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ἕτερον ἦν τὸ τέλος] ἦν, ‘is as was said’, sc. I 3. 1, seq.

δόξαι καὶ προτάσεις] δόξαι are the popular prevailing opinions which form the only materials of Rhetoric, προτάσεις the premisses of his enthymemes, which the professor of the art constructs out of them. Vahlen, Trans. Vienna Acad. u. s., p. 128, remarks that this combination of δόξα and πρότασις occurs nowhere else except here and in II 1. 1, and is an additional mark of the connexion between that passage and this chapter.

συμβουλεύοντες] in I 4. 7, to I 8; ἐπιδεικνύμενοι in I 9; and ἀμφισβητοῦντες, I 10—15.

ἔτι δὲ......διώρισται] Vahlen (u. s., p. 126), in conformity with his somewhat arbitrary hypothesis, has, as already mentioned, condemned this clause as an interpolation, partly on account of the absence of the πάθη where they required special mention. I have already observed that in default of any other evidence of the spuriousness of the passage we may very well suppose that Ar. intended to include them in the ἠθικοὶ λόγοι [see p. 175 init.].

§§ 3, 4. The four κοινοὶ τόποι, common to all three branches of Rhetoric. These are illustrated in c. 19.

προσχρῆσθαι] to employ them in addition to the εἴδη.

ἀποτρέποντες is rejected by Bekker and Spengel [ed. 1867], and is certainly suspicious. The latter had already remarked, Trans. Bav. Acad. [1851], p. 33, note 2, that Ar. never uses συμβουλεύειν for προτρέπειν, as he has done in this case if the text be genuine. Therefore, either συμβουλεύοντες must be changed into προτρέποντες (printed by an oversight ἀποτρέποντες) or better, ἀποτρέποντες erased: the course which he has adopted in his recent edition. Of course Arist. employs συμβουλεύειν as a general term including both persuasion and dissuasion; as in II 22. 5 and 8 (referred to by Spengel).

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