124 AZUSTOTLE‘S POLZTIC.S-.
rahsiv). No example of the word TLpOKpadU occurs in the Politics. It is
used by Plato in another sense=the government of honour (4
rips mXirsia, Rep. viii. 545 B).
lroXtrcla originally meaning, as in Thucydides, any form of
government, a sense which is continued in Aristotle, has also like
our own word constitution ’ a second and specific sense, apparently
coming into use in the age of Aristotle, though not invented by
him. Cp. iv. 7. $ I? &,U~TT)I 6’ E‘UT~V $ ,rponnyop&rar ri, KOLU~ v“uopa
mutv (TOhLTCiaV y+ KaXoibiu), dhXh Grh T& pj ?rohXdm yivru8ai XauSiiucr
TO~S nripopivous dpr6pciv rh T&J ,roXirciirv ri’dq, Kai Xpirvrai rak rirrapri
+ov, Bump I’IXdrov iv rais ,roXirihis : also ii. 6. $ 16.- The subject of this chapter is again referred to in iv. c. 4. The
discussion which follo~vs affords a curious example of the manner
in which Aristotle after passing through a maze of casuistry at
length arrives at the conclusions of common sense.
- 6ib KU~ 06 uup’pahw rbs C;qBchs ai.rias yivfu6ai Sta+opGs.
The AIPS. have Gmqjopds (< That the already mentioned diffcr-
ewes are the true causcs,’ a reading n-hich gives a somen.hii
unusual sense to airias). The old translator has differentiae’ in
the genitive. Bettcr to take Graqjopiis as a genitive, making nkhs
the predicate, and repeating the word with C;qBriuas. ‘And thus
the so-called causes of difference are not real causes.’ Bernap
inserts roXmciar after )p%iuTns without authority, and appears to
translate the passage rather freely : And they cannot therefore
create any form of constitution Xvhich can be specifically named.’
The argument is intended to show that the essential differ-
ences between oligarchy and democracy are not made by the
governing body being few or many (?AS +iuar dT/Q9), but by
poverty and wealth. It is an accident that the rich are fea, and
the poor many.
- 6ib KU~ 06 uup’pahw rbs C;qBchs ai.rias yivfu6ai Sta+opGs.
Q. I, rtai Zurrv, dhh’ oi n;urv, dXhh rois Zuors.
‘ And so it is; not however for all, but only for the equal.’ Cp.
Cic. de Rep. i. c. 34, ‘ Cum par habetur honos summis et infimis.
ipsa aequitas iniquissima est.’ Burke, French Revol. (vol. v. p. 106.
ed. 1815)~ ‘Everything ought to be open, but not indifferently to
every man.’