Notes

See article Plutarch, in Encyclopaedia Britannica, Ninth Edition.

Grosart's Herrick, vol. i. p. liii. See in this volume, p. 180, and also note to p. 288. Richard Baxter again is always quoting the Moralia.

Euripides, "Here. Fur." 1261, 1262.

Euripides, "Hippol." 424, 425.

Cleophantus is the name given to this lad by other writers.

Compare Sophocles, "Œdipus Tyrannus," 112, 113.

The Thessalians were very pugnacious. Cf. Isocrates, "Oratio de Pace," p. 316. οἱ μὲν (θετταλοὶ) σφίσιν αύσῖς ἀτοῖς ἀεὶ πολεμοῦσιν.

A proverbial expression among the ancients for earliest childhood. See Erasmus, "Adagia."

Plato, "Republic," ii. p. 429, E.

See Erasmus, "Adagia."

It is difficult to know how to render the word παιδαγωγὸς in English. He was the slave who took the boy to school, and generally looked after him from his seventh year upward. Tutor or governor seems the best rendering. He had great power over the boy entrusted to him.

Plato, "Clitophon," p. 255, D.

Compare Diogenes Laertius, ii. 72.

Reading κοιτοφθοροῦντες, the excellent emendation of Wyttenbach.

From the heathen standpoint of course, not from the Christian. Compare the advice of Cato in Horace's "Satires," Book i. Sat. ii. 31-35. It is a little difficult to know what Diogenes' precept really means. Is it that vice is universal? Like Shakespeare's "Measure for Measure," Act ii. Sc. ii. 5. "All sects, all ages smack of this vice."

He was asked by Polus, see Plato, "Gorgias," p. 290, F.

"Hippolytus," 986-989.

Cf. Plato, "Cratylus," p. 257, E. ὦ παῖ Ὶππονίκου Ὲρμόγενες, παλαιὰ παροιμἰα, ὃτι χαλεπὰ τὰ καλἀ ἐσιν ὃπη ἔχει μαθεῖν. So Horace, "Sat." i. ix. 59, 60, "Nil sine magno Vita labore dedit mortalibus."

"Midias," p. 411, C.

i.e., occasionally and sparingly.

Diogenes Laertius assigns the remark to Aristippus, while Stobæus fathers it on Aristo.

A favourite thought with the ancients. Compare Isocrates, "Admonitio ad Demonicum," p. 18; and Aristotle, "Nic. Eth.," iv. 3.

"Republic," vii. p. 489, E.

A famous Proverb. It is "the master's eye" generally, as in Xenophon, "Œconom." xii. 20; and Aristotle, "Œconom." i. 6.

"Works and Days," 361, 362. The lines were favourite ones with our author. He quotes them again, § 3, of "How one may be aware of one's Progress in Virtue."

See Pausanias, ix. 9. Also Erasmus, "Adagia."

A fragment from the "Protesilaus" of Euripides. Our "It takes two to make a quarrel."

See Plutarch's Lysander.

Or symposium, where all sorts of liberties were taken.

I have softened his phrase. His actual words were very coarse, and would naturally be resented by Ptolemy. See Athenæus, 621, A.

See "Iliad," v. 83; xvi. 334; xx, 477.

A fragment from the "Dictys" of Euripides.

"Republ." v. 463, F. sq.

Cf. Shakespeare's "Winter Tale," Act iii. sc. iii. 59-63.

As Horace's father did. See "Satires," Book i. Sat. iv. 105-129.

What we call black sheep.

From Simonides. Cf. Seneca, "Epist." xlix. "Punctum est quod vivimus, et adhuc puncto minus."

Reading with Wyttenbach, ὡς ἐκ λογικῆς τέχνης.

Like Carker in Dombey.

Compare the character of Micio in the "Adelphi" of Terence.

This saying is assigned by Diogenes Laertius to Pittacus.

Compare Plautus, "Asinaria," i. l. 74. "Argentum accepi: dote imperum vendidi." Compare also our author, "Whether Vice is sufficient to cause Unhappiness," § i.

Wyttenbach thinks this treatise is not Plutarch's. He bases his conclusion partly on external, partly on internal, grounds. It is not quoted by Stobæus, or any of the ancients, before the fourteenth century. And its style is not Plutarch's; it has many words foreign to Plutarch: it has "nescio quid novum ac peregrinum, ab illa Plutarchea copia et gravitate diversum leve et inane." Certainly its matter is superior to its manner.

Much of this is very corrupt in the Greek. I have tried to get the best sense I could; but it is very obscure. Certainly Plutarch's style is often very harsh and crabbed.

The jus trium liberorum assigned certain privileges to the father of three children, under the Roman Emperors. Frequent allusions are made to this law by the ancient writers.

Compare Lucretius, i. 10-20.

A quotation from Simonides.

We are not bound to swallow all the ancients tell us. Credat Judæus Apella!

"Iliad," xvii. 134-136.

"Iliad," ix. 324. Quoted again in "How one may be aware of one's Progress in Virtue," § 8.

"Odyssey," xx. 14, 15.

A theatre, that is, in which animals and birds and human beings should meet in common.

All that is said here about the milk, the menses, and the blood, I have been obliged somewhat to condense and paraphrase. The ancients sometimes speak more plainly than we can. Ever and anon one must pare down a phrase or word in translating an ancient author. It is inevitable. Verbum sat sapienti.

Ibid. xi. 269-271.

A fragment from Euripides, according to Xylander.

Evenus of Paros was an Elegiac Poet.

Aristophanes, "Equites," 50, 51.

See Cicero "Tuscul." i. 34.

Euripides, "Alcestis," 1159; "Helena," 1688; "Andromache," 1284; "Bacchæ," 1388.

The discourse breaks off abruptly. It is directed against the Epicureans. It throws ridicule on appealing to the affection of brutes for their offspring instead of appealing to human nature.

The allusion is to Plato's "Phædrus," p. 230, B. Much, indeed, of the subject-matter here is, we shall find, somewhat similar to that of the Phædrus.

It is difficult to know what the best English word here is. From the sly thrust in § ix. Pisias was evidently grey. I have therefore selected the word gravest. But the most austere, the most sensible, the most solid, the most sedate, all might express the Greek word also. Let the reader take which he likes best.

In a Greek house the women and men had each their own separate apartments. This must be borne in mind here to explain the allusion.

That is, from interested and selfish motives.

On Lais and Aristippus see Cicero, "Ad. Fam.," ix. 26.

Pausanias, i. 19, shows us that there was at Athens a Temple of Hercules called Cynosarges. But the matter is obscure. What the exact allusion is I cannot say.

Fragment of Æschylus. See Athenæus, xiii. p. 602, E, which explains the otherwise obscure allusion.

That is the son of Hera alone, who was unwilling to be outdone by Zeus, who had given birth to Pallas Athene alone. Hesiod has the same view, "Theog." 927.

I omit καὶ κοπίδας as a gloss or explanation of the old reading μακελεῖα instead of ματρυλεῖα. Nothing can be made of καὶ κοπίδας in the context.

I follow here the reading of Wyttenbach. Through the whole of this essay the reading is very uncertain frequently. My text in it has been formed from a careful collation of Wyttenbach, Reiske, and Dübner. I mention this here once for all, for it is unnecessary in a translation to minutely specify the various readings on every occasion. I am not editing the "Moralia."

"De Œnantha et Agathoclea, v. Polyb. excerpt, l. xv."—Reiske.

Thespiæ. The allusion is to Phryne. See Pausanias, ix. 27; x. 15.

Reading with Wyttenbach, ὥσπερ δακτύλιον ἰσχνοῦ ὡ μὴ περιῤῥυῇ δεδιώς.

Perhaps cur = coward, was originally cur-tail.

One of the three ports at Athens. See Pausanias, i. 1.

Iolaus was the nephew of Hercules, and was associated with him in many of his Labours. See Pausanias, i. 19; vii. 2; viii. 14, 45.

I read συνοαρίζοντας. The general reading συνερῶντας will hardly do here. Wyttenbach suggests συνεαρίζοντας.

What the διβολἰα was is not quite clear. I have supposed a jersey.

The women of Lemnos were very masterful. On one memorable occasion they killed all their husbands in one night. Thus the line of Ovid has almost a proverbial force, "Lemniadesque viros nimium quoque vincere norunt."—Heroides, vi. 53. Siebelis in his Preface to Pausanias, p. xxi, gives from an old Scholia a sort of excuse for the action of the women of Lemnos.

Probably the epilepsy. See Herodotus, iii. 33.

I take Wyttenbach's suggestion as to the reading here.

Compare Lucretius, i. 1-5.

Hesiod, "Theogony," 116-120.

"Iliad," v. 831.

Connecting Ἄρῃς with ἀναιρεῖν.

The Saint Hubert of the Middle Ages.

Odyssey, v. 69.

Fragm. 146, 125.

Hermes is alluded to.

All these four were titles of Zeus. They are very difficult to put into English so as to convey any distinctive and definite idea to an English reader.

Enthusiasm is the being ἔνθεος, or inspired by some god.

From Æschylus, "Supplices," 681, 682.

Like the character described in Lucretius, ii. 1-6.

Sophocles, "Trachiniae," 497. The Cyprian Queen is, of course, Aphrodite.

Hence the famous Proverb, "Non omnibus dormio." See Cic. "Ad. Fam." vii. 24.

Above, in § xiii.

See Sophocles, "Antigone," 783, 784. And compare Horace, "Odes," Book iv. Ode xiii. 6-8, "Ille virentis et Doctæ psallere Chiæ Pulchris excubat in genis."

The "Niobe," which exists only in a few fragments.

This was the name of Dionysius' Poem. He was a Corinthian poet.

Reading according to the conjecture of Wyttenbach, ὡς τὸν Ἔρωτα υὁνον ἀήττητον ὄντα τῶν στρατηγῶν.

Something has probably dropped out here, as Dübner suspects.

