xviii. 1. 1455b 25. The Arabic agrees with the MSS. as to the position ofπολλάκις, 'as for things which are from without and certain things from within sometimes.'
xviii. 5. 1456a 19, καὶ ἐν τοῖς ἀπλοῖς πράγμασι: Arabic, 'and in the simple matters.'
xix. 2. 1456a 38, τὰ πάθη παρασκευάζειν: Arabic, 'to prepare the sufferings.'
More doubtful is xvii. 2. 1455a 30, ἀπὸ τῆς αὐτῆς φύσεως: Arabic, 'in one and the same nature.' The Arabic mode of translation is not decisive as between the MSS. reading and the conjecture ἀπ' αὑτῆς φύσεως, but rather favours the former.
(b) Passages where the conjectural omission of words is apparently supported by the Arabic:—
ix. 9. 1451b 31, οἷ ἂν εἰκὸς γενέσθαι καὶ δυνατὰ γενέσθαι: Arabic, 'there is nothing to prevent the condition of some things being therein like those which are supposed to be.' But we can hardly say with certainty which of the two phrases the Arabic represents.
XVI. 4. 1454b 31, οἷον Ὀρέστης ἐν τῇ Ἰφιγενείᾳ ἀνεγνώρισεν ὄτι Ὀρέστης: Arabic, 'as in that which is called Iphigenia, and that is whereby Iphigenia argued that it was Orestes.' This seems to point to the omission of the first Ὀρέστης.[1]
- ↑ Vahlen (Hermeneutische Bemerkungen zu Aristoteles' Poetik ii. 1898, pp. 3-4) maintains that the inference drawn from the Arabic is doubtful, and he adds strong objections on other grounds to Diels' excision of the first Ὀρέστης.
