In the difficult passage (p. 15, B.), about ἰδέαι, Mr. Jowett has again failed to give the exact sense. Plato says, one difficulty about them is, 'whether we must assume that the abstract principle of each quality (_e.g._, abstract beauty) pervades concretes and infinites, dispersed and separated in each, or exists _as a whole outside of itself_.' That is to say, if an abstract or ἰδέα is one thing indivisible, which yet exists in different objects, it must reside outside itself, and apart from the centre of its own οὐσία, or essence. The words εἴθ' ὅλην αὐτὴν αὑτῆς χωρὶς, Mr. Jowett oddly translates, 'or as still entire, _and yet contained in others_.' In p. 15, D., ταὐτὸν ἓν καὶ πολλὰ ὑπὸ λόγων γιγνόμενα is, 'this doctrine of "one and many" being the same, brought into existence (or, as we say, brought before our notice) by discussions,' not 'the one and many are identified _by the reasoning power_;' nor is ἄγηρων πάθος τῶν λόγων αὐτῶν, just below, 'a quality of reason, as such, which never grows old,' but 'a conditions of discussion themselves,' &c. Surely, to render the plural λόγοι by 'reason,' is a singular error. In p. 23, D., by not noticing the emphatic ἐγὼ the author has failed to see that there is a reference to the clumsy attempts of _tiros_ at synthesis and analysis, p. 15. _fin._; so that Socrates intends to say that he fears _he_ is not much more skilful. A few lines below, where the doctrine of causation is introduced, the words τῆς ξυμμίξεως τούτων πρὸς ἄλληλα τὴν αἰτίαν ὅρα, 'consider now the _cause_ of the union of these conditions (the finite and the infinite) with each other,' is poorly rendered by 'find the cause of the third or compound.' In p. 24, D., Socrates argues that, if the principle of limitation (πέρας) were admissible in, or could co-exist with, 'more or less,' _i.e._ progressive degree, the infinite would cease, by _ipso facto_ becoming finite. And he concludes, κατὰ δὴ τοῦτον τὸν λόγον ἄπειρον γίγνοιτ' ἂν τὸ θερμότερον καὶ τοὐναντίον ἅμα, 'according to this way of putting it, the "hotter" would become at the same time infinite and finite.' Surely Mr. Jowett quite misses the sense in rendering it, 'which proves that comparatives, such as the hotter and the colder, are to be ranked in _the class of the infinite_.' In p. 26, B., Socrates says that 'the goddess Harmony, perceiving the general lewdness and badness of men, and that there was no limiting principle in them, either of pleasures or of satisfying them, introduced law and order, containing in themselves the finite. And you, Protarchus (he adds), say that she thereby spoiled our pleasures; whereas I say, on the contrary, that she saved them.' If the text is right, πέρας οὐδὲν ἐνὸν is the accusative absolute; but we propose to read καὶ πέρας, &c., so that the accusative will depend on κατιδοῦσα. Mr. Jowett's version is--'Methinks that the goddess saw the universal wantonness and wickedness of all things, having no limit of pleasure or satiety, and