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| 121 Literally “becoming” or “issuing in long and short,” long, that is, when a spondee is used, short when a dactyl.
122 Plato, as often, employs the forms of an argument proceeding by minute links to accumulate synonyms in illustration of a moral or aesthetic analogy. He is working up to the Wordsworthian thought that order, harmony, and beauty in nature and art are akin to these qualities in the soul. 123 Plato recurs to the etymological meaning of εὐήθεια. Cf. on 343 C. 124 The Ruskinian and Wordsworthian generalization is extended from music to all the fine arts, including, by the way, architecture (οἰκοδομία), which Butcher (Aristotle's Theory of Poetry, p. 138) says is ignored by Plato and Aristotle. 125 Their special task is to cultivate true εὐήθεια in their souls. For τὸ αὑτῶν πράττειν here cf. 443 C-D. 126 The following page is Plato's most eloquent statement of Wordsworth's, Ruskin's, and Tennyson's gospel of beauty for the education of the young. He repeats it in Laws 668 B. Cf. my paper on “Some Ideals of Education in Plato's Republic,”Educational Bi-monthly, vol. ii. (1907-1908) pp. 215 ff. 127 Schopenhauer, following Plato, adds the further metaphysical reason that while the other arts imitate the external manifestations of the universal Will, music represents the Will itself. 128 Cf. 362 B, 366 C, 388 A, 391 E, and Ruskin's paradox that taste is the only morality. 129 Cf. Laws 653 B-C, where Plato defines education by this principle. Aristotle virtually accepts it (Ethics ii. 3. 2). The Stoics somewhat pedantically laid it down that reason entered into the youth at the age of fourteen. 130 Plato often employs letters or elements (στοιχεῖα) to illustrate the acquisition of knowledge (Theaetetus 206 A), the relation of elements to compounds, the principles of classification (Philebus 18 C, Cratylus 393 D), and the theory of ideas (Politicus 278 A. Cf. Isocrates xiii. 13, Xenophon Memorabilia iv. 4. 7, Blass, Attische Beredsamkeit, ii. pp. 23 f., 348 f., Cicero De or. ii. 130). 131 It is of course possible to contrast images with the things themselves, and to speak of forms or species without explicit allusion to the metaphysical doctrine of ideas. But on the other hand there is not the slightest reason to assume that the doctrine and its terminology were not familiar to Plato at the time when this part of the Republic was written. Cf. Unity of Plato's Thought, pp. 31 ff., 35. Statistics of the use of εἶδος and ἰδέα(Peiper's Ontologica Platonica, Taylor, Varia Socratica, Wilamowitz, Platon, ii. pp. 249-253), whatever their philological interest, contribute nothing to the interpretation of Plato's thought. Cf. my De Platonis Idearum Doctrina, pp. 1, 30, and Class Phil. vol. vi. pp. 363-364. There is for common sense no contradiction or problem in the fact that Plato here says that we cannot be true “musicians” till we recognize both the forms and all copies of, or approximations to, them in art or nature, while in Book X (601) he argues that the poet and artist copy not the idea but its copy in the material world. 132 Plato, like all intellectuals, habitually assumes that knowledge of principles helps practice. Cf. Phaedrus 259 E, 262 B, and 484 D, 520 C, 540 A. 133 Liberality and high-mindedness, or rather, perhaps, magnificence, are among the virtues defined in Aristotle's list (Eth. Nic. 1107 b 17), but are not among the four cardinal virtues which the Republic will use in Book IV. in the comparison of the indivdual with the state. 134 Symposium 209 Bτὸ συναμφότερον, 210 C, Wilamowitz, vol. ii. p. 192. 135 Music and beauty lead to the philosophy of love, more fully set forth in the Phaedrus and Symposium, and here dismissed in a page. Plato's practical conclusion here may be summed up in the Virgilian line (Aeneid v. 344): “Gratior et pulchro veniens in corpore virtus.” 