W
Wages. If anyone lets out work to a craftsman, and does not pay him wages duly, according to the legal agreement, and thus overthrows the foundation of society for the sake of a petty gain, in this case let the law and the gods maintain the common bonds of the state. — Laws, XI, 921.
Waiting. When he asks he will wait and hear the answer; and this is a very rare gift. — Protagoras, 329.
Walking. How does man walk, but as a diameter whose power is two feet? — Statesman, 266.
He advises me to walk in the country; he says that this is far more refreshing than walking in the courts. — Phaedrus, 227.
Wall. City walls are by no means conducive to the health of cities, and are also apt to produce effeminacy in the minds of the inhabitants inviting men to run thither instead of repelling their enemies. — Laws, VI, 778.
Wandering. Now, that I or any ordinary man should wander in perplexity is not surprising; but if you wise men also wander, that seems to be a serious matter to us as well as to you, for in that case we cannot go to you and cease from our wandering. — Lesser Hippias, 376.
Want. Want is the true creator of the states. — Republic, 369.
If we could satisfy the wants of the body without gold or silver or anything else which we do not use directly for the body, these things would be, like food and drink and bedding and housing, of no use for us. — Eryxias, 402.
War. There are two kinds of war — one which all men call civil war, which is of all wars the worst; the other, in which we fall out with other nations who are of a different race, is a far milder form of warfare. — Laws, I, 829.
We are to conceive each man warring against himself. — Laws, I, 626.
He seems to me to have thought the world foolish in not understanding that war is always going on among all men and cities. For what men in general term peace is only a name; in reality, every city is in a natural state of war with every other. — Laws, I, 626.
War, whether external or civil, is not the best, and the need of either is to be deprecated. — Laws, I, 628.
They deem war a serious pursuit, which must be managed well for the sake of peace; but the truth is, that there neither is, nor has been, nor ever will be, either play or education in any degree worth speaking of in war, which is nevertheless deemed by them to be the most serious of their pursuits. — Laws, VII, 803.
The art of war is a part of politics. — Protagoras, 322.
When you praise war in this high-flown strain, to which kind of war are you referring? I suppose that you praise those who distinguish themselves in external and foreign war. These men are good; but we say that there are still better men whose virtue is displayed in the greatest of all battles: the war against evil. — Laws, I, 629, 630.
Citizens ought to practice war — not in time of war, but rather while they are at peace. — Laws, VIII, 829.
Wars, battles, and revolutions come from the body and the lusts of the body. For wars are occasioned by the love of money, and money has to be acquired for the sake and in the service of the body. — Phaedo, 66.
The art of war stands very high in repute for its usefulness, but is most dependent on good fortune. — Epinomis, 975.
There was no violence, or devouring of one another, or war or quarrel among the creatures [when God was shepherd]. — Statesman, 271.
Much consideration is required for expeditions of war. The great principle of all is that no one of either sex should be without a commander; nor should the mind of anyone be accustomed to do anything either in jest or earnest of his own initiative, but in war and in peace he should in the least things be under the guidance of his leader; for instance, he should stand or move, or exercise, or wash, or take his meals, or get up in the night to keep guard and deliver messages when he is bidden; and in the hour of danger he should not pursue and not retreat except by order of his superior. — Laws, XII, 942.
Different peoples regard the same things as just and unjust; and they dispute about this, and there arise wars and fightings among them. — Euthyphro, 8.
You never heard of men quarreling over the principles of health and disease to such an extent as to go to war and kill one another for the sake of them. But the quarrels about justice and injustice caused all wars. — First Alcibiades, 112.
As there is a difference in the names “discord” and “war,” there is also a difference in their natures; the one is expressive of what is internal and domestic, the other of what is external and foreign; and the first of these hostilities is properly termed discord, and only the second, war. — Republic, V, 470.
Is war an art so easily acquired that a man may be a warrior who is only a farmer, or shoemaker, or other craftsman. — Republic, II, 374.
The enlargement of the state will be nothing short of a whole army, which will have to go out and fight with the invaders for all that we have. The citizens are not capable of defending themselves. War is an art and a profession. Should our concern be greater for the shoemaker’s art than for the art of war? No one would be even a good dice or draught player who merely took up the game as a recreation, and had not from his earliest years devoted himself to this and nothing else. No tools will make a man a skilled workman who has not learned how to handle them. How then will he who takes up a shield or other implement of war become a good fighter all in a day? — Republic, II, 374.