Anytus was one of the accusers of Socrates, and so one of the causers of his death. So Horace calls Socrates "Anyti reum," "Sat." ii. 4, 3.

Homeric Epigrammata, xiii. 5. Quoted also in "On Virtue and Vice," § I.

Odyssey, xix. 40.

I adopt the suggestion of Wyttenbach, εἶπεν ῶ Δαφναῖε.

Pinder, "Pyth." i. 8.

See for example Homer, "Iliad," xi. 3, 73; ix. 502.

Euripides, "Pirithous," Fragm. 591. Dindorf.

An allusion to Homer, "Odyssey," xii. 453.

So Terence, "Andria," 555. "Amantium iræ amoris integratiost."

The lines are from Alcæus. Thus Love was the child of the Rainbow and the West Wind. A pretty conceit.

Greek iris.

The mirrors of the ancients were of course not like our mirrors. They were only burnished bronze. Hence the view in them would be at best somewhat obscure. This explains 1 Cor. xiii. 12; 2 Cor. iii. 18; James i. 23.

See Euripides, "Hippolytus," 7, 8.

Here the story unfortunately ends, and for all time we shall know no more of it. Reiske somewhat forcibly says, "Vel lippus videat Gorgus historiam non esse finitam, et multa, ut et alias, periisse."

Like Reiske we condense here a little.

Reading with Reiske ὀρθῆς και ἀθρύπτου.

I read εἰ γἁρ.

See "Iliad," xxiii. 295. Podargus was an entire horse.

See Ovid, "Metamorph." iii. 206-208.

A very favourite proverb among the ancients. See Plat. "Phaedr." fin. Martial, ii. 43.

On Lais, see Pausanias, ii. 2. Her Thessalian lover is there called Hippostratus. Her favours were so costly that the famous proverb is said to owe its origin to her, "Non cuivis homini contingit adire Corinthum."

The Ægean and Ionian. Cf. Horace, "Odes," i. 7, 2.

On Acro-Corinthus, see Pausanias, ii. 4. The words in inverted commas are from Euripides, Fragm. 921.

On Lais generally, and her end, see Athenæus, xiii. 54, 55.

See § I. The Festival of Love was being kept at this very time.

This story is also told by Plutarch, "De Mulierum Virtutibus," § xx.

A Delphic word for love. Can it be connected with ἅρμα?

Very frequent in Homer, e.g., "Iliad," ii. 232; vi, 165; xiii. 636: xiv. 353, etc.

See Lucretius, iv. 1105-1114. I tone down the original here a little.

This means when the moustache and beard and whiskers begin to grow.

The whole story about Harmodius and Aristogiton and how they killed Hipparchus is told by Thucydides, vi. 54-59. Bion therefore practically called these sprouting beards tyrant-killers, tyrannicides.

"Scriptus igitur hic libellus est post caedem Domitiani."—Reiske.

Vespasian certainly was not cruel generally. "Non temere quis punitus insons reperietur, nisi absente eo et ignaro aut certe invito atque decepto..... Sola est, in qua merito culpetur, pecuniæ cupiditas."—Suetonius, "Divus Vespasianus," 15, 16.

This tune is again alluded to by Plutarch in "Quæstion. Convival"., p. 704, F. See also Clemens Alexandrinus, "Pædagog." ii. p. 164, Α ταῐς δὲ ἵπποις μιγνυμέναις οἷον ὑμέναιος ἐπαυλεῖται νόμος αὐλωδιας ἱππόθορον τοῦτον κεκληκασιν οἱ Μουσικοί.

Peitho means Persuasion, and is represented as one of the Graces by Hermes anax. See Pausanias, ix. 35.

Compare the Proverb Εικελὸς ὀμφακίζεται, and Tibullus, iii. 5, 19: "Quid fraudare juvat vitem crescentibus uvis?"

Cf. Shakspere, "Romeo and Juliet," A. ii. Sc. vi. 9-15.

Herodotus, i. 8.

An allusion to the well-known Fable of Æsop, No. 82 in Halm's edition.

This comparison of the mirror is beautifully used by Keble in his "Christian Year:" "Without a hope on earth to find A mirror in an answering mind." Wednesday before Easter.

Does this throw light on Esther, i. 10-12?

By their patronage.

"Republic," v. p. 462, C.

By the power of sympathy. This is especially true of eyes. Wyttenbach compares the Epigram in the Anthology, i. 46. 9. Καὶ γὰρ δέξιον ὄμμα κακούμενον ὄμματι λαίῳ Πολλάκι τοῦς ἰδίους ἀντιδίδωσι πόνους.

Reading καλον with Hercher.

The ancients hardly ever drank wine neat. Hence the allusion. The symposiarch, or arbiter bibendi, settled the proportions to be used.

Compare the French proverb, "Le beau soulier blesse souvent le pied."

Thessaly was considered by the ancients famous for enchantments and spells. So Juvenal, vi. 610, speaks of "Thessala philtia," and see Horace, "Odes," i. 27. 21, 22; "Epodes," v. 45.

Wyttenbach well compares the lines of Menander:— ἔνεστ᾽ἀληθὲς φίλτρον εὐγνώμων τρόπός, τούτῳ κατακρατεῖν ἀνδρὸς εἴωθεν γυνή.

An allusion to Homer, "Iliad," xiv. 214-217.

Called by the Romans "pronuba Juno." See Verg. "Æneid," iv. 166; Ovid, "Heroides," vi. 43.

See Pausanias, vi. 25. The statue was made of ivory and gold.

Compare Terence, "Hecyra," 201. "Uno animo omnes socrus oderunt nurus." As to stepmotherly feelings, the "injusta noverca" has passed into a proverb with all nations. See for example Hesiod, "Works and Days," 823, ἄλλοτε μητρυιὴ πἐλει ἡμἐρη, ἄλλοτε μήτηρ.

Wyttenbach compares Seneca's "Fidelem si putaveris facies." "Ep." iii. p. 6.

Euripides, "Medea," 190-198.

See Mulier Parturiens, Phaedrus' "Fables," i. 18.

Proverb. Cf. Horace, "Oleum adde camino," ii. "Sat." iii. 321.

See Æsop's Fables, No. 121. Halme. Δραπέτης is the title. All readers of Plautus and Terence know what a bugbear to slaves the threat of being sent to the mill was. They would have to turn it instead of horses, or other cattle.

That is, Yoking oxen for the plough.

Procreation of children was among the ancients frequently called Ploughing and Sowing. Hence the allusions in this paragraph. So, too, Shakspere, "Measure for Measure," Act i. Sc. iv. 41-44.

The reference is to the rites of Cybele. See Lucretius, ii. 618.

See Erasmus, "Adagia." The French proverb is "La nuit tous les chats sont gris."

"Laws," p. 729, C.

Theano was the wife of Pythagoras.

See Livy, xxix. 14. Propertius, v. 11. 51, 52. Ovid, "Fasti," iv. 305 sq.

And mother of the Gracchi.

Jeremy Taylor, in his beautiful sermon on "The Marriage Ring," has borrowed not a few hints from this treatise of Plutarch, as usual investing with a new beauty whatever he borrows, from whatever source. He had the classics at his fingers' end, and much of his unique charm he owes to them. But he read them as a philosopher, and not as a grammarian.

Timoxena, as we see later on, § ix.

Adopting Reiske's reading, μαστὸν κελεύουσα, προεκαλεῖτο καθάπερ.

Euripides' "Phaethon," which exists only in fragments. Clymene was the daughter of Oceanus, and mother of Phaethon.

An allusion to Euripides, "Bacchæ," 317, 318.

Reading with Reiske οὐδένι λόγῳ δὲ, or ἀλόγως δὲ. Some such reading seems necessary to comport with the τί γὰρ ἀλογώτερον two lines later.

Reading παρεῖχες with Xylander.

A great craving for sympathy would be the modern way of putting it.

See the Fable of Æsop, entitled Πένθους γερας, No. 355. Halme. See also Plutarch's "Consolation to Apollonius," § xix., where the Fable is told at some length.

Reading with Reiske οὐκ ἂν εἰπεῖν φοβηθείην.

An allusion to Euripides, "Andromache," 930. See Plutarch's "Conjugal Precepts," § xl.

The whole subject is discussed in full by Athenæus, p. 632, F. F. A false quantity we see was a bugbear even before the days of Universities.

Homer, "Iliad," v. 646; xxiii. 71.

This section is dreadfully corrupt. I have adopted, it will be seen, the suggestions of Wyttenbach.

This Consolatory Letter ends rather abruptly. It is probable that there was more of it.

Plato, "Clitophon," p. 407, C.

Aristophanes, "Clouds," 983.

Does Juvenal allude to this, viii. 97?

So as to look modest and be "Ingenui vultus pueri, ingenuique pudoris."

Reading with Salmasius, ἀναβαλεῐν.

Herodotus, iv. 2. The historian, however, assigns other reasons for blinding them.

A line from "Odyssey," xv. 323.

"Malim δαιτυμόνας." Wyttenbach, who remarks generally on this short treatise, "Non integra videtur esse nec continua disputatio, sed disputationis, Plutarcheæ tamen, excerptum compendium."

Happiness comes from within, not from without. The true seat of happiness is the mind. Compare Milton, "Paradise Lost," Book i. 254, 255:— "The mind is its own place, and in itself Can make a Heaven of Hell, a Hell of Heaven."

Hesiod, "Works and Days," 705.

Plato, "Republic," ix. p. 571, D. Quoted again, "How one may be aware of one's Progress in Virtue," § xii.

And so Dr. Young truly says,— "A man of pleasure is a man of pains." Night Thoughts.

See "Meno," p. 72, A.

Omitting ἕτερα, which Reiske justly suspects.

Reading πρῶτον with Wyttenbach.

As in the story in "Gil Blas" of the person who, after eating a ragout of rabbit, was told it was a ragout of cat.—Book X. chapter xii.