136 Extravagant pleasure is akin to madness. Cf. Philebus 47 A-C, Phaedo 83 C-D. 137 Cf. 468 B-C. 138 The dependence of body on soul, whether in a mystical, a moral, or a medical sense, is a favorite doctrine of Plato and the Platonists. Cf. Charmides 156-157, Spenser, “An Hymn in Honour of Beauty”: “For of the soul the body form doth take, For soul is form, and doth the body make,” and Shelley, “The Sensitive Plant”: A lady, the wonder of her kind,/ Whose form was upborne by a lovely mind,/ Which dilating had moulded her mien and her motion/ Like a sea-flower unfolded beneath the ocean.” Cf. also Democr. fr. B. 187 Diels. 139 Cf. 398 E. There is no contradiction between this and the half-serious proposal of the Laws to use supervised drinking-bouts as a safe test of character (Laws 641). 140 γε emphasizes what follows from the very meaning of the word. Cf. 379 B, 389 B, 435 A. 141 Cf. 543 B, 621 D, Laches 182 A, Laws 830 A, Demosthenes xxv. 97ἀθληταὶ τῶν καλῶν ἔργων. 142 Cf.Ἐράσται132 Cκαθεύδων πάντα τὸν βίον. Xenophanes, Euripides, Aristotle, and the medical writers, like Plato, protest against the exaggerated honor paid to athletes and the heavy sluggishness induced by overfeeeding and overtraining. 143 Laws 797 D. Cf. 380 E. Aristotle's comment on μεταβολή, Eth. Nic. 1154 b 28 ff., is curiously reminiscent of Plato, includiong the phrase ἁπλῆ οὐδ᾽ ἐπιεικής. 144 Perhaps in the context “cold.” 145 Literally “equitable,” if we translate ἐπιεικής by its later meaning, that is, not over-precise or rigid in conformity to rule. Adam is mistaken in saying that ἐπιεικής is practically synonymous with ἀγαθή. It sometimes is, but not here. Cf. Plutarch, De san. 13ἀκριβὴς . . . καὶ δι᾽ ὄνυχος. 146 So Laws 706 D. The καί is perhaps merely idiomatic in quotation. 147 Homer's ignoring of fish diet, except in stress of starvation, has been much and idly discussed both in antiquity and by modern scholars. Modern pseudo-science has even inferred from this passage that Plato placed a “taboo” on fish, though they are at the sea-side on the Hellespont, which Homer calls “fish-teeming,”Iliad ix. 360. 148 Cf. Green, History of English People, Book II. chap. ii., an old description of the Scotch army: “They have therefore no occasion for pots and pans, for they dress the flesh of the catlle in their skins after they have flayed them,” etc. But cf. Athenaeus, i. 8-9 (vol. i. p. 36 L.C.L.), Diogenes Laertius viii. 13ὥστε εὐπορίστους αὐτοῖς εἶναι τὰς τροφάς. 149 Proverbial, like the “Corinthian maid” and the “Attic pastry.” Cf. Otto, Sprichw. d. Rom. p. 321, Newman, Introduction to Aristotle's Politics, p. 302. Cf. also Phaedrus 240 B. 150 δικανική: more contemptuous than δικαστική. 151 I have given the sense. The contruction is debated accordingly as we read ἀπορία or ἀπορίᾳ. Cf. Phaedrus 239 D, of the use of cosmetics,χήτει οἰκείων. The καί with ἀπορίᾳ is awkward or expresses the carelessness of conversation. 152 Plato likes to emphasize by pointing to a lower depth or a higher height beyond the superlative. 153 There is no exact English equivalent for ἀπειροκαλία, the insensitiveness to the καλόν of the banausic, the nouveau riche and the Philistine. 154 The phrasing of this passage recalls passages of Aristophanes'Clouds, and the description of the pettifogging lawyer and politician in the Theaetetus 172 E. Cf. 519, also Euthydemus 302 B, and Porphyry, De abstinentia, i. 34. The metaphors are partly from wrestling. 155 Cf. Blaydes on Aristophanes Knights 263. 156 Cf. Gorgias 507 D, Thucydides iii. 82, Isocrates Antidosis 238, Antiphanes, fr. 288 Kock ὁ μηδὲν ἀδικῶν οὐδενὸς δεῖται νόμου. 157 Plato ridicules the unsavory metaphors required to describe the effects of auto-intoxication. There is a similar bit of somewhat heavier satire in Spencer's Social Statics, 1868, p. 32: “Carbuncled noses, cadaverous faces, foetid breaths, and plethoric bodies meet us at every turn; and our condolences are prepetually asked for headaches, flatulences, nightmare, heartburn, and endless other dyspeptic symptoms.” 