τοιτο, κατιδεῖν ἂν ἀνακύψαντα, ὥς περ ἐνθάδε οἱ ἐκ τῆς θαλάττης ἰχθύες ἀνακύπτοντες ὁρῶσι τὰ ἐνθάδε, οὕτως ἄν τινα καὶ τὰ ἐκεῖ κατιδεῖν, καὶ εἰ ἡ φύσις. ἱκανὴ εἴη ἀνέχεσθαι θεωροῦσα, γνῶναι ἂν ὅτι ἐκεῖνός ἐστιν ὁ ἀληθῶς οὐρανὸς καὶ τὸ ἀληθῶς φῶς καὶ ἡ ὡς ἀληθῶς γῆ. Ἥδε μὲν γὰρ ἡ γῆ καὶ οἱ λίθοι καὶ ἅπας ὁ τόπος ὁ ἐνθάδε διεφθαρμένα ἐστὶ καὶ καταβεβρωμένα, ὥς περ τὰ ἐν τῇ θαλάττῃ ὑπὸ τῆς ἅλμης· καὶ οὔτε φύεται ἄξιον λόγου οὐδὲν ἐν τῇ θαλάττῃ, οὔτε τέλειον ὡς ἔπος εἰπεῖν οὐδέν ἐστι, σήραγγες δὲ καὶ ἄμμος καὶ πηλὸς ἀμήχανος καὶ βόρβοροί εἰσίν, ὅπου ἂν καὶ ἡ γῆ ᾖ, καὶ πρὸς τὰ παρ ̓ ἡμῖν κάλλη κρίνεσ

omission of av in vett. editt., which has been supplied after him, he accounts for from the participle following beginning with ἄν.

̓Ανακυψαντα.] Having emerged: ἀνακύπτειν properly signifies to lift up the head after stooping, as birds do when they drink. Cf. Lucian, de Sacrific. t. i. 532. ὑπερβάντι δὲ καὶ ἀνακύψαντι μικρὸν εἰς τὸ ἄνω, καὶ ἀτεχνῶς ἐπὶ τοῦ νώτου γενομένῳ, φῶς τε λαμπρότερον φαίνεται, καὶ ἥλιος καθαρώτερος, καὶ ἄστρα διαυγέστερα, καὶ τὸ πᾶν ἡμέρα καὶ χρυσοῦν τὸ δάπεδον. Plato uses the term in a similar sense, in _ Phædr. p. 346. A., where he speaks of the soul as elevating itself above the darkness of the material world, to the full enjoyment of the pure light of truth; ὑπεριδοῦσα ἃ νῦν εἶναι φαμὲν, καὶ ἀνακύψασα εἰς τὸ ὄντως ὄν.

Οὕτως ἄν τινα καὶ τὰ ἐκεῖ κ.] Repeated after the parenthesis ὥς περ ἐνθάδε, κ. τ. λ., to make the sense more clear.—Καὶ εἰ ἡ φύσις ἱκανὴ,—and if our nature were capable of enduring the sight (of those things which are in heaven, and on the surface of the earth,) one would perceive that it was of a truth the heaven, of a truth the light, and of a truth the earth. Upon ἀνέχεσθαι θεωροῦσα, see Matthiæ Gr. s. 550. b.

Ηδε μὲν γὰρ ἡ γῆ.] h. e. Τὰ κοῖλα τῆς γῆς, ἐν οἷς ἡμεῖς οἰκοῦντες λελήθαμεν.--Καὶ οἱ λιθοι, Cf. infr. c. 59. καὶ αὖ τὰ ὄρη ὡσαύτως καὶ τοὺς λίθους, κ. τ. λ.