War Guilt. They know that the guilt of war is always confined to a few persons, and that the many are their friends. — Republic, V, 471.
Watchdog. To keep watchdogs, who, from want of discipline or hunger, or some evil habit or other, would turn upon the sheep and worry them, and behave not like dogs but wolves, would be a foul and monstrous thing. — Republic, III, 416.
The dog is a watcher, and the guardian is also a watcher; and regarding them in this point of view only, is not the noble youth very like a well-bred dog? I mean that both of them ought to be quick to observe, and swift to overtake the enemy; and strong too, if, when they have caught him, they have to fight with him. — Republic, II, 375.
Water. Water admits of a division into two kinds, the one liquid and the other fusile. The liquid kind is composed of the small and unequal particles of water; and moves itself and is moved because of the inequality of the particles whereas the fusile kind being formed of large and equal elements is more stable than the other, and is solid and compact by reason of its equability. — Timaeus, 58.
If there is a deficiency in the supply of water, let the man dig down on his own land as far as the brick clay, and if at this depth he finds no water, let him carry water from his neighbors, as much as is required for his servants’ drinking. — Laws, VIII, 844.
Water is the greatest element of nutrition in gardens, but is easily polluted. You cannot poison the soil, or the sun, or the air, which are the other elements of nutrition in plants, or divert them or steal them; but all these things may very likely happen in regard to water, which must therefore be protected by law. — Laws, VIII, 845.
Weakness. When there is weakness in a state there is also likely to be illness, the occasion of which may be very slight, one part introducing their democratical, the other their oligarchical allies, and the state may fall sick, and be at war with itself. — Republic, VIII, 556.
I will proclaim the law, not without an eye to the weakness of human nature. — Laws, IX, 854.
When a body is weak the addition of a slight touch from without may bring on illness. — Republic, VIII, 556.
Wealth. O Socrates, you will never be able to persuade me that gold and silver and similar things are not wealth. But I am very strongly of opinion that things which are useless to us are not wealth.... Useless things would no longer be regarded as wealth, whereas that would be wealth which enabled us to obtain what is useful to us. — Eryxias, 402.
The means by which oligarchy was maintained was excess of wealth. And the insatiable desire of wealth was also the ruin of oligarchy. — Republic, VIII, 562.
It remains to investigate what constitutes wealth; for unless you know this, you probably cannot come to an understanding as to whether it is a good or an evil.... What is useful to us is wealth, and what is useless to us is not wealth. — Eryxias, 399, 400.
The false admiration of wealth is bruited about among Greeks and non-Greeks. — Laws, IX, 870.
Wealth is well known to be a great comforter. — Republic, I, 329.
If we did not want the things of which we now stand in need, there would be no use in this so-called wealth. We now wish for wealth only in order that we may satisfy the desires and needs of the body in respect to our various wants. And therefore if the possession of wealth is useful in ministering to our bodily wants, and bodily wants were unknown to us, we should not need wealth, and possibly there would be no such thing as wealth. — Eryxias, 401.
Wealth is what is useful to this end [satisfaction of needs]. — Eryxias, 401.
Nothing can be nobler and better than that the truth about wealth should be spoken — namely, that riches are for the sake of the body as the body is for the sake of the soul. They are good, and wealth is intended by nature to be for the sake of them, and is therefore inferior to them both. This argument would seem to show that he who would be happy ought not to seek to be rich, or rather he should seek to be rich justly and temperately, and then there would be no murders in states, which require to be purged away by other murders. — Laws, IX, 870.
He who spends on honorable objects, and acquires wealth by just means only, can hardly be remarkably rich, any more than exceedingly poor. The argument then is right in declaring that the immensely rich are not good, and, if they are not good, they are not happy. — Laws, V, 743.
The possession of justice in the soul is preferable to the possession of wealth. — Laws, XI, 913.
The war is against two enemies — wealth and poverty; one of whom corrupts the soul of man with luxury, while the other drives him by pain into utter shamelessness. What remedy can a city of sense find against this diseases? — Laws, XI, 919.
There is a principle of order and harmony in the acquisition of wealth; this also he will observe, and will not allow himself to be dazzled by the opinion of the world, and heap up riches to his own infinite harm. — Republic, IX, 591.