As to Amœbeus, see Athenæus, p. 623. D.

"Iliad," xvi. 167.

Generally speaking ἔθος is the habit, ἦθος the moral character generated by habit. The former is Aristotle's ἐνέργεια, the latter his ἕξις.

I have adopted, it will be seen, the suggestion of Wyttenbach, "τῷ λογισμῷ mutandum videtur in τὸν χαλινόν."

Reading with "Reiske," ἐξάγεται πρὸς τὸ ἐπιθυμεῖν τὰ αἰσχρά.

"Odyssey," xii. 168, 169.

This line is from Simonides, and is quoted again in "How one may be aware of one's Progress in Virtue," § xiv.

"Iliad," vii. 93.

Reading with Reiske, εἰς δύο.

Reading ἐτεὶ with Reiske and Wyttenbach.

Reading with Reiske πάθεσι for πλείοσι.

See "Iliad," x. 374, sq.

"Iliad," xi. 547.

"De Anaxarchi supplicio nota res. v. Menage ad Diog. Läert. 9, 59. De Magae, reguli Cyrenarum, adversus Philemonem lenitate v. De Cohibenda Ira, § ix."—Reiske.

"Celebres fuere quondam Chrysippi sex libri περὶ τῆς κατὰ τὰς λήξεις ἀνωμαλίας, in quibus auctore Varrone, propositum habuit ostendere, similes res dissimilibus verbis et similibus dissimiles esse notatas vocabulis. v. Menage ad Diog. Läert. 7, 192."—Reiske.

Compare "On Contentedness of Mind," § xiii.

Reading with Reiske, ἀποῤῥήξειεν.

Compare "That Virtue may be Taught," § ii.

See Erasmus, Adagia, "Eadem pensari trutina."

See Ovid, "Metamorphoses," xii. 189, sq.

See Erasmus, "Adagia," p. 1103.

Compare Shakspere, "Tempest," A. i. Sc. i. 63, "And gape at widest to glut him."

Hesiod, "Works and Days," 361, 362. Quoted again by our author, "On Education," § 13.

"In via ad virtutem qui non progreditur, is non stat et manet, sed regreditur."—Wyttenbach.

Adopting the reading of Hercher. See Pausanias, x. 37, where the oracle is somewhat different.

For the town which parleys surrenders.

From Homer, "Iliad," xix. 386.

Compare Aristotle, Rhetoric, i. 11. και ἀρχή δὲ τοῦ ἔρωτος γίγνεται αὕτη πᾶσιν, ὅταν μὴ μόνον παρόντος χαίρωσιν, ἀλλὰ και ἀπόντος μεμνημένοι ἔρῶσιν.

The line is a Fragment of Sophocles.

See Hesiod, "Works and Days," 289-292.

The well-known Cynic philosopher.

Bergk. fr. 15. Compare Homer, "Iliad," vi. 339. νίκη δ᾽ ἐπαμείβεται ἄνδρας.

We are told by Diogenes Läertius, v. 37, that Theophrastus had 2000 hearers sometimes at once.

"Republic," vii. p. 539, B.

Sentences borrowed from some author or other, such, as we still possess from the hands of Hermogenes and Aphthonius; compare the collection of bon-mots of Greek courtesans in Athenæus.

A reference to Æsop's Fable, Λέων και Ἀλώπηξ. Cf. Horace, "Epistles," i. i. 73-75.

This passage is alluded to also in "On Love to one's Offspring." § ii.

Madvig's text.

Thucydides, i. 18.

Homer, "Iliad," ix. 323, 324. Quoted also in "On Love to One's Offspring," § ii.

The remark about Demosthenes has somehow slipped out, as Wyttenbach has suggested.

Does this refer to Πηληίαδεω before Ἀχιλῆος in "Iliad," i. 1?

An allusion to some passage in a Play that has not come down to us.

Compare our Author, De Audiendis Poetis, § xi. ὥσπερ ὁ Ἀγησίλαοσ οὐκ ὑπέμεινεν ὑπὸ τοῦ καλοῦ φιληθῆναι προσιόντος.

Reading with Madvig and Hercher, τὸ γὰρ αὺτὸν, sq.

Literally cork-like, so vain, empty. So Horace, "levior cortice," "Odes," iii. 9, 22.

Marks of a philosopher among the ancients. Compare our Author, "How one may discern a flatterer from a friend," § vii.

"Odyssey," xvi. 187.

"Turpe habitum fuisse in caupona conspici, et hoc exemplo apparet, et alia sunt indicia. Isocrates Orat. Areopagitica laudans antiquorum Atheniensium mores, p. 257: ἐν καπηλείῳ δὲ φαγεῖν ἢ πιεῖν οὐδεὶς ἃν οἰκέτης ἐπιεικὴς ἐτὸλμησε: quem locum citans Athenæus alia etiam adfert xiii. p. 566, F."—Wyttenbach.

Wyttenbach compares Quintilian, "Institut. Orat." iii. 6, p. 255: "Nam et Hippocrates clarus arte medicinæ videtur honestissime fecisse, qui quosdam errores suos, ne posteri errarent, confessus est."

Homer, "Odyssey," vi. 187.

Homer, "Odyssey," xxiv. 402.

Plato, "Republic," ix. p. 571, D.

A somewhat similar story about Stilpo is told in Athenæus, x. p. 423, D.

So Haupt and Herscher very ingeniously for ἱερεῦσιν.

Adopting the suggestion of Wyttenbach as to the reading. The Dorian measure was grave and severe, the Lydian soft and effeminate.

See our author, "Apophthegmata Laconica," p. 220 C.

Plato, "Symposium," p. 25, E.

Plato, "Laws," iv. p. 711, E.

See those splendid lines of Lucretius, iv. 1155-1169.

"Res valde celebrata ex Institutione Cyri Xenophontea, v. 1, 2; vi. 1, 17."—Wyttenbach.

On these see Pausanias, v. 7.

Such as Homer could have brought. Compare Horace, "Odes," iv. ix. 25-28; and Cicero, "pro Archia," x. "Magnus ille Alexander—cum in Sigeo ad Achillis tumulum adstitisset, O fortunate, inquit, adolescens, qui tuæ virtutis Homerum præconem inveneris."

Contrary to Hesiod's saw, "Works and Days," 361, 362.

So Juvenal, xiv. 138-140.

Like Horace's "Non si male nunc, et olim Sic erit." "Odes," ii. x. 16, 17.

Noblesse oblige in fact.

Pindar, Frag. 206.

Like Horace's factus ad unguem, because the sculptor tries its polish and the niceness of the joints by drawing his nail over the surface. Casaub. Pers. i. 64; Horace, "Sat." i. v. 32, 33; A. P. 294; Erasmus, "Adagia," p. 507.

In a fragment of the "Phaethon." Compare also "On Education," § 19.

"Iliad," xxiii. 297, 298.

"Iliad," ii. 700, 701.

'Tis ever so. Compare Horace, "Sat." i. i. 1-14.

Adopting Reiske's reading.

Proverbial for extreme good fortune. Cf. Horace, "Odes," iii. ix. 4, "Persarum vigui rege beatior."

See Herodotus, iv. 72.

See the Fable Ἀλώπηξ και Πὰρδαλις. No. 42, Ed. Halme.

Reading with Wyttenbach, ὠχριάσεσι και ἐρυθήμασι.

Forte ἄγνοιαν."—Wyttenbach. The ordinary reading is ἂνοιαν. "E cœlo descendit γνῶθι σεαυτόν," says Juvenal truly, xi. 27.

Euripides, "Bacchæ," 1170-1172. Agave's treatment of her son Pentheus was a stock philosophical comparison. See for example Horace, ii. "Sat." iii. 303, 304, and context.

"Aurum puta. Pactolus enim aurum fert. Videtur dictio e Pindaro desumta esse."—Reiske.

"Libellus hic fine carere videtur. Quare autem opusculum hoc Plutarcho indignum atque suppositum visum Xylandro fuerit, non intelligo."—Reiske.

Plato, "Men." p. 71 E.

Quoted more fully by our author, "De Fraterno Amore," § iii.

"Eadem comparatione utitur Lucianus in Toxari T. ii. p. 351: ὅστις ἂν πολύφιλος ᾗ ὅμοιος ἡμῖν δοκεῖ ταῖς κοιναῖς ταύταις καὶ μοιχευομέναις γυναιξί· και οἰόμεθ᾽ οὐκεθ᾽ ὁμοίως ἰσχυρὰν τὴν φιλίαν αὐτοῦ εἷναι πρὸς πολλὰς εὐνοίας διαιρεθεῖσαν."—Wyttenbach.

From the "Hypsipyle" of Euripides.

A well-known proverb for beginning at the beginning. Aristophanes, "Vespæ." 846; Plato, "Euthryphro," 3 A; Strabo, 9.

An allusion to the well-known proverb, κολοιὸς ποτι κολοιόν. See Erasmus, "Adagia," p. 1644.

The paronomasia is on ἑταῖρος, ἕτερος.

"Iliad," ix. 482; "Odyssey," xvi. 19.

Cf. Cicero, "De Amicitia," xix.

For the image compare Lucio's speech, Shakspere, "Measure for Measure," A. iv. Sc. iii. 189, 190: "Nay, friar, I am a kind of burr; I shall stick."

"Iliad," xxiii. 77, 78.

"Odyssey," iv. 178-180.

"Iliad," v. 902, altered somewhat.

Bergk. p. 1344³.

Reading with Halm and Hercher ἐν τῷ πολλοῖς φιλοῖς χρῆσθαι.

Euripides, "Hippolytus," 253-257, where Dindorf and Hercher agree in the reading.

Compare "On Education," § xvii.

Chilo was one of the Seven Wise Men. See Pausanias, iii. 16; X. 24.

For the circumstances see Euripides, "Medea," 1136 sq.

For the friendship of Theseus and Pirithous, see Pausanias, i. 17; x. 29. The line is from Euripides, "Pirithous," Fragm. 591. Cf. "On Shyness," § x.

