And perfect knowledge is in respect of universal things like the end and the goal; for the existence of the cause is in these only; but in respect of particular things it is to the extent of the division into individuals.
The translator might seem to have read τέλος δὲ τῶν μὲν καθόλου τέλος, τῶν δὲ ἐν μέρει.
ix. a. 7, §21, διὰ πλείστου δὲ τὸ κατ’ ἀναλογίαν:
Usener’s conjecture τῷ is distinctly confirmed:
الا ان اكثر ما يقف [نقف .l] به على ذلک بالمقايسة
except that most of what we understand it by is by analogy.
ix. a, 14, §22, τὰ ἐν ἀρχῇ καὶ τὰ ἑπόμενα:
وما من هذه فی المبادی وما منها لواحق
and what of these things are in the beginnings and what of them are following.
ix. b. 1, § 24, τοῖς πλεοναχῶς λεγομένοις ἤ καὶ τοῦτ’ ἄπορον.
الاشياء التی تقال من جهات شتی ولعل هذه . . . . .
the things which are said in different ways; and perhaps this.
x. l. 4, §29, ἧ αἳ μὲν ἐν αὐτῇ τῇ κτλ.
The words وكذلک نسل عما and likewise we shall ask concerning what, correspond with the beginning of this sentence; after a loss of two-thirds of a line then follows ـ [اشـ]ـياء اخر ليست باليسيرة other things not a few = x. b. 6, καὶ ἕτερα οὐκ ὀλίγα. Yahya must have either read the passage bracketed by Usener, or some substitute for it.
x. b. 12, §29, κινήσει καὶ παραιωρήσει is rendered فی الحركة والا ستقلال, the first of which represents κινήσει.
x. b. 13, § 29. The sentence καὶ ὥς ἔνια — τοιαῦτα is omitted.
