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τοῦ μὴ (ὄντος) ὃ πάντες (αἱροῦνται）] The negative of the preceding: ‘than that which is not what all prefer’. ἦν] ‘was’ as we have said, c. 6. 2. οὗ μᾶλλον] (ἐφίενται). οἱ ἀμφισβητοῦντες] ‘rival claimants or competitors’. ἢ οἱ ἐχθροί] c. 6. 24. This applies especially to contested superiority in personal excellences or accomplishments. If rivals and enemies, (τὸ μὲν) who are most interested in disparaging their adversary, and most inclined to do so, if even these admit his superiority, we may take it for granted that every one else will do so, and therefore this is equivalent to the universal admission of it (ὡς ἂν εἰ πάντες φαῖεν). If ‘judges’, those that have the right to decide by reason of special qualification, the artist or professor, the expert or adept in any pursuit or study, or those whom they select as qualified to pronounce a decision, if such as these decide in a man's favour, then it is the decision (τὸ δὲ) of ‘authorities’, as it were, men empowered and entitled, or who have the right (κύριοι) to judge and decide, and (or rather, ‘because of’) the special knowledge which the occasion requires (οἱ εἰδότες); and this decision is final. Compare notes on 6. 25, 7. 21. Victorius and Schrader appear to confine κρίνειν to its judicial sense of deciding a legal cause, οὓς οὗτοι κρίνουσι being those who are selected or deputed to try a particular case when the ordinary judges are prevented from being present themselves. If there were any doubt between the two interpretations, the question would be decided by the following passage: ἕκαστος δὲ κρίνει καλῶς ἃ γινώσκει, καὶ τούτων ἐστὶν ἀγαθὸς κριτής. Eth. N. I 1, 1094 b 27. ὡς ἂν εἰ] Note on κἂν εἰ, I 1. 5, p. 9.
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