Footnotes

   Reading circumscripte for circumscriptae.

   Deleting forsan from this sentence of the Latin version. The word seems to be an intrusion from the following sentence. It has no equivalent in the Greek text, and St. Thomas seems to reserve "presumably" for the object of mathematical science alone. See C 1163.

   The Greek text reads: "since they are the causes of what is visible of things divine."

   To this the Greek text adds: "and theology more desirable than the other theoretical sciences."

   The translation here of ea prior, et philosophia prima et universalis sic follows St. Thomas' reading of the text. See C 1170. According to the Greek text the statement may also be rendered ". . . the science which investigates it [immobile substance] will be prior, and will be first philosophy, etc."

   The phrase "de suo genere subjecto," which St. Thomas cites in place of the "de hoc" of the Latin version, suggests that he is following a different reading.

   Anal. Post., II, 13 (96a 20).

   Anal. Post., I, 10 (76b 5).

   De  Anima, II, 1 (412a 20).

   Reading immobilia for mobilia, in conformity with the context and with the words of Aristotle's text: T 536.

   See Aristotle, Metaphysics, XIII, 2.

   Metaphysica, I, 2 (70vb, 71ra).

   Deleting the first "non" from this sentence. The statement in the Greek text is affirmative, and also that in St. Thomas' reading.

   Reading autem for enim, since this constitutes the third point to be established about accidental being. See C 1181.

   De Sophisticis Elenchis, I (164a 20); see also 5 (166b 29).

   Following St. Thomas' reading and the Greek instead of the "aut si facit" of the Latin version.

   Metaphysica, I, 7 (73rb); cf. Sufficientia, I, 13 (20vb).

   Reading effectus futurus for causa futura.

   Physica,  II, 7 (198b 3).

   Reading enim for autem.

   The Latin version of Aristotle's text does not agree with St. Thomas' reading here.

   De Anima, III, 6 (430a 26-431b 4).

   De Anima, III, 6      (430a 26-431b 4).

   De Interpretatione, 8 (17b 12 ff.).

   Reading talis for taliter in keeping with St. Thomas' citation: "Sunt talis entis (C 1251)."

   I.e., Parmenides (65:C 133), Melissus (65:C 140) and the Milesian philosophers (67:C 145).

   I.e., the Pythagoreans (68:C 149) and Empedocles (68:C 148).

   I.e., Anaxagoras (44:C 90) and Democritus (55:C 113).

   I.e., the Pythagoreans.

   I.e., the Pre-Socratics.

   Reading Speusippus for Leucippus; see Bekker 1028b 23. Speusippus was Plato's nephew and his successor as head of the Academy.

   The disciples of Xenocrates, the successor of Speusippus.

   Perihermenias or De Interpretatione, I (16a 4). In St. Thomas' day this work was divided into two books, the second beginning at our chapter 10.

   See Physica, VIII, 6 (187a 14; 189b 3; 203a 18). These men are not identified by Aristotle, but they seem to be members of the Milesian school.

   Reading Speusippus for Leucippus.

   Reading manifeste for manifesta.

   Categoriae, 5 (2a 10).

   Ibid.

   Physica, I, 9 (192a 30).

   Physica, I, 7 (190b 34).

   Physica, I, 9 (192a 3).

   Physica, I, 7 (191a 9).

   Reading artibus for actibus, according to the older Cathala, the Parma edition and the sense of the text.

   For the different meanings of "essential predication" in the following discussion see Book V, Lesson 19, 507:C 1054-57. See also the Posterior Analytics, I, 4.

   Reading enim for autem.

   Reading similiter for simpliciter, according to the conjecture of Parma.

   Reading Hoc enim est rectum for Non enim est rectum, which is evidently contrary to the context.

   Reading quod dicere for dicere quod.

   This statement is not found in the Parma edition.

   The Greek text says "the beautiful."

   Reading solutionem in place of quaestionem. St. Thomas is explaining the solution and not the problem or question.

   Reading absolutae for absolute, as given in the Latin text of Aristotle.

   The second reading which St. Thomas gives here is that found in the version of Aristotle in the Cathala-Spiazzi ed. The first reading follows another text.

   St. Thomas appears to be following a different reading.

   Reading "et ipsum et quod quid erat esse erit aliud [quam (or:ac)] quod quid erat esse."

