profundum, &c., detruduntur. It seems to us, however, that almost all difficulty is removed by regarding the main contrast as intended between σμικρότερα μὲν and μείζων δὲ five or six lines below, and a subordinate contrast between ἐλάττω and πλείω δὲ. We would place a comma after ἐλάττω, and regard a μὲν as implied in connexion with it; the omission being nothing strange, seeing that the particle had just been used to mark the main antithesis. In this view of the matter, μεταβάλλοντα is to be taken with ἐλάτTw, and there will also be a contrast of degree between this participle and μɛталeσóvта; the former, from its being in the present tense, implying a slight beginning of a change, either for good or evil; the latter, a more sudden and rapid descent. Els is to be taken with uɛtañopɛúɛtai understood as though repeated, and not with μетаπεσóvтα. In this view, ¿¿áττw, instead of being required to be expunged, becomes an important word, and the only real defect in the sentence is a mere want of verbal symmetry in having nothing to correspond to ȧdikúтεpa, together with the harsh. ness which is felt in connecting this word with μεταπεσόνта. On the other view, it is not easily explained how σμι κρότερα τῶν ἠθῶν can be made to mean those who are less depraved, as the phrase is regarded by Ficinus, Cornarius, and Ast. Another objection to their version is, that there is nothing with which we can contrast μɛíšwv vxǹ below, when the whole following context shows that a very strong antithesis was most certainly intended. This, we think, can only be effected by regarding it as in opposition to oμκρότερα τῶν ἠθῶν, a phrase equivalent to σμικρότερα ἤθη, or οἱ ἔχοντες σμικρότερα ἤθη, and which we would consid. er as synonymous with what Plato elsewhere styles oμiкpà púois, the small nature, the less marked or inferior character or habit of soul, in distinction from the μɛišwv ¥vxý ; neither expression in itself implying depravity, but, on the other hand, each including the good as well as the bad.

D D

With these preliminaries, we proceed to state the order of the whole passage, according to the view above taken, enclosing in brackets the implied words which are deemed essential to a full interpretation : σμικρότερα μὲν τῶν ἠθῶν, ἐλάττω [μὲν] μεταβάλλοντα, μεταπορεύεται κατὰ τὸ τῆς χώρας ἐπίπεδον, πλείω δὲ μεταπεσόντα καὶ ἀδικώτερα, εἰς βάθος [μεταπορεύεται] τά τε κάτω, κ. τ. λ.—μείζων δὲ δὴ dè ψυχὴ κακίας ἢ ἀρετῆς ὁπόταν μεταλάβη, κ. τ. λ. Of which there may be given the following free translation: "The smaller natures, to wit, those possessed of none of the greater traits of soul, whether for good or evil, undergoing less change, or as long as they undergo less change, proceed with a slight deviation (change being implied in μɛtà) along the apparently level plain of life; but when they decline more rapidly, and with greater degrees of wickedness (the metaphor being carelessly lost sight of in aðɩútepa), they change their course (eiç ẞáðos) into a steep descent, and to those regions commonly spoken of as being below, which, under the name of Hades, men fear and dream about, &c.; but as for the greater soul, whenever it partakes of vice or virtue, by the exercise of its own will or by association, &c.—such a soul, we say, whenever, by mingling with the Divine excellence, it becomes in a remarkable degree similar, makes a transition, also, into a surpassingly holy place, being continually carried into another still better region; but when contrariwise, then transferring the seat of its life in a contrary direction and to a contrary abode." From ooa to owμátwv inclusive, may be regarded as a parenthetical clause, explanatory of Tà Káτw TV TÓπWV. In the second member of the principal antithesis, had there been preserved a perfect correspondence, we should have had μείζω δὲ τῶν ἠθῶν; from some idea of which in the mind of a transcriber probably arose the other reading preferred by Ast, namely, μɛiw dè dì 4vxì, &c. In this way, ἐλάττω (μὲν) and πλείω δὲ indicate two

different stages in the course of those denoted by oμikpóTεpa non: the first, a gentle deviation, almost level, and therefore called έπíπεdov; the second, a rapid descent. There is also a great propriety in the use of the present μεταβάλλοντα, which Ast would change into the second aorist-while, or as long as, they undergo less change.

In the words ἐπίπεδον and βάθος there may be one of those geometrical allusions of which Plato was so very fond, and which he so frequently employs. An evil course may be compared to the three dimensions of magnitude. It is first a mere point, then extends itself into a line, then spreads out into superficial space (¿πíñɛdov), and, finally, grows into the solid dimensions of iniquity in all their length, breadth, and depth; that is, in the fixed and immutable condition of the sinful nature-a state from which Plato would admit that it was not in the power of the will

to return.