Οὔτε φύεται ἄξιον λόγου οὐδὲν ἐν τῷ θ.] Nothing at all worthy of consideration, or regard, exists in the sea, &c. This opinion was held by Plato, Pythagoras and the Egyptians generally, who looked upon all the various productions of the ocean with contempt, and spoke of them in terms of disparagement and abuse. Wyttenbach explains the passage by the figure Hendiadys; nil existere perfectum (τέλειον) cujus aliqua ratio habeatur, (ἄξιον λόγου). Cf. in Tim. c. 73. sub. fin. τὸ δὲ τέταρτον γένος ἔνυδρον γέγονεν ἐκ τῶν μάλιστα ἀνοητάτων καὶ ἀμαθεστάτων, οὓς οὐδ ̓ ἀναπνοῆς καθαρᾶς ἔτι ἠξίωσαν οἱ μεταπλάττοντες, ὡς τὴν ψυχὴν ὑπὸ πλημμελείας πάσης ἀκαθάρτως ἐχόντων, ἀλλ ̓ ἀντὶ λεπτῆς καὶ καθαρᾶς ἀναπνοῆς ἀέρος εἰς ὕδατος θολερὰν καὶ βαθεῖαν ἔωσαν ἀνάπνευσιν· ὅθεν ἰχθύων ἐθνος, καὶ τὸ τῶν ὀστρέων ξυναπάντων τε ὅσα ἔνυδρα γέγονε, δίκην ἀμαθίας ἐσχάτης ἐσχάτας οἰκήσεις εἰληχότων. Ηom. Iliad. α ́. 316.παρὰ θῖν ἁλὸς ἀτρυγέτοιο. Orph. ̓Α

ποσπ. vi.

Σήραγγες.] Σήραγξ means, according to Hesych. and Suid., a hollow rock under the sea ; ὕφαλος πέτρα ῥήγματα ἔχουσα. Cf. Virgil, Æneid. i. 108.— "Tres Notus abreptas in saxa latentia torquet,” sc. ἕρματα ὕφαλα.

Ὅπου ἂν καὶ ἡ γῆ ᾖ.] Ubicumque in mari terra sit. WYTT.; for some parts of the sea were considered as immense bodies of water only, which were utterly sterile and

θαι οὐδ ̓ ὁπωστιοῦν ἄξια. ἐκεῖνα δὲ αὖ τῶν παρ ̓ ἡμῖν πολὺ ἂν ἔτι πλέον φανείη διαφέρειν. εἰ γὰρ δεῖ καὶ μῦθον λέγειν καλόν, ἄξιον ἀκοῦσαι, ὦ Σιμμία, οἷα τυγχάνει τὰ ἐπὶ τῆς γῆς ὑπὸ τῷ οὐρανῷ ὄντα. ̓Αλλὰ μήν, ἔφη ὁ Σιμμίας, ὦ Σώκρατες, ἡμεῖς γε τούτου τοῦ μύθου ἡδέως ἂν ἀκούσαιμεν.

§. 59. Λέγεται τοίνυν, ἔφη, ὦ ἑταῖρε, πρῶτον μὲν εἶναι τοιαύτη ἡ γῆ αὕτη ἰδεῖν, εἴ τις ἄνωθεν θεῶτο αὐτήν, ὥς περ αἱ δωδεκάσκυτοι σφαῖραι, ποικίλη, χρώ

productive.---Καὶ πρὸς τὰ παρ' ἡμῖν κάλλη. i. e. they are not in any degree worthy of being compared to the specimens of the beautiful with us.--- Εκεῖνα δὲ αὖ-διαφέρειν, i. e. but on the other hand those things (already spoken of in the celestial portions of the globe) would appear still further to excel the things with us.

Μῦθον λέγειν καλόν.] See supr. c. 4. sub. fin. ποιεῖν μύθους ἀλλ ̓ οὐ λόγους. From the text as supr. it would appear, that what had preceded was to be considered as λόγος, and what followed as μῦθος. However, as Simplicius observes, in Aristot. de Calo, iii. p. 158. A., this branch of the discussion appears to contain an admixture of both ; καὶ τὰ ἄκρα τῆς γῆς ἐν τῷ Φαίδωνι ὁ Πλάτων συνεπαινεῖ, ὡς μέχρι τοῦ αἰθέρος ἐκτεταμένα· πολλῷ τῷ μυθώδει καὶ αἰνιγματικῷ ὡς οἶμαι χρώμενος· καὶ γὰρ μῦθον καλεῖ τον περὶ αὐτῆς λόγον. Cf. Olympiod. in h. 1. Ἴσως δὲ ὅτι, καὶ μῦθος, καὶ λόγος, ὁ αὐτὸς εἶναι δύναται· λόγος μὲν, ὅτι καὶ τὰ πράγματα τοιαῦτα, μῦθος δὲ, ὅτι αἰνίξασθαι δύναται καὶ βελτίονα ὑπερέχοντα. in Gorg. c. 166. "Ακουε δή, φασὶ, μάλα καλοῦ λόγου, ὃν σὺ μὲν ἡγήσῃ μῦθον, ὡς ἐγᾦμαι, ἐγὼ δὲ λό

τὴν δὲ γῆν αὐτὴν κεκ. is correct, because there the earth itself is spoken of as opposed to something preceding.