   Quo homo sit homo is not found in the Parma edition.

   Physica, II, 1 (193a 32).

   Physica, II, 7 (198a 25).

   In VIII Phys., com. 46 (VII, 176v); but for a more explicit statement see In I De Gen. Animal., com. I (VI, 206v).

   Probably De Animalibus, XV, I (59rb. va); cf. Averroes, In II Metaph., com. 15 (VIII, 31r); In VII Metaph., com. 23 (VIII, 142r); com. 31 (148rv, 149r).

   Physica, II, 2 (194b 14).

   In IX Metaph., com. 22 (VIII, 82v).

   Reading propter for praeter.

   Reading omnibus for domibus.

   Reading Book III for Book I. The reference is Ethica, III, I (110a 1).

   Physica, VIII 4 (255b 24).

   Physica, VIII, 5 (258a 17).

   Physica, II, 1 (193a 9-b 7).

   In II Phys., com. I (VII, 23r).

   Totaliter does not occur in the Latin text of Aristotle.

   St. Thomas is presumably following a different version of Aristotle than that given in the Latin text of the Cathala-Spiazzi edition.

   Sicut in illis does not occur in the Latin version of Aristotle in the Cathala-Spiazzi ed. St. Thomas is presumably following a different reading.

   Probably De Animalibus, XV, 1. (See L.6, n. 4.)

   In VIII Phys., com. 46 (VII, 176v); but for a more explicit statement see In I De Gen. Animal., com. I (VI, 206v).

   The work which medieval writers called the De Animalibus included the Historia Animalium (10 books), the De Partibus Animalium (4 books) and the De Generatione Animalium (5 books), The reference here is to De Gen. Animal., II, 3 (736b 28; 737a 9-10).

   De Anima, II, 4 (416a 14).

   An omission from the Latin text. See Greek text and St. Thomas' reading in C 1461.

   Physica, I, 1 (184b 11).

   In VII Metaph., com. 33 (VIII, 86r).

   Metaphysica, V, 5 (90ra); VII, 4 (93vb).

   De Anima, III, 5 (430a 25).

   The Pythagoreans.

   In the Latin the same word, species, is used for the Platonic Form as for a species.

   A follower of the great Socrates. He is referred to in the Theaetetus 147C and in The Sophist 218B. St. Thomas identifies him with Plato; see C 1518.

   Deleting forsan after namque. The equivalent term does not occur in the Greek text.

   De Anima, II, 2 (413b 1).

   Physica, II, 1 (193b 7).

   Categoriae, 5 (2b 11).

   Analytica Posteriora, II, 3-10, 13.

   Ibid., 97a 29.

   Emendating the Latin of the Cathala-Spiazzi edition: Superfluum enim accidit hoc dicentibus . . . to read Superfluum enim est. Accidit autem . . .

   Analytica Posteriora, II, 3-10, 13.

   Ibid., 97a 29.

   Categoriae, 5 (2a 11).

   Ibid.

   Categoriae, 5 (3b 14).

   Adding et in homine in conformity with the Greek text and St. Thomas' commentary (C 1594).

   Analytica Posteriora, I, 2 (71b 15).

   Reading quia for quin.

   Adding si; see Bekker 1040b 29, and Cathala-Spiazzi ed., p. 390b, n. 1.

   De Motu Animalium, 1 (698a 18).

   In this statement Aristotle appears to be commenting on the brevity of such an answer as that given to the question raised. St. Thomas interprets his statement to mean that the indivisibility and oneness of a thing is "something small," i.e., a principle; see C 1654.

   Analytica Posteriora, II, 1 (89b 21).

   Ibid., II, 2 (90a 31).

   Aristotle's text, 683, n. 1.

   Books XIII and XIV on which St. Thomas gives no commentary.

   Physica, I, 7 (190a 32); V, 1 (225a 12).

   Books XIII & XIV, on which St. Thomas wrote no commentary.

   The phrase haec dicitur hoc aliquid in the Latin version does not seem to be connected with any of the foregoing remarks. The phrase has been emended to read hoc dicitur esse hoc aliquid. However, it may simply be a marginal gloss, from another translation of the Greek text, which has found its way into the text.

   That is, the statement in the Latin version which St. Thomas considers ambiguous: Nam secundum substantiarum rationem, hac quidem separabiles, illae vero non.

