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BOOK VIII. - Aristotle, The Politics vol. 2 [1885]Edition used:The Politics of Aristotle, trans. into English with introduction, marginal analysis, essays, notes and indices by B. Jowett. Oxford, Clarendon Press, 1885. 2 vols. Vol. 2.
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BOOK VIII.δεɩ̂ γὰρ πρὸς ἑκάστην πολιτεύεσθαι. Here Susemihl has adopted παιδεύεσθαι after Aretino’s translation. But πολιτεύεσθαι the reading of the Greek MSS. is also confirmed by William de Moerbek, ‘politizare,’ and is more in accordance with the context: ‘For the life of the citizen should conform to the state, because the state is of one character, and this unity in the end of the state necessitates unity in the education of the citizens.’ ϕανερὸν ὅτι καὶ τὴν παιδείαν μίαν καὶ τὴν αὐτὴν ἀναγκαɩ̂ον εἰ̂ναι πάντων καὶ ταύτης τὴν ἐπιμέλειαν εἰ̂ναι κοινὴν καὶ μὴ κατ’ ἰδίαν. Cp. Nic. Eth. x. 9. § 14, κράτιστον μὲν ον̓̂ν τὸ γίγνεσθαι κοινὴν ἐπιμέλειαν καὶ ὀρθήν, where he goes on to show that public education can be best enforced, but that, since it is generally neglected, we must have recourse to private education, which moreover will take into account the peculiarities of the individual case; also that the education of individuals must be based upon general principles, and these are to be gathered from the science or art of legislation. ἐπαινέσειε δ’ ἄν τις καὶ τον̂το Λακεδαιμονίους· καὶ γὰρ πλείστην ποιον̂νται σπουδὴν περὶ τοὺς παɩ̂δας καὶ κοινῃ̑ ταύτην. Aristotle appears to praise the Lacedaemonians, not for the quality of their education (cp. infra c. 4), but for the circumstance that it was established by law. According to Isocrates Panath. 276 d, the Spartans fell so far below the general standard of education in Hellas, that they did not even know their letters, τοσον̂τον ἀπολελειμμένοι τη̂ς κοινη̂ς παιδείας καὶ ϕιλοσοϕίας εἰσὶν ὥστ’ οὐδὲ γράμματα μανθάνουσιν: and according to Plato, or rather according to the author of the Platonic Hippias Major (285 C), ‘not many of them could count.’ καὶ τον̂το. καὶ is found in all the MSS., and was the reading of Moerbek. There is no difficulty in explaining it: ‘One may praise the Lacedaemonians for this also,’ as he has already praised their common use of property in ii. 5. § 7. Cp. Nic. Eth. x. 9. § 13, ἐν μόνῃ δὲ τῃ̑ Λακεδαιμονίων πόλει μετ’ ὀλίγων ὁ νομοθέτης ἐπιμέλειαν δοκεɩ̂ πεποιη̂σθαι τροϕη̂ς τε καὶ ἐπιτηδευμάτων. νν̂ν γὰρ ἀμϕισβητεɩ̂ται περὶ τω̂ν ἔργων. ‘We are agreed about the necessity of a state education, but we differ about the subjects of education’ or ‘about the things to be done in education;’ cp. infra § 3, τω̂ν ἐλευθέρων ἔργων καὶ τω̂ν ἀνελευθέρων. ἐκ δὲ τη̂ς ἐμποδὼν παιδείας. ‘The customary education’ or ‘the education which meets us in life’—without any idea of obstruction. ταραχώδης ἡ σκέψις. ‘It is impossible to consider the theory of education apart from the prevalent custom; and it would be equally impossible even if we could frame a perfect theory to carry it out in practice.’ τὰ περιττά. Lit. ‘things in excess,’ i. e. not included in the ordinary training either for life or virtue, in modern language ‘the higher knowledge.’ For the use of the word cp. ii. 6. § 6; Nic. Eth. vi. 7. § 4. κριτάς τινας. Cp. for the use of the word De Anima i. 405 b. 8, πάντα τὰ στοιχεɩ̂α κριτὴν εἴληϕε πλὴν τη̂ς γη̂ς, ‘All these views have found approvers.’ καταβεβλημέναι, ‘laid down and so established:’ cp. c. 3. § 11, καταβεβλημένα παιδεύματα. Cp. supra, ἡ ἐμποδὼν παιδεία. ἐπαμϕοτερίζουσιν, ‘are of a double character,’ partly liberal, partly illiberal. ἔστι δὲ τέτταρα κ.τ.λ. μουσικὴ is here separated from γράμματα, which in Plato’s Republic are included under it. We may remark the form of sentence: ‘There are four;’ but the fourth is introduced with a qualification, τέταρτον ἔνιοι. αὕτη γὰρ ἀρχὴ πάντων. Not ϕύσις but ἡ σχολή, as is shown by the clause which follows, ἵνα καὶ πάλιν εἴπωμεν περὶ αὐτη̂ς referring to vii. 15. §§ 1, 2, and perhaps to Nic. Eth. x. 6. ὅλως. Either, 1) ‘the general question must be asked;’ or 2) *taking ὅλως in an emphatic sense, ‘the question must be surely’ or ‘absolutely asked.’ In what follows §§ 3-6, Aristotle passes on to discuss the more general subjects of refreshments or relaxations, and returns to music in § 7. But ὅλως is only a conjecture of Victorius. All the MSS. read τέλος, except one (P5), which reads τελευταɩ̂ον. (Cp. the old trans. ‘finaliter.’) The reading τέλος gives a sufficient but not a very good sense (‘lastly’), nor can any objection be made to it on the ground that the word occurs in the following line with a different meaning. For such false echoes are not uncommon. Cp. συνάγειν, used in two senses, iv. 15. § 8, note. τὴν ἐν τῃ̑ διαγωγῃ̑ σχολήν. Cp. infra § 8, τὴν ἐν τῃ̑ σχολῃ̑ διαγωγήν. The two expressions are nearly equivalent: 1) ‘the leisure occupied in διαγωγή:’ 2) ‘the διαγωγή of leisure.’ It is hard to find any satisfactory phrase in English to express what Aristotle throughout this book terms διαγωγή. The first sense of the word is that employment of leisure which becomes a gentleman (cp. πότερον παιδείαν ἢ παιδιὰν ἢ διαγωγήν. εὐλόγως δ’ εἰς πάντα τάττεται καὶ ϕαίνεται μετέχειν. ἥ τε γὰρ παιδιὰ χάριν ἀναπαύσεώς ἐστι, τὴν δ’ ἀνάπαυσιν ἀναγκαɩ̂ον ἡδεɩ̂αν εἰ̂ναι (τη̂ς γὰρ διὰ τω̂ν πόνων λύπης ἰατρεία τίς ἐστιν)· καὶ τὴν διαγωγὴν ὁμολογουμένως δεɩ̂ μὴ μόνον ἔχειν τὸ καλὸν ἀλλὰ καὶ τὴν ἡδονήν infra c. 5. §§ 9, 10). Further it is joined with ϕρόνησις (c. 5. § 4. init. πρὸς διαγωγὴν συμβάλλεταί τι καὶ ϕρόνησιν) and therefore seems to mean the rational or intellectual employment and enjoyment of leisure. It is always distinguished from παιδιὰ and ἀνάπαυσις ‘amusement’ and ‘relaxation,’ which are properly, not ends, but only means to renewed exertion (cp. Nic. Eth. x. 6. § 6); and so means to means, whereas διαγωγὴ and σχολὴ are ends in themselves. The idea of ‘culture,’ implying a use of the intellect, not for the sake of any further end, but for itself, would so far correspond to διαγωγή. ἣν γὰρ οἴονται διαγωγὴν εἰ̂ναι τω̂ν ἐλευθέρων, ἐν ταύτῃ τάττουσιν. ἐν ταύτῃ, sc. τῃ̑ ἐν τῃ̑ σχολῃ̑ διαγωγῃ̑. τάττουσιν, sc. αὐτὴν or music. ‘They reckon music in that class of intellectual enjoyments which they suppose to be peculiar to freemen.’ ἀλλ’ οἱ̑ον μέν ἐστι καλεɩ̂ν ἐπὶ δαɩ̂τα θαλείην. The line is not found in our Homer. There is no doubt that in the original θαλείην is to be taken with δαɩ̂τα; but it is probably quoted by Aristotle in reference to the Muse Thalia: and καλεɩ̂ν Θαλίην is said in the same way as καλέουσιν ἀοιδὸν in the following quotation. ἡ γὰρ μουσικὴ τον̂το ποιεɩ̂ δη̂λον. i. e. ‘the fact that the ancients included music in education proves thus much, that they considered it a noble part of education’;—they would not have included what was purely utilitarian. οἱ δὲ Λάκωνες ταύτην μὲν οὐχ ἥμαρτον τὴν ἁμαρτίαν, θηριώδεις δ’ ἀπεργάζονται τοɩ̂ς πόνοις, ὡς τον̂το πρὸς ἀνδρίαν μάλιστα συμϕέρον. ‘The Lacedaemonians do not run into the error of spoiling the frames of their children, but they spoil their characters.’ εἴ τε καὶ πρὸς ταύτην, οὐδὲ τον̂το ἐξευρίσκουσιν· οὔτε γὰρ ἐν τοɩ̂ς ἄλλοις ζῴοις οὔτ’ ἐπὶ τω̂ν ἐθνω̂ν ὁρω̂μεν τὴν ἀνδρίαν ἀκολουθον̂σαν τοɩ̂ς ἀγριωτάτοις, ἀλλὰ μα̂λλον τοɩ̂ς ἡμερωτέροις καὶ λεοντώδεσιν ἤθεσιν. ‘And even if they train with a view to courage they do not attain to it; for courage is not to be found in brutal but in mild and lionlike natures, whether (the comparison is made) of animals or of barbarians.’ Cp. Plat. Rep. ii. 375 and Aristotle’s Criticism on this passage in the Politics vii. 7. §§ 5-8. τω̂ν ἠπειρωτικω̂ν ἐθνω̂ν. Not ‘of Epirus,’ which would be wholly disconnected from the Pontus and could hardly have been described as in this state of savagery, nor as in the translation ‘there are other inland tribes,’ for the Achaeans are not inland tribes (unless indeed the tribes ‘about the Pontus’ are called continental with reference to the Mediterranean), but more accurately ‘other tribes on the mainland.’ For another mention of these cannibals in Aristotle, cp. Nic. Eth. vii. 5. § 2. μὴ πρὸς ἀσκον̂ντας. Said for πρὸς μὴ ἀσκον̂ντας. But the fall of Sparta was not really due to the improvements of the other Hellenes in gymnastics; though the equal or superior military discipline of Macedon at last overpowered them. The fall and decay of Sparta is a political lesson which greatly impresses Aristotle, cp. notes on vii. 11. § 8 and c. 14. § 16 ff. So in modern times the superiority of nations has often been due to their superior organization. Those who organize first will be first victorious until others become in their turn better trained and prepared. By organization Frederick the Great crushed Austria, as she was afterwards crushed once more in 1866; again the military organization both of Prussia and Austria crumbled