οὗ μεμνήμεθα, ὡς εἰσὶν ἐνθένδε ἀφικόμεναι ἐκεῖ καὶ πάλιν γε δεῦρο ἀφικνοῦνται καὶ γίγνονται ἐκ τῶν τεθνεώτων. Καὶ εἰ τοῦθ ̓ οὕτως ἔχει, πάλιν γίγνεσθαι ἐκ τῶν ἀποθανόντων τοὺς ζῶντας, ἄλλο τι εἶεν ἂν ἡμῶν αἱ ψυχαὶ ἐκεῖ; οὐ γὰρ ἄν που πάλιν ἐγίγνοντο μὴ οὖσαι, καὶ τοῦτο ἱκανὸν τεκμήριον τοῦ ταῦτ ̓ εἶναι, εἰ τῷ ὄντι φανερὸν γένοιτο ὅτι οὐδαμόθεν ἄλλοθεν γίγνονται οἱ ζῶντες ἢ ἐκ τῶν τεθνεώτων. εἰ δὲ μή ἐστι τοῦτο, ἄλλου ἄν του δέοι λόγου. Πάνυ μὲν οὖν, ἔφη ὁ Κέβης. Μὴ τοίνυν κατ ̓ ἀνθρώπων, ἦ δ ̓ ὅς, σκόπει μόνον τοῦτο, εἰ βούλει ῥᾷον μαθεῖν, ἀλλὰ καὶ κατὰ ζώων πάντων καὶ φυτῶν, καὶ ξυλλήβδην ὅσα περ ἔχει γένεσιν, περὶ πάντων ἴδωμεν, ἆρ ̓ οὑτωσὶ τον καὶ τότε μὲν τελευτᾷν, ὃ δὴ ἀποθνήσκειν καλοῦσι, τοτὲ δὲ πάλιν γίγνεσθαι, ἀπόλλυσθαι δὲ οὐδέποτε, κ. τ. λ.] Plat. Epist. vii. 716. Β. πείθεσθαι δ ̓ οὕτως ἀεὶ χρὴ τοῖς παλαιοῖς τε καὶ ἱεροῖς λόγοις, οἱ δὴ μηνύουσιν ἡμῖν ἀθάνατον ψυχὴν εἶναι. Compare the following passages from Empedocles: ̓́Αλλο δὲ σοι ἐρέω φύσις οὐδενός ἐστιν ἑκαστῳ θνητῶν, οὐδέ τις οὐλομένη θανάτοιο γενέθλη (al. lect. τελεύτη) ̓Αλλα μόνον μίξις τε διάλλαξίς τε μιγέντων Ἐστὶ, φύσις δ ̓ ἐπὶ τοῖς ὀνομάζεται ἀνθρώποισιν :—and again, Νήπιοι, οὐ γάρ σφιν δολιχόφρονες εἰσὶ μέριμναι, Οἳ δὴ γίνεσθαι πάρος οὐκ ἐὸν ἐλπίζουσιν, Ητοι και ταθνήσκειν τε καὶ ἐξόλλυσθαι ἁπάντη:-Ουκ ἂν ανηρ τοιαῦτα σοφὸς φρεσὶ μαντεύσαιτο, Ὣς ὄφρα μέν τε βιῶσι, τὸ δὴ βίοτον καλέουσι, Τόφρα μὲν οὖν εἰσι, καὶ σφι πάρα δεινὰ καὶ ἐσθλα Πρὶν δὲ παγῆναι βροτοὶ, λυθέντες τ' οὐδὲν ἄρ ̓ εἰσί. So Euripides likewise gives the sense of the ancient philosophers on this head. Clem. Αlex. Strom. vi. p. 750: Θνήσκει δ ̓ οὐδὲν τῶν γινομένων, Διακρινόμενον δ ̓ ἄλλο πρὸς ἄλλο Μόρφην ἑτέραν ἀπέδειξεν. “ Agreeably whereunto,” observes Cudworth, "Plato also tells us that it was παλαιὸς λόγος, an ancient tradition, or doctrine, before his time, τοὺς ζῶντας ἐκ τῶν τεθνεώτων γεγονέναι, οὐδὲν ἧττον ἢ τοὺς τεθνεώτας ἐκ τῶν ζώντων. That as well the living were made out of the dead, as the dead out of the living; and that this was the constant circle of nature. Moreover, the same philosopher acquaints us, that some of those ancients were not without suspicion, that what is now called death, was to men, more properly, a nativity or