   Physica, I, 7 (190a 32); V, 1 (225a 12).

   In place of this the Greek text reads: "as a faggot."

   Reading hae for haec.

   Physica, I, 4 (187a 16).

   Mulieris does not occur in the Greek text or in the Latin version of Aristotle.

   Isagoge, trans. Boethius (PL 64, 127).

   Compositione should read positione to agree with the foregoing discussion.

   Reading ens per seipsum for non per seipsum.

   Reading . . . ordine prius, quod . . . for . . . ordine, prius quam . . .

   The equivalent of this statement is not found in the Greek text, although it does occur in St. Thomas' reading. See C 1782.

   The reading which St. Thomas is following here has eunuchizari in place of enuntiabile in the Latin version of the Cathala-Spiazzi edition.

   Reading aliquid ens possibile . . .; the term possibile has been omitted from the Latin version of the Cathala-Spiazzi edition.

   This statement has been omitted from the Cathala-Spiazzi version; but see Greek text 1047b 12. The statement is also presupposed by the commentary; see C 1808.

   Reading contingit for convenit.

   At this point the Latin version of Aristotle omits an extended section of the Greek text. See Bekker 1048b 18-1048b 35.

   In completing the proportion, the Cathala-Spiazzi edition adds "ad illud quod non est segregatum a materia informi." See Spiazzi edition, p. 437, n. 1.

   Reading proportionem for per separationem in keeping with the sense of the text.

   The difference between that and thaten, to which Aristotle refers here, is the difference between a thing and that of which it is made, or that by which it is named. The Greek word {ekeininon}, literally rendered here as thaten (ecininum), has the force of that from which, or out of which, a thing is made, i.e., its material or matter. In the Parma edition (versio recens) {ekeininon} is rendered as ex hoc.

   Reading sive (with Parma) for sine.

   Reading Graecorum for Graecum.

   Deleting denominative from the clause "id quod praedicatur denominative."

   The Greek text reads: "what is capable of seeing is what can see." The Latin version should read visivum for speculatorem and videre for speculari. St. Thomas follows the reading of the Latin version given in the Cathala-Spiazzi edition; see: C 1846.

   Physica, VI, 6 (236b 33).

   Reading ex for et.

   Reading motu (with the former Cathala edition) for motus.

   Physica, II, 1 (192b 23).

   St. Thomas reads visivum in place of visibile in the Latin version.

   Reading fiat for sit.

   Physica, VI, 6 (236b 33).

   St. Thomas appears to be misinterpreting the example which Aristotle uses. The point at issue is not whether Mercury is wise and Pauson foolish, but whether the figure of Mercury (Hermes), which the sculptor, Pauson, gave to the stone, is an internal or external attribute of the stone.

   See De Coelo, II, 1 (284a 24-26).

   Physica, VIII, 1 (252b 5).

   Reading incompositas for compositas.

   Changing the Latin version in Spiazzi from "nec deceptio. Caecitas sed ignorantia: non qualis caecitas enim est . . ." to read "nec deceptio, sed ignorantia: non qualis caecitas. Caecitas enim est . . ." with the older Cathala edition.

   Et is omitted in the Latin version as given in Spiazzi.

   De Anima, III, 3 (427b 11).

   De Anima, III, 7 (431b 18).

   Physica, VIII, 9 (265a 13).

   Reading nam ubique (according to the punctuation of Bekker and the interpretation of St. Thomas) for ubique. Namque (as found in the Cathala-Spiazzi edition).

   Diels, Frag. 1.

   Physica, I, 4 (187b 21).

   I.e., Empedocles, Anaximenes and Melissus.

   Physica, I, 2 (184b 16, 185a 32).

   Reading soni (with the text of Aristotle) for toni.

   Categoriae, 5 (2b 29).

   Metaphysica, III, 3 (79rab).

   Physica, I, 1 (184a 21).

   Topica, I, 15 (106b 13).

   Reading quia for quae.

   Reading non contingit for non convenit.

   Categoriae, 10 (13a 16).

   I.e., the Pythagoreans.

   Reading quod non (with the Greek text and St. Thomas' interpretation) for aut.

   Reading colores (with the Greek text and St. Thomas' commentary) for coloris.

   Reading similiter for simpliciter, with the Greek.

   Reading simpliciter for similiter, with the Greek.

