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Prose set text greek
Terms in this set (80)
"ἀλλ᾽ εἰκός," ἔφη ὁ Κέβης, "τοῦτό γε φαίνεται. ὃ μέντοι νυνδὴ ἔλεγες, τὸ τοὺς φιλοσόφους ῥᾳδίως ἂν ἐθέλειν [62d] ἀποθνῄσκειν, ἔοικεν τοῦτο, ὦ Σώκρατες, ἀτόπῳ,
"That must at least" said Cebes "seems reasonable. But as for what you said just now, Socrates, and that the philosophers are willing to die without a second thought, this seems odd,
εἴπερ ὃ νυνδὴ ἐλέγομεν εὐλόγως ἔχει, τὸ θεόν τε εἶναι τὸν
ἐπιμελούμενον ἡμῶν καὶ ἡμᾶς ἐκείνου κτήματα εἶναι.
If indeed what we were saying just now is reasonable, that the god is taking care of us and that we are its possessions.
τὸ γὰρ μὴ ἀγανακτεῖν τοὺς φρονιμωτάτους ἐκ ταύτης τῆς θεραπείας ἀπιόντας, ἐν ᾗ ἐπιστατοῦσιν αὐτῶν οἵπερ ἄριστοί εἰσιν τῶν ὄντων ἐπιστάται, θεοί, οὐκ ἔχει λόγον·
For it does not seem reasonable that the wisest men should not be displeased leaving from that care, in which the very ones who are in charge of them are the best masters, of those that exist, the gods:
οὐ γάρ που αὐτός γε αὑτοῦ οἴεται ἄμεινον ἐπιμελήσεσθαι ἐλεύθερος γενόμενος.
For I don't suppose this man thinks he can take better care of himself having become free.
ἀλλ᾽ ἀνόητος μὲν ἄνθρωπος τάχ᾽ ἂν οἰηθείη ταῦτα, φευκτέον [62e] εἶναι ἀπὸ τοῦ δεσπότου,
But an unintelligent man, might perhaps think these things, that he should run away from a master,
καὶ οὐκ ἂν λογίζοιτο ὅτι οὐ δεῖ ἀπό γε τοῦ ἀγαθοῦ φεύγειν ἀλλ᾽ ὅτι μάλιστα παραμένειν, διὸ ἀλογίστως ἂν φεύγοι·
and he would not consider that it is not necessary to flee from a good master, but to stick around as much as possible, and so he might flee irrationally:
ὁ δὲ νοῦν ἔχων ἐπιθυμοῖ που ἂν ἀεὶ εἶναι παρὰ τῷ αὑτοῦ βελτίονι.
But a sensible man might I suppose want always to be with one better than himself.
καίτοι οὕτως, ὦ Σώκρατες, τοὐναντίον εἶναι εἰκὸς ἢ ὃ νυνδὴ ἐλέγετο·
And yet in this way Socrates, it is likely that it is the opposite of what was said just now:
τοὺς μὲν γὰρ φρονίμους ἀγανακτεῖν ἀποθνῄσκοντας πρέπει, τοὺς δὲ ἄφρονας χαίρειν."
for it is fitting for the wise men to be troubled at dying, the foolish to rejoice."
ἀκούσας οὖν ὁ Σωκράτης ἡσθῆναί τέ μοι ἔδοξε τῇ τοῦ [63a] Κέβητος πραγματείᾳ, καὶ ἐπιβλέψας εἰς ἡμᾶς,
Therefore having heard this, Socrates seemed to me to be pleased with the diligence of Cebes, and having looked at us attentively,
"ἀεί τοι," ἔφη, "ὁ Κέβης λόγους τινὰς ἀνερευνᾷ, καὶ οὐ πάνυ εὐθέως ἐθέλει πείθεσθαι ὅτι ἄν τις εἴπῃ."
he said "you see, Cebes is always investigating certain arguments, and he is not at all willing to come to agree with whatever someone might say immediately."
καὶ ὁ Σιμμίας, "ἀλλὰ μήν," ἔφη, ὦ Σώκρατες, "νῦν γέ μοι δοκεῖ τι καὶ αὐτῷ λέγειν Κέβης·
And Simmias said "but really, on this occasion Socrates, at least Cebes seems to be talking sense to me myself:
τί γὰρ ἂν βουλόμενοι ἄνδρες σοφοὶ ὡς ἀληθῶς δεσπότας ἀμείνους αὑτῶν φεύγοιεν καὶ ῥᾳδίως ἀπαλλάττοιντο αὐτῶν;
for why would men who are truly wise try to escape the masters who are better than them and lightly rid themselves of them?