birth into life, and what was called generation into life, was, comparatively, rather to be accounted a sinking into death; the former being the soul's as cent out of these gross terrestrial bodies, to a body more thin and subtile, and the latter its descent from a purer body to that which is more gross and terrestrial : Τίς οἶδεν εἰ τὸ ζῆν μέν ἐστι κατθανεῖν, τὸ κατθανεῖν δὲ ζῆν.” Intell. Syst. B. i. c. 1. 33. Εἰ τοῦθ ̓ οὕτως ἔχει, κ. τ. λ.] And if this is indeed the case, namely, that the living are reproduced out of the dead, fc. STALL.-"Αλλο τι; see Apol. Socr. c. 12. init. Μὴ οὖσαι.] i.e. εἰ μὴ ἦσαν: see Matthiæ Gr. s. 608. 5. d. Τοῦ ταῦτ ̓ εἶναι.] i. e. τοῦ τὰς ψυχὰς ἡμῶν ἐκεῖ εἶναι. HEIND. Κατ ̓ ἀνθρώπων.] _ With regard to mankind. Matthiæ Gr. 3. 581. a. Κατὰ ζώων πάντων καὶ φυτῶν.] Olympiod. Τινὲς ἐκ τούτοῦ ῥησιδίου ἀπατηθέντες, ψήθησαν τὸν Πλάτωνα πᾶσαν ψυχὴν ἀθανατίζειν....ἄμεινον δὲ ὁ φιλόσοφος ̓Αμμώνιο; ἐξηγή γίγνεται ἅπαντα, οὐκ ἄλλοθεν ἢ ἐκ τῶν ἐναντίων τὰ ἐναντία, ὅσοις τυγχάνει ὃν τοιοῦτόν τι, οἷον τὸ κατ λὸν τῷ αἰσχρῷ ἐναντίον που καὶ δίκαιον ἀδίκῳ, καὶ ἄλλα δὴ μυρία οὕτως ἔχει. Τοῦτ ̓ οὖν σκεψώμεθα, ἆρα ἀναγκαῖον ὅσοις ἔστι τι ἐναντίον, μηδαμόθεν ἄλλοθεν αὐτὸ γίγνεσθαι ἢ ἐκ τοῦ αὐτῷ ἐναντίου. οἷον ὅταν μεῖζόν τι γίγνηται, ἀνάγκη που ἐξ ἐλάττονος ὄντος πρότερον ἔπειτα μεῖζον γίγνεσθαι ; Ναί. Οὐκοῦν κἂν ἔλαττον γίγνηται, ἐκ μείζονος ὄντος πρότερον ὕστερον ἔλαττον γενήσεται; Ἔστιν, ἔφη, οὕτως. Καὶ μὴν ἐξ ἰσχυροτέρου γε τὸ ἀσθενέστερον καὶ ἐκ βραδυτέρου τὸ θᾶττον; Πάνυ γε. Τί δαί; ἄν τι χεῖρον γίγνηται, οὐκ ἐξ ἀμείνονος, καὶ ἐὰν δικαιότερον, ἐξ ἀδικωτέρου; Πῶς γὰρ οὔ; ἱκανῶς οὖν, ἔφη, ἔχομεν τοῦτο, ὅτι πάντα οὕτω γίγνεται, ἐξ ἐναντίων τὰ ἐναντία πράγματα; Πάνυ Τί δ ̓ αὖ; ἐστι τι καὶ τοιόνδε ἐν αὐτοῖς οἷον μεταξὺ ἀμφοτέρων πάντων σατο τὸ χωρίον τοῦτο, λέγων ὅτι τοῦτο φησι πρὸς τὸ ἐφεξῆς ἐπιχείρημα, τὸ κατασκεύαζον ὅτι τὰ ἐναντία μεταβάλλει εἰς ἄλληλα, *Ιδωμεν.] Videamus. HEIND. Vulg. εἰδῶμεν, sciamus; incorrectly. WYTT. Ἐκ τῶν ἐναντίων τὰ ἐναντία.] Added in explanation of ούτωσὶ preced. Tr. But---taking the whole in connexion, let us see, whether all things do not mutually originate in the following manner, that is, in no otherwise than the contrary out of the