A little below (p. 210, D.), an erroneous rendering goes far to make nonsense of a very grand and transcendental passage--one of the first passages, probably, in all Plato. The philosopher says, that a youth should be trained gradually in the science of beauty, rising ever higher and higher in the objects of his admiration, 'that by looking to the beautiful, now wide in its scope (πολὺ ἤδη), he may no longer by a menial service (δουλεύων ὥσπερ οἰκέτης) to the beauty in some one--that is, being content to admire the comeliness of a stripling, or of some particular person, or institution--became a feeble and trifling character, but, betaking himself to the vast ocean of beauty, and contemplating it, may give birth to many fine and stately discourses and sentiments on the boundless field of philosophy.' The confusion of Mr. Jowett's rendering here appears to us extraordinary. 'Being not like a servant in love with the beauty of one youth, or man, or institution, himself a slave, mean and calculating, but looking at the abundance of beauty, and drawing towards the sea of beauty, and creating and beholding(!) many fair and noble thoughts and notions in boundless love of wisdom.' We are compelled to ask, in all earnestness, Would such construing as this be tolerated from a boy of the sixth form in any public school in the kingdom? Our suspicions are aroused, that the Oxford Greek Professor has admitted aid from less competent hands, and, in a too generous confidence, has failed to look closely over the contributions which he invited and received. Plato, we cannot doubt, in the above passage, has been expounding his own aspirations for leaving behind him what he elsewhere calls 'offspring of the mind,'--viz., immortal records of his own genius in the composition of his Dialogues. He goes on to speak of the ultimate attainment of that highest καλὸν, the knowledge of abstract science, or rather of science, ἐπιστήμη, in the abstract; and in language evidently borrowed from the economy of the Eleusinian mysteries, he proceeds to ask what must be the happiness of those who, as the result of a right discipline on earth, attain hereafter to the enjoyment of the τὸ θεῖον μονοεῖδες, the Beatific Vision of God, or rather (if we might say) of 'Godness,' unmixed with human frailties and imperfections. The passage itself reads almost like one inspired; and it is very remarkable how exalted and spiritual an idea of the Deity Plato had realized. He seems to transcend the _anthropomorphic_ doings and sayings attributed to the Jehovah of the Old Testament. In rendering such a passage, Mr. Jowett should have devoted especial pains to attain the closest accuracy possible, for every word is a jewel. Yet he wrongfully renders τὰ καλὰ ἐπιτηδεύματα, 'fair actions,' and τὰ καλὰ μαθήματα, 'fair notions,' (p. 211, C.), whereas 'institutions' (laws, &c.), and 'lessons,' or 'instructions,' are really meant; and the important words, ἐκεῖνο ᾧ δεῖ θεωμένου,