Thucydides, ii. 51.

Bergk. p. 500³.

On Proteus, see Verg. "Georg." iv. 387 sq.; Ovid, "Art." i. 761; "Met." ii. 9; "Fasti," i. 367 sq., and especially Horace, "Epistles," i. i. 90: "Quo teneam vultus mutantem Protea nodo?"

Literally, "having no hearth of character," the hearth being an emblem of stability. Compare "How One may Discern a Flatterer from a Friend," § vii., where the same image is employed.

Plato, "Laws," v. p. 731 D, E.

"Laws," v. p. 730 C.

Inscribed in the vestibule of the temple of Apollo at Delphi. See Pausanias, x. 24.

Used here apparently proverbially for poverty or low position in life.

Wyttenbach well compares Cicero, "De Amicitia," xviii.: "Accedat huc suavitas quædam oportet sermonum atque morum, haudquaquam mediocre condimentum amicitiæ. Tristitia autem et in omni re severitas, habet illa quidem gravitatem: sed amicitia remissior esse debet, et liberior, et dulcior, et ad omnem comitatem facilitatemque proclivior."

Euripides, "Ion," 732.

Our author assigns this saying to Prodicus, "De Sanitate Præcepta," § viii. But to Evenus, "Quæst. Conviv." Lib. vii. Proœmium, and "Platonicæ Quæstiones," x. § iii.

As was usual. See Homer, "Odyssey," i. 146. Cf. Plautus, "Persa," v. iii. 16: "Hoc age, accumbe: hunc diem suavem meum natalem agitemus amœnum: date aquam manibus: apponite mensam."

From a play of Eupolis called "The Flatterers." Cf. Terence, "Eunuchus," 489-491.

See Athenæus, 256 D. Compare also Valerius Maximus, ix. 1.

"Videatur Casaubonus ad Athenæum, vi. p. 243 A."—Wyttenbach.

"Republic," p. 361 A.

See Herodotus, iii. 78.

See Erasmus, "Adagia," p. 1883.

"Proverbium etiam a Cicerone laudatum 'De Amicitia,' cap. vi.: Itaque non aqua, non igne, ut aiunt, pluribus locis utimur, quam amicitia. Notavit etiam Erasmus 'Adag.' p. 112."—Wyttenbach.

Compare Sallust, "De Catilinæ Conjuratione," cap. xx.: "Nam idem velle atque idem nolle, ea demum firma amicitia est."

As the polypus, or chameleon.

Plato, "Phædrus," p. 239 D.

Wyttenbach compares Juvenal, iii. 100-108.

See my note "On Abundance of Friends," § ix. Wyttenbach well points out the felicity of the expression here, "siquidem parasitus est άοικος καὶ ἀνέστιος."

Compare "How one may be aware of one's progress in virtue," § x. Cf. also Horace, "Satires," ii. iii. 35; Quintilian, xi. 1.

The demagogue is a kind of flatterer. See Aristotle, "Pol." iv. 4.

Cf. Aristophanes, "Acharnians," 153, ὅπερ μαχιμώτατον θρᾳκῶν ἔθνος.

Plato was somewhat of a traveller, he three times visited Syracuse, and also travelled in Egypt.

As to the polypus, see "On Abundance of Friends," § ix.

As "Fumum et opes strepitumque Romæ."—Horace, "Odes," iii. 29. 12.

Homer, "Odyssey," xvi. 181.

As to these traits in Plato and Aristotle, compare "De Audiendis Poetis," § viii. And as to Alexander, Plutarch tells us in his Life that he used to hold his head a little to the left, "Life," p. 666 B. See also "De Alexandri Fortuna aut Virtute," § ii.

"De Chamæleonte Aristoteles 'Hist. Animal.' i. 11; 'Part. Animal.' iv. 11; Theophrastus Eclog. ap. Photium edit. Aristot. Sylburg. T. viii. p. 329: μεταβάλλει δὲ ὁ χαμαιλέων εἰς πάντα τὰ χρώματα· πλὴν τὴν εἰς τὸ λευκὸν και τὸ ἐρυθρὸν οὐ δέχεται μεταβολήν. Similiter Plinius 'Hist. Nat.' viii. 51."—Wyttenbach.

See Athenæus, 249 F; 435 E.

Cf. Juv. iii. 113; "Scire volunt secreta domus, atque inde timeri."

Cf. Menander apud Stob. p. 437: Τὰ δεύτερ᾽ αἰεὶ τὴν γυναῖκα δεὶ λέγειν, Τὴν δ᾽ ἡγεμονιαν τῶν ὅλων τὸν ἄνδρ᾽ ἔχειν.

As Lord Stowell used to say that "dinners lubricated business."

Xenophon, "Agesilaus," xi. 5. p. 673 C.

To filch the grain from the bin or granary would not of course be so important a theft as to steal the seed-stock preserved for sowing. So probably Cato, "De Re Rustica," v. § iv.: "Segetem ne defrudet," sc. villicus.

Thucydides, iii. 82.

Plato, "Republic," v. p. 474 E. Compare also Lucretius, iv. 1160-1170; Horace, "Satires," i. 3. 38 sq.

This Ptolemy was a votary of Cybele, and a spiritual ancestor of General Booth. The worship of Cybele is well described by Lucretius, ii. 598-643.

This was Ptolemy Auletes, as the former was Ptolemy Philopator.

See Suetonius, "Nero," ch. 21.

"Plerumque minuta voce cantillare."—Wyttenbach. What Milton would have called "a lean and flashy song."

Naso suspendit adunco, as Horace, "Sat." i. 6. 5.

See Athenæus, p. 434 C.

As Gnatho in Terence, "Eunuch." 496-498.

Reading ἑλών, as Courier, Hercher.

This was carrying flattery rather far. "Mithridatis medicinæ scientia multis memorata veterum."—Wyttenbach.

Our author gives this definition to Simonides, "De Gloria Atheniensium," § iii.

So our author again, "On Contentedness of Mind," § xii.

See Herodotus, i. 30, 33; Juvenal, x. 274, 275; and Pausanias, ii. 20.

"Nobile Stoæ Paradoxum. Cicero Fin. iii. 22, ex persona Catonis. Horatius ridet Epistol. i. 1. 106-108. Ad summam sapiens uno minor est Jove: dives, Liber, honoratus, pulcher, rex denique regum; Præcipue sanus, nisi quum pituita molesta est."—Wyttenbach.

See also "On Contentedness of Mind," § xii.

Homer, "Iliad," xvi. 141. See the context also from 130 sq.

Our author has used this illustration again in "Phocion," p. 742 B.

Namely in § xxvii. where παῤῥησια is discussed.

Contrary to the severe training he ought to undergo, well expressed by Horace, "De Arte Poetica," 412-414.

Reading with Hercher ἀποτυμπανίζοντος και στρεβλοῦντος. This was Ptolemy Physcon.

"Unus ex Alexandri adulatoribus: memoratus Curtio viii. 5, 6."—Wyttenbach.

A common proverb among the ancients. See "Conjugal Precepts," § xl.; Erasmus, "Adagia," pp. 1222, 1838.

Cleopatra.

See Lucretius, iv. 1079-1085.

So Pliny, "Hist. Nat." xxv. 95: "Remedio est (cicutæ), priusquam perveniat ad vitalia, vini natura excalfactoria: sed in vino pota irremediabilis existimatur."

Assigned to Pittacus by our author, "Septem Sapientum Convivium," § ii.

So Wyttenbach, who reads ἐνστάσεις, and translates, "et libertate loquendi in nobis reprehendendis utitur, quando nos cupiditatibus morbisque animi nostri non indulgere, sed resistere, volumus."

"Phœnissæ," 469-472.

Like Juvenal's "Græculus esuriens in cælum, jusseris, ibit."—Juvenal, iii, 78.

We know from Athenæus, p. 420 D, that Apelles and Arcesilaus were friends.

An allusion to Hesiod, "Works and Days," 235. Cf. Horace, "Odes," iv. 5. 23.

See the beautiful story of Baucis and Philemon, Ovid, "Metamorphoses," viii. 626-724: "Cura pii dis sunt, et qui coluere coluntur."

Compare Terence, "Andria," 43, 44. So too Seneca, "De Beneficiis," ii. 10: "Hæc enim beneficii inter duos lex est: alter statim oblivisci debet dati, alter accepti nunquam. Lacerat animum et premit frequens meritorum commemoratio."

A similar story about the Samians and Lacedæmonians is told by Aristotle, "Œconom." ii. 9.

Also in "Conjugal Precepts," § xxix.

See Persius, iii. 21, 22, with Jahn's Note.

See "On Love," § xxi.

"Auri plumbique oppositio fere proverbialis est. Petronius, 'Satyricon,' 43. Plane fortunæ filius: in manu illius plumbum aureum fiebat."—Wyttenbach. The passage about the Lydian chariot is said to be by Pindar in our author, "Nicias," p. 523 D.

Wyttenbach compares Seneca, "Epist." cxxiii. p. 495: "Horum sermo multum nocet: nam etiamsi non statim officit, semina in animo relinquit, sequiturque nos etiam cum ab illis discesserimus, resurrecturum postea malum."

Compare Cicero, "De Amicitia," xxvi.: "Assentatio, quamvis perniciosa sit, nocere tamen nemini potest, nisi ei, qui eam recipit atque ea delectatur. Ita fit, ut is assentatoribus patefaciat aures suas maxime, qui ipse sibi assentetur et se maxime ipse delectet."

Compare § i.

Compare our Author, "Quaestiones Convivalium," viii. p. 717 F.

So Horace, "Satires," i. 2, 24: "Dum vitant stulti vitia in contraria currunt."

Compare Cicero, "De Officiis," i. 25: "Omnis autem animadversio et castigatio contumelia vacare debet: neque ad ejus, qui punitur aliquem aut verbis fatigat, sed ad reipublicæ utilitatem referri."

