breeder, the Eryxias or Erasistratus, the Alcyon, the Acephah or Sisyphus, the Axiochus, the Phaeacians, the Demodocus, the Chelidon, the Seventh Day, the | Epimenides. Of these the Alcyon% is thought to be _the work of a certain Leon, according to Favorinus in the fifth book of his Memorabilia. Plato has employed a variety of terms in order to make his system less intelligible to the ignorant. But in a special sense he considers wisdom to be the science of those things which are objects of thought and really existent, the science which, he says, is concerned with God and the soul as separate from the body. And especially by wisdom he means philosophy, which is a yearning for divine wisdom. And in a general sense all experience is also termed by him wisdom, e.g. when he calls a craftsman wise. _And he applies the same terms with very different meanings. For instance, the word ¢atAos (slight, plain) is employed by him ® in the sense of azAots (simple, honest), just as it is applied to Heracles in the Licymnius of Euripides in the following passage ° : Plain (@addos), unaccomplished, staunch to do great deeds, unversed in talk, with all his store of wisdom curtailed to action. But sometimes Plato uses this same word (¢a0Aos) to mean what is bad, and at other times for what is small or petty. Again, he often uses different terms to express the same thing. For instance, he calls the Idea form (e?dos), genus (yévos), archetype (rapadevyya), principle (4px) and cause (airiov). He also uses contrary expressions for the same thing. Thus he calls the sensible thing both existent and non-