The excessive lust for wealth, and the neglect of all other things for the sake of money-making, was the ruin of oligarchy. — Republic, VIII, 562.
It is better that a person should not be wealthy, if his poverty prevents the fulfillment of his desires, and these desires are evil. — Eryxias, 397.
Weaving. To weave is to separate or disengage the warp from the woof. — Cratylus, 388.
No rational man would seek to analyze the notion of weaving for its own sake. — Statesman, 285.
Web. To me there seem to be a great many holes in their web. — Phaedrus, 268.
Well Done. Better a little which is well done, than a great deal imperfectly. — Theaetetus, 187.
Wet Nurse. There is the difficulty of getting the wet nurses to comply. — Laws, VII, 790.
Whole. That which has parts must be a whole of all the parts. Or would you say that a whole, although formed out of parts, is a single notion different from all the parts? — Theaetetus, 204.
I think that there is no difference between a whole and all. — Theaetetus, 205.
You yourself do not appreciate things as a whole but dissect and separate each general concept, so that you do not conceive the magnificent continuity of reality. — Greater Hippias, 301.
Wicked. The law would not have the wicked fancy that by raising temples and altars they can propitiate the gods with sacrifices and prayers, while they are really multiplying their crimes infinitely. — Laws, X, 910.
Upon this earth there dwell wicked men who would fain persuade their keepers by fawning flattery and prayers and supplications that it is lawful for them to encroach upon mankind with impunity. — Laws, X, 906.
They honor the wicked men when they are rich or have other sources of power, while they despise and neglect those who may be weak and poor, even though acknowledging that these are better than the others. — Republic, II, 364.
Wickedness. Wickedness is not easily concealed. — Republic, II, 365.
Will. Individuals would make regulations at variance with one another, and repugnant to the laws and habits of the living and their own previous habits, if a person were simply allowed to make any will which he pleases, and this were to take effect in whatever state he may be at the end of life; for most of us lose our senses in a manner, and are prostrated in mind when we think that we are soon about to die. — Laws, XI, 922.
Wily. When you say that Odysseus is wily, you clearly mean that he is false? — Exactly. — Lesser Hippias, 365.
Wine. Wine warms the soul as well as the body. — Timaeus, 60.
The drinking of wine intensifies our pleasures and pains, and passions and loves. — Laws, I, 645.
The winegrower is likely to be a better prophet of the sweetness or dryness of the vintage which is not yet gathered, than the musician. — Theaetetus, 178.
Winnowing. A winnowing machine separates off the elements most unlike from one another, and thrusts the similar elements together. — Timaeus, 53.
Wisdom. Not he who has riches, but he who has wisdom, is delivered from his misery. — First Alcibiades, 134.
How can there be the least shadow of wisdom when there is no harmony? And he is a partaker of wisdom who lives according to reason. — Laws, III, 689.
They should not neglect the higher wisdom for the sake of that wisdom which is concerned with the necessities of human life. — Letter, VI, 323.
Every man ought to be loved who says and manfully pursues and works out anything which is at all like wisdom: at the same time we shall do well to see them as they really are. — Euthydemus, 306.
The Spartans pretend to be ignorant, just because they do not wish to have it thought that they rule the world by wisdom, and not by valor of arms; considering that if the reason of their superiority were disclosed, all men would be practicing their wisdom. — Protagoras, 342.
None of these things will be well or beneficially done, if wisdom be wanting. — Charmides, 174.
Wisdom is the essence of virtue. — Epinomis, 977.
Wisdom always makes men fortunate: for by wisdom no man would ever err, and therefore he must act rightly and succeed, or his wisdom would be wisdom no longer. At last we somehow contrived to agree in a general conclusion, that he who had wisdom had no longer need of fortune. — Euthydemus, 280.
All of us have the innate capacity of acquiring wisdom. — Epinomis, 974.
Surely courage is one thing, and wisdom another. — Laches, 195.
They believe that wisdom may be overmastered by anger, or pleasure, or pain, or love, or perhaps fear — just as if wisdom were a slave, and might be dragged about anyhow. Wisdom is a noble and commanding thing, which cannot be overcome, and will not allow a man to do anything which is contrary to it; wisdom will have strength to help him. — Protagoras, 352.