   Reading una for unum, with the Greek.

   Diels, Frag. 1.

   Reading propriae passiones for proprie passiones.

   Reading Protagoricis for Pythagoricis (on the basis of the doctrine described).

   According to the classical physics the different species of color are a result of mixing white, which has the greatest light, with black, which has the least light. Since the differences of color are unknown they must be distinguished by their effects upon vision. Thus a color which contains more of white, and therefore more light, increases vision, whereas a color which contains more of black, and therefore less light, decreases vision.

   Physica, I, 5 (188a 31).

   Reading contingit for convenit.

   Reading qua for quia.

   This lesson is a recapitulation of Book III, Lessons 4-8.

   Physica, II, 3 (194b 15 ff.).

   Reading autem for enim.

   References to the Physics are given throughout the various lessons of this book.

   Physica, III, 1-3; see especially T 974:C 2289 ff. of this work.

   Physica, II, 3 (194b 15 ff.).

   Book I, Lessons 14-16; Book VII, Lessons 13-15.

   Reading separata for separatae.

   Reading ponuntur for ponitur.

   This lesson is a recapitulation of Book III, Lessons 9-15.

   The Pythagoreans and Plato.

   Reading Post for Ponit.

   This lesson is a recapitulation of Book IV, Lessons 1-4.

   See Plato, Apology 411e.

   Adding quia.

   Euclid, Elements, X, Propositions.

   Ibid., V, Propositions.

   This lesson is a recapitulation of Book IV, Lessons 5 and 6.

   Reading hujusmodi (with St. Thomas' interpretation) for horum.

   Following the interpretation of St. Thomas.

   This lesson is a shorter form of Book IV, Lessons 6-9.

   Frag. 1.

   Reading contradictoriis for contrariis, as is required by the context and by Thomas' clear doctrine. Cf. C 602; In I Perihermeneias, 10, n. 21 (Leonine ed.).

   This lesson is a recapitulation of Book IV, Lessons 9-17.

   Reading haec (with the Greek) for hujusmodi.

   Physica, I, 7-9 (189b 30-192b 7); De Gen. et Cor., I, 3 (317b 14-319b 5).

   Reading philosophorum for physicorum.

   Inserting non before album.

   Physica, I, 4 (187a 20).

   Physica, I, 8 (191a 23-191b 34).

   Physica, VIII, 7 (261a 35).

   Reading non moveri secundum qualitatem (with the context and Aristotle's text) for moveri secundum quantitatem.

   This lesson is a recapitulation of Book VI, Lesson 1.

   The Greek text reads "mathematical." St. Thomas follows the Latin version.

   Analytica Posteriora, I, 1 (71a 11).

   Reading hic dicit for hoc dico.

   This lesson is a recapitulation of Book VI, Lessons 2-4.

   Sophist, 254a.

   Physica, II, 5 (196b 21-25).

   Ibid. (197a 5-14).

   Ibid. (197a 25-27).

   Ibid. (198a 5-13).

   Physica, III, 1-3.

   De Sophisticis Elenchis, 6 (168b 6-10). This work was formerly divided into two books. See C 214, n. 2.

   Sophist, 254a.

   Analytica Posteriora, I, 2 (71b 9).

   Reading et ens per accidens for et est per accidens.

   Physica, II, 5 (196b 2-25).

   Ibid. (197a 5-15).

   This chapter is composed of extracts from the Physics, III, 1-3.

   Physica, III, 1 (200b 26-28).

   Ibid. (200b 32-201a 19).

   Ibid. (201b 6, 7).

   The Pythagoreans and Platonists; see Sophist, 256d, and Timaeus, 57e.

   Physica, III, 1 (201a 27-207a 3).

   Ibid., 2 (202a 13-21).

   Reading definit for distinguit.

   Reading quia for qui.

   Reading dictus for dico.

   Physica, VI, 4 (234b 10).

   This chapter is composed of extracts from the Physics, III, 4-7.

   The position of the Pythagoreans and Platonists.

   Physica, III, 4 (204a 3-14).

   Ibid., 5 (204a 17-19).

   Ibid. (204a 14-17).

   Physica, III, 5 (204a 20-32).

   Ibid. (204b 3-8).

   I.e., Anaximander.

   Physica, III, 5 (204b 10-24).

   Frags., 30, 64, 66, 90.