There are, in a critical point of view, several defects about both members of this antithesis and the subordinate contrasts. It is, however, far better to admit that Plato sometimes writes carelessly than to hazard so many conjectural emendations. The whole passage strongly suggests a similar thought from the Republic : ἔχει δὴ λόγον, τὴν ἀρίστην φύσιν ἐν ἀλλοτριωτέρᾳ οὖσαν τροφῇ, κάκιον ἀπαλλάττειν τῆς φαύλης—καὶ τὰς ψυχὰς τὰς εὐφυεστάτας, κακῆς παιδαγωγίας τυχούσας, διαφερόντως κακὰς γίγο veolaι-"It is reasonable to suppose that the best nature, being in a condition adverse to its proper development, turns out worse than the meaner; and that the most highly-gifted souls, partaking of evil instruction, become surpass. ingly wicked." Republic, vi., 491, D. Þaúλŋ vxý here is equivalent to oμkpótɛpa ñon in the passage before us. Compare, also, the Republic, vi., 495, B., where the similarity of the expression tends greatly to confirm the view we have here taken : σμικρὰ δὲ φύσις οὐδὲν μέγα οὐδέποτε οὐδένα οὔτε ιδιώτην οὔτε πόλιν δρᾷ.

After all, however, it must be confessed that there is no little difficulty about the passage. Had the first member of the principal antithesis been double, like the second, or had it specified two distinct courses in opposite directions, we should have had no doubt about the correctness of the version we have given. Such a view, however, may be implied, and thus σjukpótɛpa ňoŋ may be taken of virtue and vice both, as well as μɛíšwv vvxǹ in the second member; the change either way, in respect to the meaner nature, being at first so slight as not to call for the distinction; and, in the second stage, the acceleration of velocity being more naturally associated with the ideas of descent and sin than with that of virtue; so that it is the metaphor which seems to have led the writer astray from the symmetry and consistency of the thought he intended to express. Hence, too, we may perhaps account for the introduction of adɩkóTεpa, which seems otherwise to mar the harmony of the passage. Viger proposes as an emendation éλáttw μèv kaÌ δικαιότερα, as opposed to πλείω δὲ καὶ ἀδικώτερα. This would favour the idea contained in our version more than his own. A better course, however, would be to regard the words κακίας ἢ ἀρετῆς, &c., as implied after σμικρότερα Twv ǹov, in the first member, as they are expressed after μείζων δὲ δὴ ψυχὴ, in the second. The passage has given great difficulties to all commentators.

LVIII.

The Greek Word "Aions, and the Hebrew is and na

.עולם

PAGE 61, LINE 11. "Aidŋv έπovoμáčovтes. This word is most clearly from ảɛɩɗýs, invisible. Thus it is explained by Plato, although he is no great authority in etymological matters: ἐν ᾅδου—τὸ ἀειδὲς δὴ λέγων, Gorgias, 493, Β. may therefore mean the invisible world, that is, unseen, in

It

be con

the sense of concealed from present vision, or it may nected with the more philosophical import of dɛidns, as used by Plato in the Phædon, namely, the ideal, the intelligible world, in distinction from the visible world of sense and matter. The first, however, is doubtless the most common acceptation of the word—the unseen, the unknown region which the grave hides from our view, and whither we cannot follow the departed. It strongly suggests the old etymologies given for the Hebrew Six (sheol), and to which we cannot help being partial, notwithstanding they are so contemptuously rejected by Gesenius. They make it from

, to ask, to demand, to inquire; as though intimating the deep anxiety of men in all ages to penetrate the dark mystery concealed by the veil of death, as in the wailing language of Job: "Man dieth, and wasteth away; he giveth up the ghost, and where is he?" Job, xiv., 10.

The common poetical expression, olkoç "Aɩdov, corresponds, both in form and sense, to the Hebrew Diy n'a, as used Ecclesiastes, xii., 5: Man goeth to the house of his eternity, or to his eternal house, instead of our very defective translation, his long home, which suggests the grave for the body, rather than that abode of departed spirits which is undoubtedly meant by the Hebrew as well as the Greek phrase. Compare Xenophon's Life of Agesilaus, near the close: "And thus this man spent his life in the service of his country, and, having at length died, was transferred to his eternal home”—ɛiç Tǹv ’AIAION "OIKHZIN KατηуάуεтO. So, also, Diodorus Siculus, in his account of the Egyptians, says, "They call the habitations of the living, lodging-places (Karaλúσes), or inns, because we dwell in them but for a short time; but the abodes of the departed they style eternal houses, because they continue in Hades during the boundless eternity”—åïdíovç oïκους προσαγορεύουσιν, ὡς ἐν "Αιδου διατελούντων τὸν ΑΠΕΙΡΟΝ ΑΙΩΝΑ. Diod. Sic., lib. i., 51.