ἢ ἀμφότεροι ἢ ἅτερος, οὐκ ἀλλάττονται, ὥσπερ ὅταν οὗ ἔχει αὐτὸς δέηταί τις, οἷον οἴνου διδόντες σίτου ἐξαγωγήν. § 14 δεῖ ἄρα τοῦτο ἰσασθῆναι. ὑπὲρ δὲ τῆς μελλούσης ἀλλα γῆς, εἰ νῦν μηδὲν δεῖται, ὅτι ἔσται ἐὰν δεηθῇ, τὸ νόμισμα οἷον ἐγγυητής ἐσθ' ἡμῖν· δεῖ γὰρ τοῦτο φέροντι εἶναι 5 λαβεῖν. πάσχει μὲν οὖν καὶ τοῦτο τὸ αὐτό· οὐ γὰρ ἀεὶ ἴσον δύναται ὅμως δὲ βούλεται μένειν μᾶλλον. διὸ δεῖ πάντα τετιμῆσθαι· οὕτω γὰρ ἀεὶ ἔσται ἀλλαγή, εἰ δὲ τοῦτο, κοινωνία. τὸ δὴ νόμισμα ὥσπερ μέτρον σύμμετρα ποιῆσαν ἰσάζει· οὔτε γὰρ ἂν μὴ οὔσης ἀλλαγῆς κοινωνία το ἦν, οὔτ ̓ ἀλλαγὴ ἰσότητος μὴ οὔσης, οὔτ ̓ ἰσότης μὴ οὔσης § 15 συμμετρίας. τῇ μὲν οὖν ἀληθείᾳ ἀδύνατον τὰ τοσοῦτον διαφέροντα σύμμετρα γενέσθαι, πρὸς δὲ τὴν χρείαν ἐνδέ χεται ἱκανῶς. ἓν δή ἓν δή τι δεῖ εἶναι, τοῦτο δ ̓ ἐξ ὑποθέσεως· διὸ νόμισμα καλεῖται· τοῦτο γὰρ πάντα ποιεῖ σύμμετρα: 15 μετρεῖται γὰρ πάντα νομίσματι. οἰκία Α, μναῖ δέκα Β, κλίνη Γ. τὸ δὴ Α τοῦ Β ἥμισυ, εἰ πέντε μνῶν ἀξία ἡ οἰκία, ἢ ἴσον· ἡ δὲ κλίνη δέκατον μέρος τὸ Γ τοῦ Β ́ § 16 δῆλον τοίνυν πόσαι κλῖναι ἴσον οἰκίᾳ, ὅτι πέντε. ὅτι δ ̓ οὕτως ἡ ἀλλαγὴ ἦν πρὶν τὸ νόμισμα εἶναι, δῆλον· διαφέρει γὰρ οὐδὲν ἢ κλίναι πέντε ἀντὶ οἰκίας, ἢ ὅσου αἱ πέντε κλίναι. § 17 τί μὲν οὖν τὸ ἄδικον καὶ τί τὸ δίκαιόν ἐστιν, εἴρηται. · ἕτερος] θάτερος] Ο. οὗ ἔχει αὐτὸς] οὗ ἔχη αὐτὸς Οb. οὐχὶ αὐτὸς Κb. διδόντες] δόντες 3 ἄρα τοῦτο] τοῦτο ἄρα Ο. ἄρα ἡμῖν] 8 TETL οὗ αὐτὸς ἔχει Ph. 2 τις] om. Κ. Κορό. ἐξαγωγήν] ἐξαγωγῆς Kb Bekker. τοῦτο—μέλλον-] om. Nb. 4 éàv] av Kbpь. 5 ἐσθ'] ἐστιν Ο. ἡμῶν ΜυQ. φέροντι] φανερόν τι Κb. 6 πάσχει] παράσχοι MbQ. μῆσθαι] τετμῆσθαι Lb. ἀεὶ ἔσται] ἔσται ἀεὶ HaMbQNOb. ἔσται (omisso del) Pb. 9 δή] δὲ Nb. περοὔ. (in οὔσης) om. Q. μέσον HaMbN. 10 av] om. HaMb. I ἦν] εἴη Ο. MbQ. 14 δή τι δεῖ] δέ τι δεῖ Lb. δὲ δεῖ τι HambQ. Α] ἐφ' ἧς & Ob. 17 dr] de HaMbQ. om. Kob. ἴσον] τὸ ἴσον HMQ. κλίνη] κλίνη ἢ LbPb. μέτρον] μέτρω Lb. ἰσότης] ισότητος 16 18 δεῖ δή τι NO. μνῶν] μνῶ Ν. Β· δῆλον] β. οἰκία ἐφ' πέμπτον μέρος τῆς οἰκίας ὅτι πέντε] om. Κ. 20 δ'] δὴ ΚΕ. 23 έστιν] om. Lb. ἧς α. μνῶν €. κλίνη ἐφ' ἡ β. μνᾶς ἀξία. ἡ δὲ κλίνη om. Lb. 20 by the fact that, when there is no demand on the part of both for mutual assistance, or at least on the part of one, they do not exchange: whereas, when B wants what A has, they exchange, giving, for example, the privilege of exporting corn in return for wine; this bargain then has to be equalized. But if we do not require a thing now, rò vóμioμa is to us a sort of