Wisdom is only utilization of knowledge. — Charmides, 174.
Man is confident that he possesses an innate capacity, though what it is, he cannot tell. Does not the case stand much thus with our desperate search for wisdom, a search so much more difficult than might be anticipated by those of us who can observe themselves and others with profound understanding? — Epinomis, 974.
Surely wisdom is good fortune; even a child may know that. — Euthydemus, 279.
Wisdom is claimed by the mass of mankind, arousing in them a disputing spirit and a lying conceit. — Philebus, 49.
As to wisdom and true conviction, happy is the man who acquires them even in his later years. — Laws, II, 653.
Wisdom is strength. — Protagoras, 350.
Those who are already wise are no longer lovers of wisdom; nor can they be lovers of wisdom who are ignorant to the extent of being evil. There remain those who have the misfortune to be ignorant, but are not yet hardened in their ignorance, or void of understanding, and do not as yet fancy that they know what they do not know: and therefore those who are the lovers of wisdom are as yet neither good nor bad. But the bad do not love wisdom any more than the good; for neither is unlike the friend of unlike, nor like of like. — Lysis, 218.
All other things hang upon the soul, and the things of the soul hang upon wisdom, if they are to be good. — Meno, 89.
I am far from saying that wisdom and the wise man have no existence. — Theaetetus, 166.
All men agree with one another on the necessity of wisdom, but on the choice of the wise way, they disagree. — Epinomis, 979.
Wisdom is the only good, and folly the only evil — all other things are indifferent. — Euthydemus, 281.
How I wish that wisdom could be infused through the medium of touch, out of the full into the empty man, like the water which the wool soaks out of the full vessel into an empty one. — Symposium, 175.
Every one of us, whether individual or state, ought to pray and endeavor that he may have wisdom. — Laws, III, 688.
The supreme difficulty is to know how we are to become good men. To get all other so-called good things is both possible and not too difficult — to get the wealth we need, or do not need, the bodily strength we need or do not need. And as for the soul, that it must be wise, there again we are all agreed; but on the question what wisdom it needs, the multitude are hopelessly in discord. — Epinomis, 979.
According to your report, earlier thinkers appear to have been ignorant; the fate of Anaxagoras is said to have been just the opposite to yours, for when he inherited a sizable fortune, he neglected it and lost it all — so mindless was his wisdom — and the same kind of story is told of other great philosophers of former generations. Your success, I admit, is fine evidence of the wisdom of the present generation as compared with their predecessors, and it is a popular sentiment today that the wise men must above all be wise for themselves; of such wisdom the criterion is in the end the ability to make a lot of money. — Greater Hippias, 283.
Wise. Every man ought by all means to try and make himself as wise as he can. — Euthydemus, 282.
Some men are wise, even though they can neither read nor swim. — Laws, III, 689.
Which rejoice and sorrow most — the wise or the foolish? — Gorgias, 498.
The wise man will want to be ever with him who is better than himself. — Phaedo, 62.
A wise man is not likely to talk nonsense; let us try to understand him. — Theaetetus, 152.
I know that you are as much wiser than I am, as you are younger. — Euthyphro, 12.
When the wax of the soul is deep and abundant, and smooth and perfectly tempered, then the impressions which pass through the senses and sink into the heart of the soul, as Homer says in a parable, meaning to indicate the likeness of the soul to wax — these being pure and clear, and having a sufficient depth of wax, are also lasting, and minds such as these easily learn and easily retain, and are not liable to confusion, but have true imprints, for they are well spaced, and having clear impressions of things, as we term them, quickly distribute them into their proper places on the block. And such men are called wise. — Theaetetus, 194.
Is not the wiser always the handsomer? — Protagoras, 309.
I am called wise, for my hearers always imagine that I myself possess the wisdom which I find wanting in others. — Apology, 23.
The wise man is late for a fray, but not for a feast. — Gorgias, 447.
As to the epithet “wise” — wise in what? In all things small as well as great? — Laches, 192.
He who has learned the lessons we have described has certainly a reputation of wisdom. Whether such a man really is wise is the question we hope to determine. — Epinomis, 979.
They will call me wise even although I am not wise when they want to reproach me. — Apology, 38.
Wish. A man should not desire or endeavor to have all things according to his wish, while his wish is at variance with his reason. — Laws, III, 687.