Εἴ τις ἄνωθεν θεῷτο.] Should one survey it from above ; being placed on an eminence.

Ως περ αἱ δωδεκάσκυτοι σφαῖραι.] Balls made of twelve pieces of different coloured leather. Socrates alludes here to the dodecahedron, which is according to Plato, the figure of the world. The elementary parts of the world he held to be of regular geometrical forms, whence the five regular, or Platonic bodies, the cube, tetrahedron, octahedron, icosahedron, and dodecahedron; the particles of earth he held to be cubical, those of fire pyramidical, those of air in the form of an octahedron, and those of water in that of an icosahedron; that these are adjusted in number, measure, and power, in perfect comformity to the geometrical laws of proportion; that so from perfect parts one perfect whole was produced, of a round figure, as in itself most beautiful, and best adapted to contain all other figures. The dodecahedron is a body comprehended under twelve equal sides, each of which is a pentagon, or it may be conceived to consistoftwelve quinquangular pyramids, whose vertices meet in the centre of a sphere conceived to circumscribe the solid,

with consequently equal altitudes and bases. Cf. Plutarch, de Placit, Phil. ii. 6. Πυθαγόρας, πέντε σχημάτων ὄντων στερεῶν, ἅπερ καλεῖται καὶ μαθηματικὰ, ἐκ μὲν τοῦ κύβου φησὶ γεγονέναι τὴν γῆν, ἐκ δὲ τῆς πυραμίδος τὸ πῦρ, ἐκ δὲ τοῦ ὀκταέδρου τὸν ἀέρα, ἐκ δὲ τοῦ εἰκοσαέδρου τὸ ὕδωρ, ἐκ δὲ τοῦ δωδεκαέδρου τὴν τοῦ παντὸς σφαῖραν· Πλάτων δὲ καὶ ἐν τούτοις Πυθαγορίζει.

μασι διειλημμένη ὧν καὶ τὰ ἐνθάδε εἶναι χρώματα ὡς περ δείγματα, οἷς δὴ οἱ γραφεῖς καταχρῶνται. ἐκεῖ δὲ πᾶσαν τὴν γῆν ἐκ τοιούτων εἶναι, καὶ πολὺ ἔτι ἐκ λαμπροτέρων καὶ καθαρωτέρων ἢ τούτων· τὴν μὲν γὰρ ἁλουργῆ εἶναι καὶ θαυμαστὴν τὸ κάλλος, τὴν δὲ χρυσοειδῆ, τὴν δὲ ὅση λευκὴ γύψου ἢ χιόνος λευκοτέραν, καὶ ἐκ τῶν ἄλλων χρωμάτων ξυγκειμένην ὡσαύτως; καὶ ἔτι πλειόνων καὶ καλλιόνων ἢ ὅσα ἡμεῖς ἑωράκαμεν. καὶ γὰρ αὐτὰ ταῦτα τὰ κοῖλα αὐτῆς, ὕδατός τε καὶ ἀέρος ἔμπλεα ὄντα, χρώματός τι εἶδος παρέχεσθαι στίλβοντα ἐν τῇ τῶν ἄλλων χρωμάτων ποικιλίᾳ, ὥστε ἕν τι αὐτῆς εἶδος ξυνεχὲς ποικίλον φαντάζεσθαι. ἐν δὲ ταύτῃ οὔσῃ τοιαύτῃ ἀνὰ λόγον τὰ φυόμενα φύεσθαι, δένδρα τε καὶ ἄνθη καὶ τοὺς καρπούς· καὶ αὖ τὰ ὄρη ὡσαύτως καὶ τοὺς λίθους ἔχειν ἀνὰ τὸν αὐτὸν