contrary. STALL. Olympiod. Ὅτι γὰρ τὰ ἐναντία μεταβάλλει εἰς ἄλληλα, δείκνυσιν ἡ λέξις τριχόθεν. πρῶτον μὲν, ἐκ τῆς ἐπαγωγῆς. παρατίθεται γὰρ πολλὰ ἐναντία, ἃ δείκνυσι μεταβάλλοντα εἰς ἄλληλα. δεύτερον, ἐκ τῶν γενεσέων αὐτῶν καὶ τῶν ὁδῶν. εἰ γὰρ αἱ ὁδοὶ μεταβάλλουσιν εἰς ἄλληλας, οἷον ἡ λεύκανσις εἰς τὴν μέλανσιν, πολλῷ μᾶλλον καὶ τὰ τέλη μεταβάλλουσιν εἰς ἄλληλα, οἷον τὸ λευκὸν καὶ τὸ μέλαν. τρίτον, ὅτι χωλεύοι ἡ φύσις, εἰ ἓν μὲν τῶν ἐναντίων μεταβάλλει εἰς τὸ ἄλλο, ἓν δε οὐ μεταβάλλει. καὶ τῷ χρόνῳ ἐπιλείποι θάτερον τῶν ἐναντίων, γε. καὶ οὐδὲν ἐναντίον ἔσται, τὸ λοιπὸν μηδὲν ἔχον εἰς ὃ μεταβαλεῖ. This doctrine of the generation of contraries from contraries, according to Aristotle, in Phys. i. c. 6. was held, in common, by nearly all the philosophers. Τοῦτ ̓ οὖν σκεψ. ἆρα ἀναγ.] Let us consider this then, whether it be necessary, &c. Αὐτὸ γίγνεσθαι.] More accurately, αὐτῶν ἕκαστον γίγν. HEIND. But for a similar change from a plural to a singular, see sup. c. 7. init. αὐτός γε ἑαυτοῦ, κ. ἱκανῶς οὖν—ἔχομεν τοῦτο.] Are we sufficiently assured of this? Τι δ ̓ αὖ ; ἔστι, τ. κ. λ.] Olympiod. ̓Εντεῦθεν τὸ δεύτερον ἐπιχείρημα, τὸ ἐκ τῶν ὁδῶν, ὅτι αἱ ὁδοι ἐναντίαι εἰσὶ καὶ μεταβάλλουσι εἰς ἀλλήλας, πολλῷ μᾶλλον καὶ τὰ τέλη. Socrates now proceeds to describe the passage between the two extremes, that is the pro gress of the change, ἀπὸ μὲν τοῦ ἑτέρου ἐπὶ τὸ ἕτερον, and vice versa ; whence the δύο γενέσεις, or two generations by which the contraries are 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. Οὐκοὖν 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 ̓, ἦ δ ̓ ὅς. §. 16. Τί οὖν; ἔφη, τῷ ζῆν 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 δυοῖν ὄντοιν, 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. ἐνιαχ.] 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.] Οlympiod. Οὐκ ἀδολεσχεῖ ὁ Πλάτων, ἀλλὰ τὸ μὲν γίγνεσθαι αὐτὰς ἐξ ἀλλήλων περὶ τῶν ὁδῶν εἴρηται, τὸ δὲ γένεσιν εἶναι ἑκατέροις, περὶ τῶν τελῶν. §. 16. Καὶ αἱ γενέσεις—δυοῖν ὄντοιν.] h.e. et rationes quibus hæc gignuntur, duæ sunt duobus illis quasi interjecta. STALL. Upon the construction as supr., see Matthiæ Gr. s. 595. 