158 Plato is probably quoting from memory. In our text, Iliad xi. 624, Hecamede gives the draught to Machaon and Nestor as the Ion(538 B) correctly states. 159 This coddling treatment of disease, which Plato affects to reprobate here, he recommends from the point of view of science in the Timaeus(89 C):διὸ παιδαγωγεῖν δεῖ διαίταις, etc. Cf. Euripides Orestes 883; and even in the Republic 459 C. 160 Cf. Protagoras 316 E, Phaedrus 227 D. To be distinguished from his namesake, the brother of Gorgias in Gorgias 448 B. Cf. Cope on Aristotle Rhet. i. 5, Wilamowitz-Kiessling, Phil. Unt. xv. p. 220, Juthner, Philostratus uber Gymnastik, p. 10. 161 Cf. Macaulay on Mitford's History of Greece: “It (oligarchical government) has a sort of valetudinarian longevity; it lives in the balance of Sanctorius; it takes no exercise; it exposes itself to no accident; it is seized with a hypochondriac alarm at every new sensation; it trembles at every breath; it lets blood for every inflammation; and this, without ever enjoying a day of health or pleasure, drags out its existence to a doting and debilitated old age.” That Macaulay here is consciously paraphrasing Plato is apparent from his unfair use of the Platonic passage in his essay on Bacon. Cf. further Euripides Supp. 1109-1113; Seneca on early medicine, Epistles xv. 3 (95) 14 ff., overdoes both Spencer and Macaulay. Cf. Rousseau, Emile, Book I.: “Je ne sais point apprendre a vivre a qui ne songe qu'a s'empecher de mourir;” La Rochefoucauld (Max. 282): “C'est une ennuyeuse maladie que de conserver sa sante par un trop grand regime.” 162 The pun γήρας and γέρας is hardly translatable. Cf. Pherecydes apudDiogenes Laertius i. 119χθονίῃ δὲ ὄνομα ἐγένετο Γῆ, ἐπειδὴ αὐτῇ Ζὰς γῆν γέρας διδοῖ(vol. i. p. 124 L.C.L.). For the ironical use of καλόν cf. Euripides Cyclops 551, Sappho, fr. 53 (58). 163 Cf. Plutarch, De sanitate tuenda 23, Sophocles, fr. 88. 11 (?), Lucian, Nigrinus 22, differently; Hotspur's, “Zounds! how has he the leisure to be sick?” 164 For ἢ κάτω cf. Chaucer, “Ne upward purgative ne downward laxative.” 165 Cf. Blaydes on Aristophanes Acharnians 439. 166 This alone marks the humor of the whole passage, which Macaulay's Essay on Bacon seems to miss. Cf. Aristophanes Acharnians 757;Apology 41 D. 167 The line of Phocylides is toyed with merely to vary the expression of the thought. Bergk restores it δίζησθαι βιοτήν, ἀρετὴν δ᾽ ὅταν ᾖ βίος ἤδη, which is Horace's (Epistles i. 1. 53 f.): “Quaerenda pecunia primum est;/ Virtus post nummos!” 168 In the Gorgias(464 B)ἰατρική is recognized as co-ordinate in the care of the body with γυμναστική. Here, whatever goes beyond the training and care that will preserve the health of a normal body is austerely rejected. Cf. 410 B. 169 As Macaulay, Essay on “Bacon,” puts it: “That a valetudinarian . . . who enjoyed a hearty laugh over the Queen of Navarre's tales should be treated as a caput lupinum because he could not read the Timaeus without a headache, was a notion which the humane spirit of the English schools of wisdom altogether rejected.” For the thought cf. Xenophon Memorabilia iii. 12. 6-7. 170 Literally “virtue is practiced in this way.” Cf. 503 D for a similar contrast between mental and other labors. And for the meaning of virtue cf. the Elizabethan: “Virtue is ever sowing of her seeds.” 171 There is a suggestion of Stoic terminology in Plato's use of ἐμπόδιος and similar words. Cf. Xenophon Memorabilia i. 2. 4. On the whole passage cf. again Macaulay's Essay on “Bacon,” Maximus of Tyre (Duebn.) 10, and the diatribe on modern medicine and valetudinarianism in Edward Carpenter's Civilization, Its Cause and Cure. 172 Cf. Thucydides i. 130. 173 There is a touch of comedy in the Greek. Cf. Eupolis, fr. 94 Kock ταχὺν λέγεις μέν. 174 Cf. the Homeric ἦ οὐ μέμνῃ; 175 Plato is quoting loosely or adapting Hom. Il. 4.218.