§B.57## τῶν κακῶν ὁμοιότης. τῶν κακῶν ὁμοιότης τῶν περὶ τὴν ψυχὴν καὶ ⟨τῶν περὶ⟩ τὸ σῶμα καὶ τῶν ἐκτός ἐστιν αὕτη. ἐν τῇ ψυχῇ μέν ἐστιν ἀδικία κάκιστα τὴν ψυχὴν διατιθεῖσα, ἐν δὲ τῷ σώματι νόσος κάκιστα διατιθεῖσα τὸ σῶμα, ἐν δὲ τοῖς ἐκτὸς ἀτυχία κάκιστα διατιθεῖσα τὰς ἐκτὸς πράξεις·
\n\n## Similarity of evils.\n\nThe similarity of evils concerning the soul, those concerning the body, and those outside is as follows.\nIn the soul there is injustice, which puts the soul in the worst condition; in the body there is sickness, which puts the body in the worst condition; and in external things there is misfortune, which puts external actions in the worst condition.
καὶ ταύτῃ λαμβάνεται ἡ ὁμοιότης τῶν κακῶν τούτων. καὶ πάλιν ἐν μὲν ψυχῇ ἀφροσύνη ἀρρωστία τίς ἐστι καὶ ἀλογιστία ψυχῆς, ἐν δὲ σώματι καχεξία ἀρρωστία ἐστίν, ἐν δὲ τοῖς ἐκτὸς ἀδοξία· προπηλακισμὸν γὰρ καὶ ἀρρωστίαν καὶ ὀλιγωρίαν περὶ τὰ ἄλλα τινὰ ἐμποιεῖ ταῖς ἐκτὸς πράξεσι.
And in this way, the similarity of these evils is taken.\nAnd again, in the soul there is folly, which is a certain illness and irrationality of the soul; in the body there is poor health, which is an illness; and in external things there is disrepute; for it produces insult and illness and neglect concerning certain other things in external actions.
καὶ ταύτῃ πάλιν λαμβάνεται τῶν κακῶν τούτων ἡ ὁμοιότης.
And in this way again, the similarity of these evils is taken.
καὶ πάλιν ἐν μὲν ψυχῇ δειλία οὖσα ἐκπληκτικὰς καὶ πάντων ἥττους τῶν φόβων παρασκευάζει τὰς ψυχάς, ἐν δὲ σώματι ἀσθένεια πάντων τῶν πόνων ἡττᾶσθαι τὰ σώματα παρασκευάζει, ἐν δὲ τοῖς ἐκτὸς ἐχθροὶ ὄντες ἀσθενῆ περὶ τὰς ἐκτὸς πράξεις καὶ εὐκαταφρόνητον ποιοῦσιν· ᾧ γὰρ πολλοί εἰσιν ἐχθροὶ οὐδὲν τούτῳ ῥαδίως ὑπάρχει.
And again, cowardice being in the soul renders the souls terrified and inferior to all fears, while weakness in the body renders the bodies defeated by all labors, and enemies being outside make people weak concerning external actions and easy to despise; for he to whom there are many enemies, nothing is easily available to him.
καὶ ἔστιν ἡ μὲν δειλία ἐν φόβῳ εὐκαταφρονήτους ποιοῦσα, ἡ δὲ ἀσθένεια ἐν πόνοις εὐκαταφρόνητον τὸ σῶμα ποιεῖ, ἡ δὲ ἔχθρα ἐν πράξεσι ταῖς ἐν βίῳ. καὶ πάλιν ἡ μὲν ἀσωτία καὶ ἀκολασία αἰσχρὰν τὴν ψυχὴν καὶ ἄκοσμον παρασκευάζει, τὸ δὲ αἶσχος ἐν σώματι ὂν αἰσχρὸν τὸ σῶμα καὶ ἄκοσμον παρασκευάζει, ἡ δὲ πενία ἐκτὸς οὖσα αἰσχρὸν βίον παρασκευάζει.
And cowardice is what makes people contemptible in fear, while weakness renders the body contemptible in labors, and enmity does so in the actions of life.\nAnd again, wastefulness and licentiousness render the soul ugly and disordered, while ugliness being in the body renders the body ugly and disordered, and poverty being outside renders life ugly.
καὶ ταύτῃ λαμβάνεται τῶν κακῶν τούτων ἡ ὁμοιότης. §B.59## ἡ ἀποβολὴ τῆς ἐπιστήμης. διαιρεῖται ἡ ἀποβολὴ τῆς ἐπιστήμης εἰς τρία.
And in this way, the similarity of these evils is taken.\n\n\n## The loss of knowledge.\n\nThe loss of knowledge is divided into three.
ἔστι γὰρ αὐτῆς ἓν μὲν ἐὰν φθαρῇ οὗπέρ ἐστιν ἡ ἐπιστήμη, ἓν δὲ ἐὰν λήθη γένηται, ἓν δὲ ἐὰν ὁ ἔχων τὴν ἐπιστήμην φθαρῇ.
For of it, one is if that of which the knowledge is is destroyed, one if forgetfulness occurs, and one if the person who has the knowledge is destroyed.
ἐὰν μὲν οὖν οὗ ἐστιν ἡ ἐπιστήμη φθαρῇ οἷον Σωκράτης, οὐκ ἔτι ἔστιν ἐπιστήμη· ἔφθαρται γάρ.
Now, if that of which the knowledge is is destroyed, for example Socrates, there is no longer knowledge; for it has been destroyed.
ἐὰν δὲ λήθη γένηται, καὶ οὕτως ἀποβάλλομεν τὴν ἐπιστήμην.