"Iliad," xi. 654.

Cf. Plutarch, "Phocion," p. 746 D.

A proverb of persons on the brink of destruction. Wells among the ancients were uncovered.

"Iliad," ii. 215, of Thersites. As to Theagenes, see Seneca, "De Ira," ii. 23.

Literally, "brings a cloud over fair weather."

The MSS. have Lydian. Lysian Dionysus is also found in Pausanias, ix. 16. Lyæus is suggested by Wyttenbach, and read by Hercher. Lysius or Lyæus will both be connected with λύω, and so refer to Dionysus as the god that looses or frees us from care. See Horace, "Epodes," ix. 37, 38.

Compare Juvenal, iii. 73, 74: "Sermo Promptus et Isæo torrentior."

Euripides, "Ion," 732.

"Anabasis," ii. 6, 11.

"Olynth." ii. p. 8 C; "Pro Corona," 341 C.

Homer, "Iliad," ix. 108, 109. They are the words of Nestor to Agamemnon.

See Herodotus, i. 30-32.

See Plato's "Symposium," p. 215 E.

See Plato, "Epist." iv. p. 321 B.

See our author, "Apophthegmata," p. 179 C.

Compare Horace, "Satires," i. 1. 7, 8: "Quid enim, concurritur: horæ Momento cita mors venit aut victoria læta."

And so being dainty. See Athenæus, ii. ch. 76.

We see from this and other places that the mountebanks and quacks of the Middle Ages and later times existed also among the ancients. Human nature in its great leading features is ever the same. "Omne ignotum pro magnifico est."

"Laws," p. 729 C.

Homer, "Odyssey," i. 157; iv. 70; xvii. 592.

Ptolemy V., Epiphanes. The circumstances are related by Polybius, xv. 29; xvii. 35.

See "Acharnians," 501, 502.

Thucydides, i. 70: καὶ ἅμα, εἴπερ τινὲς και ἄλλοι, νομίζομεν ἄξιοι εἷναι τοῖς πέλας ψόγον ἐπενεγκεῖν.

See our Author, "Apophthegmata," p. 190 E.

Do. ix. 461.

A play by Sophocles, now only in fragments, relating the life of Achilles in the island of Scyros, the scene of his amour with Deidamia, the daughter of Lycomedes, by whom he became the father of Pyrrhus.

Thucydides, ii. 64. Quoted again in "On Shyness," § xviii.

See also "De Audiendo," § x.

πότους comes in rather curiously here. Can any other word lurk under it?

"Phœnissæ," 528, 529.

Homer, "Iliad," vi. 347.

In Dindorf's "Poetæ Scenici Græci," Fragment 152.

As it is not quite clear why Achilles should have been angry about his supper, διὰ τὸ δειπνὸν, apropos of the context, Wyttenbach ingeniously suggests, as this lost play of Sophocles was called Συν δεῖπνον, that Plutarch may have written ἐν τῷ Δείπνῳ.

Compare "How One may be aware of one's Progress in Virtue," § xi.

"Ductum e proverbiali dictione βαλόντα ἐκφεύγειν, emisso telo aufugere."—Wyttenbach.

So Pliny, viii. 83: "In Creta Insula non vulpes ursive, atque omnino millum maleficum animal præter phalangium."

See the same remark of Chilo, "On Abundance of Friends," § vi.

"Œconom." i. 15.

A treatise of Plutarch still extant.

So fire is called πάντεχνον in Æschylus, "Prometheus Desmotes," 7.

Compare Seneca, "De Animi Tranquillitate," cap. xiii.: "Zeno noster cum omnia sua audiret submersa, Jubet, inquit, me fortuna expeditius philosophari."

See Horace, "Epistles," i. I. 28; Pausanias, iv. 2.

See Plautus, "Trinummus," 205-211.

Literally "the artists of Dionysus." We know what they were from our author's "Quæstiones Romanæ," § 107: διὰ τί τοὺς περὶ τὸν Διόνυσον τεχνίτας ἱστρίωνας ῾Ρωμαῖοι καλοῦσιν;

Compare "De Audiendis Poetis," § iv.

Æschylus, "Septem contra Thebas," 593, 594.

Pindar, "Fragm." 253.

Demosthenes, "De Falsa Legatione," p. 406.

Compare "De Audiendo," §vi. See also Horace, "Satires," i, 4. 136, 137.

The story is somewhat differently told, "Quæst. Conviv.," Lib. ii. § ix.

From a lost play of Euripides.

In some lost play. Compare Hesiod, "Works and Days," 719-721; Terence, "Andria," 920.

The sentiment is assigned to Diogenes twice elsewhere by our author, namely, "How One may be aware of one's Progress in Virtue," § xi., and "How One may discern a Flatterer from a Friend," § xxxvi.

See Propertius, ii. 1. 63, 64; Ovid, "Metamorphoses," xii. 112; xiii. 171; "Tristia," v. 2. 15, 16; "Remedia Amoris," 47, 48; Erasmus, "Adagia," p. 221.

"Jason Pheræus cognomine Prometheus dictus est. Vide Ciceronem, 'Nat. Deor.' iii. 29; Plinium, vii. 51; Valerium Maximum, i. 8, Extem. 6."—Wytttenbach.

She was a Vestal Virgin. See Livy, iv. 44.

See Thucydides, i. 135, 136.

"Laws," v. p. 731 E.

Told again "Reg. et Imperator. Apophthegm.," p. 175 B.

A favourite image of Homer, employed "Iliad," iv. 350; xiv. 83; "Odyssey," i. 64; xxiii. 70.

"Laws," xi. p. 935 A. Quoted again "On Talkativeness," § vii.

See Suetonius, "Divus Julius," 75: "Sed et statuas L. Sullæ atque Pompeii a plebe disjectas reposuit."

Compare our author, "Quaestiones Convivalium," viii. p. 729 E.

No doubt in the interest of the defendant. See our author, "Cato Minor," p. 769 B.

A Greek proverb, see Erasmus, "Adagia," p. 921.

So Cicero, "Nat. Deor." ii. 56: "In ædibus architecti avertunt ab oculis naribusque dominorum ea quæ profluentia necessario tætri essent aliquid habitura."

"Works and Days," 23-26. Our "Two of a trade seldom agree."

Compare "How One may be aware of one's Progress in Virtue," § xiv.

For as the English proverb says, "Hatred is blind as well as love."

"Laws," v. p. 728 A.

Quoted more fully "How One may be aware of one's Progress in Virtue," § vi.

"Laws," v. p. 731 E. See also above, § vii.

Or Heptaphonos. See Pausanias, v. 21.

So our English proverb, "Empty vessels make the greatest sound."

Literally in a semi-circular place. It is not quite clear whether the front seats of the theatre are meant, or, as I have taken it, more generally, of some public place for entertainment or meeting, some promenade or piazza.

Reading ἀκοὔειν, which seems far the best reading.

Homer, "Iliad," v. 226; "Odyssey," vi. 81.

"Bacchæ," 385-387.

See Ovid, "Tristia," iv. 4, 55-58.

For example, Horace, "Epistles," i. 2, 62: "Ira furor brevis est" I read ὁμότοιχος with Mez.

Compare the German proverb, "Thought when sober, said when drunk"—"Nuchtern gedacht, voll gesagt."

Cf. Quintilian, x. 1, 78: "His ætate Lysias major, subtilis atque elegans et quo nihil, si oratori satis est docere, quæras perfectius. Nihil enim est inane, nihil arcessitum; puro tamen fonti quam magno flumini propior." Cf. ix. 4, 17.

Somewhat like Pindar, "Pyth." i. 1. 1, 2.

"Odyssey," xii. 452, 453.

See Cicero, "Ad Fam." vii. 18; Catullus, xxii. 5, 6.

See "Iliad," xiv. 214-217.

"Allusio ad Homericum ἐπεἱ πόνος ἄλλος ἐπείγει."—Xylander.

"Laws," xi. p. 935 A.

So true are the words of Æschylus, γλώσσῃ ματαίᾳ ζημία προστρίβεται.—"Prom." 329.

Our "A bird in the hand is worth two in the bush."

"Non Citticus, sed Eleates. v. Cic. Tuscul. ii. 22, et Nat. Deor. 3, 33."—Reiske.

See Pausanias, i. 23. Leæna means "lioness." On the conspiracy see Thucydides, vi. 54-59.

Literally bark. See "Odyssey," xx. 13, 16.

See "Odyssey," ix. Κυκλώπεια.

Euripides, "Ino." Fragment, 416.

"Significat Q. Cæcilium Metellum, de quo Liv. xl. 45, 46."—Reiske.

Fabius Maximus. So Tacitus, "Annals," i. 5, who relates this story somewhat differently.

See Tacitus, "Annals," i. 3. As to his fate, see "Annals," i. 6.

Tiberius Nero, who actually did succeed Augustus.

The Emperor's wife.

So it is in § xii. But perhaps here it means, "I wish you had more sense, Fabius!"

Adopting the reading of Reiske.

Reading φορυτοῦ or φορυτῶν, as Wyttenbach.

Reading κατέχειν δύνανται with Reiske.

See Sophocles, Fragm. 162.

Compare "Moralia," p. 177 A; Horace, "Satires," i. 7. 3: "Omnibus et lippis notum et tonsoribus."

Homer, "Iliad," xxii. 207.

See Pausanias, iii. 17; iv. 15; x. 5.

Compare the idea of the people of Melita, Acts xxviii. 4.

An Allusion to Dolon in Homer, "Iliad," x., 374, sq. according to Xylander.

So Shakspere has taught us, "Brevity is the soul of wit."—Hamlet, Act ii Sc. 2.

"In Protagora."—Xylander.

That is, is all kernel. See passim our author's "Apophthegmata Laconica."

Or, apophthegmatic nature.