αἷμ᾽ ἐκμυζήσας ἐπ᾽ ἄρ᾽ ἤπια φάρμακα εἰδὼς πάσσε is said of Machaon, not of Menelaus. 176 Proverbial and suggests Tyrtaeus. Cf. Laws 660 E. 177 Cf. Aeschylus Agamemnon 1022 ff., Euripides Alcestis 3-4, Pindar, Pyth. iii. 53. 178 Cf. 379 ff., also 365 E. 179 Slight colloquial jest. Cf. Aristophanes Eq. 1158, Pax 1061. 180 Cf. Gorgias 465 C-D. 181 ὀψιμαθῆ: here in a favorable sense, but usually an untranslatable Greek word for a type portrayed in a charater of Theophrastus. 182 For this type of character cf. Thucydides iii. 83, and my comments in T.A.P.A. vol. xxiv. p. 79. Cf. Burke, Letter to the Sheriffs of Bristol: “They who raise suspicions on the good on account of the behavior of ill men, are of the party of the latter;” Stobaeus ii. p. 46Βίας ἔφη, οἱ ἀγαθοὶ εὐαπάτητοι, Menander, fr. 845 Kock χρηστοῦ παρ᾽ ἀνδρὸς μηδὲν ὑπονόει κακόν. 183 Cf. George Eliot, Adam Bede, chap. xiv.: “It is our habit to say that while the lower nature can never understand the higher, the higher nature commands a complete view of the lower. But I think the higher nature has to learn this comprehension by a good deal of hard experience.” 184 Cf. Theaetetus 176 D “It is far best not to concede to the unjust that they are clever knaves, for they glory in the taunt.” Cf. Unity of Plato's Thought, n. 21. 185 Only the incurable suffer a purely exemplary and deterrent punishment in this world or the next. Cf. 615 E, Protagoras 325 A, Gorgias 525 C, Phaedo 113 E. 186 ultro, as opposed to ἐάσουσιν. 187 Cf. 405 C. Plato always allows for the limitation of the ideal by necessity. 188 The welfare of the soul is always the prime object for Plato. (Cf. 591 C) But he cannot always delay to correct ordinary speech in this sense. The correction of 376 E here is of course not a change of opinion, and it is no more a criticism of Isocrates, Antidosis 180-185, than it is of Gorgias 464 B, or Soph. 228 E, or Republic 521 E. 189 μεταχειρίζονται: this reading of Galen is more idiomatic than the MS.μεταχειριεῖται. Where English says “he is not covetous of honor as other men are,” Greek says “he (is) not as other men are covetous of honor.” 190 Plato half seriously attributes his own purposes to the founders. Cf. 405-406 on medicine and Philebus 16 C on dialectics. 191 For the thought cf. Euripides Suppl. 882 f. and Polybius's account of the effect of the neglect of music on the Arcadians (iv. 20). 192 Cf. 375 C. With Plato's doctrine of the two temperaments cf. the distinction of quick-wits and hard-wits in Ascham's Schoolmaster. Ascham is thinking of Plato, for he says: “Galen saith much music marreth men's manners; and Plato hath a notable place of the same thing in his book De rep., well marked also and excellently translated by Tully himself. 193 Cf. 561 C. 194 Demetrius,Περὶ Ἑρμ. 51, quotes this and the following sentence as an example of the more vivid expression following the less vivid. For the image cf. Blaydes on Aristophanes Thesm. 18, Aeschylus Choeph. 451, Shakespeare, CymbelineIII. ii. 59 “Love's counsellor should fill the bores of hearing.” 195 Cf. 398 D-E, where the θρηνώδεις ἁρμονίαι are rejected altogether, while here they are used to illustrate the softening effect of music on a hard temperament. It is misspent ingenuity to harp on such “contradictions.” 196 For images drawn from the tempering of metals cf. Aeschylus Agamemnon 612 and Jebb on Sophocles Ajax 650. 197 Cf. Theaetetus 165 Eἐπέχων καὶ οὐκ ἀνιείς, and Blaydes on Aristophanes Peace 1121. 198 Cf. Tennyson's “Molten down in mere uxoriousness” (Geraint and Enid). 199 A familiar Homeric reminiscence (Iliad xvii. 588) quoted also in Symposium 174 C. Cf. Froissart's “un mol chevalier.” 200 Etymologically ἄθυμος="deficient in θυμός.” 201 A hater of rational discussion, as explained in Laches 188 C, and the beautiful passage in the Phaedo 89 D ff. Cf. Minucius Felix, Octavius 14. 6 “Igitur nobis providendum est ne odio identidem sermonum laboremus.” John Morley describes obscurantists as “sombre hierophants of misology.” 