before Napoleon at Jena, as the French organization was in turn overpowered by the new military development of Germany in 1870. The Germans have still to prove, εἴτε τῳ̑ τοὺς νέους γυμνάζειν τὸν τρόπον τον̂τον διέϕερον, εἴτε τῳ̑ μόνον μὴ πρὸς ἀσκον̂ντας ἀσκεɩ̂ν. ὡς ϕησὶν ὁ λόγος. Cp. Plato (e. g. Phaedo 87 A, Soph. 238 B) for a similar personification of the argument. A warning against overstraining of the faculties in youth which may be applied to the young student of modern times as well as to the young Olympic victor. καταλαμβάνειν τὴν ἡλικίαν. ‘To occupy,’ ‘engage,’ ‘employ.’ ἵνα ὥσπερ ἐνδόσιμον γένηται τοɩ̂ς λόγοις. A musical term and therefore appropriately used in speaking of music = ‘the keynote,’ ‘that what we have to say may be a sort of keynote to any future discussion of the subject.’ Cp. Arist. Rhet. iii. 14. § 1, 1414 b. 22, καὶ γὰρ οἱ αὐληταί, ὅ τι ἂν εν̓̂ ἔχωσιν αὐλη̂σαι τον̂το προαυλήσαντες συνη̂ψαν τῳ̑ ἐνδοσίμῳ, καὶ ἐν τοɩ̂ς ἐπιδεικτικοɩ̂ς λόγοις δεɩ̂ οὕτω γράϕειν. Aristotle suggests three reasons which might be given for the cultivation of music: 1) παιδια̂ς καὶ ἀναπαύσεως ἕνεκα, like sleep, wine, dancing (cp. Nic. Eth. x. 6. § 6), amusement and relaxation being the means to renewed exertion. 2) Because of its influence on character. Hence its value in education (παιδεία). 3) πρὸς διαγωγὴν καὶ ϕρόνησιν, as an end. In c. 7. § 3 he speaks of music as being used for a) παιδεία, b) κάθαρσις, c) διαγωγή; a) corresponds to 2) of c. 5 (πρὸς τὴν παιδείαν), c) to 3). This leaves b) κάθαρσις to correspond to the use of music as a relaxation, and would seem to show that Aristotle gave the lower meaning to κάθαρσις (i. e. ‘purgation’ rather than ‘purification’). Cp. c. 3. § 4, ϕαρμακείας χάριν, and c. 7. § 4, ὥσπερ ἱατρείας τυχόντας καὶ καθάρσεως. See note on c. 7. § 3. καὶ ἅμα παύει μέριμναν, ὡς ϕησὶν Εὐριπίδης. Goettling and Bekker (in his second edition), against the authority of the MSS. of the Politics, have altered ἅμα παύει into ἀναπαύει, an unnecessary change, and unsupported by the MSS. of Euripides, which cannot be quoted on either side; for the citation, like many others in Aristotle, is inaccurate. The words referred to occur in Eur. Bacch. 380:—
τάττουσιν αὐτήν. Sc. εἰς παιδιὰν καὶ ἀνάπαυσιν understood from the words preceding. Reading ὕπνῳ for οἴνῳ, gathered from ὕπνου καὶ μέθης supra, with Bekker’s 2nd edition, but against the authority of all the MSS. and of William de Moerbek. ἀλλὰ μὴν οὐδὲ διαγωγήν τε παισὶν ἁρμόττει καὶ ταɩ̂ς ἡλικίαις ἀποδιδόναι ταɩ̂ς τοιαύταις. The particle τε is not easily explained. It may be suggested either that 1) it should be omitted, or 2) should be changed into τι or τοɩ̂ς, or 3) that καὶ ϕρόνησιν should be added after it from the corresponding words in § 4, ἢ πρὸς διαγωγήν τι συμβάλλεται καὶ ϕρόνησιν. οὐδενὶ γὰρ ἀτελεɩ̂ προσήκει τέλος. A singular and almost verbal fancy. ‘The imperfect is opposed to the perfect, and therefore the immature youth is not intended for reason and contemplation.’ Yet the meaning of τέλος is obscure, cp. infra §§ 12, 13, ἐπεὶ δ’ ἐν μὲν τῳ̑ τέλει συμβαίνει τοɩ̂ς ἀνθρώποις ὀλιγάκις γίγνεσθαι. §§ 5-8 are a series of ἀπορίαι which take the form of a suppressed dialogue. 1) But a child may learn music with a view to a time when he will be grown up; 2) But why should he learn himself? 3) He will not appreciate unless he does; 4) Then why should he not learn cookery? 5) And how will his morals be improved by playing himself rather than by hearing others perform? Yet infra c. 6 these cobwebs are dashed aside; and it is acknowledged that the truer and deeper effect of music can only be produced on the mind by actual practice. ὥσπερ οἱ Λάκωνες· ἐκεɩ̂νοι γὰρ οὐ μανθάνοντες ὅμως δύνανται κρίνειν ὀρθω̂ς, ὡς ϕασί, τὰ χρηστὰ καὶ τὰ μὴ χρηστὰ τω̂ν μελω̂ν. Cp. what Plato says of the ‘timocratic man,’ in Rep. viii. 548 E, αὐθαδέστερόν τε δεɩ̂ αὐτόν, ἠ̑ν δ’ ἐγώ, εἰ̂ναι καὶ ὑποαμουσότερον, ϕιλόμουσον δέ· καὶ ϕιλήκοον μέν, ῥητορικὸν δ’ οὐδαμω̂ς. οὐ γὰρ ὁ Ζεὺς αὐτὸς ᾄδει καὶ κιθαρίζει τοɩ̂ς ποιηταɩ̂ς, ἀλλὰ καὶ βαναύσους καλον̂μεν τοὺς τοιούτους. In Il. i. 603 it is Apollo, not Zeus, who plays to the assembly of the gods. ἔχει γὰρ ἴσως ἡδονήν τινα καὶ τὸ τέλος, ἀλλ’ οὐ τὴν τυχον̂σαν· ζητον̂ντες δὲ ταύτην, λαμβάνουσιν ὡς ταύτην ἐκείνην, διὰ τὸ τῳ̑ τέλει τω̂ν πράξεων ἔχειν ὁμοίωμά τι. There is a finality about pleasure, which leads to a confusion with happiness. Like the greater end of life it comes after toil; it is sensible to the eye or feeling; it is the anticipation of we know not what: no account can be given of it. ταύτην, sc. οὐ τὴν τυχον̂σαν, ‘the higher pleasure;’ ἐκείνην, ‘the lower pleasure.’ δι’ ἣν μὲν ον̓̂ν αἰτίαν κ.τ.λ. Cp. Nic. Eth. vii. 13. § 6, ἀλλ’ ἐπεὶ οὐχ ἡ αὐτὴ οὔτε ϕύσις οὔθ’ ἕξις ἡ ἀρίστη οὔτ’ ἔστιν οὔτε δοκεɩ̂, οὐδ’ ἡδονὴν διώκουσι τὴν αὐτὴν πάντες, ἡδονὴν μέντοι πάντες. Ἴσως δὲ καὶ διώκουσιν οὐχ ἣν οἴονται οὐδ’ ἣν ἂν ϕαɩ̂εν, ἀλλὰ τὴν αὐτήν· πάντα γὰρ ϕύσει ἔχει τι θεɩ̂ον· ἀλλ’ εἰλήϕασι τὴν τον̂ ὀνόματος κληρονομίαν αἱ σωματικαὶ ἡδοναὶ διὰ τὸ πλειστάκις τε παραβάλλειν εἰς αὐτὰς καὶ πάντας μετέχειν αὐτω̂ν· διὰ τὸ μόνας ον̓̂ν γνωρίμους εἰ̂ναι ταύτας μόνας οἴονται εἰ̂ναι. οὐ διὰ ταύτην μόνην, sc. ζητον̂σιν. ἔτι δὲ ἀκροώμενοι τω̂ν μιμήσεων γίγνονται πάντες συμπαθεɩ̂ς, καὶ χωρὶς τω̂ν ῥυθμω̂ν καὶ τω̂ν μελω̂ν αὐτω̂ν. i.e. ‘any imitation, whether accompanied by rhythm or song or not, creates sympathetic feeling.’ παρὰ τὰς ἀληθινὰς ϕύσεις. ‘Near to or not far removed from their true natures.’ συμβέβηκε δὲ τω̂ν αἰσθητω̂ν ἐν μὲν τοɩ̂ς ἄλλοις μηδὲν ὑπάρχειν όμοίωμα τοɩ̂ς ἤθεσιν, οἱ̑ον ἐν τοɩ̂ς ἁπτοɩ̂ς καὶ τοɩ̂ς γευστοɩ̂ς, ἀλλ’ ἐν τοɩ̂ς ὁρατοɩ̂ς ἠρέμα· σχήματα γάρ ἐστι τοιαν̂τα, ἀλλ’ ἐπὶ μικρόν, καὶ πάντες τη̂ς τοιαύτης αἰσθήσεως κοινωνον̂σιν. ‘As to the senses [other than the sense of hearing], objects of sight alone furnish representations of ethical character; (for figures are 1) objects of sight, or 2*) are of an ethical character); but to a certain extent only, and this intellectual element (though feeble) is common to all.’ The obscurity of the passage has led to the insertion of οὐ before πάντες: but the construction is then abrupt and the meaning thus obtained, ‘all do not participate in the sense of figure,’ would be a strange statement. ἔτι δ’ οὐκ ἔστι ταν̂τα ὁμοιώματα τω̂ν ἠθω̂ν, ἀλλὰ σημεɩ̂α μα̂λλον. ‘Yet such figures and colours (which have been previously called representations) are not really representations but more truly signs and indications.’ οὐ μὴν ἀλλ’ ὅσον διαϕέρει καὶ περὶ τὴν τούτων θεωρίαν, δεɩ̂ μὴ τὰ Παύσωνος θεωρεɩ̂ν τοὺς νέους, ἀλλὰ τὰ Πολυγνώτου κἂν εἴ τις ἄλλος τω̂ν γραϕέων ἢ τω̂ν ἀγαλματοποιω̂ν ἐστὶν ἠθικός. Cp. Poetics 2. 1448 a. 5, Πολύγνωτος μὲν γὰρ κρείττους, Παύσων δὲ χείρους, Διονύσιος δὲ ὁμοίους εἴκαζεν. ἐν δὲ τοɩ̂ς μέλεσιν αὐτοɩ̂ς. ‘But though hardly discernible in painting we have the very expression of the feeling in music.’ καὶ τοɩ̂ς ῥυθμοɩ̂ς εἰ̂ναι. Bekker in his 2nd edition has inserted πρὸς τὴν ψύχην before εἰ̂ναι. Cp. a reading which is confirmed by one MS. of the old translator, ‘cognatio ad animam.’ Aretino’s translation suggests ἡμɩ̂ν, but the same sense can be got out of the Greek as it stands, ἡμɩ̂ν (or πρὸς τὴν ψυχήν) being supplied from τὴν ϕύσιν τὴν τηλικαύτην or οἱ νέοι in the previous sentence. For the doctrine that the soul is a harmony, cp. Plat. Phaedo 86, 92-95; Timaeus 35, 36. ἀπεργάζεσθαι τὸ λεχθέν, sc. τὸ ποιεɩ̂ν βαναύσους. πρὸς μὲν τὰς χρήσεις ἤδη, πρὸς δὲ τὰς μαθήσεις ὕστερον. Though there is no variation in the MSS., or in the old translator, there seems to be a corruption in this passage. Susemihl transposes χρήσεις and μαθήσεις. Goettling omits both. If retained in their present order, they must be translated as in the text, and may be supposed to mean that practice precedes theory. In the Republic practical life precedes philosophical leisure, and at the end of the Ethics (x. 9. § 20) Aristotle says that the sophist having no experience of politics cannot teach them (cp. Plat. Tim. 19 D). But a fatal objection to this way of interpreting the passage is the word μάθησις, which elsewhere in this chapter, and even in the next sentence, means ‘early education,’ not ‘mature philosophical speculation.’ Compare Plat. Rep. ii. 411. In the Laws vii. 810 he limits the time allowed for the study of music to three years. τῳ̑ λόγῳ. ‘Speech,’ as in bk. i. 2. § 10. The singular outburst of intellectual life at Athens, which we may well believe to have arisen after the Persian War, belongs to a period of Greek history known to us only from the very short summary of Athenian history contained in a few pages of Thucydides. It was the age of Pindar and Simonides and Phrynichus and Aeschylus, of Heraclitus and Parmenides, of Protagoras and Gorgias. Ἐκϕαντίδῃ. A very ancient comic poet who flourished in the generation before Aristophanes. ἐπεὶ δὲ τω̂ν τε ὀργάνων κ.τ.