tory to an exercise and conflict,' and the confutation of falsehood; and while the explanatory directs its aim to things, the exploratory does so to persons.

[5.] Of the dialogues of Plato there are drawn out in the class of Physics, the Timæus; in that of Morals, the Apology; in that of Logic, the Theages, Cratylus, Lysis, Sophist, Laches, (and) Statesman; in that of confutation, the Parmenides (and) Protagoras; in that of statesmanship, the Crito, Phædon, Minos, Banquet, Laws, Epistles, Epinomis, Menexenus, Cleitophon, (and) Philebus; in the tentative (class are) the Euthyphron, Meno, Ion, (and) Charmides; in the obstetrical,2 the Alcibiades; and in the overthrowing, the Hippias, Euthydemus, (and) Gorgias.

[6.] Since then we have seen their differences, how they exist naturally, and their characteristics, let us state, in addition, from what dialogues persons must begin their entrance upon a discourse of Plato. For opinions are different. For some begin with the Epistles; and some with the Theages. And there are those, who divide the dialogues into tetralogies;3 and rank as the first tetralogy that, which contains the Euthyphron, Apology, Criton, and Phædon; the Euthyphron, as in it the charge against Socrates is brought forward; the Apology, since it was necessary for him to defend himself; the Crito, on account of his staying in prison; and afterwards the Phædon, since in it Socrates meets with the end of life. And of this opinion are Derkyllides and Thrasyllus. But they seem to me to have wished to assign an order to the persons (of the dialogues) and the circumstances of their lives a matter which is perhaps useful for something else, but not however for that, which we are wishing now; for we wish to discover the commencement and arrangement of instruction that is according to wisdom. We say then that the commencement of a discourse of Plato is not one and de

1 On the difference between yvuvaría and ȧywv, as applied to a mental conflict, see at Diogenes' Life of Plato, § 49.

2 On the expression "obstetrical," applied to a dialogue, see at Diogenes' Life of Plato, § 49.

3 On the so-called Platonic Tetralogies, see Diogenes' Life of Plato,

§ 56.

I have adopted, what Fischer suggests, raúrns before τñs—

fined; for that, being perfect, it is similar to the perfect figure of a circle. For as the commencement of a circle is not one and defined, so neither is it of a discourse.1

[7.] We will not however on this account enter upon it in any manner soever, nor accidentally. For if it is requisite to describe a circle, a person does not describe it, beginning from any point, but2 * * * * in whatever state each of us may be with regard to the discourse, beginning from that he will enter upon the dialogues of Plato. For there is a state according to nature, for instance, good or bad; and that according to age, where a person, for instance, is in the season for philosophizing or has passed it; and that, according to a predilection, as, for instance, in favour of philosophy or3 history; and that, according to a habit, as in being, for example, previously initiated (in instruction),5 or without instruction, and that, according to the matter, as being engaged, for example, in philosophy, or dragged around by (political)6 circumstances.

[8.] He then, who is, according to nature, well born, and according to age is in the season for philosophizing, and according to a predilection, for the sake of exercising himself, is proceeding to reasoning, and he, who, according to a habit, has been previously initiated in instruction, and has been drawn aside from political circumstances, will begin from the Alcibiades to be well-turned by the inclination of intellect," and to know of what thing it is needful to make for himself a

1 The Greek is dià rov λóyov: where evidently lies hid a var. lect. διὰ TOU λóyov- For other instances of one reading made up out of two, see my Poppo's Prolegomena, p. 175, to which I could now add many

more.

2 Fabricius thus supplies the missing matter, "but from that which is nearest at hand; in like manner-'

3 I have translated, as if the Greek were, not rai- On the confusion in those particles, see Porson on Eurip. Orest. 821.

I have adopted the suggestion of Fischer, who conceives that ǹ dè κατὰ have dropt out between ἕνεκα and ἕξιν

5 I have translated, for the sake of the antithesis, as if μalnoε had dropt out, similar to προτετελεσμένος τοῖς μαθήμασι in the next f.

I have followed Fischer, who has inserted πολιτικῶν before περιστάσεων, similar to πολιτικῶν περιστάσεων in the next f.

I have translated, as if the Greek were pòc rò tý дoπý voũ εv ἐπιστραφῆναι, to avoid the unmeaning tautology in πρὸς τὸ τραπῆναι καὶ ἐπιστραφῆναι—

care, and, as it were by a beautiful pattern, to see who is the philosopher and what is his pursuit, and upon what suppositions his discourse is carried on. 1(Such a person) 1 must enter upon the Phædo next in order; for in it (Plato) states who is the philosopher, and what is his pursuit; and upon the supposition of the soul being immortal he goes through the discourse relating to it. After this it would be requisite to enter upon the Republic. For, commencing with the earliest instruction, he delineates the whole of education, by making use of which a person would arrive at the possession of virtue. But since it is requisite for us to be versed in the knowledge of things divine, so as to be able, by possessing 2 virtue, to be assimilated to them, we shall enter upon the Timæus; for by entering upon this3 account relating to Nature, and on the socalled theology, and the arrangement of the Universe, we shall clearly have a recollection of things divine.