guarantee of future exchange, a pledge that it shall take place if at another time we require the thing: for it must be possible for the trader on producing the vóμioμa to obtain the ware. Of course Tò vóμioμa is subject to the same laws as the wares themselves,-it is not always of the same value: nevertheless it tends to be more constant in value than they. All things therefore ought to have a value assigned to them for so there will always be exchange, and if so, a κοινωνία. Thus τὸ νόμισμα is a sort of measure which makes things commensurable and reduces them to equality: for there would be no kowwvía if there were no exchange, and no exchange if there were no equality, and no equality if there were no commensurability, Thus though it is in reality impossible for things so widely different to become commensurable, it is possible in an adequate degree by reference to demand. Hence there must be a single standard, and this determined by agreement, whence it is called vóμopa. This vóμioμa makes all things commensurable, all things being measured by it. Let A be a house, B ten minas, a bed. Now A is half B, if the house is worth or equivalent to five minas, and the bed C is the tenth part of B: it is plain then how many beds are equivalent to a house, viz. five. That this was the way in which exchange was effected before currency existed, is clear; for it makes no difference whether five beds are given for a house, or the price of the five beds. We have now defined ἄδικον, and δίκαιον, and from our γυμ- 5 διωρισμένων δὲ τούτων δῆλον ὅτι ἡ δικαιοπραγία μέσον ἐστὶ τοῦ ἀδικεῖν καὶ ἀδικεῖσθαι· τὸ μὲν γὰρ πλέον ἔχειν τὸ δ ̓ ἔλαττον ἐστίν. ἡ δὲ δικαιοσύνη μεσότης τίς ἐστιν, οὐ τὸν αὐτὸν δὲ τρόπον ταῖς ἄλλαις ἀρεταῖς, ἀλλ' ὅτι μέσου ἐστίν, < καὶ ὥσπερ ὑγιεινὸν μὲν ἐν ἰατρικῇ εὐεκτικὸν δὲ ἐν ναστικῇ· > ἡ δ ̓ ἀδικία τῶν ἄκρων. καὶ ἡ μὲν δικαιοσύνη ἐστὶ καθ ̓ ἣν ὁ δίκαιος λέγεται πρακτικὸς κατὰ προαίρεσιν τοῦ δικαίου, καὶ διανεμητικὸς καὶ αὑτῷ πρὸς ἄλλον καὶ ἑτέρῳ πρὸς ἕτερον, οὐχ οὕτως ὥστε τοῦ μὲν αἱρετοῦ πλέον αὑτῷ ἔλαττον δὲ τῷ πλησίον τοῦ βλαβεροῦ δ ̓ ἀνάπαλιν, το § 18 ἀλλὰ τοῦ ἴσου τοῦ κατ ̓ ἀναλογίαν, ὁμοίως δὲ καὶ ἄλλῳ πρὸς ἄλλον. ἡ δ ̓ ἀδικία τουναντίον τοῦ ἀδίκου τοῦτο δ ̓ ἐστὶν ὑπερβολὴ καὶ ἔλλειψις τοῦ ὠφελίμου ἢ βλαβεροῦ παρὰ τὸ ἀνάλογον. διὸ ὑπερβολὴ καὶ ἔλλειψις ἡ ἀδικία, ὅτι ὑπερβολῆς καὶ ἐλλείψεως ἐστιν, ἐφ ̓ αὑτοῦ μὲν ὑπερ- 15 βολῆς μὲν τοῦ ἁπλῶς ὠφελίμου, ἐλλείψεως δὲ τοῦ βλαβε ροῦ· ἐπὶ δὲ τῶν ἄλλων τὸ μὲν ὅλον ὁμοίως, τὸ δὲ παρὰ τὸ ἀνάλογον, ὁποτέρως ἔτυχεν. τοῦ δὲ ἀδικήματος το μὲν ἔλαττον τὸ ἀδικεῖσθαί ἐστι, τὸ δὲ μεῖζον τὸ ἀδικεῖν. 