καί μοι δοκεῖ Κέβης εἰς σὲ τείνειν τὸν λόγον, ὅτι οὕτω ῥᾳδίως φέρεις καὶ ἡμᾶς ἀπολείπων καὶ ἄρχοντας ἀγαθούς, ὡς αὐτὸς ὁμολογεῖς, θεούς."
and Cebes seems to be to aim his argument at you, because you so easily bear leaving both us an the good rulers, as you yourself agree, the gods."
"δίκαια," ἔφη, "λέγετε· οἶμαι γὰρ ὑμᾶς λέγειν ὅτι χρή με πρὸς ταῦτα ἀπολογήσασθαι ὥσπερ ἐν δικαστηρίῳ."
"πάνυ μὲν οὖν," ἔφη ὁ Σιμμίας.
He said "you speak just things: for I think you say that it is necessary for me to give my defence against these things just as in a court house."
"Certainly" Simmias said.
"φέρε δή," ἦ δ᾽ ὅς, "πειραθῶ πιθανώτερον πρὸς ὑμᾶς ἀπολογήσασθαι ἢ πρὸς τοὺς δικαστάς.
"Come on" he said "let me try to make a more persuasive defence to you than I did to the jurors."
ἐγὼ γάρ," ἔφη, "ὦ Σιμμία τε καὶ Κέβης, εἰ μὲν μὴ ᾤμην ἥξειν πρῶτον μὲν παρὰ θεοὺς ἄλλους σοφούς τε καὶ ἀγαθούς,
"For" he said, "Simmias and Cebes, if I did not think I was going first to other wise and good gods,
ἔπειτα καὶ παρ᾽ ἀνθρώπους τετελευτηκότας ἀμείνους τῶν ἐνθάδε, ἠδίκουν ἂν οὐκ ἀγανακτῶν τῷ θανάτῳ·
and then to men who have died, better than those here, I would be doing wrong not being angry at death:
νῦν δὲ εὖ ἴστε ὅτι παρ᾽ ἄνδρας τε ἐλπίζω ἀφίξεσθαι ἀγαθούς - καὶ τοῦτο μὲν οὐκ ἂν πάνυ διισχυρισαίμην,
but as things are, be sure that I expect to arrive to good men - and this I would not strenuously maintain absolutely,
ὅτι μέντοι παρὰ θεοὺς δεσπότας πάνυ ἀγαθοὺς ἥξειν, εὖ ἴστε ὅτι εἴπερ τι ἄλλο τῶν τοιούτων διισχυρισαίμην ἂν καὶ τοῦτο.
however that I expect to go to gods, who are very good masters, be sure that if I were to assert any other point of such matters, I would assert this.
ὥστε διὰ ταῦτα οὐχ ὁμοίως ἀγανακτῶ, ἀλλ᾽ εὔελπίς εἰμι εἶναί τι τοῖς τετελευτηκόσι καί,
Consequently, because of these things, I am not equally angry, but I am hopeful that there exists something for those who have died and indeed,
ὥσπερ γε καὶ πάλαι λέγεται, πολὺ ἄμεινον τοῖς ἀγαθοῖς ἢ τοῖς κακοῖς."
just as it was said before, it is much better for the good than the wicked."
"τί οὖν," ἔφη ὁ Σιμμίας, "ὦ Σώκρατες; αὐτὸς ἔχων τὴν διάνοιαν ταύτην ἐν νῷ ἔχεις ἀπιέναι, ἢ κἂν ἡμῖν μεταδοίης;
"Well then" said Simmias, "Socrates, do you have in mind to go away keeping this view to yourself, or would you share it with us?
κοινὸν γὰρ δὴ ἔμοιγε δοκεῖ καὶ ἡμῖν εἶναι ἀγαθὸν τοῦτο, καὶ ἅμα σοι ἡ ἀπολογία ἔσται, ἐὰν ἅπερ λέγεις ἡμᾶς πείσῃς."
For it seems to me that this is a good which is common to us too, and at the same time you will have your defence, if you convince us of what you say."
"ἀλλὰ πειράσομαι," ἔφη. "πρῶτον δὲ Κρίτωνα τόνδε σκεψώμεθα τί ἐστιν ὃ βούλεσθαί μοι δοκεῖ πάλαι εἰπεῖν."