Dionysius the younger, tyrant of Syracuse, was expelled, and afterwards kept a school at Corinth. That is the allusion. It would be like saying "Remember Napoleon at St. Helena."

See Pausanias, x. 24.

See Plato, "Charmides," 165 A.

A title applied to Apollo first by Herodotus, i. 91, from his ambiguous (λοξά) oracles.

Part of the words of an oracle of the Pythian Priestess, slightly changed. The whole oracle may be seen in Herodotus, i. 47.

Reading ἐξερᾰσθαι with Dübner.

Catullus calls him "tumidus," i.e. long-winded, 95, 10. See also Propertius, iii. 34-32. He was a Greek poet, a contemporary of Socrates and Plato, and author of a Thebaid. Pausanias mentions him, viii. 25; ix. 35.

A proverbial expression for having no judgment. See Sophocles, Fragm. 307; Plato, "Charmides," 154 B; Erasmus, "Adagia." So we say a person's mind is a blank sheet on a subject he knows nothing about.

Euripides, Fragm. 202. Quoted also by Plato, "Gorgias," 484 E.

Reading with Reiske, μισθὸν αὑτῷ δοῦναι τῷ μικρὸν σιωπῆσαι μὴ δυνάμενος.

A celebrated Greek historian, and pupil of Isocrates. See Cicero, "De Oratore," ii. 13.

Of Tarsus. See Cicero, "De Officiis," iii. 12.

Chæronea in Bœotia.

"Œconomicus," cap. viii.

The mother of Œdipus, better known as "Jocasta."

Homer, "Odyssey," xi. 278. Epicaste hung herself.

"οἰκίσκῳ corrigit Valekenarius ad Herodot. p. 557."—Wyttenbach.

Aristophanes, "Equites," 79.

Æschylus, "Supplices," 937.

All three being eminent doctors.

"Intelligo Charondam."—Xylander.

Plutarch wants to show that curiosity and adultery are really the same vice in principle. Hence his imagery here. Jeremy Taylor has very beautifully dealt with this passage, "Holy Living," chap. ii. § v. I cannot pretend to his felicity of language. Thus Plutarch makes adultery mere curiosity, and curiosity a sort of adultery in regard to secrets. A profoundly ethical and moral view. Compare § ix.

Compare Lucian's ἐχεγλωττία, after ἐχεχειρία (armistice), Lexiph. 9.

See the story in Homer, "Iliad," vi. 155 sq.

Or self-control.

Literally, some woman shut up, or enclosed.

See also our author's "On those who are punished by the Deity late," § xi.

Plutarch rather reminds one, in his evident contempt for Epitaphs, of the cynic who asked, "Where are all the bad people buried?" Where indeed?

euphronê, a stock phrase for night, is here defined.

"Historia exstat initio libri quinti Cyropædiæ."—Reiske.

Literally, "slippery and prone to." For the metaphor of "slippery" compare Horace, "Odes," i. 19-8, "Et vultus nimium lubricus adspici."

Literally, ears.

The paronomasia is as follows. The word for impious people is supposed to mean listeners to mills grinding.

Shakespeare puts all this into one line: "Most subject is the fattest soil to weeds."—2 Henry IV., A. iv. Sc. iv.

Or girls. κόρη means both a girl, and the pupil of the eye.

So Wyttenbach.

These lines are quoted again "On Moral Virtue," § vi.

Euripides, "Bellerophon," Fragm., 313.

Surely it is necessary to read προδιαφθαρẽισα τῷ ἀκολάστῳ.

See Plato, "Charmides," 165 A.

"Works and Days," 342.

Reading with Wyttenbach, μήδ᾽ ὑπόλαβε πιστεύειν, δοκοῦντα.

See Horace's very amusing "Satire," i. ix., on such tiresome fellows.

ὲπιτρίβω is used in the same sense by Demosthenes, p. 288.

On such social pests see Juvenal, i. 1-14.

See Pausanias, i. 2. Euripides left Athens about 409 B.C., and took up his abode for good in Macedonia at the court of Archelaus, where he died 406 B.C.

For a drachma was only worth 6 obols, or 9¾d. of our money, nearly = Roman denarius.

A talent was 6,000 drachmæ, or 36,000 obols, about £243 15s. of our money.

"Olynth." iii. p. 33, § 19.

Compare "On Education," § vii.

Our "Out of the frying-pan into the fire." Cf. "Incidit in Scyllam cupiens vitare Charybdim."

By their having to borrow themselves.

Fragm. 947.

Or apophthegms, of which Plutarch and Lord Verulam have both left us collections.

Thucydides, ii. 40. Pericles is the speaker.

"Zenonis discipulus."—Reiske.

"Works and Days," 371.

Cf. Shakspere, "Hamlet," i. iii. 76.

Our "Set a thief to catch a thief."

Or strigil. See Otto Jahn's note on Persius, v. 126.

"Forsitan illa quam nominat Pausanias, i. 27."—Reiske.

Literally "want of tune in." We cannot well keep up the metaphor. Compare with this passage, "That virtue may be taught," § ii.

Literally "crowns."

Thucydides, ii. 64. Pericles is the speaker. Quoted again in "How one may discern a flatterer from a friend," § xxxv.

"Est Bio Borysthenita, de quo vide Diog. Laërt."—Reiske.

"De Alexino Eleo vide Diog. Laërt., ii. 109. Nostri p. 1063, 3."—Reiske.

Antisthenes wrote a book called "Hercules." See Diogenes Laertius, vi. 16.

Alluded to again "On the tranquillity of the mind," § i.

The allusion is to Homer's "Odyssey," xx. 23.

Reading ἐξ ἑαυτοῦ with Reiske.

Fragment 361.

The reading of the MSS. is αὐτῶν.

"Iliad," v. 214-216.

Reading ἐνίοις, as Wyttenbach suggests.

It will be seen I adopt the reading and punctuation of Xylander.

This is the reading of Reiske and Dübner.

That is mild. Zeus is so called, Pausanias, i. 37; ii. 9, 20.

That is, fierce, furious. It will be seen I adopt the suggestion of Reiske.

Literally "is silent about." It is like the saying about Von Moltke that he can be silent in six or seven languages.

Adopting Reiske's reading.

Compare Pausanias, iv. 8.

Dübner puts this sentence in brackets.

Or strigils.

Anticyra was famous for its hellebore, which was prescribed in cases of madness. See Horace, "Satires," ii. 3. 82, 83.

A philosopher of Megara, and disciple of Socrates. Compare our author, "De Fraterno Amore," § xviii.

So Reiske. Dübner reads φόβου. The MSS. have φόνου, which Wyttenbach retains, but is evidently not quite satisfied with the text. Can φθόνου—ἑτερον be an account of ἐπιχαιρεκακια?

Up in the clouds. Cf. ἀεροβατέω.

It is quite likely that the delicious poet Robert Herrick borrowed hence his "To starve thy sin not bin, That is to keep thy Lent." For we know he was a student of the "Moralia" when at the University of Cambridge.

See Æschylus, "Eumenides," 107. Sophocles, "Œdipus Colonæus," 481. See also our author's "De Sanitate Præcepta," § xix.

Jeremy Taylor has closely imitated parts of this Dialogue in his "Holy Living," chapter iv. sect. viii., "Twelve remedies against anger, by way of exercise," "Thirteen remedies against anger, by way of consideration." Such a storehouse did he make of the "Moralia."

Reading with Salmasius κάλτιος πατρίκιος.

"Locus Xenophontis est Cyropæd.," l. i. p. 52.—Reiske.

So Wyttenbach, Dübner. Vulgo ἀναισθησίας—ἀπονία.

"Works and Days," 519.

I read κατηφείαν.

The story of Phäethon is a very well-known one, and is recorded very fully by Ovid in the "Metamorphoses," Book ii.

Supplying φυτῶν with Reiske.

In Cyprus. Zeno was the founder of the Stoics.

Zeno and his successors taught in the Piazza at Athens called the Painted Piazza. See Pausanias, i. 15.

Pindar, Nem. iv. 6.

Euripides, "Bacchæ," 66.

As will be seen, I follow Wyttenbach's guidance in this very corrupt passage, which is a true crux.

Reading δεδορκότες.

See "On Curiosity," § i.

Simonides.

See Herodotus, vii. 56.

A mina was 100 drachmæ (i.e. £4. 1s. 3d.), and 600 obols.

A slave's ordinary dress.

One of the Seven Wise Men.

See Pausanias, x. 24.

Pindar, Fragm., 258. Quoted "On Moral Virtue," § xii.

Homer, "Iliad," xvii. 61; "Odyssey," vi. 130.

A famous breed of dogs from the island Melita, near Dalmatia. See Pliny, "Hist. Nat.," iii. 26, extr. § 30; xxx. 5, extr. § 14.

That Non omnia possumus omnes.

Pindar, "Isthm.," i. 65-70.

An allusion to "Iliad," xxiv. 527-533.

Ocnus. See Pausanias, x. 29.

So Wyttenbach, who reads Ὡς δὲ τούτων.

Reading οἷα with Reiske.

Homer to wit.

The soul.

The reading here is rather doubtful. That I have adopted is Reiske's and Wyttenbach's.

Reading with Dübner ἀργίαν. Reiske has ἀτονίαν.

The Saturnalia (as the Romans called this feast) was well known as a festival of merriment and license.

ἄλλως MSS. Wyttenbach ἄλλων. Malo ἄλλοις.

So Wyttenbach.

Homer, "Iliad," ii. 220.

So Wyttenbach. The reading in this passage is very doubtful.

Thucydides, i. 42.

Reading ἄπεστιν ὅλως. Οἱ γὰρ φθονοῦντες. What can be made of πολλοὺς here?

Pindar, "Olymp." ix. 57, 58.

Mentioned by Pausanias, iii. 12; viii. 50.

"Memorabilia," ii. l. 31.

Reading as Wyttenbach suggests, μάλιστα δὲ ὅταν λέγηται τὰ ἄλλῳ πεπραγμένα sq.

