Proof-the showing forth of a thing not evident.

Demonstration-true reasoning 'founded on syllogisms;1 a reasoning, that makes a matter plain by what is previously known.

Element (of voice) 2-3 a vocal sound uncompounded; the cause to the rest of vocal sounds of their being vocal sounds.3 Useful-the cause of doing well; the cause of good. Advantageous-that which conduces to good.

4 Honourable-that which is good.4

5 Good-the cause of safety to things existing; the cause of all that relates to itself; from which it happens to choose what is meet.5

Temperate the orderly conduct of the soul.

Just an ordonnance of law, productive of justice.

Voluntary-that which is drawn on by itself;6 that which is selected with reference to itself, 7(and) completed according to design.7

_ Ficinus omits συλλογιστικός

2 Since σroxelov by itself frequently means a letter," the word povns has been added to show what kind of element is here intended by the word, which generally means an "element" in physical philosophy. Corradus too, "Elementum vocis, vox simplex."

66

3_3 Here, again, I am quite ignorant of the meaning of the words between the numerals; where I have designedly translated pwvǹ by a vocal sound," not merely "a voice."

- Instead of kaλòv tò ảyaðòv, Stephens would seem to have wished to read Kalokayaðòv, rò ȧyaðóv, for his version is "Honestum et pulchrum est bonum."

5_5 Here too I am at a loss; and so too, I think, was Stephens ; whose version is, "Bonum est causa salutis his, quæ sunt causa cujusvis, quod ad ipsum refertur; a quo contingit electio eorum, quæ conveniunt." Ficinus more closely, but not more intelligibly, "Bonum, quod in omnibus, quæ sunt, salutis est causa; causa omnis, quod ad ipsum tendit id, a quo veniunt quæcunque sunt eligenda." Corradus, "Bonum, causa ut ea, quæ sunt, serventur; causa rei omnis quæ spectat ad ipsum, a quo proficiscuntur omnia, quæ sunt eligenda."

As Bekker has edited avrou from one MS. in lieu of avrò, he should have inserted from conjecture, di' before avrou, for the sake of the syntax and sense. Stephens' version is, "Voluntarium idem est quod blandum et illectans:" where pooaywyòv is taken in an active sense; and so it is in the version of Ficinus, "Voluntarium quod se ipsum ducit;" and of Corradus, "quod se ipsum insinuat."

'' I have translated as if the Greek were not κατὰ, but καὶ τὸ κατὰ, to which rò kai in five MSS. and rò кarà in two manifestly lead. Ficinus has "quod cogitationem perficit," as if his MS. read rò diavolar διατελοῦν.

Free-that which rules itself.

Moderate-a mean between excess and deficiency; and sufficient according to art.1

Moderation-a mean between excess and deficiency.

Prize-the reward of excellence, that is chosen for its own

sake.

Immortality—an existence endowed with soul2 and a remaining for ever.

A holy thing-service paid to a god, acceptable to a god. Festival-a holy time according to law.

3 Man-an animal, wingless, biped, with wide nails; 3 the only one of beings that is a recipient of knowledge founded

on reason.

4

Sacrifice the gift of a victim3 to a god.

Prayer-an asking for good things, or that seem so, by man from gods.6

King-a ruler according to laws; 7not subject to the audit

1 I must leave for others to explain this reference to art in a definition of Moderation..

2-2 Corradus-"natura, quæ ovoía dicitur, animata." But as four MSS. ofer ἐμψύχου in lieu of ἔμψυχος, perhaps the true reading is ̓Αθανασία, οὐσίας ἐμψύχου ἡ ἀΐδιος μονή, “ Immortality, the remaining for ever of an existence endowed with soul:" where ǹ has been corrupted into kai by a very common confusion.

33 This is the celebrated definition of Plato; who, after he had described man as a wingless and biped animal, was induced to add another word, Tλarvúvvxov, "with wide nails," after Diogenes the Cynic had taken a cock, and stripping it of its feathers, cried out-" Behold Plato's Man." The story is told by Diogenes Laertius, vi. 40. In lieu, however, of πλarvúvvxos, which would be more applicable to an elephant or an aquatic bird, one would have expected to hear that Plato's word was Toλvúvνxos, in allusion to the twenty nails found on the feet and hands of a man.