   Physica, III, 5 (204b 32-205a 7).

   Ibid. (205a 10-25).

   Ibid. (205a 29-32).

   Physica, III, 5 (205b 24-206a 7).

   Ibid., 7 (207b 21-25).

   Reading multitudinem infinitam for multitudinem infinitorum.

   De Coelo, I, 5 (271b 1).

   De Coelo, I, 3 (269b 30).

   This chapter is comprised of extracts from the Physics, V, 1.

   Physica, V, 1 (224a 21-b1).

   Ibid. (224b 11-16).

   Ibid. (224b 28-30).

   Reading non primo for non primo modo.

   Physica, I, 5 (188b 21).

   This chapter is composed of extracts from the Physics, V, 2-3.

   See Physica, V, 2 (225b 12).

   Reading ignorantiam for sanitatem.

   Physica, V, 1 (225a 3-226a 16).

   Ibid., 2 (226a 23-29).

   Ibid. (226b 10-16).

   De Coelo, I, 3 (270a 12).

   Though here and at the end of this paragraph the Latin has "becoming healthy" (sanatio), from the subsequent discussion ("from health to sickness") and from Aristotle's text it is obvious that Thomas' intention is the contrary. See the end of C 2390.

   Reading hujusmodi for hujus.

   Physica, VII, 2 (244b 4).

   This part of chapter 12 is composed of extracts from the Physics, V, 3.

   Physica, V, 3 (226b 21-25).

   Ibid. (226b 32-227a 31).

   Physica, V, 3 (227a 30).

   The Greek text reads "at the same time."

   The Platonists.

   Physica, III, 1-3.

   Physica, I, 1-6.

   In XII Metaph., com. 1 (VIII, 137r).

   Reading genera for genere.

   Reading ea for eius.

   I.e., Plato. See 566:C 1265.

   I.e., Xenocrates and his followers. See Metaphysics, XIII, 1 (1076a 24).

   I.e., Speusippus (see 566:C 1266) and the Pythagoreans.

   According to the Bekker edition chapter 2 begins at line 1069b 8 with the words "Further, this subject remains . . ."

   Diels, Frag. 1, Anaxagoras.

   The three senses of non-being intended here are probably: (1) what is false, (2) the negation of any category, (3) a potentiality not yet actualized. See Metaphysics, XIV, 2 (1089a 26-28).

   The point referred to does not seem to be in Book X. Perhaps Book VII, Lesson 6 is meant.

   See Physica, I, 6 & 7.

   Reading fit for sit.

   The Greek adds "and substance."

   Reading . . . prima causa, quasi movens, alia alii: sanitas . . . for . . . prima causa. Quare movens aliud alii sanitas . . .

   Reading anima for animal.

   Reading inducitur for inducit with the sense of the text.

   Physica, VIII, 5 (256a 4-256b 3).

   Reading substantiarum with Aristotle's text for generum.

   Physica, VIII, 1 (251b 10).

   Physica, VIII, 8 & 9 (264b 9-265b 16).

   I.e., Book XIII.

   Physica, VIII, 1 (251b 10-252b 5).

   Physica, IV, 12 (221a 1).

   Physica, VIII, 8 & 9 (264b 9-265b 16).

   Physica, VIII, 1 & 2 (250b 10-253a 21).

   Hesiod, Theogony, 116; Works and Days, 17.

   Diels, Frag. 1.

   See Aristotle's discussion in the De Coelo, III, 2 (300b 8).

   See Timaeus, 30a.

   Ibid., 30-34.

   Plato is not mentioned in the Greek text.

   I.e., the sphere of the fixed stars; see De Gen. et Cor., II, 10 (336a 23 ff.).

   I.e., the sun; see De Gen. et Cor., loc. cit.

   Reading philosophi for physici.

   Reading fit for fuit.

   De Gen. et Cor., II, 10 (336a 23 ff.).

   Physica, VIII, 6 (258b 26).

   The zodiac is an imaginary zone in the heavens, extending about 8º on each side of the ecliptic, within which the motions of the sun, moon and other planets are confined.

   The equinoctial circle is so named because, when the sun is on it, the days and nights are of equal length.

   Almagest, VII, 3, p. 227-28.

   Inserting semper et before aliter et aliter. See G. Ducoin, "Saint Thomas commentateur d'Aristote," Archives de Philosophie, XX (1957), 84, n. 13.

