[10] Thus, too, Plato in his Laws mingles his polity from a democracy, aristocracy, and monarchy. He was, however, decidedly of opinion, as is evident from his Politicus, that the best form of government is that in which either one man, who is a most excellent character, is the supreme ruler, or a few excellent men rule conjointly. [11] In the original there is only πρωτος ὦν ο νομος, which is evidently defective; but by adding εμψυχος the sense will be complete. And in what immediately follows τουτω γαρ ο μεν βασιλευς νομιμος which also is defective, Gesner adds τηρησει after τουτω γαρ, but he should doubtless have added ει τηρησει. [12] _i.e._ To a perfect subjugation of the passions to reason, and not to a perfect insensibility, as is stupidly supposed by many who do not understand the proper meaning of the word _apathy_, as used by the Pythagoreans, Platonists, and Stoics. [13] The original is, I conceive, evidently defective in this place; for it is, ουτε γαρ γα τως αυτως καρπως, ουτε ψυχα ανθρωπων ταν αυταν αρεταν παραδεξασθαι δυναται. It appears, therefore, to me, that πανταχου should be added after καρπως, and that for ουτε ψυχα we should read ουτε πασα ψυχα. [14] Among the Lacedæmonians the three men were thus denominated, who were chosen by the Ephori to preside over the equestrian order. But the ephori were magistrates corresponding to the _tribunes_ of the people among the Romans. [15] In the original, α μεν γαρ πλεονεκτια γινεται περι το αγουμενον μερος τας ψυχας· λογικα γαρ α επιθυμια. But for αγουμενον, I read αλογον; and for λογικα, it is necessary to read ου λογικα. For the vices, according to the Pythagoreans, subsist about the irrational part of the soul, which consists, according to them, as well as according to Plato, of _anger_ and _desire_. Hence Metopus, the Pythagorean, says: “Since there are two parts of the soul, the rational and the irrational, the latter is divided into the irascible and the appetitive. And the rational part, indeed, is that by which we judge and contemplate; but the irrational part is that by which we are impelled and desire.” See my translation of Pythagoric Ethical Fragments, at the end of my translation of Iamblichus’ Life of Pythagoras. [16] I here read, with Victorius, κατ’ οικειοτατα εγγενη, for και οικειοτατον εν γενοιν. [17] This sentence within the brackets is not to be found in Stobæus. [18] i.e. God is not in want of ministers or servants to assist him in the government of the universe: for he produces and provides for all things at once by his own immediate energy. But the cooperation of subordinate divine powers with him is necessary to the proper participation of him by the different beings which the universe contains. [19] For οι μιμευμενοι των αυτων in this place, I read οι μιμευμενοι τον αυτον. [20] Instead of ενιοτε here, I read παντοτε.