Here is the Alexandrine word dóua, to which I have alluded in the Introduction, as furnishing internal evidence that these Definitions were written long after the time of Speusippus.

To avoid the absurdity of saying that a sacrifice is the gift of a sacrifice-for such is the ordinary meaning of Oupa-I have translated Ovμa by "victim." Some would, however, prefer perhaps to read Ovoía, Ovnrov δόμα ἀθανάτοις in lieu of Θυσία, θεῷ δόμα θύματος. Corradus has 'Sacrificium, donum ad rem sacram deo dicatum."

66

_ I have translated as if the Greek were not αἴτησις ἀνθρώποις παρὰ θεοῖς, where both the datives are without regimen, but αἴτησις ἀπ ̓ ἀνθρώπου-παρὰ θεῶν—where θεῶν is due to one MS.

A similar definition in Diogenes L. vii. 122.

ing of his accounts; the chief magistrate in a political constitution.

Government-the care of the whole.

1 Licence-a superintendence of law.1

Law-giver—a maker of laws according to which it is meet for a polity to exist.

Law-a decree, relating to the state, made by the multitude, not limited to any time.

Hypothesis-a principle not demonstrated; the summary of a discourse.

A vote-a decree of the state limited to a certain time. Statesman-a person skilled in the constitution of a state. A state the residence of a multitude of persons making use of decrees in common; a multitude of persons existing under the same law.

The excellence of a state-a constitution of a correct polity. The science of war-skill in war.

Alliance-a communion in war.

Safety-a protection from injury.2

Tyrant a person ruling a state according to his own notion. 4 Sophist-a mercenary hunter after the young, rich, (and) in high repute.3

Wealth -a possession suited for happiness; an abundance of means tending to happiness.

Deposit a thing given with faith.5

Purgation-a separation of the worse from the better.

This definition I confess I cannot understand. Ficinus has-Licentia, legis concessio," a meaning that porn would hardly bear. Corradus-"Potestas, legis procuratio." Perhaps the correct reading is ἀποτροπή, a turning aside from law."

* Such seems to be the meaning intended by περιποίησις ἀβλαβής: where, however, one would prefer aßλaßɛías; and so perhaps Ficinus found in his MS.; for his version is-"Salus, munitio ab omni damno secura.' Corradus Salus, securi status comparatio."

33 This very definition of a Sophist is found in Sophist, § 17, p. 223, B., and § 36, p. 231, D. From the first passage I have introduced kai before ivdówv. So too Ficinus-" nobilium atque divitum ;" and Corradus-" et gloriosos."

Here again we meet with dópa, where Attic Greek would require δόσις.

5 The expression-"a gift with faith," is strangely applied as the definition of a deposit. One would have expected dià πiorεws—“ through faith," in the honesty of the party receiving the deposit.

To conquer-to possess the power, when having a differ

ence.1

A good man-such a one as is able to effect good for a person.

A temperate man-one who has moderate desires.

A continent man-one who has a power over the portions of the soul contending against right reason.

A steady? man-one who is perfectly good; one who preserves his virtue.

3 Conscience-a reflection with pain without reason.3 Indocility-a slowness in learning.

Lordship a just government, not subject to the auditing of accounts.

Dislike of wisdom-a habit, according to which he, who has it, dislikes reasoning.5

6 Fear

—a consternation of the soul on the expectation of ill. Passion—a violent impetus without reason; 7mind of regulation of soul without reason.7

8 Consternation-a fear on the expectation of ill.8

' Ficinus seems to have found in his MS. τὸν διαφερόμενον : for his version is "adversarium."

? Here, as before, I have translated σrovdatos by "steady." 33 Stephens, not perceiving that Zúvvoia means here "Conscience," thus renders incorrectly the whole definition-"Meditatio est cogitatio cum dolore, absque ratione." Ficinus has-" Conscientia, cogitatio tristis absque ratiocinatione." But the sense evidently requires not without reason"—in Greek ovк ävev λóyov, or else "without speaking;" for Conscience has a still voice; so Corradus-" Conscientia, tacita cum mærore cogitatio."