1 37 < φανερὸν δὲ καὶ ὅτι ἄμφω μὲν φαῦλα, καὶ τὸ ἀδικεῖσθαι 20 καὶ τὸ ἀδικεῖν· τὸ μὲν γὰρ ἔλαττον τὸ δὲ πλέον ἔχειν ἐστὶ τοῦ μέσου· [καὶ ὥσπερ ὑγιεινὸν μὲν ἐν ἰατρικῇ εὐεκτικὸν δὲ ἐν γυμναστικῇ· ] ἀλλ ̓ ὅμως χεῖρον τὸ ἀδικεῖν· τὸ μὲν ι ἡ] καὶ ἡ HaMQN. ἐστὶν HMQNOb Bekker. ταῖς ἄλλαις ἀρεταῖς] ταῖς πρότερον ἀρεταῖς HaMbQ Bekker. ταῖς προτέραις ἀρεταῖς Ν. ταῖς ἀρεταῖς ταῖς πρότερον Ο. μέσου] τοῦ ἴσου μέσου Ha_bQ. 5 καὶ ὥσπερ—γυμναστικῇ] ex II $ 7 traieci. 8 δικαίου, καὶ] δικαίου, καὶ διανεμητικὸς κατὰ προαίρεσιν τοῦ δικαίου καὶ Nb. αὑτῷ] αὐτῶι Κb. αὐτῷ Ν. 9 οὕτως] αὕτως Nb. το αὑτῷ] αὐτῶι Kb. αὐτῶ HaNb. τῷ] τὸ Q. βλαβεροῦ] τοῦ βλαβεροῦ Ο. ἀνάλογον] om. Nb. ὑπερβολὴ Ha. 2 ἔχειν] ἔχει bQ. 3 μεσότης τίς ἐστιν] μεσότης δὲ post αὐτὸν] om. HaMQN Bekker. 14 διὸ] διὸ καὶ HambQ. διὸ ὑπερβολὴ—παρὰ τὸ 15 αὑτοῦ] ἑαυτοῦ HaLbPb. ἑαυτοῖς MQ. ὑπερβολῆς] τοῦ ante ἁπλῶς] τῆς Η. 17 παρὰ] πρὸς HaMbQ. 18 ὁποτέρως] 19 τὸ ante ἀδικεῖσθαι] τοῦ MbQ. om. Κ. 16 μèv] om. HaLbMьQObPb. τοῦ ante βλαβερον] om. HaMQ. ὁπότερον HaMQ. δὲ] om. Nb. τὸ ante ἀδικεῖν] τοῦ ΜεQ. 20 φανερὸν-ἀποθανεῖν] II §§ 7, 8 traieci. καὶ ὅτι] δ ̓ ὅτι καὶ HaL»MbQO». 21 μὲν] εἶναι Ο. ἔχειν] om. HambQ. δὲ πλέον] πλεῖον ΚΟbb. definitions of them it is plain that δικαιοπραγία is a μέσον between ἀδικεῖν and ἀδικεῖσθαι, the former consisting in having too much, the latter in having too little. Aikaloovn is a μeσóτns, not in the same way as the other virtues, but in the sense of having a μéoov for its result, in fact like vyletvóv in medicine and eveктɩkóv in gymnastic, the extremes being similarly the results of ἀδικία. Furthermore δικαιοσύνη is a ἕξις in virtue of which the δίκαιος is said to be πρακτικὸς κατὰ προαίρεσιν τοῦ δικαίου, καὶ διανεμητικός whether between himself and another, or between two others, not in such a way that he shall have more and his neighbour less of what is desirable, and contrariwise of what is harmful, but so that he and his neighbour shall have τὸ ἴσον τὸ κατ ̓ ἀναλογίαν, and in like manner when the distribution is between two others. Αδικία on the other hand is similarly related to τὸ ἄδικον, τὸ adikov being excess and defect of what is beneficial or harmful, in violation of τὸ ἀνάλογον. Wherefore ἀδικία is excess and defect in the sense that its results are excess and