τῶν ἐναντίων δυοῖν ὄντοιν δύο γενέσεις, ἀπὸ μὲν τοῦ ἑτέρου ἐπὶ τὸ ἕτερον, ἀπὸ δ ̓ αὖ τοῦ ἑτέρου πάλιν ἐπὶ τὸ ἕτερον; μείζονος μὲν γὰρ πράγματος καὶ ἐλάττονος μεταξὺ αὔξησις καὶ φθίσις καὶ καλοῦμεν οὕτω τὸ μὲν αὐξάνεσθαι, τὸ δὲ φθίνειν; Ναί, ἔφη. Οὐκοῦν καὶ διακρίνεσθαι καὶ συγκρίνεσθαι, καὶ ψύχεσθαι καὶ θερμαίνεσθαι, καὶ πάντα οὕτω, κἂν εἰ μὴ χρώμεθα τοῖς ὀνόμασιν ἐνιαχοῦ, ἀλλ ̓ ἔργῳ γοῦν πανταχοῦ οὕτως ἔχειν ἀναγκαῖον, γίγνεσθαί τε αὐτὰ ἐξ ἀλλήλων γένεσίν τε εἶναι ἑκατέρου εἰς ἄλληλα; Πάνυ γ ̓, ἡ δ ̓ ὅς. §. 16. Τί οὖν; ἔφη, τῷ ζῇν ἔστι τι ἐναντίον, ὥς περ τῷ ἐγρηγορέναι τὸ καθεύδειν; Πάνυ μὲν οὖν, ἔφη. Τί; Τὸ τεθνάναι, ἔφη. Οὐκοῦν ἐξ ἀλλήλων τε γίγνεται ταῦτα, εἴ περ ἐναντία ἐστί, καὶ αἱ γενέσεις εἰσὶν αὐτοῖν μεταξὺ δύο δυοῖν ὄντοιν ; Πῶς γὰρ οὔ; Τὴν μὲν τοίνυν ἑτέραν συζυγίαν ὧν νῦν δὴ ἔλεγον, ἐγώ σοι, ἔφη, ἐρῶ, ὁ Σωκράτης, καὶ αὐτὴν καὶ τὰς γενέσεις· σὺ δέ μοι τὴν ἑτέραν. λέγω δὲ τὸ μὲν καθεύδειν, τὸ δὲ ἐγρηγορέναι, καὶ ἐκ τοῦ καθεύδειν τὸ ἐγρηγορέναι γίγνεσθαι καὶ ἐκ τοῦ ἐγρηγορέναι τὸ καθεύδειν, καὶ τὰς γενέσεις αὐτοῖν τὴν μὲν καταδαρ eventually produced, and which must, of necessity, be two-fold, for as of all contraries there must be two extremes, πάντων τῶν ἐναντίων ἑνοῖν ὅντοιν, so there must be two γενέσεις, or stages of generation, from one to the other and back again. The principle of which is fully developed in the text. Κἂν εἰ μὴ χρώμ. τοῖς ὀνόμ. ένιαχ.] There being, at times, no names by which these intermediate changes can be designated, does not interfere with the fact, that they do exist, and necessarily lead to the specified results. Γίγνεσθαι –γένεσίν τε εἶναι.] Olympiod. Οὐκ ἀδολεσχεῖ ὁ Πλάτων, ἀλλὰ τὸ μὲν γίγνεσθαι αὐτὰς ἐξ ἀλλήλων περὶ τῶν ὁἱῶν εἰρηται, τὸ δὲ γένεσιν εἶναι ἐκατέροις, περὶ τῶν τελῶν. §. 16. Καὶ αἱ γενέσεις-δυοῖς ὅντοιν.] Ετέραν συζυγίαν.] Socrates proceeds to contrast two pair, or combinations of contraries, the one, τὸ και θεύδειν, and its opposite, έγρηγορέναι; the other, τὸ ζὴν and τεθνάναι, which are mutually analogous. GOTTL.-Συζυγία, copulatio disjunctorum, par contrariorum. WYTT. Cf. Columel'a de R. R. ii. 2. 2. "Recurrendum est igitur ad qualitatum inter se dissidentium quasi quasdam conjunctiones, quas Græci, συζυγίας ἐναντιοτήτων, nos discordantium comparationes tolerabiliter dixerimus." Σὺ δὲ μοι τὴν ἐτέραν.] Intell. ρεῖς. θάνειν εἶναι, τὴν δὲ ἀνεγείρεσθαι. ἱκανῶς σοι, ἔφη, ἢ οὔ; Πάνυ μὲν οὖν. Λέγε δή μοι καὶ σύ, ἔφη, οὐτω περὶ ζωῆς καὶ θανάτου. οὐκ ἐναντίον μὲν φὴς τᾳ ζῇν τὸ τεθνάναι εἶναι; Ἔγωγε. Γίγνεσθαι δὲ ἐξ ἀλλήλων; Ναί. Ἐξ οὖν τοῦ ζῶντος τί τὸ γιγνόμενον ; Τὸ τεθνηκός, ἔφη. Τί δαί, ἡ δ ̓ ὅς, ἐκ τοῦ τεθνεῶτος; ̓Αναγκαῖον, ἔφη, ὁμολογεῖν ὅτι τὸ ζῶν. Ἐκ τῶν τεθνεώτων ἄρα, ὦ Κέβης τὰ ζῶντά τε καὶ οἱ ζῶντες γίγνονται; Φαίνεται, ἔφη. Εἰσὶν ἄρα, ἔφη, αἱ ψυχαὶ ἡμῶν ἐν ̔́Αιδου. Ἔοικεν. Οὐκοῦν καὶ τοῖν γενεσέοιν τοῖν περὶ ταῦτα ἤ γ ̓ ἑτέρα σαφὴς οὖσα τυγχάνει; τὸ γὰρ ἀποθνήσκειν σαφὲς δή που. ἢ οὔ; Πάνυ μέν οὖν, ἔφη. Πῶς οὖν, ἢ δ ̓ ὅς, ποιήσομεν ; οὐκ ἀνταποδώσομεν τὴν ἐναντίαν γένεσιν, ἀλλὰ ταύτῃ χωλὴ ἔσται ἡ φύσις; ἢ ἀνάγκη ἀποδοῦναι τῷ ἀποθνήσκειν ἐναντίαν τινὰ γένεσιν; Πάντως που, ἔφη. Τίνα ταύτην; Τὸ ἀναβιώσκεσθαι. Οὐκοῦν, ἢ δ ̓ ὅς, εἴ περ ἔστι το ἀναβιώσκεσθαι, ἔκ τῶν τεθνεώτων ἂν εἴη γένεσις εἰς τοὺς ζῶντας αὕτη, τὸ ἀναβιώσκεσθαι; Πάνυ γε. Ὁμολογεῖται ἄρα ἡμῖν καὶ ταύτῃ τοὺς ζῶντας ἐκ τῶν τεθνεώτων γεγονεναι οὐδὲν ἧττον ἢ τοὺς τεθνεώτας ἐκ τῶν ζώντων. τούτου δὲ ὄντος ἱκανόν που ἐδόκει τεκμήριον εἶναι ὅτι ἀναγκαῖον τὰς τῶν τεθνεώτων ψυχὰς εἶναί που, ὅθεν δὴ πάλιν γίγνεσθαι. Δοκεῖ μοι, ἔφη, ὦ Σώκρατες, ἐκ τῶν ὡμολογημένων ἀναγκαῖον οὕτως ἔχειν. §. 17. Ἰδὲ τοίνυν, ἔφη, ὦ Κέβης, ὅτι οὐδ ̓ ἀδί Τοῖν γενεσέοιν τοῖν.] With feminines in the dual, the article is often put in the masculine. Matthiæ Gr. s. 281. Cf. de Legg. x. p. 898. Α. Τούτοιν δὴ τοῖν κινησέοιν τοῖν ἐν ἑνὶ φερομέ Πλάτων. 'Αλλ' εἰ ταύτῃ ἔσται χ ἡ. φ. Ὅτι ἀναγκαῖον τὰς ψυχὰς, κ. τ. λ.] The accusative, with the infinitive, is also used after particles which begin a protasis, and in construction with the relative; both in the oratio obliqua.— Matthiæ Gr. s. 538. §. 17. Ἰδε τοίνυν, κ. τ. λ.] Socrates proceeds to argue, that if the course of generation were direct instead of ciru κως ὡμολογήκαμεν, ὡς ἐμοὶ δοκεῖ. εἰ γὰρ μὴ ἀεὶ ἀνταποδιδοίη τὰ ἕτερα τοῖς ἑτέροις γιγνόμενα, ὡσε περεὶ κύκλῳ περιιόντα, ἀλλ ̓ εὐθεῖά τις εἴη ἡ γένεσις ἐκ τοῦ ἑτέρου μόνον εἰς τὸ καταντικρὺ καὶ μὴ ἀνακάμπτοι πάλιν ἐπὶ τὸ ἕτερον μηδὲ καμπὴν ποιοῖτο, οἶσθ ̓ ὅτι πάντα τελευτῶντα τὸ αὐτὸ σχῆμα ἂν σχοίη καὶ τὸ αὐτὸ πάθος ἂν πάθοι καὶ παύσαιτο γιγνόμενα; Πῶς λέγεις ; ἔφη. Οὐδὲν χαλεπόν, ἦ δ' ὅς, ἐννοῆσαι ὁ λέγω· ἀλλ ̓ οἷον εἰ τὸ καταδαρθάνειν μεν εἴη, τὸ δ ̓ ἀνεγείρεσθαι μὴ ἀνταποδιδοίη γιγνόμενον ἐκ lar, that is, if all living were to proceed straight on to death, nor return again, by a winding in the route, to life-all nature gradually should sink in death, and remain buried in an equally profound repose as that of the fabled Endymion. But there is in nature a restorative principle, whereby life is reproduced from death, the living from the dead. Hence is inferred a future state of existence, of which the character depends upon the conduct of those to whom, according as they are good or evil, it must either prove a blessing or a curse. Cf. V. Cousin : “ Les contraires naissent des contraires : la mort, de la vie ; et la vie de la mort. L'existence est un cercle actif et fécond dont les extrémités opposées reviennent sur elles-mêmes, rentrent sans cesse les unes dans les autres, par deux mouvemens contraires qui les séparent à la fois et qui les rapprochent, composent pour décomposer, décomposent pour composer encore...... Et il faut bien qu'il en soit ainsi, car si la vie engendrait la mort sans que la mort à son tour reproduisit la vie, la mort aurait bientôt aboli tout etre vivant, et les propositions harmonieuses de Péternelle seraient alterées Circulus aterni motus.... La vie n'a donc rien à craindre de la mort, in l'ame de la dissolution de ses organes." Euv. de Plat. tom. 1. 