"But I will try" he said. "But first let us see what it is Crito here has, I think, been wanting to say for quite a while."
"τί δέ, ὦ Σώκρατες," ἔφη ὁ Κρίτων, "ἄλλο γε ἢ πάλαι μοι λέγει ὁ μέλλων σοι δώσειν τὸ φάρμακον ὅτι χρή σοι φράζειν ὡς ἐλάχιστα διαλέγεσθαι;
"And what else Socrates' Crito said, 'other than what the man who is going to give to you the poison has said to me for some time, that it is necessary to tell you to converse as little as possible?
φησὶ γὰρ θερμαίνεσθαι μᾶλλον διαλεγομένους, δεῖν δὲ οὐδὲν τοιοῦτον προσφέρειν τῷ φαρμάκῳ·
For he says that people talking grow more hot, and that it is necessary to add nothing of this sort to the poison:
εἰ δὲ μή, ἐνίοτε ἀναγκάζεσθαι καὶ δὶς καὶ τρὶς πίνειν τούς τι τοιοῦτον ποιοῦντας."
otherwise, sometimes those doing such a thing are forced to drink twice or even three times."
καὶ ὁ Σωκράτης, "ἔα", ἔφη, "χαίρειν αὐτόν· ἀλλὰ μόνον τὸ ἑαυτοῦ παρασκευαζέτω ὡς καὶ δὶς δώσων, ἐὰν δὲ δέῃ, καὶ τρίς."
And Socrates said, "don't mind him: but just for his part let him prepare to give it twice, and if necessary, three times."
"ἀλλὰ σχεδὸν μέν τι ᾔδη," ἔφη ὁ Κρίτων· "ἀλλά μοι πάλαι πράγματα παρέχει."
"I was almost sure you would say that" said Crito, "But he has been bothering me for some time".
"ἔα αὐτόν," ἔφη. "ἀλλ᾽ ὑμῖν δὴ τοῖς δικασταῖς βούλομαι ἤδη τὸν λόγον ἀποδοῦναι,
"Never mind him" he said. "But I want now to make my account to you, the judges,
ὥς μοι φαίνεται εἰκότως ἀνὴρ τῷ ὄντι ἐν φιλοσοφίᾳ διατρίψας τὸν βίον θαρρεῖν μέλλων [64a] ἀποθανεῖσθαι καὶ εὔελπις εἶναι ἐκεῖ μέγιστα οἴσεσθαι ἀγαθὰ ἐπειδὰν τελευτήσῃ.
how reasonable a man, who in reality has spent his life in philosophy, seems to me to have the confidence being about to die and hopeful that he will win great prizes there, when he has died.
πῶς ἂν οὖν δὴ τοῦθ᾽ οὕτως ἔχοι, ὦ Σιμμία τε καὶ Κέβης, ἐγὼ πειράσομαι φράσαι.
So Simmias and Cebes, I will try to tell you how this may be so."
"κινδυνεύουσι γὰρ ὅσοι τυγχάνουσιν ὀρθῶς ἁπτόμενοι φιλοσοφίας λεληθέναι τοὺς ἄλλους ὅτι οὐδὲν ἄλλο αὐτοὶ ἐπιτηδεύουσιν ἢ ἀποθνῄσκειν τε καὶ τεθνάναι.
"For other people are likely not to notice that those others who truly engage in philosophy of their own accord, practice nothing other than dying and being dead.
εἰ οὖν τοῦτο ἀληθές, ἄτοπον δήπου ἂν εἴη προθυμεῖσθαι μὲν ἐν παντὶ τῷ βίῳ μηδὲν ἄλλο ἢ τοῦτο,
If therefore this is true, it would be strange indeed to be eager for nothing but this all their lives,
ἥκοντος δὲ δὴ αὐτοῦ ἀγανακτεῖν ὃ πάλαι προυθυμοῦντό τε καὶ ἐπετήδευον."
and then be troubled when it came, which previously they had been eager for and practicing."
καὶ ὁ Σιμμίας γελάσας, "νὴ τὸν Δία," ἔφη, "ὦ Σώκρατες, οὐ πάνυ γέ με νυνδὴ γελασείοντα ἐποίησας γελάσαι.
And Simmias laughed and said, "by Zeus, Socrates, you have made me laugh who up till now what not very ready to laugh.