202 For virtue as “music” Cf. Phaedo61 A, Laches 188 D, and Iago's “There is a daily music in his life.” The “perfect musician” is the professor of the royal art of Politicus 306-308 ff. which harmonizes the two temperaments, not merely by education, but by elminating extremes through judicious marriages. 203 This “epistates” is not the director of education of Laws 765 D ff., though of course he or it will control education. It is rather an anticipation of the philosophic rulers, as appears from 497 C-D, and corresponds to the nocturnal council of Laws 950 B ff. Cf. Unity of Plato's Thought, p. 86, note 650. 204 γάρ explains τύποι, or outlines. Both in the Republic and the LawsPlato frequently states that many details must be left to subsequent legislation. Cf. Republic 379 A, 400 B-C, 403 D-E, 425 A-E, Laws 770 B, 772 A-B, 785 A, 788 A-B, 807 E, 828 B, 846 C, 855 D, 876 D-E, 957 A, 968 C. 205 αὐτῶν τούτων marks a class within a class. Cf. Class. Phil. vol. vii. (1912) p. 485. 535 A refers back to this passage. 206 The argument proceeds by minute links. Cf. on 338 D. 207 Cf. Crito 46 B, Xenophon Memorabilia iii. 12. 7. 208 Cf. on 382 A and Sophist. 228 C, Marcus Aurelius vii. 63. 209 The preceding metaphors are in the high-flown, obscure style of tragedy. Cf. Thompson on Meno 76 E, Cratylus 418 D, Aristophanes Frogs, passim, Wilamowitz, Platon, ii. p. 146. 210 Cf. Dionysius ὁ μεταθέμενος, who went over from the Stoics to the Cyrenaics because of the pain in his eyes, Diogenes Laertius vii. 166. 211 Cf. 584 Aγοητεία. 212 The concept μηχανή or ingenious device employed by a superior intelligence to circumvent necessity or play providence with the vulgar holds a prominent place in Plato's physics, and is for Rousseau-minded readers one of the dangerous features of his political and educational philosophy. Cf. 415 C, Laws 664 A, 752 C, 769 E, 798 B, 640 B. 213 Cf. 389 B. 214 389 B f. 215 As was the Cadmus legend of the men who sprang from the dragon's teeth, which the Greks believed οὕτως ἀπίθανον ὄν, Laws 663 E. Pater, who translates the passage (Plato and Platonism, p. 223), fancifully suggests that it is a “miners' story.” Others read into it an allusion to Egyptian castes. The proverb ψεῦσμα Φοινικικόν(Strabo 259 B) probably goes back to the Phoenician tales of the Odyssey. 216 Plato never attempts a Voltairian polemic against the general faith in the supernatural, which he is willing to utilize for ethical ends, but he never himself affirms “le surnaturel particulier.” 217 καὶ μάλ᾽ here as often adds a touch of humorous colloquial emphasis, which our conception of the dignity of Plato does not allow a translator to reproduce. 218 Perhaps “that so it is that” would be better.ὡς ἄρα as often disclaims responsibility for the tale. Plato's fancy of men reared beneath the earth is the basis of Bulwer-Lytton's Utopia, The Coming Race, as his use of the ring of Gyges (359 D-360 B) is of H. G. Wells'Invisible Man. 219 The symbolism expresses the Athenian boast of autochthony and Plato's patriotic application of it, Menexenus 237 E-238 A. Cf. Burgess, “Epideictic Literature,”University of Chicago Studies in Classical Philology, vol. iii. pp. 153-154;Timaeus 24 C-D, Aeschylus Septem 17, Lucretius ii. 641 f., and Swineburne, “Erechtheus”: “All races but one are as aliens engrafted or sown,/ Strange children and changelings, but we, O our mother, thine own.” 220 οὐκ ἐτός is comic. Cf. 568 A, and Blaydes on Aristophanes Acharnians 411. 221 Cf. 468 E, 547 A, and “already”Cratylus 394 D, 398 A. Hesiod's four metals, Works and Days 109-201, symbolize four succcessive ages. Plato's myth cannot of course be interpreted literally or made to express the whole of his apparently undemocratic theory, of which the biologist Huxley in his essay on Administrative Nihilism says: “The lapse of more than 2000 years has not weakened the force of these wise words.” 