The wish which a man has is, that all things may come to pass in accordance with the will of his soul. — Laws, III, 687.
Witchcraft. Witchcraft has no place at our oar. — Laws, I, 649.
Witness, False. If a man be twice convicted of false witness, he shall not be required, and if thrice, he shall not be allowed to bear witness. — Laws, XI, 379.
Every man who is engaged in any suit ought to be very careful of bringing false witness against anyone, either intentionally or unintentionally if he can help, for justice is truly said to be a modest virgin. A witness ought to be very careful not to sin against justice, especially in what relates to the loss of arms: he must distinguish the throwing them away when necessary, and not make that a reproach, or bring an undeserving action against some person on that account. — Laws, XII, 943.
Wolf. The wolf is the fiercest of animals. — Sophist, 231.
Wolves may come down on the fold from without. — Republic, III, 415.
The doers of unjust acts declare that the gods are lenient and divide the spoil with them. That is as if wolves might be supposed to toss a portion of their prey to the dogs, and they, mollified by the gift, suffered them to tear the flocks. This is the opinion of those who maintain that the gods are venal. — Laws, X, 906.
Woman. In most places women will not endure to have the truth spoken without raising an outcry. — Laws, VI, 781.
The grown-up women, no longer employed in spinning wool, are actively engaged in weaving the web of life, which will be no cheap or mean employment, and in the duty of serving and taking care of the household and bringing up children — in these they will observe a sort of mean, not participating in the toils of war. — Laws, VII, 806.
He would be utterly ridiculous, who would attempt to compel women to show how much they eat and drink in public. There is nothing at which the female sex is more likely to take offense. For women are accustomed to creep into dark places, and when dragged out into the light they will exert their utmost powers of resistance. — Laws, VI, 781.
Woman’s nature is inferior to that of men in capacity of virtue. — Laws, VI, 781.
A woman is only a lesser man. — Republic, V, 455.
A woman’s virtue may be easily described: her virtue is to order her house, and keep what is indoors, and obey her husband. — Meno, 71.
You are quite right in maintaining the general inferiority of the female sex; at the same time many women are in many things superior to many men, though, speaking generally, what you say is true. — Republic, V, 455.
Need I waste time in speaking of the art of weaving, and the management of pancakes and preserves, in which womenkind does really appear to be great, and in which the superiority of the other sex is the most laughable thing in the world? — Republic, V, 455.
If women are to have the same duties as men, they must have the same education. — Republic, V, 451.
We did not forget the women whose natures should be equally developed like those of men, and should share with them in their military pursuits, and in their ordinary way of life. — Timaeus, 18.
Unlike the Amazons, the women would be unable to take part in archery or any other skilled use of missiles. — Laws, VII, 806.
Woman, Old. Children make use of old women, to tell them nice tales. — Greater Hippias, 286.
Word. There will be no difference between words that are and are not set to music. — Republic, III, 398.
Does not the word express more than the fact? — Republic, V, 473.
Every spoken word is in a manner plainer than the unspoken. — Phaedrus, 238.
I was right after all in saying that words have a sense. — Euthydemus, 287.
The rhetorician ought to make a regular division, and acquire a distinct notion of two classes of words: words with fluctuating meaning, and words with steady meaning. He who made such a distinction would have an excellent principle. — Phaedrus, 263.
Word-Catching. Are you not ashamed to be word-catching, and when a man trips in a word, thinking that to be a piece of luck? — Gorgias, 489.
Word Splitter. My good friend, take my advice, and stop that eternal questioning; learn “the arts of business, and acquire the reputation of common sense,” leaving to others those philosophical niceties; whether they are better described as follies or absurdities, they will only give you poverty for the inmate of your dwelling. Cease, then, to emulate those paltry splitters of words, and emulate only the man of substance and honor, who is well to do. — Gorgias, 486.
Work. A work is spoiled when not done at the right time. — Republic, II, 370.
They will work, in summer commonly stripped and barefoot, but in winter substantially clothed and shod. — Republic, II, 372.
Work is no disgrace. — Charmides, 163.
Working Class. The people are a third class, consisting of those who work with their own hands; they are not politicians, and have not much to live upon. This, when assembled, is the largest and most powerful class in a democracy. — Republic, VIII, 565.
World. No man of sense will believe that the world is a sick man who has a running nose. — Cratylus, 440.