Quæst. Plat. iv. p. 1003. C.-πότερον, ὡς ὑπονοοῦσιν ἔνιοι τὸ δωδεκάεδρον τῷ σφαιροειδεῖ προσένειμεν, εἰπὼν ὅτι τούτῳ πρὸς τὴν τοῦ παντὸς ὁ θεὸς κατεχρήσατο φύσιν, ἐκεῖνο διαζωγραφῶν; καὶ γὰρ μάλιστα τῷ πλήθει τῶν στοιχείων, ἀμβλύτητι δὲ τῶν γωνιῶν, τὴν εὐθύτητα διαφυγὸν, εὐκαμπές ἐστι, καὶ τῷ περιτάσει καθάπερ αἱ δωδεκάσκυτοι σφαῖραι κυκλοτερὲς γίνεται καὶ περιληπτικόν· ἔχει γὰρ εἰκοσι γωνίας στερεὰς, ὧν ἑκάστην ἐπίπεδοι περιέχουσι ἀμβλεῖαι τρεῖς· ἑκάστη γὰρ όρθῆς ἐστι καὶ πέμπτου μορίου συνήρμοσται δὲ καὶ συμπέπηγεν ἐκ δώδεκα πενταγώνων ἰσογωνίων καὶ ἰσοπλεύρων. Senec. Quæst. Nat. iv. 11. “Pilæ proprietas est cum æqualitate quadam rotunditas: æqualitatem autem hanc accipe, quam vides in lusoria pila. Non multum illi commissuræ et rimæ earum nocent, quominus par sibi ab omni parte dicatur. Quomodo in hac pila nihil illa intervalla officiunt ad speciem rotundi : sic nec in universo quidem orbe terrarum editi montes, quorum altitudo totius mundi collatione consumitur."

̓͂Ων καὶ τὰ ἐνθάδε εἶν.] Of which the colours which the painters use are, as it tuere, samples or patterns : καταχρῶνται being used here in the sense of χρῶνται as frequently, and especially by Plato.

HEIND.

η

Τὴν μὲν γὰρ.] Sc. γῆν, i. e. for this part of the earth, indeed, Sc.

Γύψου.] Gypsum, or chalk. Herodot. vii. 69.

Στίλβοντα ποικιλίᾳ.] Refulgent amid the diversity of the other colours.— Ξυνεχὲς ποικίλον--ξυνεχές is used here, as frequently elsewhere, for ξυνεχῶς ; hence the earth is said to be completely and throughout diversified with colours; the necessary property of a variegated surface.

Καὶ αὖ τὰ ὄρη-καὶ τοὺς λίθους, κ. τ. λ.] Cf. Isaiah, 54. 11. 12., “Ο thou afflicted, tossed with tempest and not comforted! behold, I will lay thy stones with fair colours, and lay thy foundations with sapphires. And I will make thy windows of agates, and thy gates of carbuncles, and all thy borders of pleasant stones." Ezekiel, c. 28. 13., "Thou hast been in Eden, the garden of God; every precious stone was thy covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of thy tabrets and of thy pipes was prepared in thee in the day thou wast created.” Cf. St. John, on the New Jerusalem; Apocalypse, 21. 18. sqq.

λόγον τήν τε λειότητα καὶ τὴν διαφάνειαν καὶ τὰ χρώματα καλλίω ̇ ὧν καὶ τὰ ἐνθάδε λιθίδια εἶναι ταῦτα τὰ ἀγαπώμενα μόρια, σάρδιά τε καὶ ἱάσπιδας καὶ σμαράγδους καὶ πάντα τὰ τοιαῦτα· ἐκεῖ δὲ οὐδὲν ὅ τι οὐ τοιοῦτον εἶναι καὶ ἔτι τούτων κάλλιον. Τὸ δ ̓ αἴτιον τούτου εἶναι, ὅτι ἐκεῖνοι οἱ λίθοι καθαροί εἰσι καὶ οὐ κατεδηδεσμένοι οὐδὲ διαφθαρμένοι, ὥς περ οἱ ἐνθάδε, ὑπὸ σηπεδόνος καὶ ἅλμης, ὑπὸ τῶν δεῦρο ξυνεῤῥνηκότων, ἃ καὶ λίθοις καὶ γῇ καὶ τοῖς ἄλλοις ζώοις τε καὶ φυτοῖς αἴσχη τε καὶ νόσους παρέχει. τὴν δὲ γῆν αὐτὴν κεκοσμῆσθαι τούτοις τε ἅπασι καὶ ἔτι χρυσῷ τε καὶ ἀργύρῳ καὶ τοῖς ἄλλοις αὖ τοῖς τοιούτοις. ἐκφανῆ γὰρ αὐτὰ πεφυκέναι, ὄντα πολλὰ πλήθει καὶ μεγάλα καὶ πανταχοῦ τῆς γῆς, ὥστε αὐτὴν ἰδεῖν εἶναι θέαμα εὐδαιμόνων θεατῶν. ζῶα δ ̓ ἐπ ̓ αὐτῆς εἶναι ἄλλα τε πολλὰ καὶ ἀνθρώπους, τοὺς μὲν ἐν μεσογαίᾳ οἰκοῦντας,