Thucydides, ii. 60.

See Pausanias, ix. 14, 15.

Diomede.

Sophocles, "Trachiniæ," 442.

So Wyttenbach.

Demosthenes, "De Corona," p. 260.

"De Corona," p. 307.

After Wyttenbach.

After Wyttenbach.

That is, laughing-stock. A play on the word Gelon.

Others take it "as fortune's favourite."

Words of Demosthenes, "De Corona," p. 325. Plutarch condenses them.

Titles of the Ptolemies, Philadelphus Philometor, Euergetes.

An allusion to Homer, "Iliad," xix. 302.

Adopting the reading of Dübner.

Nouveaux riches, novi homines.

Demosthenes, "De Corona," p. 270.

In the temple at Delphi, the scene of the discussion, as we see later on, §§ vii. xii.

Reading ἐδόκει with Reiske.

Thucydides, iii. 38.

See the circumstances in Pausanias, iv. 17 and 22.

Reading μάλιστα (for μόλις) with Wyttenbach.

An allusion to the proverb Ὄψε θεῶν ἀλέουσι μύλοι, ἀλέουσι δὲ λεπτά. See Erasmus, "Adagia," p. 1864.

Cf. Plato, "Republic," 472 A.

See Note, "On Abundance of Friends," § ii.

Reading εἰ γὰρ.

Or a world.

See above, § ii.

It seems necessary to read either πορίζειν with Mez, or ὁρίζειν with Wyttenbach.

Compare Aristophanes, "Vespæ," 438.

See Pausanias, viii. 27.

Pindar.

See Thucydides, i. 127.

See Pausanias, v. 17; viii. 24; ix. 41; x. 29.

"Significat martyres Christianos, in tunica molesta fumantes."—Reiske.

Like the sword of Damocles. See Horace, "Odes," iii. 1. 17, 21.

See also Pausanias, iii. 17.

Surely ἄν ἀνατρέποι must be read.

Compare "On Curiosity," § x.

The reading is very doubtful. I adopt ἡδονῆς μὲν εὐθὑς κενιν χάριν, ἐλπίδος ἔρημον εὑρίσκουσι.

See Herodotus, vi. 86; Juvenal, xiii, 199-207.

The company are in the temple at Delphi, be it remembered.

Called Iadmon in Herodotus, ii. 134, where this story is also told.

Wyttenbach suggests Daulis.

To Xerxes.

The allusion is to the well-known story of Odysseus and the Cyclops Polyphemus, who is supposed to have dwelt in the island of Sicily, where Agathocles was tyrant.

See Pausanias, viii. 14.

Two were to be sent for 1,000 continuous years. So the Oracle.

See Pausanias ix. 30; Herodotus, v. 6.

See Pausanias, vii. 27; Athenæus, 372 A.

A former king of Thebes. See Pausanias, ix. 5.

Called Daiphantes, Pausanias, x. 1.

Reading ἀπίστοις with Xylander.

The famous plague. See Thucydides, ii. 47-54.

The allusion is to the circumstances mentioned in § xii.

"Videtur idem cum sorita esse."—Reiske.

Compare our author, "De EI apud Delphos," § xviii. See also Seneca, "Epist.," lviii. p. 483; and Plato, "Cratylus," 402 A.

Sons of Dionysius.

Sons of Cassander.

"Iliad," vi. 146-149.

Compare Plato, "Phædrus," 276 B. These gardens of Adonis were what we might call flowerpot gardens. See Erasmus, "Adagia."

εὐθὺς seems the best reading, ἀεὶ is flat.

Apollo.

See § xii.

Hesiod, "Works and Days," 735, 736.

Compare the French Proverb, "L'occasion fait le larron." And Juvenal's "Nemo repente fuit turpissimus."

So Reiske very ingeniously.

A rather far-fetched pedigree.

See Pausanias, viii. 11; ix. 5, 10. See also Ovid, "Metamorphoses," Book iii. 100-130.

Compare "On Love," § ii.

At Mallus, in Cilicia. See Pausanias, i. 34.

Reading φιληδονίασ with Reiske.

Reading διαπεποικιλμένον ὄν with Wyttenbach.

A paronomasia on γένεσις as if ἐπὶ γὴν νεῦσις. We cannot English it.

Eurydice.

"μιγνύμενον, Turn, et Bong.," Reiske. Surely the right reading.

Latin Puteoli.

Vespasian. See Suetonius, "Vespasian," ch. 24, as to the particulars of his death.

The reading is very doubtful. I have followed Wyttenbach in reading τριβομένην τριβὴν ἀτελῆ.

Such as that of the Danaides. So Wyttenbach.

Adopting the arrangement of Wyttenbach.

Compare Homer, "Odyssey," xxiv. 5-10.

See Pausanias, vii. 17, for a sneaking kindness for Nero.

See Athenæus, 687 B.

Reading διὰ with Reiske.

Page 844, A. B. C.

Reading with Wyttenbach διδοῦσι and ἔχουσι.

See Livy, v. 25.

See Appian, lv. 26.

See Herodotus, vii. 141-143; viii. 51.

Reading with Reiske κατάχρυσα.

The technical term for submission to an enemy. See Pausanias, iii. 12; x. 20. Herodotus, v. 17, 18; vii. 133.

Reading with Reiske δανεισταῖς. Perhaps ἀφανισταῖς originally came after ἀγρίοις, and got somehow displaced.

See Homer, "Odyssey," xi. 578, 579, and context.

"Odyssey," v. 264.

"Odyssey," v. 333-375.

"Odyssey," v. 439.

Probably Epicurus, as we infer from the very personal § iii.

Reading with Wyttenbach, Ἀλλὰ τοῦτο μὲν ταύτῃ.

Reading ἑκάστου for ἕκαστον. Reiske proposed ὲκάστων.

Reading εἰ (for ἵνα) with Xylander and Wyttenbach.

Reading with Wyttenbach.

Adopting the suggestion of Wyttenbach, "Forte καλοῦ, at Amiot."

"Dormiens quisque in peculiarem abest mumdum, expergefactus in communem redit."—Xylander. Compare Herrick's Poem, "Dreames."

Bright.

Invisible.

φώς.

Reading with Wyttenbach ἐχθαίρει.

Reading φησίν for φύσιν.

Hiatus hic valde deflendus.

As was fabled about Tityus, "Odyssey," xi. 576-579.

So Reiske, ποταμὶν τῆς λήθης.

Reading βακέλας. Gallus in Latin.

"Iliad," xxiv. 527-533.

Plato, "Timæus," p. 90 A. Compare Ovid, "Metamorphoses," i. 84-86.

Derived from μετὰ, γείτον, because then people flitted and changed their neighbours.

Euripides, "Iphigenia in Tauris," 253.

See also Pausanias, viii. 24.

Pindar, Fragm. 126.

Æschylus, "Niobe," Fragm. 146.

"Odyssey," vi. 8. I read ἀνδρῶν as Wyttenbach.

See Pausanias, v. 6.

In our money about £121 17s. 6d.

So Reiske.

Reiske suggests Βακχυλίδης ὁ Κεῖος. A very probable suggestion.

Omitting πρώτος, which probably got in from πρῶτον following, and for which Reiske conjectured ὁρᾷς ώς.

Such as Cardinal Balue was shut up by Louis XI. in for fourteen years.

The answer of Theodorus is wanting.

That is, they never get any further.

"Reading χθονὸς. "Sic mutandum censet Valckenarius."—Wyttenbach.

Through his daughter Semele.

Herodotus, ii. 171.

A line from Chæremon.

Better known as Paris.

Æschylus, Fragm. 180. Reading ἀντιδουλα with Reiske and the MSS.

Euripides, "Æolus," Fragm. 27.

"The Worker." Generally a title of Athene, as Pausanias, i. 24; iii. 17; v. 14; vi. 26; viii. 32; ix. 26. Gataker thinks καὶ τὴν should be expunged. Hercher omits καὶ τὴν Ἀθηνᾶν altogether.

So Hercher after Madvig. See Pliny, "Hist. Nat.," XXXV. 36, 20.

Hesiod, "Works and Days," 86, 87.

"Olynth.," i. 23.

The whole of this essay reminds one of the well-known lines of Juvenal, twice repeated—namely, x. 365, 366; and xiv. 315, 316:— "Nullum numen habes, si sit prudentia; nos te, Nos facimus, Fortuna, deam caeloque locamus."

Homer, "Iliad," xvii. 446, 447.

ὀπώρα is so used also in Æsch. "Suppl.," 998, 1015. See also "Athenæus," 608, F. Daphnæus implies these very nice gentlemen, like the same class described by Juvenal, "Curios simulant et Bacchanalia vivunt."

"Works and Days," 606-608.

Euripides, "Bacchae," 203.

Euripides, Fragment of the "Melanippe."

This line is taken bodily by Aristophanes in his "Frogs," 1244.

The first line is the first line of a passage from Euripides, consisting of thirteen lines, containing similar sentiments to this. See Athenæus, xiii. p. 599, F. The last two lines are from Euripides, "Hippolytus," 449, 450.

Euripides, "Danae," Frag. Compare Ovid, "Cedit amor rebus: res age, tutus eris."

Sophocles, Fragm. 678, Dindorf. Compare a remark of Sophocles, recorded by Cicero, "De Senectute," ch. xiv.

Sophocles, Fragm. 720. Reading καλὰ with Reiske.

Æschylus, Frag. 1911. Dindorf.

"Iliad," vii. 121, 122.

"Iliad," xiii. 131.

Fragment from the "Sthenebœa" of Euripides.

Euripides, "Hippolytus," 194-196.

Æschylus, "Toxotides," Fragm. 224.

Soph. Fragm. 712.

Sophocles, Fragm. 741. Quoted again in "On Abundance of Friends," § iii.

Homer, "Odyssey," vi. 183, 184. Cf. Eurip. "Medea," 14, 15.