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[9.] But if any one, to speak summarily, is able to survey correctly the arrangement of the dialogues, suited to the teaching according to Plato, to him who chooses the doctrines of Plato **6 For as it is necessary to become a spectator7 of his own soul and of things divine, and of the gods themselves, and to obtain the most beautiful mind, he must cleanse

τῷ

8

8

I have translated, as if ouroç had dropt out between dɛŋou and

2 The syntax requires κτησάμενοι, to answer to the plural ἐντευξόμεθα, in lieu of κτησάμενον

3 In lieu of αὐτῇ, the sense requires ταύτη

4 Fabricius was the first to read ἀναμνήσομεν for ἀν.

5 To avoid the incorrect syntax in - dúvair' av- we may read, as translated, είδύναιτ' εὖ

Fabricius has supplied, what he imagined to be the missing matter, in his Latin version," Platonicæ disciplinæ futurus sectator ex Platonis ipsius doctrina hoc faciet quam optime-" But he has neglected to state on what the dative re-aipovμeve is to depend, unless perhaps he conceived that the author wrote τῷ τὰ Πλάτωνος αἰρουμένῳ ἐνῆν τοῦτο paora doâv, or something similar.

I have adopted, what Fischer has suggested, Oɛarny, required by the subsequent ἑαυτοῦ, in lieu of θεατὰς

88 The words between the numerals present a very strange sense, as if it were possible for a person to be a spectator of the gods themselves and to obtain the most beautiful mind. Unless I am greatly mistaken the author wrote “ διὰ τὸ τῶν θεῶν αὐτοῦ τοῦ καλλίστου νοῦ τι ἔχειν "through having a portion of the most beautiful mind itself of the gods” not καὶ τῶν θεῶν αὐτῶν καὶ τοῦ καλλίστου νοῦ τυχεῖν.

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out the false opinions of his conceptions. For not even have physicians deemed the body capable of enjoying the food brought to it, unless a person shall have previously cast out what was in it in the way of an obstacle. But after the cleansing out, it is requisite to excite and call forth the sentiments, imparted by nature, and to cleanse out these too, and to exhibit them pure, as principles. In addition to this, through the soul being thus1 previously prepared, it is necessary to introduce into it its peculiar doctrines, according to which it may be perfected; now these relate to physics, and theology, and morality, and statesmanship. And that the doctrines may remain in the soul and not be3 chased away, it will be necessary for it to be delivered to the reasoning relating to causation, in order that a person may lay hold firmly of the proposed aim. In addition to these it is meet that, what is not contrary to reason, should be furnished, in order that we may not be carried aside by some sophist, and turn our thoughts into a worse direction. That we may therefore cast out false opinions, it will be necessary to enter upon the dialogues of the tentative character, and which possess the confuting and the so-called cleansing power. And that a person may call forth into light the notions relating to physics, it will be necessary to enter upon the dialogues of the obstetrical character, for this is peculiar to them; since in those there are doctrines relating to physics, and to morals, and to statesmanship, and to the regulation of a household; of which some have a reference to contemplation and a contemplative life; but others to action and an active life; but both of them 5 relate to the being assimilated to god.5 And that these, after being imparted, may be not escaping from us, it will be necessary to enter upon the dialogues of a logical character,

1 I have translated, as if the Greek were not wç, but ovTWS— 2 I have adopted dè, inserted by Fabricius, after iva

The syntax requires either the insertion of y after ȧvaródpaσra, or else the omission of kai before it.

• Such seems to be the meaning of airías here. Unless it be said that the author wrote τῆς ἃ αἰτίας, i. e. τῆς πρώτης αἰτίας, “ the first cause. On this sense of a and its loss before au- see here, p. 312, n. 5.

55 Such some will perhaps consider a proper version of ini r oμowñvai ε. But i could hardly, I think, bear that meaning. Hence I suspect the author wrote iπoiε Tò oμowoñvai― where, since the imperfect indicates a custom, έπоíε would mean "is wont to make—"

which is also of the exploratory kind. For they possess both the distinguishing and defining methods, and, moreover, the analytical and syllogistical, through which truths are shown and falsehoods confuted. Moreover, since it is requisite for us to be not led aside contrary to reason by sophists, we shall enter upon the dialogues of a demonstrative character; in which it is in our power to learn thoroughly how it is meet to listen to sophists, and1 in what manner to carry ourselves towards those, who act wrongly in matters relating to reason.

I have omitted xai öπws, which are quite superfluous before kai ὅντινα τρόπον.