οἶμαι γὰρ ἂν τοὺς πολλοὺς αὐτὸ τοῦτο
ἀκούσαντας δοκεῖν εὖ πάνυ εἰρῆσθαι εἰς τοὺς φιλοσοφοῦντας -
For I think that the multitude, having heard this very thing, would think it well said indeed, in regard to those who philosophise -
- καὶ συμφάναι ἂν τοὺς μὲν παρ᾽ ἡμῖν ἀνθρώπους καὶ πάνυ -
- and our men (in Thebes) would thoroughly agree -
ὅτι τῷ ὄντι οἱ φιλοσοφοῦντες θανατῶσι, καὶ σφᾶς γε οὐ λελήθασιν ὅτι ἄξιοί εἰσιν τοῦτο πάσχειν."
that philosophers in reality desire death, and the many are aware at any rate that they deserve to suffer this."
"καὶ ἀληθῆ γ᾽ ἂν λέγοιεν, ὦ Σιμμία, πλήν γε τοῦ σφᾶς μὴ λεληθέναι.
"And they would be speaking the truth, Simmias, except for them being unaware.
λέληθεν γὰρ αὐτοὺς ᾗ τε θανατῶσι καὶ ᾗ ἄξιοί εἰσιν θανάτου καὶ οἵου θανάτου οἱ ὡς ἀληθῶς φιλόσοφοι.
For it escapes them in what way the real philosophers desire death and in what way they are worthy of death and what sort of death it is."
εἴπωμεν γάρ," ἔφη, "πρὸς ἡμᾶς αὐτούς, χαίρειν εἰπόντες ἐκείνοις· ἡγούμεθά τι τὸν θάνατον εἶναι;"
"πάνυ γε," ἔφη ὑπολαβὼν ὁ Σιμμίας.
"Let us speak then," he said, "amongst ourselves, saying good riddance to those men: do we think there is such a thing as death?"
"Of course," Simmias said in reply.
"ἆρα μὴ ἄλλο τι ἢ τὴν τῆς ψυχῆς ἀπὸ τοῦ σώματος ἀπαλλαγήν;
"Surely we think death is nothing other than the separation of the soul from the body?
καὶ εἶναι τοῦτο τὸ τεθνάναι, χωρὶς μὲν ἀπὸ τῆς ψυχῆς ἀπαλλαγὲν αὐτὸ καθ᾽ αὑτὸ τὸ σῶμα γεγονέναι, χωρὶς δὲ τὴν ψυχὴν [ἀπὸ] τοῦ σώματος ἀπαλλαγεῖσαν αὐτὴν καθ᾽ αὑτὴν εἶναι;
And that this is the state of being dead, the bodies having become apart, separated from the soul itself by itself, and the souls being apart itself by itself, released from the body?
ἆρα μὴ ἄλλο τι ᾖ ὁ θάνατος ἢ τοῦτο;"
"οὔκ, ἀλλὰ τοῦτο," ἔφη.
Is it possible that death is anything other than this?"
"No, it is this" he said.
"σκέψαι δή, ὠγαθέ, ἐὰν ἄρα καὶ σοὶ συνδοκῇ ἅπερ ἐμοί·
"Consider now, good man, if you too think the same as I do:
ἐκ γὰρ τούτων μᾶλλον οἶμαι ἡμᾶς εἴσεσθαι περὶ ὧν σκοποῦμεν.
for it is on the basis of these points I believe that we will reach a greater understanding of the things we are inquiring into.
φαίνεταί σοι φιλοσόφου ἀνδρὸς εἶναι ἐσπουδακέναι περὶ τὰς ἡδονὰς καλουμένας τὰς τοιάσδε, οἷον σιτίων καὶ ποτῶν;"
Does it seem to you that it is a characteristic of a philosopher to busy themselves with the so-called pleasures, such as of food and drink?"
"ἥκιστα, ὦ Σώκρατες," ἔφη ὁ Σιμμίας.
"τί δὲ τὰς τῶν ἀφροδισίων;"
"Not at all, Socrates" said Simmias.
"And what about sexual pleasures?"
"By no means."
"τί δὲ τὰς ἄλλας τὰς περὶ τὸ σῶμα θεραπείας; δοκεῖ σοι ἐντίμους ἡγεῖσθαι ὁ τοιοῦτος;
"And what about the other cares concerning the body?" Does it seem to you that such a man would consider these honourable?