165. Ὅτι οὐδ ̓ ἀδίκως ὡμολογ.] That we have not rashly or unadvisedly allowed, &c. ̓Ανταποδιδοίη τὰ ἕτερα τοῖς ἑτέροις.] i. e. If matters did not mutually alternate with, or correspond to each other, as if revolving in a circle, &c.Upon the intransitive use of the verb in this passage, see Viger de Idiotism. cap. v. s. 1. v. 4. Κύκλῳ περιϊόνταCf. in Tim. τοῦτο ἅμα πᾶν οἷον προχου περιαγομένου γίγνεται. Analogous to the above was the opinion of Heraclitus, and some other philosophers, that the rational principle which animated the eternal fire, or etherial exhalation, ἀναθυμίασις, from which all things in nature were produced, pervaded the universe, and formed, preserved, and destroyed, in perpetual succession, the visible world. Enfield. Philos. B. ii. c. 14.—Μὴ ἀνάκαμποι πάλιν, κ. τ. λ. A metaphor taken from the stadium, in which kaμπ) ог καμπτήρ was applied not only to the goal itself, but to the act of turning round it to return to the place of starting. It is elegantly used, as supr., by Plato, in explaining this doctrine of contraries, for which the Stoics, also, and Anesidemus, the sceptic, of Gnossus in Crete, were indebted to Heraclitus. - 'Avaκάμπτειν signifies merely to round the goal, but καμπὴν ποιεῖσθαι, to return again to the place of starting. This was called the δρόμος ὁ ἐν καμπῇ, and included the race to the καμπτήρ and back; but sometimes the race ended at the καμπτήρ, and was then called δρόμος ἀκάμπιος, ἁπλοῦς οι εὐθύς. Οἶσθ' ὅτι.] Commonly inserted παρενθέτως by the Greek writers. Cf. de Rep. iii. p. 393. D. Εἰ γὰρ "Ομηροςμὴ ὡς Χρύσης γενόμενος ἔλεγεν, ἀλλ' ἔτι ὡς "Ομηρος, οἶσθ' ὅτι οὐκ ἂν μί μησις ἦν.—Τελευτῶντα, in fine, or al τοῦ καθεύδοντος, οἶσθ ̓ ὅτι τελευτῶντα πάντ ̓ ἂν λῆρον τὸν Ἐνδυμίωνα ἀποδείξειε καὶ οὐδαμοῦ ἂν φαίνοιτο, διὰ τὸ καὶ τἆλλα πάντα ταὐτὸν ἐκείνῳ πεπονθέναι, καθεύδειν· κἂν εἰ ξυγκρίνοιτο μὲν πάντα, διακρίνοιτο δὲ μή, ταχὺ ἂν τὸ τοῦ ̓Αναξαγόρου γεγονὸς εἴη, ὁμοῦ πάντα χρήματα. Ωσαύτως δέ, ὦ φιλε Κέβης, καὶ εἰ ἀποθνήσκοι μὲν πάντα ὅσα τοῦ ζῇν μεταλάβοι, ἐπειδὴ δὲ ἀποθάνοι, μενοι ἐν τούτῳ τῷ σχήματι τὰ τεθνεῶτα καὶ μὴ πάλιν ἀναβιώσκοιτο, ἀρ ̓ οὐ πολλὴ ἀνάγκη τελευτῶντα πάντα τεθνάναι καὶ μηδὲν ζῇν; εἰ γὰρ ἐκ μὲν τῶν ἄλλων τὰ ζῶντα γίγνοιτο, τὰ δὲ ζῶντα θνήσκοι, τίς μηχανὴ μὴ οὐχὶ πάντα και ταναλωθῆναι εἰς τὸ τεθνάναι; Οὐδὲ μία μοι δοκεῖ, ἔφη ὁ Κέβης, ὦ Σώκρατες, ἀλλά μοι δοκεῖς παντάπασιν ἀληθῆ λέγειν. Ἔστι γάρ, ἔφη, ὦ Κέβης, ὡς ἐμοι δοκεῖ, παντὸς μᾶλλον οὕτω, καὶ ἡμεῖς αὐτὰ ταῦτα οὐκ ἐξαπατώμενοι ὁμολογοῦμεν, ἀλλ ̓ ἔστι τῷ ὄντι καὶ τὸ ἀναβιώσκεσθαι καὶ ἐκ τῶν τεθνεώτων τοὺς ζῶντας γίγνεσθαι καὶ τὰς τῶς τεθνεώτων ψυχὰς εἶναι, καὶ ταῖς μέν γ' ̓ ἀγαθαῖς ἄμεινον εἶναι, ταῖς δὲ κακαῖς κάκιον. length. Matthiæ Gr. s. 557. 