And if forgetfulness occurs, in this way too we lose the knowledge.
ἐὰν δὲ ὁ ἔχων τὴν ἐπιστήμην φθαρῇ ἄνθρωπος, ἀναγκαῖόν ἐστι συμφθείρεσθαι καὶ ἀποβάλλεσθαι αὐτήν.
And if the human who has the knowledge is destroyed, it is necessary that it is destroyed together and lost.\n\n\n## Animals — genus and species.\n\nOne must consider what the difference of animals is in relation to one another.
§B.64## τὰ ζῷα — γένος καὶ εἶδος. σκεπτέον ἥτις ἐστὶ τῶν ζῴων πρὸς ἄλληλα διαφορά. φαμὲν οὖν εἶναι τῶν ζῴων τὰ μὲν θνητά, τὰ δὲ ἀθάνατα.
Now we say that of animals, some are mortal, and others immortal.
θνητὰ μὲν οὖν εἰσι ὅσα πέφυκε φθείρεσθαι καὶ αἵματος κοινωνεῖν, οἷον ἄνθρωπος καὶ βοῦς καὶ τὰ τοιαῦτα τῶν ζῴων· ἀθάνατα δὲ οἷον ἄγγελοι.
Now, mortal are as many as are of a nature to be destroyed and to share in blood, such as human, ox, and such of the animals; and immortal, such as angels.
τῶν δὲ θνητῶν ζῴων τὰ μέν ἐστι πτηνά, τὰ δὲ ἔνυδρα, τὰ δὲ πεζά.
And of mortal animals, some are winged, some aquatic, and some pedestrian.
πεζὰ μὲν οὖν εἰσὶν οἷον ἄνθρωπος κύων ἵππος καὶ τὰ τοιαῦτα ⟨, ἔνυδρα δὲ. . . . . . . . . τὰ τ οιαῦτα〉 καὶ ἀπλῶς οἷς ἡ διαγωγὴ ἐν ὑγρῷ ἐστι, πτηνὰ δὲ οἷον ὄρνιθες καὶ σφῆκες καὶ μέλισσαι καὶ ἄλλα ὅσα [τοιαῦτα ἃ] διὰ τῆς οἰκείας φύσεως ὀχοῦνται κατὰ τὸν ἀέρα.
Now, pedestrian are such as human, dog, horse, and suchlike, ⟨and aquatic... suchlike⟩ and simply those whose passage of life is in moisture, and winged are such as birds, wasps, bees, and others as many as [such which] are carried through the air by their own nature.
πάντα δὲ τὰ τοιαῦτα καὶ κατὰ ψυχὴν καὶ κατὰ τὸ σῶμα δοκεῖ διαφέρειν ἀλλήλων.
And all such things seem to differ from one another both in relation to the soul and in relation to the body.
ὅτι μὲν οὖν κοινῶς κατὰ πάντων τούτων κατηγορεῖται ζῷον εἶναι δῆλον, διαφορὰν δέ τινα ἔχει τούτων ἕκαστον καθάπερ εἴπομεν· τὸ μὲν γὰρ αὐτῶν πεζόν, τὸ δὲ ἔνυδρον, τὸ δὲ πτηνόν, τὸ δὲ ἀθάνατον.
Now, that to be an animal is predicated commonly of all these is clear, but each of these has a certain difference, just as we said; for one of them is pedestrian, another aquatic, another winged, and another immortal.
τὸ δὲ κοινὸν κατηγορούμενον ἐφ’ ἀπάντων φαμὲν εἶναι τὸ γένρς.
And the common thing predicated of all we say is the genus.
ἕκαστον δὲ τούτων ἐστὶ ζῷον, τὰ δὲ διαιρεθέντα τῶν ζῴων λεκτέον εἴδη εἶναι. τὸν αὐτὸν δὲ τρόπον καὶ ἐπὶ σχήματος καὶ ἀριθμοῦ.
And each of these is an animal, and the divided parts of animals must be said to be species.\nAnd in the same way also in the case of figure and number.
τοῦ τε γὰρ τριγώνου καὶ τῶν λοιπῶν κοινόν φαμεν εἶναι τὸ σχῆμα· τούτων γὰρ ἕκαστόν ἐστιν ὅπερ ὑπάρχει σχῆμά τι.
For we say that of the triangle and the rest, the figure is common; for each of these is that which exists as a certain figure.
δῆλον οὖν ὅτι τὸ μὲν σχῆμα γένος ἂν εἴη τούτων, ταῦτα δὲ τοῦ σχήματος εἴδη· τὸ γὰρ σχῆμα διαιρήσομεν εἰς τρίγωνον καὶ τετράγωνον καὶ τὰ λοιπά.
It is clear then that the figure would be the genus of these, and these are species of the figure; for we shall divide the figure into triangle, square, and the rest.
ὁμοίως δὲ καὶ τὸ περιττὸν καὶ τὸ ἄρτιον εἴδη τοῦ ἀριθμοῦ ἐστι.
And likewise also the odd and the even are species of number.
κοινῇ γὰρ αὐτῶν κατηγορεῖται ὁ ἀριθμός.
For number is predicated commonly of them.
ἐπεὶ δὲ τὸ μὲν γένος δρκεῖ. - - πρότερον εἶναι τοῦ εἴδους, τὸ δὲ πρότερον οὐχ ἁπλῶς λέγεταῖ, εἴπῶμεν περὶ αὐτοῦ.
And since the genus seems to be prior to the species, and the 'prior' is not said in a simple sense, let us speak about it.