———s 
<I 
294. NOTES. ‘ 
calls it commutative, justice, he says: ‘ Corrective justice goes on a prin- 
ciple, not of geometrical, but of arithmetical proportion; in other words, 
it takes no account of persons, but treats the cases with which it is con- 
cerned as cases of unjust loss and gain, which have to be reduced to the 
middle point of equality between the parties.’ (Grant’s Aristotle, ed. 2, 
ii. pp. 108, 112.) [1 3] Eucl. Elem. Bk. i. Axiom 1. Whately, Logic, 
ii. 3. § 2; Nov. Org. ii. 27. [16] Ovid, Met. xv, 165. [18] Comp. 
Bacon, Sylva Sylvarum, cent. i. § 100 (Works, ii. 383, ed. Spedding): 
* There is nothing more certain in nature than that it is impossible for 
any body to be utterly annihilated; but that as it was the work of the 
omnipotency of God to make somewhat of nothing, so it requireth the 
like omnipotency to turn somewhat into nothing.’ [21] Eccl. iii. 14, 
quoted from the Vulgate. [23] Machiavelli, Disc. sopra Livio, iii. 1. 
[27] the Persian magic: ‘Plato commends this Magia, and calls it 
Machagistia, and 0¢@v Ocpameia the worship of the Gods; and saith, that 
the Kings of Persia learned it, as a knowledge of diuine mysteries, 
wherein by the worlds Common-wealth they were instructed to gouerne 
their owne.’ Purchas his Pilgrimage, p. 366, ed. 1614. The passage 
of Plato referred to is Alcib. Prim. ii, 121, but the remark of Purchas 
is apparently derived from the Apologia of Johannes Picus Mirandula 
(p. 121, ed. 1557). That Plato called Magia by the mystic name of 
Machagistia is stated by Ammianus Marcellinus (xxiii. 6. § 32). [30] 
Comp. Bacon, Sylva Sylvarum, cent. ii. 113: ‘ There be in music certain 
figures or tropes; almost agreeing with the figures of rhetoric, and with 
the affections of the mind, and other senses. First, the division and 
quavering, which please so much in music, have an agreement with the 
glittering of light; as the moon-beams playing upon a wave, Again, 
the falling from a discord to a concord, which maketh great sweetness 
in music, hath an agreement with the affections, which are reintegrated 
to the better after some dislikes; it agreeth also with the taste, which is 
soon glutted with that which is sweet alone. The sliding from the close 
or cadence, hath an agreement with the figure in rhetoric which they 
call preter expectatum; for there is a pleasure even in being deceived’ 
(Works, ed. Spedding, ii. 388, 389). Comp. also Nov. Org. ii. 27, and 
Of the Interp. of Nat. (vol. iii. p. 230). 
P. 108. [1] See Quint. Inst. Or. vi, 3; Cic. de Orat. ii. 63. § 255. [2] 
with: Some copies of the ed. 1605, according to Mr. Spedding, read 
‘which. [4] Virg. #n. vii.9. [5] Comp. Nov. Org. ii. 27, where the 
same illustrations are given of what Bacon calls ‘conformable instances’ 
or ‘ physical similitudes.’ From these he deduces the principle, organa 
sensuum et corpora, que pariunt reflexiones ad sensus, esse similis nature, 
[6] the eye with a glass: i.e. a looking-glass. Lat. oculus enim similis 
speculo. [20] De Augm. iii. 2. [22] Virg. Ain. vi. 788. [28] Lat. 
scientia, seu potius scientie scintilla. [32] Comp. Ess, xvi. p. 64: ‘And 
