284 ARIS TO TLE ’S POLITICS.
‘If their greatness depended on their law, it is ridiculous to
suppose that they can have retained their laws and lost their
happiness.’
- o*ri Kparriv ~UK~UW c‘ni rb riv &as Zpxriv.
‘If states are trained in virtue only that they may rule oyer
their neighbours, the same principle will impel individuals 10
usurp the government in their own states.’
- Ilavuavip r$ pauiXr?.
See note on v. 1. 3 IO.
- z I. 7airh yhp Zpiura KU~ i8iq Ka’r Koiv,G rbv vopo&rqv ipxoitiv &i raha 7uir
+uXa?s riv dv@p&ov.
There is a slight flaw in the text, which may be corrected
(with Susemihl) by adding re after rdv.
- 77)v ybp pa$$v d$i;uiv, Gumcp^6 dSqpos, cip$vqv :iyovrrs.
Cp. Soph. Aj. 650 (Dindorf) :-
~dyb yip, 8s rd 6rb’ &apr+ovv rdrc,
/3a$,G ul8qpos GE, ib’qX;uBqv urdpa
7rpirs TtjUBF rjs yvuallds.
15, In the Nic. Eth. x. 7, Aristotle dwells at length on the thesis
that the true happiness of man is to be sought in leisure and con-
templation. But we have a difficulty in realizing his meaning.
For we naturally ask how is the leisure to be employed? and on
what is contemplation to feed? To these questions his writings
supply no answer. We have no difficulty in understanding that by
a philosopher the mind and the use of the mind is deemed higher
than the body and its functions, or that the intellectual is to he
preferred to the moral, or that the life of a gentleman is to he
passed in liberal occupations, not in trade or servile toil. But
when we attempt to go further we can only discern a negative
idealism; we are put off with words such as Bropia, ohla, and
the like, which absorbed the minds of that generation, but which
to us appear to have no context or meaning.
But if in the sphere of the individual the idea of contemplative
leisure is feeble and uncertain, much more shadowy is the meaning