This seems the exact rendering of deororeía, not "despotism." 'Here again Stephens has missed the meaning of μoolóyos, as shown by his version-" eruditionis et doctrinæ osor est.' Ficinus correctlyrationes odit." Corradus, too, 66 rationem odit." 66 A similar definition in Aristotle's Rhetor. § 5, 1.

Such is the unintelligible English of the unintelligible Greekvous Tážews Yuxñs áλoyiorov. Stephens' version is-" Animi concitatio est impetus violentus animæ irrationalis, absque ratione et ordine mentis," as if he wished to read the whole definition thus-Ovμòs, òçμǹ βίαιος ψυχῆς ἀλογίστου ἄνευ λογισμοῦ νοῦ τε τάξεως : at least Ficinus found this in this MS., as is evident from his version-" Animositas, impetus violentus irrationalis animæ absque ratione et ordine mentis." Corradus has-" Iracundia, appetitio sine cogitatione vehemens et vioenta: significatio ordinis in animo perturbati."

88 By comparing the definitions of Fear and Consternation it would seem the two words were synonymous. The Stoics, however, made a distinction, as we learn from Diogenes L. vii. 112, by whom Þóßos was

1

Flattery-a conversation to gratify without the best;1 a habit of conversing to gratify, exceeding moderation.

2 Anger-an exhortation by passion to revenge.2 Insult an injury leading to dishonour.

Intemperance—a habit forcing a person, contrary to right reason, towards what seem to be pleasant.

3 Hesitation—a flight from the commencement of labours.3 Cowardice that which lays hold of (and detains)a a rushing on; the cause of a (mental) contraction.5

(A beginning)-the first cause of existence.

Calumny-the setting friends apart by a word." Opportunity that in which it is fitting to do and suffer each thing.

Injustice a habit disregardful of laws.

Want a diminution of good things.

defined προσδοκία κακοῦ : but ̓́Εκπληξις, φόβος ἐκ φαντασίας ἀσυνήθους πράγματος, i. e. Consternation, a fear from the appearance of an un

usual event."

I am completely at a loss in the words between the numerals. I could have understood οὐκ ἐπὶ τῷ βελτίστῳ, the very phrase used by Theophrastus, where he defines τ άρέσкεlav, "obsequiousness," by saying that ἔστιν, ὡς ὅρῳ περιλαβεῖν, ἔντευξις οὐκ ἐπὶ τῷ βελτίστῳ ἡδονῆς παρασκευαστική. But without the best” is not the same as "for not the best." Ficinus fills out the sense by his "absque ratione boni "--Corradus evades the difficulty by his " colloquium-fallax et improbum."

22 A similar definition in Aristotle's Rhetor. § 2.

3_3 A similar definition in Diogenes L. vii. 112, Οκνος, φόβος μελ. λούσης ἐνεργείας.

I have introduced the words between the lunes to complete the sense. Stephens' version is " Timiditas est affectio, quæ percipit impetum.' But such a definition is applicable to Forethought as well as Cowardice. Ficinus has-" Pigritia, fuga laborum, qui ex gubernando proveniunt ;" where he took άpxǹ in the sense of "government," not "commencement."

5_5 For this part of the definition we are indebted to a solitary MS. that offers αἰτία συστολῆς: where συστολὴ is used as in Diogenes L. vii. 111, λυπὴν εἶναι συστολὴν ἄλογον.

On the word άpxǹ, found, it would seem, in none of the MSS. examined by Bekker, Stephens remarks that he has translated as if áρxn had dropt out. He got the idea from Ficinus, who has-" Timiditas, prima causa subcurrentis impetus," as if he had found in his MS., Δειλία, ὁρμὴν πρώτη τοῦ εἶναι αἰτία, without ἀντιληπτική. Corradus Ignavia, causa prima rei alicujus appetitionem faciendæ reprimens." Corradus has rather strangely-" Disputatio, amicorum in sermone dissensio."