3. Ετέραν συζυγίαν.] Socrates proceeds to contrast two pair, or combinations of contraries, the one, τὸ κα θεύδειν, and its opposite, ἐγρηγορέναι; the other, τὸ ζῆν and τεθνάναι, which are mutually analogous. GOTTL.-Συζυγία, copulatio disjunctorum, par contrariorum. WYTT. Cf. Columella de R. R. ii. 2. 2. "Recurrendum est igitur ad qualitatum inter se dissidentium quasi quasdam conjunctiones, quas Graci, συζυγίας ἐναντιοτήτων, nos discordantium comparationes tolerabiliter dixerimus." Σὺ δέ μοι τὴν ἑτέραν.] Intell. ἐ ρεῖς. θάνειν εἶναι, τὴν δὲ ἀνεγείρεσθαι. Ικανῶς σοι, ἔφη, ἢ οὔ; Πάνυ μὲν οὖν. Λέγε δή μοι καὶ σύ, ἔφη, οὓτω περὶ ζωῆς καὶ θανάτου. οὐκ ἐναντίον μὲν φῂς τῳ ζῇν τὸ τεθνάναι εἶναι ; Εγωγε. Γίγνεσθαι δὲ ἐξ ἀλλήλων; Ναί. Ἐξ οὖν τοῦ ζῶντος τί τὸ γιγνόμενον ; Τὸ τεθνηκός, ἔφη. Τί δαί, ἦ 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 yeνεσέοιν τοῖν περὶ ταῦτα ἥ γ ̓ ἑτέρα σαφὴς οὖσα τυγχάνει; τὸ γὰρ ἀποθνήσκειν σαφὲς δή που. ἢ οὔ; Πάνυ μέν οὖν, ἔφη. Πῶς οὖν, ἦ 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, ἦ 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 τεθνεῶτας 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. Ci. de Legg. x. p. 898. A. Τούτοιν δὴ τοῖν κινησέοιν τοῖν ἐν ἑνὶ φερομές νοιν. Χωλὴ ἔσται ἡ φύσις.] The term χωλὸς is elegantly applied to things which are imperfect or deficient in their proper proportions. Suid. in v. Χωλός. ἀντὶ τοῦ ἀτελὴς· περὶ ψυχῆς Πλάτων. ̓Αλλ ̓ εἰ ταύτῃ ἔσται χ· 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. Ιδὲ τοίνυν, κ. τ. λ.] Socrates proceeds to argue, that if the course of generation were direct instead of circu κως ὡμολογήκαμεν, ὡς ἐμοὶ δοκεῖ. εἰ γὰρ μὴ ἀεὶ ἀνταποδιδοίη τὰ ἕτερα τοῖς ἑτέροις γιγνόμενα, ὡσπερεὶ 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 ὃ 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 Endy mion. But there is in nature a resto rative principle, whereby life is repro- of existence, of which the character de- La ̔́Οτι οὐδ ̓ ἀδίκως ὡμολογ.] Τhat we have not rashly or unadvisedly allowed, &c. ̓Ανταποδιδοίη τὰ ἕτερα τοῖς ἑτέροις.] i. e. If matters did not mutually alternate uith, or correspond to each other, as if revolving in a circle, &c.- It 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 Ὅμηρος, οἶσθ ̓ ὅτι οὐκ ἂν μίμησις ἦν.-Τελευτῶντα, in fine, or at |