EEE OE =< = 
SYLVA CRITICA CANADENSIUM. 89 
sphere have designed the noblest and fairest of natures?” The italics 
are mine. In this rendering, which appears to present the opinions 
expressed in the notes of the commentators, there are several points 
to which I would direct attention. In the first place, it seems some- 
what awkward that éxxadeic0a should be given a passive meaning 
(appellari), while peyyyavjc0c:, which is co-ordinate with it, is taken 
as active (effecisse). In the next place, I cannot help feeling that, 
thus taken, the sentence & pév tuic zap jyty x. t. 2., is but a poor 
antithesis to ¢v todtorg 02 xt. 2. I think that it should be translated 
somewhat in the following manner: ‘“ And operating in other ways 
to heal and organize, swmmons to its aid every varied device of science.” 
This would give ém:zaietc0a: its more usual meaning of “ calling in as 
helper, &c.” Again, if the words zatd peydda pépy are to be rendered 
“in great provinces of the heaven” (tod obpavod being understood), we 
are told that the elements exist both in the entire heaven and in great 
provinces of the heaven. Such pleonasms are certainly idiomatic 
among the Greeks ; but, one would think, should not be unnecessarily 
attributed to them. It would seem more in accordance with the con- 
text to render zara peydha pénn “in large quantities,” .e., these elements 
not only exist in the entire heaven but also in great abundance there. 
They are moreover as superior in quality as in quantity to ours. 
8, Lbid.,42 C. tobdtwy totvur E75 6ybpea, day ti 02 dravt@pev, HOovas 
xa horas devdsig ete padhov 7 tabtas pawopevas te zai odaoaz ey TOTS 
Edorc. 
Commentators usually put a comma after dzavtdpev, to avoid mak- 
ing the accusative 7dovds depend upon it, and supply a dative after 
azoytOpsyv. Stallbaum, however, shows that there is no need for 
resorting to this artifice, as there are numerous examples of similar 
verbs with an accusative instead of the dative. But it has occurred 
to me that this passage is susceptible of a very different explanation. 
From a comparison with a passage immediately preceding this (41 B), 
where Socrates says, ‘ Let us stand up, then, like wrestlers to this 
new argument,” I am inclined to think that here, too, we have one 
of those metaphors from the training school, which one not unfre- 
quently meets with in the dialogues of Plato (ep. Phileb. 13 D, and 
Stallbaum’s note on that passage). Instead, then, of rendering this 
passage, with Professor Jowett, ‘‘ Next let us see whether in another 
direction we may not find pleasures and pains existing and appearing 
in living beings, which are still more false than these,” I would render, 