222 The four classes are not castes, but are species which will generally breed true. Cf. Cratylus 393 B, 394 A. 223 The phrasing of this injunction recalls Shakespeare's Merchant of Venice, in fine: “I'll fear no other thing/ So sore as keeping safe Nerissa's ring.” The securing of disinterested capacity in the rulers is the pons asinorum of political theory. Plato constructs his whole state for this end. Cf. Introduction p. xv. Aristotle, Politics 1262 b 27, raises the obvious objection that the transference from class to class will not be an easy matter. But Plato here and in 423 D-E is merely stating emphatically the postulates of an ideal state. He admits that even if established it will some time break down, and that the causes of its failure will lie beyond human ken, and can only be expressed in symbol. See on 546-547. 224 The summary in Timaeus 19 A varies somewhat from this. Plato does not stress the details. Cf. Introduction p. viii. 225 Plato's oracle aptly copies the ambiguity of the bronze men's answer to Psammetik (Herodotus ii. 152), and admits of both a moral and a literal physical interpretation, like the “lame reign” against which Sparta was warned. Cf. Xenophon Hellenica iii. 3. 3. 226 Plato repeats the thought that since the mass of men can be brought to believe anything by repetition, myths framed for edification are a useful instrument of education and government. Cf. Laws 663 E-664 A. 227 φήμη, not any particular oracular utterance, but popular belief from mouth to mouth. 228 The Platonic guardians, like the ruling class at Sparta, will live the life of a camp. Cf. Laws 666 E, Isocrates Archedamus. 229 Partly from caution, partly from genuine religious feeling, Plato leaves all the details of the cult to Delphi. Cf. 427 B. 230 For the limiting γε cf. 430 E. 231 Aristotle's objection (Politics 1264 a 24) that the Platonic state will break up into two hostile camps, is plagiarized in expression from Plato's similar censure of existing Greek cities (422 E) and assumes that the enforced disinterestedness, the higher education, and other precautions of the Platonic Republic will not suffice to conjure away the danger to which Plato first calls attention. 232 This is not so much a reservation in reference to the higher education as a characteristic refusal of Plato to dogmatize. Cf. Meno 86 B and my paper “Recent Platonism in England,” A.J.P. vol. ix. pp. 7-8. 233 Plato's communism is primarily a device to secure disinterestedness in the ruling class, though he sometimes treats it as a counsel of perfection for all men and states. Cf. Introduction p. xv note a. 234 Cf. 403 E. 235 Cf. 551 B, Meno 91 B, Thucydides i. 108, G.M.T. 837. 236 They are worthy of their hire. Cf. on 347 A. It is a strange misapprehension to speak of Plato as careless of the welfare of the masses. His aristocracy is one of social service, not of selfish enjoyment of wealth and power. 237 This is precisely Aristophanes' distinction between beggary and honorable poverty, Plutus 552-553. 238 As at Sparta. Cf. 458 C, Newman, Introduction to Aristotle's Politics, p. 334. 239 As if the accursed and tainted metal were a polluted murderer or temple-robber. Cf. my note on Horace, Odes iii. 2. 27 “sub isdem trabibus,” Antiphon v. 11. 240 Cf. 621 B-C, and Laws692 A. 241 δεσπόται. Cf. Menexenus 238 E. 242 Cf. Laws 697 D in a passage of similar import,μισοῦντες μισοῦνται. 243 more and rather: so 396 D, 551 B. 244 The image is that of a ship nearing the fatal reef. Cf. Aeschylus, Eumenides 562. The sentiment and the heightened rhetorical tone of the whole passage recalls the last page of the Critias, with Ruskin's translation and comment in A Crown of Wild Olive. Plato. Plato in Twelve Volumes, Vols. 5 & 6 translated by Paul Shorey. Cambridge, MA, Harvard University Press; London, William Heinemann Ltd. 1969. Download 166.88 Kb. Share with your friends:
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