οἷον ἱματίων διαφερόντων κτήσεις καὶ ὑποδημάτων καὶ τοὺς ἄλλους καλλωπισμοὺς τοὺς περὶ τὸ σῶμα
Such as the possessions of fine cloaks and shoes and the other adornment of the body,
πότερον τιμᾶν δοκεῖ σοι ἢ ἀτιμάζειν, καθ᾽ ὅσον μὴ πολλὴ ἀνάγκη μετέχειν αὐτῶν;"
do you think he honours them or dishonours them, except in so far as there is a great necessity to have a share in them?"
"ἀτιμάζειν ἔμοιγε δοκεῖ," ἔφη, "ὅ γε ὡς ἀληθῶς φιλόσοφος."
"It seems to me" he said, "that the true philosopher dishonours them."
"οὐκοῦν ὅλως δοκεῖ σοι," ἔφη, "ἡ τοῦ τοιούτου πραγματεία οὐ περὶ τὸ σῶμα εἶναι,
"Surely it seems to you," he said, "that the business of such a man is not at all concerned with the body,
ἀλλὰ καθ᾽ ὅσον δύναται ἀφεστάναι αὐτοῦ, πρὸς δὲ τὴν ψυχὴν τετράφθαι;"
but as much as he is able, he stands apart from it, and turns to the soul."
"It seems so to me."
"ἆρ᾽ οὖν πρῶτον μὲν ἐν τοῖς τοιούτοις δῆλός ἐστιν ὁ φιλόσοφος ἀπολύων ὅτι μάλιστα τὴν ψυχὴν ἀπὸ τῆς τοῦ σώματος κοινωνίας, διαφερόντως τῶν ἄλλων ἀνθρώπων;"
"Surely it is first clear in such matters that the philosopher frees the soul away from the association of the body as much as possible, much more than other men?"
"It seems so".
"καὶ δοκεῖ γέ που, ὦ Σιμμία, τοῖς πολλοῖς ἀνθρώποις ᾧ μηδὲν ἡδὺ τῶν τοιούτων μηδὲ μετέχει αὐτῶν οὐκ ἄξιον εἶναι ζῆν,
"And I suppose at least, Simmias, many people think it is not worth to be alive, for the man whom none of such things is pleasant and does not have a share in them,
ἀλλ᾽ ἐγγύς τι τείνειν τοῦ τεθνάναι ὁ μηδὲν φροντίζων τῶν ἡδονῶν αἳ διὰ τοῦ σώματός εἰσιν."
"πάνυ μὲν οὖν ἀληθῆ λέγεις."
but the man who cares nothing for the pleasures, which are by means of the body, comes pretty close to being dead."
"Certainly you speak the truth."
"τί δὲ δὴ περὶ αὐτὴν τὴν τῆς φρονήσεως κτῆσιν;
"And what about the acquisition itself of knowledge?
πότερον ἐμπόδιον τὸ σῶμα ἢ οὔ, ἐάν τις αὐτὸ ἐν τῇ ζητήσει κοινωνὸν συμπαραλαμβάνῃ;
Is the body an impediment or not, if someone could bring it along with them as a companion in their search?
οἷον τὸ τοιόνδε λέγω· ἆρα ἔχει ἀλήθειάν τινα ὄψις τε καὶ ἀκοὴ τοῖς ἀνθρώποις,
I mean something along the following lines: do sight and hearing have any truth for men,
ἢ τά γε τοιαῦτα καὶ οἱ ποιηταὶ ἡμῖν ἀεὶ θρυλοῦσιν, ὅτι οὔτ᾽ ἀκούομεν ἀκριβὲς οὐδὲν οὔτε ὁρῶμεν;
or are the poets also not always going on about such things, that nothing we hear nor see is accurate?
καίτοι εἰ αὗται τῶν περὶ τὸ σῶμα αἰσθήσεων μὴ ἀκριβεῖς εἰσιν μηδὲ σαφεῖς, σχολῇ αἵ γε ἄλλαι·
And yet if these perceptions relating to the body are neither accurate nor clear, the rest are much less so:
πᾶσαι γάρ που τούτων φαυλότεραί εἰσιν. ἢ σοὶ οὐ δοκοῦσιν;"
"πάνυ μὲν οὖν," ἔφη.
for no doubt all of these are more defective. Do you not think so?"
"Certainly I do," he said.