   Physica, VIII, 4 (254b 6-256a 4).

   Ibid., 5 (256a 4-256a 20).

   See Physica, VIII, 7 (260a 26-260b 14).

   Ibid., 9 (265a 13 ff.).

   De Anima, III, 10 (433b 15 ff.).

   Inserting et before per se eligibile.

   Reading non contingit for convenit with the sense of the text. See G. Ducoin (as in C 2513, n. 8).

   Physica, VIII, 5 (256b 14 ff.).

   For an explanation of this see Eth. Nic., X, 4 (1174b 15ff.).

   Reading spes for species, on the basis of the Greek.

   See De Anima, III, 2 (426a 1 ff.).

   Reading Speusippus with the Greek for Leucippus.

   Physica, VIII, 10 (266a 24).

   Physica, III, 5 (205b 24).

   Eth. Nic., X, 4 (1174b 15 ff.).

   Reading spes enim et for species enim in. See G. Ducoin (as in C 2513, n. 8).

   See Aristotle, Posterior Analytics, I, 2 (72a 29 ff.).

   Reading Speusippus with the Greek for Leucippus. See G. Ducoin (as in C 2513, n. 8).

   Physica, VIII, 10 (266a 26-266b 6).

   But see also 989-1004:C 2314-54.

   This is a Pythagorean doctrine adopted by Plato; see Physica, III, 6 (206b 32) and also Metaphysica, XIII, 8 (1084a 1 ff.).

   See Physica, VIII, 8 & 9; De Coelo, I, 2; II, 3-8.

   Reading quod for quot, in keeping with the Greek text and St. Thomas' commentary.

   Physica, VIII, 4 (254b 6 ff.).

   Physica, VIII,  8 & 9.

   De Coelo, I, 2; II, 3-8.

   This "ninth" orb or sphere of which St. Thomas speaks was postulated by the astronomers in order to account for the motion which the celestial pole was discovered to be describing every 36,000 years. Since it encompassed all the other spheres, it was considered to be a ninth or outermost sphere, and therefore the first in order of all the spheres.

   Metaphysica, IX, 3 (104rb); 4 (104vab).

   Physica, IV, 4 (211a 30).

   The Quadripartitum or Tetrabiblos is the name of a work in astronomy attributed to Ptolemy, but whose authenticity has been questioned.

   Reading praeter for per, in keeping with Aristotle's text.

   Eudoxus of Cnidus (c. 408-355 B.C.). This celebrated mathematician and astronomer was a pupil of Plato and a member of the Academy. His astronomical views were adopted by Callippus.

   Callippus of Cyzicus (4th cent. B.C.). According to Simplicius, Callippus modified and supplemented Eudoxus' views, and was assisted in this undertaking by Aristotle during a visit to Athens.

   The correct total would seem to be forty-nine. St. Thomas deals with the possibility of an error in computing the total number of spheres, in C 2582-4.

   Dropping quod after autem and reading primum for primam, with the Greek.

   Reading divinum (with the Greek) for divinam.

   For example, see Almagest, IV, 5, p. 120, where Ptolemy considers the epicycle hypothesis in reference to the moon.

   Almagest, I, 8, p. 12.

   Ptolemy defines longitudinal motion as "the movement of the epicycle's center in the ecliptic." See Almagest, IX, 3, p. 273.

   The moon's latitudinal motion is its motion along a circle inclined to the ecliptic. See Almagest, IV, 2, p. 109.

   In II De Coelo, 12 (CG VII, 493. 11 ff.).

   In II De Coelo, 12 (CG VII, 493. 5-8).

   Reading contingit for convenit.

   In II De Coelo, 12 (CG VII, 497. 15 ff.).

   Reading paterna opinio with the text for praedicta opinio. See G. Ducoin (as in C 2513, n. 8).

   This statement and the first sentence of T 1101, given as questions in the Latin version, have been emended to conform with the Greek text and St. Thomas' commentary.

   See Ethica, I, 7 (1098a 16-20).

   Reading natatalia for natalitia.

   I.e., the Platonists.

   I.e., the Pythagoreans, see 1075.

   See Diels, Frag. 17.

   I.e., the Eleatics.

   I.e., Speusippus and his followers.

   Homer, Iliad, ii, 204.