4. Τελευτῶντα πάντ ̓ ἂν λῆρον, κ.τ.λ.] i. e. All things coming to an end would render the fable of Endymion a mere jest, and he should no longer be considered of importance: because all nature would then be circumstanced like himself, and he would be no longer remarkable for the singularity of his situation. Heindorf correctly understands ὁ Ἐνδυμίων as the subject of φαίνοιro, and compares the construction, as supr., with Euthyd. 8. 10. φοβούμεθα περὶ αὐτοῦ μή τις φθῇ ἡμᾶς ἐπ ̓ ἄλλο τι ἐπιτηδευμα τρέψας αὐτοῦ τὴν διάνοιαν, καὶ διαφθαρῦ (sc. αὐτός.) Wyttenbach explains the passage: tandem omnia fabulam Endymionis nugas esse ostende rent et nusquam apparerent; making πάντα the subject of both verbs; but the former interpretation is the more effective, and equally admissible. The beauty of Endymion, whose slumbers were proverbial for their continuance and soundness, captivated Diana, and induced the enamoured deity to visit the object of her love upon Latmos, a mountain of Caria, the favorite place of his repose. Cf. Olympiod. Ἐλέγετο δὲ οὗτος ἀεὶ καθεύδειν, διότι ἀστρονομῶν ἐπ' ἐρημίας δύτριβε· διὸ καὶ φίλος τῇ Σελήνῃ· ὃ δὴ καὶ περὶ Πτολεμαίου φασὶν· οὗτος γὰρ ἐπὶ μ ̓ ἔτη ἐν τοῖς λεγομένοις πτεροῖς τοῦ Κανώβου ᾠκει ἀστρονομίᾳ σχολάζων· ἐὸ καὶ ἀνεγράψατο τὰς στήλας ἐκεῖ τῶν εὐρημένων αὐτῷ ἀστρονομικῶν δογμά των. Τὸ τοῦ ̓Αναξαγόρου γεγονὸς είη.] See Apol. Socr. c. 14. Diog. Laert. ii. 6. records the opening dogma of the system of Anaxagoras; Πάντα χρήματα ἦν ὁμοῦ, εἶτα νοῦς ἐλθὼν αὐτὰ διεκόσμησε. Adhering to the principle, ex nihilo nihil fit, he admitted the existence of a chaotic matter, the constituent elements of which, always united and identical, (τὰ ὁμοιομερῆ), are incapable of being decomposed; and by the arrangement of which, and dissemination, he undertook to account for the phenomena of the natural world: adding, that this chaos, which he conceived surrounded by air and ether, must have been put in movement and animated, at the first, by the Intelligent Principle. Νοῦς he defined to be the ἀρχὴ τῆς κινήσεως. From this principle he deduces motion, at first circular; the result of which rotation (he maintained) was the separation of the discordant particles; the union and amalgamation of those which were homogeneous; and, in fine, the creation of symmetry and order. Anaxagoras was more inclined to the study of physics than of metaphysics, for which he is blamed by Plato; see infr. c. 46.; and by Aristotle, Metaph. 1. 