POLITICS OF ARISTOTLE

4VOTES, BOOK I. 13. 39

and this distinction was indicated in the soul.’ Cy. Theophrastus,

Hist. Plant. i. 2. 3, 8jhov o”rr KU8&wp &#vj)qrar scpi TO~WW Xrrcriow.

But in most other examples of its use the word must be, or is

better, construed actively, and it is safer to take it so in this

passage. Cp. supra C. 5. $4 2-6.

;,TT~C $&cr ~h ahcio Zpxowa Kai dpx+~va’. dXhov ybp rpdxov rb cX&- 13. 6-8.

&pow TO; bo6hov Jpxc~ Kai ri) appcv TO; 8{Xm K& 6n)p sar8dr. ai &ULW

~~i~os ~“xWS OAK + 7; pov~cvTrKdv, Ti) 82 ~ct pcv, ;AX* ~mpov a;

;vul;dpxcL piw rir pdpla +xi+, ;AX’ E‘VUT~~~XFL G~a+~pd~or. d piv ydp

xuis Zp p&, dXA‘ drtXCs. bpoiws TO~UUV 6vayKuCow Fpv ~al scpl rdr

By inserting ;mi before qJbusi, altering rh shclo (;~,OVTU into

l;hcio rh Jpxovra, and omitting dvayKaTov before ?XELV a few lines

lower down, Bernays has ingeniously fused the whole train of

thought with its many involutions, into a single consistent sentence.

Rut in such a complex passage, an anacoluthon seems more

probable, and Bernays’ alterations are considerable and unsup-

ported by RIS. authority. Cp. Nic. Eth. iii. 5. 5 17, for a similar

passage, ivhich has also been arranged so as to form a continuous

sentence ; also c. 8. $ 3; c. 12. 4 I j iii. 9. $ 6, and note. The

words ZhXov ybp rp&ou go back to ruLqs slvar 8ra$~1pds.

$&K& dpf7dS.

1

i

&UTf 4aurpbu o“rr iUTb i8LK; 6p€T{ T& f?pqp/UCOW ?&TOY, Kai 06x 4 13. 9.

UiTi UO$POUiV?l K.7.k.

‘ Nora1 virtue is to be attributed to all these classes and [as they

differ in character so] their virtues differ.’

Koddhov y&p 0; Xiyovrfs K.T.~.

In the JIeno of Plato (p. 73), Socrates argues for the necessity

of some general definition of virtae against Gorgias, who, being

unable to apprehend such a general idea, confuses the whole of

virtue with its parts. Either from an imperfect recollection of the

passage or perhaps also from the party spirit which made him or

his school professional adversaries of Plato (see note on ii. 4. $ 2),

Aristotle takes a view of his meaning which, when compared

with the context, is seen to be untenable. For the Platonic

Socrates is maintaining what Aristotle is elsewhere quite ready to

13. IO.