Τήν τε λειότητα.] So Stephens correctly, for Vulg. τήν τελειότητα, the former being most applicable, not to stones merely, but equally suitable as the διαφάνεια and χρώμ. καλλ. to mountains also ; besides that τὴν τελειότητα is evidently by no means compatible with καλλίω seq.

Ων καὶ τὰ ἐνθάδε.] i. e. ὧν καὶ τὰ ἐνθάδε λιθίδια ταῦτα τὰ ἀπαπώμενα εἶναι μύρια, of which those well known (ταῦτα) little stones here which are so precious, or so highly prized, are merely fragments. STALL.

Σάρδιά.] Cornelian, or chalcedony; so called from Sardis in Lydia, where it was discovered first. Plin. H. N. xxxvii. 7.-- ιάσπιδας, jasper; of which the varieties are purple, blue, and green. Id. xxxvii. 8.-Σμάραγδοι, emerald, ot according to others beryl, or aqua marina, probably green crystal, spar, or mala

chite. Id. xxxvii. 5.

Κάλλιον.] Vulg. καλλίω. Sc. έκει εἶναι πάντα.

Κατεδηδεσμένοι.] i. e. καταβεβρωμένοι, Hesych. interpr.

Ὑπὸ σηπεδόνος καὶ ἅλμ. ὑπ. τῶν δ. ξ.] Eusebius inserts καὶ after ἅλμης, approved by Heindorf, from both of whom

Wyttenbach dissents, and would remove the second vπò. But as Stallbaum justly observes, it is by no means unusual for prepositions to be repeated in apposition, when one noun is added to another for emphasis' sake, as supr. V. Bremi. ad Æschin. c. Ctes. c. 24.

Καὶ τοῖς ἄλλοις ζώοις τε καὶ φ.] Το other things, to animals, and even plants. When τε and καὶ are joined in the same member of a sentence, Tε is copulative and kai argumentative. Seag. Viger. c. viii. s. 7. r. 1.

Τὴν δὲ γῆν αὐτὴν.] i. e. The earth itself; as opposed to those precious things which were just said to have been found in it.

Θέαμα εὐδαιμόνων θεατῶν.] Cf. Origen, adv. Celsum, iii. p. 499. Ε. ὅσον ἐπὶ σοί, ὦ οὗτος, κούφαις ὑπάγονται ἐλπίσι καὶ οἱ τὸν Πυθαγόρου καὶ Πλάτωνος παραδεξάμενοι περὶ ψυχῆς λόγον, πεφυκυίας ἀναβαίνειν ἐπὶ τὴν ἁψίδα (the arch or vault) τοῦ οὐρανοῦ καὶ ἐν τῷ ὑπουρανίῳ τόπῳ θεωρεῖν τὰ τῶν εὐδαιμόνων θεατῶν θεάματα.

Τοὺς μὲν ἐν μεσογαίᾳ, κ. τ. λ.] Some of those men and animals inhabited the midlands, others lived in the vicinity of the air, which was to them what the sea