4., who accuses him of using the Deity only as a machine in his philosophy. Accordingly he explained, on physical principles, the formation of plants and animals, and even of the heavenly bodies, as in Apol. Socr. loc. cit. supr. which drew on him the reproach of atheism. He admitted, to a certain extent, the validity of the evidence of the senses; but reserved for reason (λόγος) the discrimination of objective truth. Tennemann's Hist. of Philos. sect. 106. By some, Anaxagoras is asserted to have been the disciple of Hermotimus, of Clazomenæ, who is said to have recognized a superior Intelligence as the author of nature, and to whose mystical revelations the former is supposed to have been considerably indebted. Ωσαύτως δὲ.] Referring to οἷον preced, as οὕτως δὲ, (not δή) is generally used after ὥσπερ. Cf. Soph. Antig. 423. Ἡ παῖς ὁρᾶται κάνακωκύει πικρᾶς "Ορνιθος ὀξὺν φθόγγον, ὡς öraν κενῆς Εὐνῆς νεοσσῶν ὀρφανὸν §. 18. Καὶ μήν, ἔφη ὁ Κέβης ὑπολαβών, καὶ κατ ̓ βλέψη λέχος. Οὕτω δὲ χ ̓ αὕτη γόοισιν ἐξώμωξεν. Electr. 25. Ὥσπερ γὰρἵππος εὐγενὴς Ἐν τοῖσι δεινοῖς θυμὸν οὐκ ἀπώλεσεν, ̓Αλλ ̓ ὀρθὸν οὖς ἵστησιν· ὡσαύτως δὲ σὺ ἡμᾶς τ ̓ ὀτρύνεις, &c. HEIND. Ἐκ μὲν τῶν ἄλλων.] i. e. From any thing else; not from what once had lived for a time, and then died; but had what lived been once in any way produced, and subsequently died without revival, it would be impossible but that all things should have come to an end, as the source of life should be wasted and destroyed. So Heindorf explains the phrase, to obviate the necessity of Dacier's emendation, εἰ γὰρ ἐκ μὲν τῶν ἄλλων τὰ ζῶντα μὴ γιγνοιτο. Τίς μηχανή.] 1. q. Οὐδεμία μηχανή; whence μὴ οὐ is correctly used as in ordinary after a negative. Cf. с. 37. sub. nu. ἑοὺς ἐὲ ταῦτα ἐκεῖνο μηκέτι συγχωροίη, μὴ οὐ πονεῖν, &c. and infr. εἰ δὲ τοῦτο οὕτως ἔχει οὐδενὶ προσήκει θάνατον θαῤῥοῦντι μὴ οὐκ ανοήτως θαῤῥεῖν, &c.-Καταναλωθήναι εἰς τὸ τεθνάναι, i. e. what remedy is there against all things being destroyed by death? So Epicurus, in Epist. ad Herodot. Diog. Laert. x. 39. και εἰ εφθείρετο τὴ τὸ ἀφανιζόμενον εἰς τὸ μὴ ὂν, πάντα ἂν ἀπολώλει τὰ πράγματα, οὐκ ὄντων τῶν εἰς ἃ ἴαλύε το.--Οὐδὲ μία; more emphatic, as Stallbaum observes, than oὐδεμία, which signifies simply, none, but the former, none at all, none whatsoever. Ἔστι τῷ ὄντι-τὸ ἀναβιώσκεσθαι.] From what has preceded, Socrates draws his conclusion of a resurrection from the dead, which is to be followed by the judgment, and the distribution of rewards and punishments, according to the meed of the immortal souls. Compare with the text, as supr. St. Paul, Corinth. i. 15. 35. sqq. §. 18. Και μήν, ἔφη ὁ Κέβης, κ.τ.λ.] Socrates having established the point of the soul's surviving the body, proceeds now to argue in favour of its preexistence. Knowledge or science (μάθησις) he asserts to be, in reality, but reminiscence (ἀνάμνησις); because, in the first place,م it one is furiy questioned upon a subject with which he is unscquainted, his answer will evince a knowledge of, and power of reasoning upon that, of the existence of which he was previously unaware. This is equally the case in things sensibe or corporeal, and |