λ. This, like many other sentences beginning with ἐπεί, is an anacoluthon, of which the real apodosis is to be found in the words διόπερ οὐ τω̂ν ἐλευθέρων κρίνομεν εἰ̂ναι τὴν ἐργασίαν ἀλλὰ θητικωτέραν. ἢ τρίτον δεɩ̂ τινὰ ἕτερον. Three alternatives are given: 1) Shall we use all the harmonies and rhythms in education? 2) Shall we make the same distinctions about them in education which are made in other uses of them? Or 3) Shall we make some other distinction? τρίτον δεɩ̂ has been suspected. τρίτον is certainly not symmetrical because it introduces not a third case but a subdivision of the second case. Yet other divisions in Aristotle are unsymmetrical (cp. supra c. 3. § 1 and vii. 11. §§ 1-4). νομικω̂ς. ‘After the manner of a law,’ i. e. ἐν τύπῳ explained by the words which follow. τὰ μὲν ἠθικὰ τὰ δὲ πρακτικὰ τὰ δ’ ἐνθουσιαστικὰ τιθέντες. These distinctions are but feebly represented by modern styles; the first is in some degree analogous to sacred music, the second to military music, and the third to the music of the dance. πρὸς ἄλλο μέρος, sc. τη̂ς ψυχη̂ς or *τω̂ν μελω̂ν. τί δὲ λέγομεν τὴν κάθαρσιν, νν̂ν μὲν ἁπλω̂ς, πάλιν δ’ ἐν τοɩ̂ς περὶ ποιητικη̂ς ἐρον̂μεν σαϕέστερον. This promise is very imperfectly fulfilled in the short allusion to κάθαρσις in Poet. c. 6. διὸ ταɩ̂ς μὲν τοιαύταις ἁρμονίαις καὶ τοɩ̂ς τοιούτοις μέλεσι θετέον τοὺς τὴν θεατρικὴν μουσικὴν μεταχειριζομένους ἀγωνιστάς. ‘Therefore it is for such harmonies and for such melodies that we must establish the competitions of musical performers,’ i. e. we must leave such strains of art to regular performers. παρακεχρωσμένα. παραχρώσεις are explained to mean ‘deviations from the received scale in music.’ ὁ δ’ ἐν τῃ̑ πολιτείᾳ Σωκράτης οὐ καλω̂ς τὴν ϕρυγιστὶ μόνην καταλείπει μετὰ τη̂ς δωριστί, καὶ ταν̂τα ἀποδοκιμάσας τω̂ν ὀργάνων τὸν αὐλόν. This criticism of Plato appears to be just. καὶ διότι Φιλόξενος ἐγχειρήσας ἐν τῃ̑ δωριστὶ ποιη̂σαι διθύραμβον τοὺς μύθους. The emendation Μύσους (adopted by Bekker in his 2nd edition) is unnecessary. The words may also mean ‘to compose a dithyramb called the “Fables.”’ Whether fables could be written in a dithyrambic form or not, the difficulty which Philoxenus experienced was of another kind: what he found hopeless was the attempt to compose dithyrambic poetry adapted to the severe Dorian music. δη̂λον ὅτι τούτους ὅρους τρεɩ̂ς is abruptly expressed and possibly something may be omitted. The general meaning is ‘that if there be a harmony suited to the young it must be tested by the three principles of education; the mean, the possible, the becoming.’ Without assuming that Aristotle wrote a complete treatise on the subject of education, in which he includes gymnastic, music, drawing, and literature (cp. c. 3. § 1), it is hard to imagine that, if the work had received from his hands its present form, he would have broken off in this abrupt manner. December 1885. 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