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τὰ παρ᾽ ὑμῖν γένη. See III 415 A ff. ἀνομοιότης καὶ ἀνωμαλία ἀνάρμοστος. We have already seen that as the second scroll of the World's life unfolds itself, ἀνομοιότης, ἀνωμαλία, and ἀναρμοστία, with their attendant retinue of sedition, strife and war, make their appearance and wax more and more aggressive, until at last, in the words of the Politicus, careful lest the world χειμασθεὶς ὑπὸ ταραχῆς διαλυθεὶς εἰς τὸν τῆς ἀνομοιότητος ἄπειρον ὄντα τόπον δύῃ, God takes the helm again and κοσμεῖ τε καὶ ἐπανορθῶν ἀθάνατον αὐτὸν καὶ ἀγήρων ἀπεργάζεται (Pol. 273 D f.). See on 546 C and App. I, Pt ii § 5. The same insidious enemies, not from any fault of the rulers, but because the part must neces sarily suffer with the whole, fasten both on the perfect individual and on the perfect State, and the fall of men and cities, which Plato describes in VIII and IX, is one long record of the triumphal progress of ἀνομο<*>ότης, until at last she sits enthroned in the soul and city of the tyrant. The Platonic number is thus the setting in which Plato's ‘Philosophy of History’ is framed. ταύτης τοι γενεᾶς. From Homer Il. VI 211 al. ταύτης τοι γενεῆς τε καὶ αἵματος εὔχομαι εἶναι. Plato means of course ‘Such, as we must say, is the pedigree of Sedition, wheresoever she arises.’ D. and V. are wholly wrong when they translate: “so that we may positively assert that the rise of such a generation will invariably be marked by divisions.”
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