The world is the fairest of creations and the divine artificer is the best of the causes.... He put intelligence in soul, and soul in body, and framed the universe to be the best and fairest work in the order of nature.... For the Deity intended to make this world like the fairest and most perfect of intelligible beings. — Timaeus, 29, 30.
The world must of necessity be the copy of something. — Timaeus, 29.
We must not say that the world is self-moved always. — Statesman, 269.
World Below. After death, as they say, the genius of each individual, to whom he belonged in life, leads him to a certain place in which the dead are gathered together for judgment, whence they go into the world below. — Phaedo, 107.
Worth. Will life be worth having, if the spirit of man be destroyed? — Crito, 48.
When the bodily constitution is gone, life is no longer endurable, though pampered with all kinds of meats and drinks, and having all wealth and all power; and shall we be told that when the very essence of the vital principle of justice is undermined and corrupted, life is still worth having to a man? — Republic, IV, 445.
Wrestling. As regards wrestling, the tricks which Antaeus and Cercyon devised in their systems out of the vain spirit of competition, do not deserve to have much said about them; but the true stand-up wrestling and art of liberating the neck and hands and sides, working with energy and constancy, with a composed strength, and for the sake of health, these are always useful, and not to be neglected. — Laws, VII, 796.
Writing. I would be very sorry if my treatise were poorly written. — Letter, VII, 341.
Anyone can see that there is no disgrace in the fact of writing. There may however be a disgrace in writing, not well, but badly. — Phaedrus, 258.
He will not seriously incline to “write in water” or that black fluid one calls ink, or in dumb characters which have not a word to say for themselves and cannot express the truth. — Phaedrus, 276.
I have enough religion for my own needs, as you might say of a bad writer — his writing is good enough for him. — Phaedrus, 242.
A love of controversy led me to write the book in the days of my youth; the motive, however, of writing, was not the ambition of an old man, but the pugnacity of a young one. — Parmenides, 128. Vide Conscience.
O most ingenious Theuth, the invention of yours will create forgetfulness in the learners’ souls, because they will not use their memories; they will trust to the external written characters and not remember of themselves. — Phaedrus, 275.
He would be a simple person, and quite without understanding of the oracles of Thamus and Ammon, who should leave in writing or receive in writing any art under the idea that the written word would be intelligible or certain; or who deemed that writing was at all better than knowledge and recollection of the same matters. — Phaedrus, 275.
If he wrote at all, his motive was a disgraceful ambition either to appear as the author of the doctrine or as a man of culture. — Letter, VII, 344.
I am speaking of an intelligent writing which is graven in the soul of him who is learned, and can defend itself, and knows when to speak and when to be silent. — You mean the word of knowledge which has a living soul, and of which the written word is properly no more than an image? — Phaedrus, 276.
Wrong. I should be very wrong in refusing to aid in the improvement of anybody. — Laches, 200.
Shall we say that the omitting of wrong is unpleasant? — Laws, II, 663.
He who voluntarily does wrong and disgraceful things, if there be such a man, will be the good man? — There I cannot agree with you. — Nor can I agree with myself; and yet that seems to be the necessary deduction. As I was saying before, I wander up and down, and being in perplexity am always changing my opinion. — Lesser Hippias, 376.
It would be a monstrous thing to say that those who do wrong voluntarily are better than those who do wrong involuntarily. — And yet that appears to be the inference. — Lesser Hippias, 375.
You wrong me by stating something contrary to facts. — Letter III, 315.
As I am convinced that I never wronged another, I will assuredly not wrong myself. — Apology, 37.
When the state is wronged all are wronged. — Laws, VI, 768.
Those who would live happily should in the first place do no wrong to another, and ought not themselves to be wronged by others; to attain the first is not difficult, but there is great difficulty in acquiring the power of not being wronged. No man can be perfectly secure against wrong, unless he has become perfectly good; and cities are like individuals in this: For a city if good has a life of peace, but if evil, a life of war. — Laws, VIII, 829.
He will wrongly use that which he wrongly took. — Gorgias, 521.
Wrongdoer. One can afford to forgive as well as pity, the wrongdoer who is curable, and refrain and calm one’s anger, not giving way to passion. But upon him who is incapable of reformation and incurably evil, the vials of our wrath should be poured out. — Laws, V, 731.