"πότε οὖν," ἦ δ᾽ ὅς, "ἡ ψυχὴ τῆς ἀληθείας ἅπτεται; ὅταν μὲν γὰρ μετὰ τοῦ σώματος ἐπιχειρῇ τι σκοπεῖν, δῆλον ὅτι τότε ἐξαπατᾶται ὑπ᾽ αὐτοῦ."
"When therefore," he said, "does the soul attain to truth? For when it tries to examine anything with the body, it is clear that it is deceived by it."
"You speak the truth."
"ἆρ᾽ οὖν οὐκ ἐν τῷ λογίζεσθαι εἴπερ που ἄλλοθι κατάδηλον αὐτῇ γίγνεταί τι τῶν ὄντων;"
"Therefore it is in the process of thinking if indeed anywhere else that something of the things that are become clear to it?"
"λογίζεται δέ γέ που τότε κάλλιστα, ὅταν αὐτὴν τούτων μηδὲν παραλυπῇ,
"And no doubt the soul reasons best then, when none of these senses trouble it,
μήτε ἀκοὴ μήτε ὄψις μήτε ἀλγηδὼν μηδέ τις ἡδονή,
neither hearing nor sight, nor pain, nor any pleasure,
ἀλλ᾽ ὅτι μάλιστα αὐτὴ καθ᾽ αὑτὴν γίγνηται ἐῶσα χαίρειν τὸ σῶμα,
but as much as possible it becomes itself by itself having let go of the body,
καὶ καθ᾽ ὅσον δύναται μὴ κοινωνοῦσα αὐτῷ μηδ᾽ ἁπτομένη ὀρέγηται τοῦ ὄντος."
and in as far as it is able not sharing with it nor touching, it reaches after what is."
"This is so."
"οὐκοῦν καὶ ἐνταῦθα ἡ τοῦ φιλοσόφου ψυχὴ μάλιστα [65d] ἀτιμάζει τὸ σῶμα καὶ φεύγει ἀπ᾽ αὐτοῦ, ζητεῖ δὲ αὐτὴ καθ᾽ αὑτὴν γίγνεσθαι;"
"And in this matter too then, the soul of the philosopher especially dishonours the body and flees from it, and seeks to become itself by itself?
"It seems so."
"τί δὲ δὴ τὰ τοιάδε, ὦ Σιμμία; φαμέν τι εἶναι δίκαιον αὐτὸ ἢ οὐδέν;"
"φαμὲν μέντοι νὴ Δία."
"And what about such things as this, Simmias? Do we say that there is something just, by itself, or nothing?"
"We certainly do say so, by Zeus."
"καὶ αὖ καλόν γέ τι καὶ ἀγαθόν;"
"πῶς δ᾽ οὔ;"
"And again, beauty and goodness?"
"ἤδη οὖν πώποτέ τι τῶν τοιούτων τοῖς ὀφθαλμοῖς εἶδες;"
"οὐδαμῶς, ἦ δ᾽ ὅς."
"So in the past did you ever see something of such a kind with your eyes?
"By no means," he said.
"ἀλλ᾽ ἄλλῃ τινὶ αἰσθήσει τῶν διὰ τοῦ σώματος ἐφήψω αὐτῶν;
"But have you ever grasped them with any other sense of the ones by means of the body?
λέγω δὲ περὶ πάντων, οἷον μεγέθους πέρι, ὑγιείας, ἰσχύος, καὶ τῶν ἄλλων ἑνὶ λόγῳ ἁπάντων τῆς οὐσίας ὃ [65e] τυγχάνει ἕκαστον ὄν·
I am speaking about everything, such as about size, health, strength, and in a word about the essence of all the other things, what each actually is:
ἆρα διὰ τοῦ σώματος αὐτῶν τὸ ἀληθέστατον θεωρεῖται, ἢ ὧδε ἔχει·
is their truest nature observed through the body, or is it like this:
ὃς ἂν μάλιστα ἡμῶν καὶ ἀκριβέστατα παρασκευάσηται αὐτὸ ἕκαστον διανοηθῆναι περὶ οὗ σκοπεῖ,
whoever of us especially prepares himself and most accurately to understand each thing itself which he examines,
οὗτος ἂν ἐγγύτατα ἴοι τοῦ γνῶναι ἕκαστον;"
"πάνυ μὲν οὖν."
he would come nearest to knowing each of them?"
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