a very good sense according to the common reading. "Neither do you expect, nor if any other is in like unfortunate condition (that is, exposed to the Divine justice), let him ever boast he shall escape (or survive) the justice of Heaven.” Περιγενέσθαι—superesse. The same remarks apply to εἰ here, as to είπερ, page 46 (14). It is equivalent to οὔτε ἄλλος ἀτυχὴς γενόμενος, εἴπερ ἐστι τοιοῦτος, ἐπεύξηται, &c.