τοὺς δὲ περὶ τὸν ἀέρα ὥς περ ἡμεῖς περὶ τὴν θάλατταν, τοὺς δὲ ἐν νήσοις ἂς περιῤῥεῖν τὸν ἀέρα πρὸς τῇ ἠπείρῳ οὔσας ̇ καὶ ἑνὶ λόγῳ, ὅ περ ἡμῖν τὸ ὕδωρ καὶ ἡ θάλαττά ἐστι πρὸς τὴν ἡμετέραν χρείαν, τοῦτο ἐκεῖ τὸν ἀέρα, ὅ δὲ ἡμῖν ὁ ἀήρ, ἐκείνοις τὸν αἰθέρα. Τὰς δὲ ὥρας αὐτοῖς κρᾶσιν ἔχειν τοιαύτην, ὥστε ἐκείνους ἀνόσους εἶναι καὶ χρόνον τε ζῇν πολὺ πλείω τῶν ἐνθάδε καὶ ὄψει καὶ ἀκοῇ καὶ φρονήσει καὶ πᾶσι τοῖς τοιούτοις ἡμῶν ἀφεστάναι τῇ αὐτῇ ἀποστάσει ᾗ περ ἀήρ τε ὕδατος ἀφέστηκε καὶ αἰθὴρ ἀέρος πρὸς καθαρότητα. καὶ δὴ καὶ θεῶν ἕδη τε καὶ ἱερὰ αὐτοῖς εἶναι, ἐν οἷς τῷ ὄντι οἰκητὰς θεοὺς εἶναι, καὶ φήμας τε καὶ μαντείας καὶ αἰσθήσεις τῶν θεῶν καὶ τοιαύτας ξυνουσίας γίγνεσθαι αὐτοῖς πρὸς αὐτούς· καὶ τόν γε ἥλιον καὶ σελήνην καὶ ἄστρα ὁρᾶσθαι ὑπ ̓ αὐτῶν οἷα τυγχάνει ὄντα, καὶ τὴν ἄλλην εὐδαιμονίαν τούτων ἀκόλουθον εἶναι.

§. 60. Καὶ ὅλην μὲν δὴ τὴν γῆν οὕτω πεφυκέναι

was to those who dwelt in the cavities of the earth. And others inhabited the islands near to the mainland, which were encompassed by the air.—"Ως. περἡμεῖς, sc. οἰκοῦμεν. Dorvill. ad Chariton. p. 538. ed Lips. “In comparatione post ώς περ modo casus præcedenti nomini convenit, modo nominativus ponitur, intellecto verbo ex antecedentibus."

Τὰς δὲ ὥρας.] Cf. Ovid. Met. i. 107. “Ver erat æternum, placidisque tepentibus auris Mulcebant Zephyri.”—Κρᾶσιν, temperature.

Φρονήσει.] Vulg. ὀσφρήσει, approved by Heind. and Stall.

θεῶν ἕδη καὶ τὰ ἱερὰ.] Tim. Plat. Lex. "Εδος. τὸ ἄγαλμα. καὶ ὁ τόπος ἐν ᾧ ἵδρυται. So the Latius use sedes for the temples of the gods. Drakenborch.

ad Sil. Ital. xii. 41. Burmann. ad Ovid.

Met. x. 229. "Εδος is also frequently used for the statue or image itself, Appian. Mithridat. p. 717. τὸ δὲ τῆς ̓Αθηνᾶς ἕδος, ὃ Παλλάδιον καλοῦσι. Herod. Att. Inscript. ii. 2. Ρηγίλλης ἕδος ἀμφὶ θυοσκόον ἱρὰ φέρουσαι. Hence ΐδη, h. 1. templa cum statuis; ἱέρα, quævis loca diis consecrata. HEIND. For

ἕδη, τ. κ. i. Vulg. ἄλση τε καὶ ἱερα, i. e. sacred groves, and shrines consecrated in them to the gods; so in Liv. xxxv. 51. "fanum et lucus."

Εν οἷς τῷ ὄντι οἰκητὰς, κ. τ. λ.] i. e. In which the gods, in reality, dwell, fc. that is, their presence is immediately acknowledged, not secondarily and by uncertain revelations. Philostr. Heroic. p. 666. θεούς τε γὰρ, ὧν ὀπαδοί εἰσι, γινώσκουσι τότε, οὐκ ἀγάλματα θεραπεύουσαι καὶ ὑπονοίας, ἀλλὰ ξυνουσίας φανερὰς πρὸς αὐτοὺς ποιούμεναι. —Φήμας, colloquial intercourse with the gods; Æneid. vii. 90. “deorum colloquio.”—Μαντείας καὶ αἰσθήσεις, oracular responses and visions (lit. sensible perceptions, either in dreams or waking) of the gods.-Αὐτοῖς πρὸς αὐτούς, and such like communication takes place between men (αὐτοῖς) and gods (αὐτούς.)

̓Ακόλουθον.] Conformable, analogous. §. 60. Καὶ ὅλην μὲν δὴ τὴν γῆν.] Such Socrates describes the earth naturally to be, and all that pertains to it. Having divided it into upper, middle, and lower, and fully discussed the nature and character of the first, he passes rapidly