Homer, "Iliad," xiv. 205, 209.

Euripides, "Andromache," 930.

From the words of Andromache to Hector, "Iliad," vi. 429, 430.

Homeric Epigrammata, xiii. 5.

Wyttenbach thinks these lines are by Menander. Plutarch quotes them again "On Contentedness of Mind," § xi.

Homer, "Odyssey," xix. 208-212.

Sophocles, "Œdipus Tyrannus," 4, 5. Quoted by our author again "On Abundance of Friends," § vi.

In the "Chrysippus" of Euripides, Fragm.

Compare Romans viii. 19.

Euripides, "Hippolytus" 385, 386.

"Iliad," xiii. 284, 285.

"Iliad," xv. 262.

"Iliad," v. 185.

Euripides, "Iphigenia in Tauris," 569.

Æschylus, "Toxotides," Fragm. 224. Quoted again by our author, "On Love," § xxi.

This line is quoted again by our author, "On Moral Virtue," § vii.

This line is very like a Fragment in the "Danae" of Euripides. Dind. (328).

The beginning of this short Treatise is lost. Nor is the first paragraph at all clear. We have to guess somewhat at the meaning.

Homer, "Iliad," xvii. 446, 447.

Compare the image in Shakspere, "Hamlet," A. iii. Sc. I. 165, 166. "Now see that noble and most sovereign reason, Like sweet bells jangled, out of tune and harsh."

Euripides, "Orestes," 258.

Sophocles, Fragm. 741. Quoted again by our author, "On Love," § xxiii.

Sophocles, "Œdipus Tyrannus," 4, 5. Quoted again "On Moral Virtue," § vi.

A line from Menander. Quoted again "De Fraterno Amore," § xx.

Hesiod, "Theogony," 64.

"Proverbiale, quo utitur Plutarchus in Alcibiade, p. 203 D. Iambus Tragici esse videtur, ad Neoptolemum dictus."—Wyttenbach.

Euripides, "Hippolytus," 219, 218. Cf. Ovid, "Heroides," iv. 41, 42.

"Odyssey," xxii. 1.

Sophocles, "Antigone," 523.

Homer, "Iliad," xi. 643.

Homer, "Odyssey," iv. 178, 179.

Perhaps the poley-germander. See Pliny, "Nat. Hist," xxi. 84. The line is from Nicander Theriac. 64.

"Iliad," viii. 281, 282.

"Iliad," x. 243.

"Iliad," vii. 109, 110.

"Iliad," x. 249. They are words of Odysseus.

Euripides, "Alcestis," 1159.

A line out of Æschylus' "Myrmidons." Quoted again by our author, "Of Love," § v.

Homer, "Odyssey," x. 329. They are the words of Circe to Odysseus. But the line was suspected even by old grammarians, and is put in brackets in modern editions of the "Odyssey."

These are two successive lines found three times in Homer, "Iliad," xiv. 195, 196; xviii. 426, 427; "Odyssey," v. 89, 90. The two lines are in each case spoken by one person.

Probably lines from "The Flatterer" of Menander.

From the "Ino" of Euripides.

From the "Erechtheus" of Euripides.

A line from Euripides, "Iphigenia in Aulis," 407.

Homer, "Iliad," xiv. 84, 85.

"Iliad," xvi. 33-35.

"Orestes," 667.

Perhaps by Euripides.

A line of Euripides, quoted again in "How a Man may be benefited by his Enemies," § iv.

Homer, "Iliad," xi. 313.

Do. viii. 234, 235.

"Iliad," xiii. 116-119.

Do. v. 171, 172.

Euripides, "Phœnissæ," 1688.

Euripides, "Hercules Furens," 1250.

"Iliad," v. 800. Athene is the speaker.

Do. vi. 326.

Homer, "Iliad," ix. 109, 110.

A line from a lost Satyric Play of Æschylus, called "Prometheus Purphoros."

Homer, "Iliad," i. 255.

Euripides, "Orestes," 251.

A line from Euripides. Quoted also "De Adulatore et Amico," § xxxii.

From a lost play of Euripides. Compare the proverb, παθήματα μαθήματα.

See Pausanias, v. 14.

From a Fragment of Pindar.

Or Garrulity, Chattering, Prating. It is Talkativeness in a bad sense.

Some unknown poet's words. I suppose they mean driving one mad, making one "Like sweet bells jangled, out of tune and harsh."

Homer, "Odyssey," xiv. 463-465.

Ibid. 466.

Homer, "Odyssey," xix. 494. Plutarch quotes from memory. The nurse's name was Euryclea.

Odyssey," xix. 210-212. Quoted again "On Moral Virtue," § iv.

"Odyssey," xx. 23.

Euripides, "Ino." Fragm. 415. Compare St. James, iii. 5, 6.

Homer, "Iliad," x. 457.

Sophocles, "Antigone," 317-319.

Quoted again by our author in his "Publicola," p. 105 B., and assigned to Epicharmus.

Proverb of cross purposes.

The mediæval proverb, Ubi dolor ibi digitus.

Jeremy Taylor has largely borrowed from this Treatise in his "Holy Living," chap. ii. § v. Of Modesty.

Lines from some comic poet, no doubt.

Sophocles, Fragm. 713. The lines are quoted more fully by our author in his "Lives," p. 911. There are there four preceding lines that compare human life to the moon's changes.

See Euripides, Fragm., 389. Also Plutarch's "Theseus," cap. xv.

Sophocles, "Electra," 724, 725.

This and the line above are in Sophocles, "Œdipus Tyrannus," 1169, 1170.

Euripides, "Orestes," 213.

Or bashfulness, shamefacedness, what the French call mauvaise honte.

"Iliad," xxiv. 44, 45.

Soph., Fragm., 736.

Euripides, "Medea," 290, 291.

A slightly-changed line from Euripides' "Pirithous," Fragm. 591. Quoted correctly "On Abundance of Friends," § vii.

Euripides, "Medea," 1078.

Homer, "Iliad," xxii. 373.

Euripides, "Orestes," 72.

Euripides, "Orestes," 99.

Homer, "Iliad," xvii. 591.

Lines of Callimachus. φλιήν is the admirable emendation of Salmasius.

Sophocles, "Thamyras," Fragm. 232.

Aeschylus, "Prometheus," 574, 575.

Sophocles, "Antigone," 563, 564.

Homer, "Iliad," xix. 138.

Homer, "Odyssey," xx. 392.

Homer, "Iliad," xxiv. 239, 240.

Horace, remembering these lines no doubt, says "De Arte Poetica," 191, 192, "Nec deus intersit nisi dignus vindice nodus Inciderit."

Or cheerfulness, or tranquillity of mind. Jeremy Taylor has largely borrowed again from this treatise in his "Holy Living," ch. ii. § 6, "Of Contentedness in all Estates and Accidents."

Euripides, "Orestes," 258.

"Odyssey," i. 191, 192.

"Iliad," i. 488-492.

"Iliad," xviii. 104.

Euripides, "Orestes," 232.

Homer, "Iliad," x. 88, 89.

Euripides, "Bellerophon." Fragm. 298.

Quoted again by our author "On Restraining Anger," § xvi.

Homer, "Iliad," iii. 182.

Homer, "Iliad," ii. 111.

Words of Agamemnon to the House Porter. Euripides, "Iphigenia in Aulis," 17-19.

"Iliad," xviii. 105, 106.

Hesiod, "Works and Days," 25. Our "two of a trade seldom agree."

"Iliad," v. 484.

Euripides, "Bacchæ," 498. Compare Horace, "Epistles," i. xvi. 78, 79.

Euripides, "Orestes," 396.

Homer, "Iliad," iv. 405.

Homer, "Iliad," iv. 370, 371.

Homer, "Iliad," xvi. 847, 848. Plutarch only quotes the first line. I have added the second for the English reader, as necessary for the sense.

Homer, "Iliad," i. 128, 129.

"Iliad," ix. 328.

"Iliad," xvi. 70, 71.

Homer, "Iliad," xxii. 379. He speaks of Hector.

Homer, "Odyssey," xvi. 187.

Homer, "Iliad," xxiii. 673.

Ibid. 670.

Homer, "Odyssey," xii. 192-194.

Ibid. ix. 228, 229.

Fragments from the "Philoctetes" of Euripides.

Homer, "Iliad," i. 260, 261.

Homer, "Iliad," vi. 127.

Homer, "Odyssey," xii. 209-212.

Adopting the reading of Salmasius.

Euripides, "Orestes," 420. Cf. "Ion," 1615.

Compare Petronius, "Satyricon," 44: "Dii pedes lanatos habent." Compare also "Tibullus," i. 9. 4: "Sera tamen tacitis Pœna venit pedibus."

Quoted also in "On restraining Anger," § ii.

Homer, "Iliad," xv. 641, 642.

Hesiod, "Works and Days," 266.

Ibid. 265. Compare Pausanias, ii. 9; Ovid, A. A. i. 655, 656.

Euripides, "Ino."

Homer, "Iliad," i. 154.

"Odyssey," v. 291-295.

Euripides, Fragm. 930.

Frag. 742.

"Odyssey," xi. 219.

Euripides, "Phœnissæ," 388, 389.

"Odyssey," vi. 204.

"Iliad," xiv. 230.

"Iliad," xxiv. 544.

"Iliad," ix. 668.

"Iliad," ii. 625, 626.

"Iliad," xxi. 59.

Euripides, Fragm. 950.

Euripides, "Phœnissæ," 388-393.

Euripides, "Phœnissæ," 396, 397.

Euripides, "Phœnissæ," 402-405.

Euripides, "Phœnissæ," 430-432.

Ibid. 344-346.

"Œdipus Tyrannus," 110, 111. Wyttenbach compares Terence, "Heauton Timorumenos," 675. "Nil tam difficilest, quin quærende investigari possiet."

Soph., Frag. 723.

Homer, "Odyssey," viii. 246, 247.

Soph., Frag. 724.