word thallein itself implies increase of youth, which is swift and sudden ever (thein and allesthai). I am getting over the ground fast: but much has still to be explained. There is techne, for instance. This, by an aphaeresis of tau and an epenthesis of omicron in two places, may be identified with echonoe, and signifies “that which has mind.” “A very poor etymology.” Yes; but you must remember that all language is in process of change; letters are taken in and put out for the sake of euphony, and time is also a great alterer of words. For example, what business has the letter rho in the word katoptron, or the letter sigma in the word sphigx? The additions are often such that it is impossible to make out the original word; and yet, if you may put in and pull out, as you like, any name is equally good for any object. The fact is, that great dictators of literature like yourself should observe the rules of moderation. “I will do my best.” But do not be too much of a precisian, or you will paralyze me. If you will let me add mechane, apo tou mekous, which means polu, and anein, I shall be at the summit of my powers, from which elevation I will examine the two words kakia and arete. The first is easily explained in accordance with what has preceded; for all things being in a flux, kakia is to kakos ion. This derivation is illustrated by the word deilia, which ought to have come after andreia, and may be regarded as o lian desmos tes psuches, just as aporia signifies an impediment to motion (from alpha not, and poreuesthai to go), and arete is euporia, which is the opposite of this—the everflowing (aei reousa or aeireite), or the eligible, quasi airete. You will think that I am inventing, but I say that if kakia is right, then arete is also right. But what is kakon? That is a very obscure word, to which I can only apply my old notion and declare that kakon is a foreign word. Next, let us proceed to kalon, aischron. The latter is doubtless contracted from aeischoroun, quasi aei ischon roun. The inventor of words being a patron of the flux, was a great enemy to stagnation. Kalon is to kaloun ta pragmata—this is mind (nous or dianoia); which is also the principle of beauty; and which doing the works of beauty, is therefore rightly called the beautiful. The meaning of sumpheron is explained by previous examples;—like episteme, signifying that the soul moves in harmony with the world (sumphora, sumpheronta). Kerdos is to pasi kerannumenon—that which mingles with all things: lusiteloun is equivalent to to tes phoras luon to telos, and is not to be taken in the vulgar sense of gainful, but rather in that of swift, being the principle which makes motion immortal and unceasing; ophelimon is apo tou ophellein—that which gives increase: this word, which is Homeric, is of foreign origin. Blaberon is to blamton or boulomenon aptein tou rou—that which injures or seeks to bind the stream. The proper word would be boulapteroun, but this is too