defect, that is to say, in the case of the offender, excess of what is generally speaking beneficial and defect of what is harmful, and in the case of others, in general as in the former case, though the deviation from тò áváλoyov may be either on the side of excess or on that of defect. In the adínua defect constitutes adikЄioἀδίκημα ἀδικεῖσ θαι, excess ἀδικεῖν. Plainly both are bad, both τὸ ἀδικεῖσθαι and τὸ ἀδικεῖν; for τὸ ἀδικεῖσθαι is to have less, and τὸ ἀδικεῖν to have more, than the mean: nevertheless Tò adueîv is the worse of the two; for тò adɩkeîolaι does not imply κakia and γὰρ ἀδικεῖν μετὰ κακίας καὶ ψεκτόν, καὶ κακίας ἢ τῆς τελείας καὶ ἁπλῶς ἢ ἐγγύς, οὐ γὰρ ἅπαν τὸ ἑκούσιον μετὰ ἀδικίας, < ἐν οἷς δ ̓ ἀδικία, καὶ τὸ ἀδικεῖν ἐν τούτοις, ἐν οἷς δὲ τὸ ἀδικεῖν, οὐ πᾶσιν ἀδικία, >) τὸ δ ̓ ἀδικεῖσθαι 11 § 8 ἄνευ κακίας καὶ ἀδικίας. καθ ̓ αὑτὸ μὲν οὖν τὸ ἀδικεῖσθαι ἧττον φαῦλον, κατὰ συμβεβηκὸς δ ̓ οὐθὲν κωλύει μεῖζον εἶναι κακόν. ἀλλ ̓ οὐδὲν μέλει τῇ τέχνῃ, ἀλλὰ πλευρῖτιν λέγει μείζω νόσον προσπταίσματος καίτοι γένοιτ ̓ ἄν ποτε θάτερον κατὰ συμβεβηκός, εἰ προσπταίσαντα διὰ τὸ πεσεῖν συμβαίη ὑπὸ τῶν πολεμίων ληφθῆναι καὶ ἀποθανεῖν. > 5 $19 περὶ μὲν οὖν δικαιοσύνης καὶ ἀδικίας, τίς ἑκατέρας ἐστὶν ἡ φύσις, εἰρήσθω τοῦτον τὸν τρόπον, ὁμοίως δὲ καὶ 634 περὶ δικαίου καὶ ἀδίκου καθόλου. δεῖ δὲ μὴ λανθάνειν ὅτι τὸ ζητούμενόν ἐστι καὶ τὸ ἁπλῶς δίκαιον καὶ τὸ πολιτικὸν δίκαιον. τοῦτο δ ̓ ἐστὶ κοινωνῶν βίου πρὸς τὸ εἶναι αὐτάρκειαν, ἐλευθέρων καὶ ἴσων ἢ κατ ̓ ἀναλογίαν ἢ κατ ̓ ἀριθμόν· ὥστε ὅσοις μὴ ἔστι τοῦτο, οὐκ ἔστι τούτοις πρὸς ἀλλήλους τὸ πολιτικὸν δίκαιον, ἀλλά τι δίκαιον καὶ καθ ̓ ὁμοιότητα. ἔστι γὰρ δίκαιον οἷς καὶ νόμος πρὸς αὐτούς· νόμος δ', ἐν οἷς ἀδικία· ἡ γὰρ δίκη κρίσις τοῦ δικαίου καὶ τοῦ ἀδίκου· [ἐν οἷς δ ̓ ἀδικία, καὶ τὸ ἀδικεῖν ἐν τούτοις, ἐν οἷς δὲ τὸ ἀδικεῖν, οὐ πᾶσιν ἀδικία·] τοῦτο δ ̓ ἐστὶ τὸ πλέον αὑτῷ νέμειν τῶν § 5 ἁπλῶς ἀγαθῶν, ἔλαττον δὲ τῶν ἁπλῶς κακῶν. διὸ οὐκ 15 ἐῶμεν ἄρχειν ἄνθρωπον, ἀλλὰ τὸν λόγον, ὅτι ἑαυτῷ τοῦτο 1 ψεκτόν, καὶ κακίας] ψεκτὸν ἦν καὶ κακίας Nb. ψεκτὸν ἦν καὶ τῆς κακίας HaMQ. τῆς post ἢ] om. Lb. 2 καὶ post τελείας] om. Kb. ἅπαν] πᾶν Κυρ δικαίου Bekker. ἐγγύς] σύνεγγυς Ο. μέλει] μέλλει Η. 9 Κυρ. 14 δικαίου] τοῦ 7 elva] om. HaKbLbNbObpb. 15 καὶ τὸ ἁπλῶς—ἐστιν] om. MQ. 20 ἀλλά τι δίκαιον] ἀλλά τι δίκαιον ἀλλά τι δίκαιον H. καὶ ante καθ'] om. Ha. αὑτοὺς] Μb. αὐτοὺς ceteri et Bekker. 22 κρίσις] κρίσις 26 τὸν λόγον] τῶν λόγων Ν. 21 οἷς] ἐν οἷς Ob. αὐτῷ Hab 2 |